to Iordane to Iohn that he myght be baptised of him Then came Iesus from Galile B. The preachinge of Iohn the Baptiste being ended the Euāgelist beginneth to preach our lord Iesus the sauiour of the world personally of his own wordes and dedes And first of al he sheweth howe he was baptised not onely with water but also with the spirite was not so much celebrated and put into the flock of Goddes people which was the kingdom of heauē as he was declared by the voice of his father frō aboue to be a teacher kinge of his people kingdome M. Marke saith in those daies whē as Iohn had preached a while and a gret multitude of the people came to be baptised then was it a fyt conueniēt tyme for Christ to be reuealed the hartes of mortal men by the preching of repētance being pricked desiring thirsting after the grace of Christ That he might be baptised of him C. To what ende the son of god wold be baptised we maye somewhat gather of his aunswere folowinge 14. But Iohn forbad him saying I haue nede to be baptised of thee and commest thou to mee But Iahn forbad him M. Iohn denied his office and ministerye to Christe firste in consideration of his maiestie then in consideration of his own imbecillitie and weakenes the which he partly declared when he sayd whose shoose I am not worthye to beare He knewe that Chryste had no neede to be baptized with this baptisme of repentaunce yea rather that he had neede to be baptized of hym he thoughte it was vnworthy and vnmete that the seruant shoulde baptize the lorde and maister of all whiche had no necessitie therevnto By these reasons beinge moued he refused to baptise him I haue nede to be C. It is certaine that Christe was not onely knowne of Iohn to be an excellente prophete as many very fondly imagin but also to be the son of God otherwyse submittinge and surrendring his holy vocation to a mortal man he should haue ben iniuriouse to god But the reader may learn wherby he was knowē vnto Iohn in the first cha of Iohn This was a reasonable cause to refuse and denye seing that Christ had no nede of baptisme but in this Iohn was deceyued that he wayed not howe that Christe dyd not desire baptisme for his owne sake but for other mennes Therefore Christ beddeth hym to consyder what doth belong vnto him that hath taken vpon him the parson of a seruaunte because that willinge subiection dothe derogate nothinge of his glorye and renowne For althoughe Iohn knewe not his owne office and dewely for a tyme yet notwithstandinge his errour doth not let but that he did his duetie both lawfully and duely 15. Iesus aunswered and saide vnto hym let it be so nowe For thus it becommeth vs to fulfyll all ryghteousenes Then he suffered him Iesus aunsvvered and sayde vnto E. Our sauiour Christ by these wordes doth not denie the wordes of Iohn to be true when he said I haue nede to be baptized of the. but graunteth the wordes of Iohn to be trew yet neuerthelesse he doth infringe and put away the occasyon of controuersie which arose of those wordes sayinge Let it be so novve for so it becommeth vs to fulfyll all righteousenesse C. By this aunswere of Chryste we may gather why he woulde be baptised because it becommeth vs saith he to fulfyll all righteousenes To fulfil al righteousenes in the scripture is as much to saye as to fulfyll the lawe And so wee may expounde this place that it behoued Christe which willingly submitted hym selfe to the lawe to fulfill the same in al poyntes But better it maye be vnderstande on this maner as if Christe shuld haue sayde Sease and leaue of to speake of my dignitie neyther is it my purpose at this tyme to reason whiche of vs two is the better but rather we must looke what oure vocation requireth and what God the father hath appoynted vnto vs For Chryst vsed this generall baptisme that he might in al poyntes obey the will of his father but he vsed the special baptisme that he might consecrate the same in his owne body that it mighte be common to vs with him Therfore he saith so it behoueth vs to fulfill all righteousenesse as if he shoulde say I muste in all thinges be obediente to my father Thy baptisme is apoynted of the father therefore although I am greter then thou yet it so pleased my father that I should receyue baptisme of thée and shoulde consecrate the same in my bodye that they whiche receyue mée and are in me baptyzed should acknowledge me to be their brother and fellowe heyre Then he suffered hym Here is to be noted the modestie of Iohn whiche by and by geueth place and obeyeth Chryste For he contendeth no farther but hearynge reason that so it became hym to fulfyll all ryghteousenes althoughe before it seemed verye absurde is nowe perswaded and baptizeth Christe Euen so Peter which said Thou shalt neuer washe my feete when he hearde Christ say excepte I wasshe thée thou haste no parte with me by and by he sayde Lorde not onely my fete but my handes and head M. Whereby we are taught that those that erre by ignorance when they know the trueth are easely perswaded 16. And when Iesus was baptized he ascended out of the water and behold the heauens were opened vnto hym and he sawe the spirite of God descēdinge lyke a dooue and lyghtynge vpon him And vvhen Iesus vvas baptized M Now the Euangeliste dothe shewe vnto vs howe Christ was celebrated and authorised after his baptisme And beholde the. C. The openinge of the heauens is sometymes taken for the shewing forth of the glory of the heauens But in this place it is taken for the visible seperation and diuision of the heauens so that Iohn might se somwhat hier then the starry firmamēt where the planettes were But to search farther what this opening of the heauēs meaneth or what it was neyther dothe it parteine to the matter neyther is it necessary because it is sufficiēt to know that this was a signe token of the presence of god Yet where the Euangelistes do saye that Iohn sawe the holye ghost it is lykely that the heauens were open specially for his sake Althoughe it ought not to be denied but that Christ in respect that he was mā was the more assured of his vocation And to this effect do the wordes of Luke seme to serue whiche sayth that when Christe prayed the heauens were open M. But by the openinge of the heauens here specifyed is signified that this is he whiche shulde come from heauen and shoulde teache heauenlye thynges that is he shoulde shewe the wyll of his father to heauenly men For he that is of the earthe speaketh of the earthe but he whiche came from heauen is aboue all Furthermore it is signified that this is hée whiche by his
But and if this solution be not sufficient to those that are contenciouse we answere that althoughe the remedy for the preseruation of the Sodomites was in the handes of God yet notwithstanding he shewed his iustice in destroyinge them C. It shal be nedelesse therfore to enter into those questions of predestination when as we knowe that God wolde not do neither hath he decreed any thing to be done without excellent consyderation as to whom he shoulde shewe mercy and to whom not 24 Neuerthelesse I say vnto you it shall be easyer for the lande of Sodome in the daye of iudgement then for thee For this matter reade the tenth chapiter goinge before and the fyftene verse 25 At the same tyme Iesus answered and saide I thancke thee O father lord of heauen and earthe that thou haste hid these thynges from the wyse and prudent and hast opened them vnto babes At that tyme. B. Luke saythe that Christ spake these wordes when the threscore and ten disciples were retourned and reioysed that deuylls were subdued vnto them Iesus aunsvvered C. Althoughe this worde of answeringe is very vsuall and familiar to the Hebrewes in the begynninge of some communication and matter notwithstanding in this place it hath a greate Emphasis or force Because that Christe thus toke occasion by the present matter to speake namely when the threscore and tenne retourned with ioye the which thinge the wordes of Luke confyrme a greate deale better saying that Iesus in the same hower reioysed in the spirite But whervpon cam this reidysynge but onelye because the Churche being gathered of a fewe poore and contemptible men was no lesse dere and preciouse vnto hym then if it hadde bene fornysshed with all the nobylytie power and glory in the whole worlde And the prayer of Christe beinge dyrected vnto the father was of more vehemency then if he had talked with his disciples Howe be it it is moste sure that for theyr sakes hee gaue thanckes vnto the father leaste that the base and lowe degree of the churche should offende any man For wee do all for the most parte seeke for glorye and there is nothynge seemeth lesse necessary vnto vs then the heauenly kyngdome of the sonne of god whose glory in dede consisteth in the dregs reliques and of scouringes of the world Accordynge to the sayinge of S. Paule We are become as it were the very outswepynges of the world and ofscouring of all men vnto this tyme And trewely this is the wonderfull counsell of God that he hauynge the whole worlde in his hande rather choseth to him selfe his peculyar people out of a base poore and contemptyble multitude then out of the heapes of nobles and prynces who as it myghte be thoughte shoulde better by theyr nobylitie and excellencie set forth the name of Christe then any other But Christe here sekethe to withdrawe his discyples from a proude lofty minde leaste they shoulde despyse the base and obscure state of the churche in the which he hym selfe dyd delyghte and gaue thanks vnto his heauenly father for the same Nowe what madnesse what blindnesse yea what arrogancye were there in vs if we shoulde denye gaynesay or mislike of that which our sauiour Christ hym selfe beinge our heade vouchesafeth reuerently to receyue and hyghelye to commende sayinge I thancke thee O fa. B. Or I prayse thee or I glorysie thye name For these three I prayse I gloryfye I geue thanckes are taken frome the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iadath which the Gretiās haue made Omulogeo that is I confesse C. Christ therfore by these wordes doth testifie that he doth quyete and rest hym selfe in the decree of his father whiche disagreeth and differeth from the reason and vnderstandinge of man. Lorde of heauen and. C. In this thing therfore he dothe affirme that he doth gloryfye his father that he beinge lorde of the whole earthe hath preferred babes and younglings before the wise of the world For it maketh no smal matter to the circumstance of the argument that he calleth the father lord of heauen and earth because by this meanes he declareth the cause of the blyndenes of the wyse to depende vppon the wyll of God and that by his wyll also the rude and ignorante are made to vnderstande his hye and secrete mysteries There are many other places also where the lord declareth that al those that com to saluation are elected chosen by him of his tender mercy frely because the earth is the lordes and al that therin is the compas of the worlde they that dwel therin Wherefore this sentence hath a double cōsideratiō First where as all men do not obey and beleue the gospel it cōmeth not so to pas by the impotencie vnablenes of god in whose power it is to subdue all creatures vnto him Secondly wheras some beleue obey other som remaine hard harted obstinate that is brought to pas by his louing free election Notwithstanding in that he choseth babes rather then the wise he hath a cōsideration of his glory For how much wold the flesh reioyce if faith mighte be gotten by the dexteritie of wyt by industry or by learnyng Wherefore God beateth downe the wisedome of man to the ende the glory of his name might not be obscured but brightly shine in makīg the foolishe thinges of this world to confound the wise C. That therefore which Christe here affirmeth seruethe muche to the confirmation of the faithful at this day and for euer in that all men ar stirred to the acknowledginge of the mercy of god for so muche as there is nothyng in vs that can prouoke him to cal vs but rather a wōderful heape of sinne wickednes to stir him to plague condemne vs wer it not that his mercy is the greater For truely the Gospell is not gotten by the wyt labour or industrie of man but onely by the illumination of the spiryte of God. Because thou hast hyd thee A. That is because thou hast not reuealed or opened these mysteries of thy kyngedome to the wyse and prudent For to hyde not to reueale open or shewe are all one So in an other place we reede The lord hyd it from mee and dyd not shew it vnto me and againe My father wyl do nothinge neyther great nor smal but that he will shewe it mee and howe shoulde he hyde this thinge from mee From the vvise and prudēt C. Here it maye be demanded who they ar whom Christ calleth wyse and babes for experyence teacheth vs that all that are vnlearned and rude come not to the perfection of faythe neyther are the learned and wise lefte in their blyndenesse Therfore they are defyned to be wyse and prudente in this place whiche beinge lifted vp with diabolical or deuelishe disdain wyl in no wyse abyde to heare the voice of Christe Paule with this pride was puffed vp but the lorde tamed his furiousenes If wee
and to séeke with great care and dilygence for the precious stoone of the Gospell of the lord and hauing found it to embrace the same to preferre it before all the Iewels in the world and to sel all that euer wée haue to get the same This cometh to passe whē wée hauing denyed our selues and trodē the worlde vnder our féete withall oure hart and a true fayth receyue Christ and his truth and cleaue to the same as to the chiefe felicity leauing and forsakinge all that might withdraw vs from the euangelicall pietye cleauing only to Christ our reedemer Dauid of the most excellēt and pure mysteries of Gods worde speaketh thus they are more to be desired thē gold yea then muche fyne gold they are swéeter then the hony the hony combe Againe hée sayth I haue loued the commaundementes aboue golde and precious stoones 47. Againe the kingdome of heauen is like vnto a net that was caste into the sea and gathered of all kind of fishes Againe the kingdome of C. Christ here teacheth no newe thinge but confirmeth that wherof hée spake before with another similitude namelye that the Churche of God so longe as it is in the earthe must haue the good among the euil and the euill among the good and that it shal neuer be pure from blots and spots vntil the ende of the world when as there shall be made a full and perfecte seperation Notwithstanding peraduenture the ende of this parable is otherwise namelye that Christ might not onely take awaye the offence which troubleth many of the weake because such purity as ought to be is not found in the world but also that hée might kepe his Disciples in feare and modesty least they should flatter and please themselues with a vaine tytle and bare profession of fayth We receyue therefore both of them willinglye first in the Christ doth teach that wee must pacientlye suffer the mixture of the good and euill tyll the ende of the worlde because before that time the Churche shall not be perfectlye restored Secondlye in that hee admonisheth vs that it is not sufficient for vs to be gathered into the sheepefould vnlesse wee be the true and chosen sheepe to the which effect pertayneth the woords of S. Paule when hee sayth the Lorde knoweth those that are his let all those therefore depart from iniquity which cal vpon the name of the Lorde Is like vnto a net C. Our sauiour Christ dothe very well compare the preaching of the Gospel to a net drowned vnder the water to the end wee might knowe the presente state and condition of the Churche to be confuse For although our God as hee is the God of order and not of dissipation cōmēdeth and delyuereth vnto vs his disciplyne notwithstanding for a time hee suffereth hypocrits to haue their being among the faithfull vntill the reforming of his kingdome in the last day Let vs therfore endeuoure our selues so much as wée maye to correcte all maner of vyce and let vs be seuere in purginge awaye all filthye spots yet notwithstanding the Church shall not be frée from al spots and blemisshes before that Christ come to seperate the shéepe from the Goates 48. VVhich vvhen it was ful men drew it to lande and sate downe and gathered the good into Vessels but cast awaye the bad C. The effecte and sum of this sentence is that the Church can neuer be purged from hypocrits vntill wée be broughte to land or shore that is vntill wée be brought to the day of iudgement 49. So shal it be in the ende of the world The Angels shall come and seuer the bad from amonge the good A. For this sentence reade the exposition of the forty verce going before 50. And shall cast them into a fornace of fyer there shal be waylinge and gnas 51. shing of teeth Iesus sayeth vnto thē haue yee vnderstand all these thinges they sayde vnto him yea Lorde C. Hée calleth the punishment which the wicked shall suffer after the Iudgement a fornace of fyer Esaye the Prophete calleth it a worme which neuer dyeth Read the two and forty verce of this Chapter There shal be vvaylinge C. The scripture cannot sufficiently expresse the punishmēt which remayneth for the wicked Héere hee goeth about to expresse the horror and payne of the effecte for as wée cannot expresse the glorye and happye estate of the godlye and blessed so wée are not able to vtter the punishment of the wicked Iesus sayth vnto them M. The Lord sought by all meanes to instructe and bring hys Disciples to the knowledge of the kingdome of god And therefore being not cōtented that hée had alledged so many parables of the kingdome of heauen hée demaundeth of them whether they vnderstande all these thinges or no. But wée must remember that which wée saw before how that all parables were priuatelye expounded to the Disciples After the therefore the Lord had so gentlye and familiarlye instructed them hée dothe also admonish and declare that hée did not bestowe so great dilligence in teachinge of them that they shoulde be onlye wyse to them selues but also that they should bestowe and participate that to others publikely which they themselues priuatelye had receyued 52. Then sayd hee vnto them therefore euery scribe vvhiche is taughte vnto the kingdome of Heauen is like vnto a mā that is a househoulder which bringeth foorthe oute of his treasurie thinges newe and olde A. Wée muste presuppose that some other saying of our sauioure Christ went before as this I asked you because a minister of the word of God must be like vnto a husband man And after this sort hée doothe the more encourage styrre them vp to learne Therfore euery scribe that is taught C. A Scribe by the Hebrewes is not called a Scriueuer or writer but they call him a Scribe which is expert in the scriptures and the Lawe suche a one was Esdras And hée whom Mathewe calleth a Scribe Luke calleth a doctor of the law But here a Scribe signifieth a teacher one sufficientlye learned to set forthe the kingdome of God and to preach the Gospell of saluation Is like vnto a man that is an househoulder C. A wyse and prouident househoulder in gouerning his house doth not prouide for a day onelye but hath store layde vp to the ende hée may fetche forth from his store-house both olde and newe thinges abundantly By this man hée shéeweth that he which is sufficiently learned instructed by the spirite of the Lord to Preach must teach copiouslye and plentifully whatsoeuer pertayneth to the purpose and is necessarye to bring the knowledge of saluation euen as if a lyberall househoulder should fetche out of his storehouse all maner of daynty and dellicate dishes as well old as new so that nothing should be wātinge to the feast This lyberality trulye Christ both here and in manye other places also most plentifully shewed in bringinge
defende his Churche but then hee shall openlye sit vppon his tribunall seate that hee maye stablishe perfect order in Heauen and in earthe that hee maye prostrate his ennemyes vnder his feete and that he maye gather his faithful into the society of the Heauenlye and blessed life yea then it shall appeare in deede wherefore the kingdome of Heauen is committed vnto hym of the father In his glorye M. Hee doth so discribe the quality of his seconde comminge that hee declareth the same to be farre vnlike the first in the which hee was then In the first comminge hee appeared base in the forme of a seruaunte In the seconde hee shall appeare glorious in the forme of the kinge of all kinges and iudges In the first comminge hee was subiect to reproche and ignominye in the latter comminge hee shal appeare in glorye In the first comminge hee appeared weake In the latter comminge hee shal appeare with Heauenly power In the first comminge hee was subiect to the Iudgemente and condemnation of wicked men In the latter comminge hee shall geeue Iudgement vppon al reprobates So that hee calleth that his glorye in this place which in another place he attributeth to his father in the same sence for hee meaneth simplelye the deuyne glorye which then shyned in the father onelye forsomuch as it was hid in him M. The glorifyinge of Christes bodye maketh verye muche for this glorye some sighte whereof the Apostles had It is also well approued by the companye of all the Angells whiche shall waite vppon him and by the power of Iudginge also And all his Angels vvith him As if he should saye I which nowe seeme to be base and of smal reputacion by your contemptible seruice and waytinge will then appeare wyth a trayne of Heauenlye souldiours and Angels For hee goeth about to expresse with what vertue and power hee shall come And the Apostle describinge the glorious comminge of Christ to the terror of the wicked and consolation of the godlye calleth the Angels that shall come with Christe the Angels of power when hee sayth It is verely a righteous thinge with God that hee recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lorde Iesus shall shewe himselfe from Heauen wi◅h the Angels of his power with flaminge fyer which shall render vengeaunce to them that know not God and that obey not the Gospell of oure Lord Iesus Christe which shal be punished with euerlastinge dampnation from the presence of the Lord and from the glory of his power when hee shall come to be glorifyed in hys saintes Howe great the power of Angels is wee may see by that one Angell which sleyinge .185000 troubled all the host of the Assyrians And how great a multitude shall come with Christe wee are toulde in this that hee saythe And all his Angels with him And the Prophete Daniell describinge the comminge of Christe sayth A thousande times a thousande serued him ten thousande times ten thousand stoode before him that we mighte know that the nomber of Angels comming with him shal be infinite Then shall hee sit vppon the seate of his glorye M. Those thinges that are spoken toward the latter ende of this Chapter seeme to be spoken by the similitude of a sessions haule But what this seate of Iudgement shal be let no curious person in so serious a matter seeke This is certaine that hee shall come corporally and visiblelye in the cloudes to be seene of all the wicked Hee shall so come sayd the Angels as ye see him go into Heauen And Christ of himselfe sayd Then shall they see the Sonne of man comminge in the cloudes of Heauen with power and greate glorye Howe terrible this seate shal be to the wicked the Prophete Daniell declareth when hee sayth that the throne of Christe shal be like to a flaminge fyer Also accordinge to the maner of the Scriptures the Lord is said to sit as Iudge when by iust Iudgement he deliuereth the innocent and punisheth the wicked So the Prophete Dauid saide Thou haste maintayned my righte and my cause thou arte set in the throne that iudgest righte The which truly is not so to be vnderstoode as though Christ also at this day sitteth not on the seate of his kyngdome gouernynge all thinges but that then he wil call all things openly to iudgemente and will declare his glorye 32. And before him shal be gathered all Nations And hee shall seperate them one from another as a shepeherd deuideth the sheepe from the goates And before him shal be gathered C. With large and magnifycent titles hee extolleth his kingdome that the Dysciples mighte learne to hope for another felicity than that whiche they had conceiued in their mindes For they thoughte this sufficiente to haue their counterye deliuered from myseries with the whiche at that time they were oppressed that it mighte appeare that God had not made his couenaunt in vaine wyth Abraham and his posteritye But Christe doth farther extende the fruite of the redēption which hee brought because hee should be the Iudge of the whole worlde and to the ende hee might exhorte the faythfull to a godly life hee denyeth that the same shall belonge to the good and bad alike because hee shoulde bringe with him the rewarde which is layed vp for them both And the summe of his woordes is that the state of his kingdome shal be then profited when the iuste haue obtayned the crowne of glorye and when the rewarde which the wicked haue deserued is payed vnto them Al Nations sayth hee shal be gathered before him Bu. namelye from all partes of the worlde when hee sitteth on his trybunall seate By al Nations hee meaneth al those that are deade and those also which shal be founde then at that day lyuing as teacheth the Apostle Paule in the fourthe Chapter of his first Epistle to the Thessalonians And in another place hee sayth Wee must all appeare before the tribunall seate of Christ that euery man may receiue the workes of his body accordinge to that hee hath done whether it be good or bad And hee shall seperate them M. This seperation also is noted before by certaine similitudes as by the fanninge and pourginge his flower by the similitude of the tares by the net cast into the sea But in that this seperation of the sheepe and goates is differred vntill that daye hee declareth that the wicked and reprobate are nowe mixt with the godly and electe that both of them may liue together in one flocke of god And the Prophete Ezechiell seemeth to vse this cōparison wher the Lord complayneth thus I will put a difference amonge the sheepe amonge the weathers and the goates Was it not anoughe for you to eate vp the good pasture but ye must treade downe the residue with your feete Wherefore the wordes of Christ tende to this ende that
the Churche can finde no authoritye by the pretence of continuance And this sayinge is noysed B. Namely that the Desciples stoale away the body of Iesus while the watchemen slepte As if he should say This lye beinge published abrode by the watchmen is so receiued of the Iewes that they will not otherwise beleue vnto this daye C. This was the full measure of Gods vengeaunce to blinde the Iewes because by the periury and falsehoode of the souldiers the resurrection was buried vnder foote and so vaine a lye receiued And hereby it appeareth that they were deceiued by volūtary error which did not thinke that Christ was rysen agayne euen as the world willingly offereth it selfe to be mocked by the deceiuers of Sathan But trulye if any man had but opened his eyes he neded not any longe inquisitiō The armed souldiers saye that the body of Christe was taken from them by a weake fearefull small and vnarmed company of men By what cooller do they pretende this They say that it was done when they were a sleape But if they suspected the Dysciples why did they not make after them why did they not rayse hewe crye This therefore was a childish excuse the which should not haue bene vnpunished if the deputy had bene iust of a stout courage But because Pilate winked at this matter it had the more credit Howbeit this seemeth very much that God should suffer this rumor to spreade abroade to extinguishe the glory of his sonne notwithstandinge we must attribute this matter to his iust vengeance which deserueth all honoure Moreouer because all of them had stombled at the stone of offence it was necessary that theyr eyes shoulde be darkened leaste they shoulde perceiue the purpose of God which went about to blinde them altogether as it was foreshewed by the prophesye of Esay For God would not haue suffered them to be deceiued by suche rashe beleefe but onely to depriue them of the hope of saluation of whom the redeemer himselfe was despised B. This of all other is the most iust Iudgement of God that they which refuse to beleeue the truth might beleeue lyes When wee see therefore lyes and false signes to be beleeued it is a signe of reprobation and of the vengeaunce of God. Vnto this daye B. The Scripture cōmonly vseth this kinde of speach when it signifyeth the durable cōstancy of any thinge As when it is said And Iosua set vp twelue stones also in the middest of Iordan c. and there haue they cōtinued vntill this day In like maner it is written And therfore it is that the priestes of Dagon tread not on the thresholde of Dagon vnto this day C. But although this lye preuailed amōge the Iewes beinge deuised of the hye priestes and wickedlye published by the souldiers yet for all that it did not let but that the truth of the Gospell mighte haue free passage euen to the vtmoste partes of the earth euen as alwayes it hath and doth ouercome all the stoppes and stayes of the world For the godly do alwayes houlde this as a sure bulwarcke namely that Christ died for our sinnes and rose againe for our iustificatiō B. The same day in the whiche the women sheewed the resurrection of Christe to the Disciples the Lord offered himselfe to be seene of the two Dysciples as they wente to Emaus After this whē the ◅ores were shut hee stoode in the middest of his Dysciples and wished them peace sheewed his handes and his feete did eate with them to certifye them of his resurrection To the whiche the wordes of Marke are to be ioyned when hee sayth And he cast in their teeth their vnbelefe and hardnes of harte because they beleued not them whiche had seene that hee was risen againe Besyde this hee gaue vnto them the holye ghoste as S. Iohn declareth saith vnto them Peace be vnto you c. Furthermore hee taught them that all thinges whiche were written of him were fulfilled and opened their mindes also that they might vnderstāde the Scriptures that it must needes be that Christ should suffer and ryse againe 16. Then the eleuen Disciples went away into Galile into a mountaine wheras Iesus had appointed them Then the eleuē Disciples vvent M. To the ende they mighte see Christ they went into Galile as the Angell had sayd vnto the womē in the seuenth verse before To the whiche place when they came they wente not by and by vppe to the mounte as oure Euangeliste here semeth to shewe but they went to the sea of Tiberias that is to the lake of Genesar to fyshe To whome as they were a fisshing Christe appeared as sayth S. Iohn in these woordes Afterwarde did Iesus shewe him selfe againe at the Sea of Tiberias c. From the fyrste verse vntyll the fourtenth verse beginning thus This is nowe the third tyme that Iesus appeared to his disciples after he was rysen againe The first appearaunce was vpon the daye of his resurrection The seconde eight dayes after The third at this fysshing euen nowe mentioned After these thinges the same S. Iohn maketh mention of the talke that Christe had with Peter after dynner In these woordes When they had dyned Iesus sayth to Symō Peter Symon Ioanna louest thou me more than these and so forth vntyll the .xxv. verse Therefore our Euangeliste onely maketh mentiō of this fourth appearing Into a mountaine vvhere Iesus had appointed them ▪ C. Although mention was not made of this mountaine in any other place yet notwithstāding we gather that is was noted vnto Mary and a place appointed vnto her But what mountaine this was it is vncertaine It is not that vpon the whiche he stoode within fourty dayes after when he ascended vp into heauen For that is not farre from Hierusalem but this is in Galile It is likely that this mountayne was chosen as a solitary place that the Lorde was oftentymes sene in the same 17 And when they sawe him they worshipped him but some doubted And vvhen they savve him R. This is that greate appearing by the whiche Christe woulde proue and ratefie his resurrection with moste certaine argumentes in the mounte of Galile before the greatest parte of his disciples that if we will not beleue one woman bearing testimony of the resurrection of Christe if we will not beleue many if not Peter if not Thomas if not the eleuen We may yet at the least beleue the fyue hundred brethren to whome Christe openly appered in the mounte The Apostel Paule semeth to remember this when hee sayth and that he was seene of Cephas then of the twelue After that was he sene of mo then fyue hundred brethren at once of whiche many remayne vnto this daye many are fallē a slepe They vvorshipped him M. The women are sayde to doe the lyke in the nynthe verse going before It is not in vayne that the Euangelistes make mention of this worshipping
awaye for vs to come thyther that the gate may stande open for vs whiche before was shut by reason of synne Furthermore he is an aduocate and intercessor with God for vs as it is said in the Epistle to the Romaynes And sitteth at the right hand of god C. This kynde of speache signifieth that he is taken vp an highe that hee might excell Angels and all other creatures that the father by his hande myghte gouerne the worlde and that before hym euerye knee might bowe C. This similitude is taken of the manner of princes which haue their counsellers and assistentes to whome they geue seuerall offices of gouernement EueÌ„ so Christe is sayde to bee receiued vp to the right hand of the father solemly to receiue possession of the administration committed vnto him and to kepe the same till his comming to iudgemeÌ„t And therfore the Apostel saith The father hath set him on his right hande in heauenly thinges aboue all rule and power and mighte and dominion and aboue euery name that is named not in this worlde only but also in the worlde to come and hath put all thinges vnder his feete and hath made hym aboue all things the head of the congregation whiche is his body and the fulnes of him whiche fylleth all in all Therefore this is as much as if he shuld be called Gods vicar whiche taketh vppon him his persone After these thinges the Euangeliste Luke declareth howe the disciples behaue them selues and what they did when the Lorde was taken from them saying And when they had worshipped hym they behelde as he was taken vp an high and a cloude receiued him vp out of their sight And while they looked stedfastly vp to heauen as he went beholde two meÌ„ stoode by them in whyte apparell which also sayde ye men of Galile why stande ye gasing vp into heauen This same Iesus whiche is taken vp from you into heauen shall so come euen as ye haue seene him go into heauen C. This sentence consisteth of two partes The first is that Iesus is receiued vp into heauen least men any more by a foolysh desire should plucke him down into the earth The seconde is added for a consolation as concerning his seconde comming R. The summe and effecte is that although Christ be nowe taken vp into heauen and will not at this tyme reueale the publique maiestie of his kingdome in this worlde that his excelent treasures might bee perceiued and felte by humane sence yet notwithstanding he ascended not into heauen to dwell there alone and to enioye the celestiall glory alwayes him selfe inuisible and to suffer the worlde after his olde manner to passe from tyme to tyme but rather that hee myght come in his tyme into this worlde visibly with great power to set al thinges in a better order that is to geue vnto the Godly and faithfull euerlastinge felicitie and to the wycked and contemners of the Gospell perpetuall damnation And by these twoo partes ioyned together a strong argument to confute the Papistes and all others whiche affirme that the carnall presence of Christe is ioyned with the signes of bread and wyne may be gathered For when Christe is sayde to bee taken vp into heauen the distance betwene heauen and earth is manifestly noted Wee graunt truely that this worde heauen is diuersly taken some tymes for the ayre some tymes for the whole compas of the Sphere some times for the glorious kingdome of God wheÌ„ as his maiestie hath his proper seate howsoeuer it fulfilleth the worlde For the whiche cause Paule placeth Christe aboue the heauens because he is aboue the worlde and in that mansion place hath the hyghest roume of immortalitie because hee is aboue all Angels of whome he is the head But this letteth not that he should not be absent from vs and that by the name of heauens a separation from the worlde may be signified And how soeuer they cauil it is playne that heauen into the whiche Christe is taken is apposed and sette against the compas of the whole worlde Therefore if he be in heauen as no doubte he is he cannot be in the worlde But first of all we must note the purpose of the Angell that wee maye geue the better iudgement of his wordes The Angels go about to reuoke the disciples from the carnall presence And to this ende they saye that he shall not come agayne vntyll the second tyme which is at the generall iudgement But they thynke that thei haue made a good distinction wheÌ„ they saye that he shall then come in a visible forme but now daily in an inuisible forme But there is no disputation here about the forme onely the Apostels are admonished to suffer Christe to abyde in heauen vntyll the last daye appeare As Peter also admonisheth in an other place sayinge When the tyme of refreshing commeth which we shall haue at the presence of the Lorde wheÌ„ God shall sende him whiche before was preached vnto you that is to wytte Iesus Christe whiche must receiue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all his holy prophetes since the worlde began he restored againe Therefore according to the commaundemene of the Angell let vs not with our fayned inuencions plucke Christe out of heauen before the tyme but let vs consider that accordinge to the presence of his spirite he is euery where and according to the presence of his fleshe at the right hande of God in heauen For this matter reade the .xxvi. chapiter going before Then retourned they to Hierusalem with great ioye from the mount Oliuete R. Although the Disciples had loste the sight of the Lorde 〈◊〉 they retourne to Hierusalem with great ioye Thei felt then that it was true whiche the Lorde had said namely that it was good for them that he shoulde departe from them in the fleshe Whyle hee was with them in the fleshe they were altogether carnall and sauored nothing but that whiche was fleshelâ—â— but when he departed as touching the fleshe was present with them in the spirite they were wonderfully affected with ioye and began to extoll and magnifie the name of god They obey the commaundement of Christe in going to Hierusalem which said vnto them before But abide ye in Hierusalem vntil ye be indewed with power from aboue It was very daungerous for them to be in Hierusalem among the middest of Christes enemies yet they obey Surely if we waye the circumstances well we shall see that they retourned all moste to present death For howe should they spare the disciples whiche so cruelly put Christ to death But the power of the spirit of Christe filled them with suche ioye and made them obedient to do their office And when they were come in thei weÌ„t vp into a parler where abode both Peter and Iames and Iohn and Andrewe Philip and Thomas Bartholomewe and Mathew Iames the sonne of Alpheus
is wrytten thou shalte not tempte thy lorde thy God. Iesus sayde to him M. Here our sauioure Christe doth very well set and compare Scripture to Scripture not to deny the Scripture whiche Sathan broughte as though it were false but rather to reiect the whiche he falsely applied out of the scripture saying Throwe thy selfe downe Although the Greke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so placed that it may be referred to both He sayde agayne or againe it is wrytten Furthermore sometime it signifieth an itteration sometyme a contrarietie If it be referred to this woorde sayde it signifieth an itteration for he aunswered before once but if it be referred to this woorde it is wrytten it signifieth then a contrarietie As if he should haue sayde on the contrary parte it is wrytten that he might set scripture against his scripture not that he woulde deny the same as it was sayde euen now but that he might resiste the temptation of Sathan by the testimony of scripture Thou shalt not tempte B. This place is in the booke of Deutronomie where as Moyses doth warne the Israelites not to tempte the lorde as they did in that place whiche was called Massa and Meriba that is temptation For there when they thyrsted thei would proue whether there were a God amōg them or no saying Is there a God amonge vs or not C. Moste aptly therefore dothe Christe aunswere that the helpe whiche God promysed there is no otherwyse to be hoped for then if the faythfull modestly committe them selues to hym to be gouerned For we can no otherwyse assaye the promyses of God then if we obeye his commaundementes But for so muche as God is tempted by many kyndes of meanes in this place he is sayde to be tempted when we forsake the ordinary meanes whiche are before oure eyes And they whiche forsakinge the meanes that God dothe commende wyll trye the power and strength of God do euen as if one should cut of a mans armes and his handes and after bedde hym set them on agayne and go worke Or as if a man hauing his limmes should lye styll in the ditche and yet desyre God to helpe hym out To be shorte whosoeuer seketh to trie the deuine power whereas there is no necessitie he tempteth God makyng his promyses to none effecte M. So the Iewes tempted Christe saying What signe doest thou showe that we may sée and beleue thée What workest thou Our fathers did eate Manna c. And in an other place when as somme of them tempting hym required a signe from heauē But this place which our sauiour Christe alleageth was spoken of Moyses plurally as thus see that ye tempte not the lorde your God as ye did in the temptatiō Yet he toke no more then that which should serue for his purpose leauing out that whiche followed as ye tempted in the temptation because that did appertayne to the chyldren of Israell 8 Agayne the deuell toke him vp into an exceading hyghe mountayne and shewed hym all the kyngdomes of the worlde and the glory thereof Againe the deuell toke him M. By the two former temptatiōs the tempter nothing preuayled For Christe neyther gaue place to the honger nor to the subtill wresting of the Scripture amisse Therefore nowe the enemy taketh another kynde of temptation in hande And shevved him all the kingdomes of the vvorld C. This truly was a vision yet we must note that it was not made by the imbicillitie and weakenes of the nature of Christe that Sathan shoulde staye his eyes but rather by voluntary dispensation and sufferaunce Furthermore his sences were so pleasauntly touched and styrred with the kyngdomes of the worlde set before him that his mynde was nothyng at all therwith touched When as the lustes of the fleshe as wylde and vntamed beastes are caried headlong to those things that seme pleasaunt vnto vs For Christe had the lyke sence and felinge that we haue but not his desyers and appetite so vnruly and out of square Nothing therefore is saide here to be vnworthy of Christe although he were God nor nothing secrete vnto hym For it was necessary that his diuinitie for a tyme shold be hidde that he myghte bee subiecte to temptations 9 And he sayth vnto him all these wyll I geue thee if thou wylt fall downe and worship me And he sayde vnto him all these C. The order of this temptation was that Christe should seke for the enheritaunce whiche God had promysed to his sonnes from some other then of God hym selfe then being delighted with the pompe of the worlde might submitte him selfe to Sathan with the whiche temptations we are daily assalted And here the theuishe boldenes of Sathan in stealing of holy thinges doth shewe it selfe in that he vsurpeth the kingdom of the earth to him selfe whiche pertaineth vnto god A. As more plainly by the wordes of Luke appereth where he saith I wyll geue thee all this power and the glory thereof because they are geuen vnto me to whom I wyll I geue them C. And we with the same deceite must haue no lesse contention daily the whiche all the faithfull do fele in them selues and is more plainly perceiued in the whole life of the wicked For although we repose all oure strength and defence all our riches and proffit in the blessing of God yet neuerthelesse our sences do prouoke and allure vs to seke for the helpes of Sathan as though God alone were not sufficient For the chiefe parte of the world taking away from God the empyre and rule of the earth do perswade them selues that Sathan is the geuer of all good thinges Whereby it commeth to passe that they are addicte and geuen to euell practyses to rapyne and to all kynde of deceites Thei truly with their mouth desier God to geue them their dayly breade but no farther then with their mouthe because they make Sathan the chiefe in distributing the ryches of the whole worlde M. Moreouer the byshop of Rome doth immitate this lie of Sathan which saith that the power and empire both of heauen and earth is geuen vnto him that also he hath by ryght the dispensation of kyngdomes and that by his liberalitie it came to passe that the empire came to the Germanes If thou vvilt fall dovvne and vvorship C. This is the spirite whiche frō that time requireth to haue deuine honor of mortal mē in the which because of his pride he was cast downe from heauen into the inferior partes He prescribeth this condition to his subiectes to whō he promiseth earthly power and glory that they may worship him And this was the chiefest cause of worshiping of deuels that therby they were promysed to haue the kingdome rule of this worlde 10 Then sayde Iesus vnto him auoyde Sathan for it is wrytten thou shalt worship the lord thy God and hym only shalt thou serue Then saide Iesus vnto him B. As in the former temptations so euen
we iudge well of him with our harte but he also requyreth that we confesse hym with the mouthe He sayth not whom do ye beleue me to be but he saith whom say ye that I am when as therefore Christ ment to sende his Apostels into the world as witnesses of him to whom it was not enoughe to thincke well of him but also to teach openly that they thought wel of him this I say considered he dothe iustely require the confession of the light otherwise he was not ignorant what they wold iudge of him Bu Therfore all other thinges ouerpassed and set aparte speciallye when as to be wise after the manner of the common sorte of people is to be foolishe lette vs knowe that it is not sufficient to confesse Christe after the opinion of the cōmon multitude 16 Symon Peter aunswered and sayde Thou arte Christ the sonne of the liuynge God. Symon Peter aunsvvered B. Peter aunswereth for all the rest because as the Gospel testifieth he was alwaies more feruent ready to put forth hym selfe then the rest So in another place when Iesus sayde will yee go away Then Symon Peter in the name of all the reste aunswered and sayd Lord to whō shall wée go thou haste the wordes of eternall lyfe and wée beleue and are sure that thou art Christe the sonne of the lyuinge God. How Symon was called Peter reade the first Chapter of Iohn and there yée may sée Thou art Christ C. A short confession of Peter yet notwithstandinge such a confession as contayneth the whole summe of our saluation For vnder the name and tytle of Christ both the euerlasting kingdome and Priesthoode is contayned that oure sinnes beinge put awaye by the sacrifyce of his death hée might reconcyle vs vnto God and purchase vnto vs perfecte righteousnes And that wée beinge receyued into his safegarde and defence hée might inriche vs and bestowe vppon vs all kinde of blessinges The Euangeliste Marke hath thou art Christ But Luke hath thou art the Christ of God. Yet both of them spake in one sence for in times paste kinges were called the Christes of God that is to say the anoynted of god And this manner of speache Luke vseth in another place saying that Symeon had receyued an aunsweare of the holy ghost that hée should not sée death except hée first sawe the Lordes Christe For it was in deede the deuyne redemption which God offered by the hand of his sonne It was necessarye therefore for him which should be the redemer to come famous and excellente from Heauen by the annoyntinge of god Reade the .16 verce of the first Chapter goynge before This oure Euangeliste doth more plainly then the other two expresse Christ to be The sonne of the lyuinge God For although Peter as yet did not peraduenture vnderstand so distinctly how Christ shoulde be begotten of God yet notwithstanding hee did beléeue him to be of such excellencye the he had his originall and beginninge of God not as other men but that the true and liuely deytye dwelte in hys flesh M. Furthermore hee calleth him the lyuinge God because hée onelye hauinge life in himselfe quickeneth all thinges and because in hym wee lyue moue and haue our beinge C. There is therfore a difference betwene the true God and the deadde Idoles whiche are nothinge B. Peter trewly in this confession cōfesseth the father and the sonne in the knowledge of whom consisteth euerlastinge lyfe It followeth therefore 17 And Iesus aunswered and saide vnto hym Happye art thou Symon the sonne of Ionas for fleshe and bloud hath not opened that vnto thee but my father which is in heauen And Iesus aunsvvered and saide vnto M. These woordes declare with what thanckefull affection our Sauiour Christe receyued the aunswere of Peter by the which also we see how greate loue he beareth towardes those that are his and how much he reioyceth ouer our felicitie He dothe not reiecte the aunswere of Peter but confirmeth it C. and pronounceth hym to be blessed in dede whiche vnfaynedly with harte and minde confesseth the like Bu. I say with harte and mind we must confesse for the deuyll also confesseth but not with his harte C. But Chryste spake not this onely to Peter but he ment to declare wherin the onely felycitie of the whole worlde consisted And to the ende all men with the more earnest affection may aspire come to the same fyrst of all we must note that all men by nature are myserable and accursed vntyll they fynde remedye at the handes of Christe Then whosoeuer hath gotten Christ nothing pertayninge to parfecte blessednesse can be wantinge to him seinge that we can wyshe for nothing better then the euerlasting glory of God to the possession of the which glory Christe bringeth vs. Happy art thou Symon the sonne of Ionas The latten texte hath Symon Bar-Iona whiche is as muche to say as Symon the sonne of Ionas or the sonne of Iohn as maye appere by this place where it is sayde Symon Iohanna loueste thou mee more then these Ionas is here put for Iohanna by contraction for in that age they dyd commonly vse the Chaldee tongue vnlesse peraduenture his father had two names Iona and Iohanna Notwithstādyng al the auncient Greeke bokes with one consente reade it Ionas sauinge one onely and here in this place of our Euāgelist and in the fyrst and .xxi. chapters of Iohn wee reade Ionas in the latten texte Iona Bar-Iona in the latten text is put in steede of the syrname the whiche the Hebrewes haue not Because fleshe and bloudde hath not opened A. As if hee shoulde haue saide Man hath not reuealed this vnto thee according to the common phrase of the Scripture where often times fleshe and bloudde is put for man As in the prophesie of Esay The glory of the lord shal appere and al fleshe shal at once se it And the Apostel Paule saith I comuned not of the matter with fleshe and bloud c. Agayne we stryue not against fleshe and bloud but against rule againste power c. Also S. Iohn saith that they which beleue in the name of Christe are not begotten of bloud or by the wyll of the fleshe but by the wyll of god C. Christ therefore in this place vnder the person of one mā admonisheth all men to aske faith of his father and to attribute vnto hym the dew praise of his grace Wherby we gather that the mindes of men do want that vnderstandinge by the whiche they mighte perceyue and knowe the misteries of heauenlye wysedome hidden in Christ yea all the sences of men do quayle in this parte vntil suche time as God dothe open oure eyes that we may see his glory in Christ Let no man therefore proudely burst forthe trustinge to his wyt and vnderstanding but let vs humbly suffer our selues to be taughte in oure hartes by the father of lightes that his spirite alone maye illuminate our
the keyes C. Here our sauiour Christe beginneth nowe to intreate of the publike office or of the Apostelship the dignitie whereof is adorned with a double tytle for Christ sayth that the mynisters of the Gospell are as it were porters of the kingdome of heauen because they carry the keyes of the same and that is the fyrst Then he saith that they haue power to binde and louse not only in earth but also in heauen and this is the seconde This similitude of the keyes pertayneth very aptelye to the office of teachinge B. The Metaphor is herupon taken because the chiefe power of the house and of the cittie is in his power and rule whiche hath the chiefe custody vse of the keyes for that he maye let into the house or cittie whom he wil and seclude and kepe out whom he list Hereupon the lorde when he promysed to Eliakim the sonne of Helkia the seruaunte of kinge Ezechias the chiefe power in the kinges courte in Hierusalem he spake thus by the Prophete Esay The keye of the house of Dauid wyl I lay vppon his shulder so that he shall open and no man shall shut He shall shut no mā shal open For there he prophesied of this Eliakim speakinge of Sobna which was the chiefe gouernour of the kinges house thus In that day shall I cal my seruant Eliakim the sonne of Helkia And with thy garmentes wyll I clothe him with thy girdell will I strengthen hym thy power wil I commit into his hande and he shal be a father of such as dwel in Hierusalem in the house of Iuda The same metaphor the lord vsed in an other place saying Woo vnto you Lawyers for ye haue taken away the keie of knowledge ye entered not in your selues and them that came in ye forbad that is to say ye withstode the doctrine of the kingedome of God lest it shoulde be broughte out to thē that they mighte be partakers of the same C. Christ therefore sayth that the Scribes Phariseies which were interpretours of the law had the keye of knowledge or the key of the kingdome of heauen for we know that the gate of lyfe is opened no otherwise vnto vs then by the worde of God. Whereupon it followeth that the key is geuen into the hāde of the ministers therof Notwithstādinge it is demaūded why the lord promised that he wold geue that vnto Peter which he semed to haue geuē before at the making of the Apostels But this questiō is answered before where we said that the twelue were but forerunners for the time so that when they returned vnto Christe againe they had finished the race ende of their calling But after that Christe rose againe from death then they were apointed ordinary teachers of the church in this respecte this honor pertained vnto thē euer after Bu. Therfore he saith here I wil geue not I haue geuen He promiseth that he will geue the keies he geueth them not But after his resurrecttion he sayd vnto them Peace be vnto you As my father sent me euē so send I you also And whē he had said these woordes he breathed on them and saith vnto thē receyue ye the holy ghoste Who so euers synnes ye remit they are remitted vnto them And who so euers sinnes ye retayne they are retayned In the which wordes As my father sente me c. there is a cōparison not an equalitie For Christ was sent that he might be the redemption of the whole world the Apostels were not so sent but onely to preach But as Christ was sent of the father for the saluatiō of the whole world so the Apostels were sent to prech this saluation that they which beleue their preachinge might be saued as if he had heard Christ him selfe as he saith in another place He which heareth you heareth me Moreouer he saith not They shal be geuē but I will geue by the which words Christe challengeth all this power of the kingdome of heauen to him selfe as lord in so much that he might cōmyt the same to whom it pleased hym For here it maketh no great matter not only who receiueth but of whom any thing is receiued And vvhat so euer thou bindest in earthe C The seconde metaphor or symilitude pertayneth properlye to note the remyssion of synnes For Christe delyueringe vs by his Gospell from the euerlastinge paine of deathe louseth the snares and fetters of maledyction with the whiche we were held bounde Therfore he declareth that the doctrine of the Gospell was ordeyned to louse our bandes that being loused in earthe by the voice and testimony of mē we mighte also in deede be loused in heauen B. But this metaphor is taken of this that the Prophetes do preache that the office of christ is to louse peculiarly those that are bound So Christ him selfe speaketh vnto Paule sayinge I wyll sende thée to the Gentiles to open theyr eyes that they may be tourned from darkenes to lighte and from the power of Sathan vnto God that they maye receyue forgeuenesse of synnes and inheritance amonge those which are sanctified by faith Where he expoundeth that to be the power of the keyes which consisteth in the remission and retayninge of synnes Bu. The Apostelles did neuer after any other maner louse or binde As for example Repent you saith the Apostell Peter of your sinnes and be baptised euery one of you in the name of Iesus Christ for the remission of synnes and ye shall receiue the gifte of the holy ghoste Thus Peter vsed the keies that were cōmitted vnto hym thus he loused in earth promissynge remission of synnes by the woord of Christ to them that beleue Yea and Chryste ratified and confirmed this message and preachinge of Peter for to them that confessed theyr synne and trusted to his mercie he remytted as Peter had promysed Also the Iayler of the pryson sayde to Paule and Sylas Syrs what muste I do to be saued and they saide beleeue on the Lorde Iesus Christ and thou shalt be saued and all thy houssholde Beholde the Apostelles do louse him that is bounde forgeuyng hym his synnes and that by the keyes by the preachynge of the Gospell the whiche preachynge because he beleued the lord pronounceth him to be loused in heauen C. But because a greate many doo not onely wickedly reiecte the delyueraunce offered vnto them but also by theyr obstinacie do bryng more greuouse iudgemente to them selues the power of bindynge also and the commaundemente of the Gospell is geuen to the ministers Of the whiche matter we haue an example in the Actes of the Apostelles Bu. The Iewes saith sainct Luke were full of indignation and spake agaynste those thynges whiche were spoken of Paule raylinge on it Then Paule and Barnabas waxed bolde and said It was meete that the worde of God should first haue ben preached to you But seinge ye put it from you and
tribute and many of them wold openly haue resisted the Romaines as we maye see in Iosephus and therefore it came to passe that Christ was accused of this matter before Pilate Therefore leaste there shoulde be in hym any shewe or token of a seditious minde he wold not do that which he might haue done And cast an angle C. Although we graunte that Christ had not alwaies plēty of money yet notwithstandinge wee must not thincke that neede constrained him to commande Peter to do this thing but rather that hee dyd it to the ende by a myracle he might declare him selfe to be the lorde of all and that he had not onely men but also the wilde vntamed fyshes tributory vnto hym And we reade that this was doone but once onelye because one document was sufficient And vvhen thou hast opened his mouth M. Here we must note and waye the argument proofe of Christes diuinitie in that hee knoweth the secretes of the sea and ruleth the fyshes that swymme in the depe and causeth the fyshe here mentioned to come to Peters hooke For seing that he had declared him selfe to be the kynge of all and to be the naturall sonne of God it was necessary that he should shew som token of the same to Peter by some dede or signe to the ende he might be acknowledged to be the Lorde of all thinges and of the fyshes of the sea also That take and geue vnto them for thee and mee A. Wee haue already declared that the Papistes vppon this place do very fondely gather the supremacy of Peter because that Peter is ioyned vnto Christe in payinge tribute They consider not that Peter was a cittezen of that cittie and that therfore he was constrained to paye trybute in that place The .xviii. Chapter AT the same time came the disciples vnto Iesus sayinge VVho is the greatteste in the kingdome of heauen At the same tyme. C. By the other two Euangelists whiche wrote this historye it appereth that the Disciples came not of their owne frewyll vnto Christ but when they had priuily disputed in the way their secret talk whispering was bewrayed And there is no absurditie at all in this that Matthewe makinge hast to the aunswere of Christ sheweth not the whole order of the historie but lettinge passe the beginninge briefely sheweth why Christe reproued the foolishe desyre of Supremacy in his disciples But forsomuch as Christ inquired of their secrete talke and constrayned his disciples to confesse that the thinge whiche they wisshed for was suppressed we are taughte to beware take hede of al secrete emulation and desire to excell Further we must note the circūstance of the tyme the foreshewinge of death had made them sorrowful and heauy yet notwithstandinge they being as it were ful of toyes and drunke with the poetical Nectar do contend by and by for the principallitie Howe could it be that suche sorrowe and care should so sodeinly vanishe awaye out of their myndes if that men were not by nature too muche geuen to Ambition that forgettinge the present warre and fyghte triumphe before the victory Wherefore if the Apostels so sone forgat the sermon of Christ so lately made vnto them what shal happen vnto vs if we leauinge the meditation of the crosse geue and addict our selues to sluggishenesse to negligence and to vaine speculations VVho is the greattest in the kingdome of heauen E. The Greeke texte hath the comparatiue for the superlatiue degree as thus Who is great in the kingdome of heauē C. This disputation as concerninge the supremacy arose not hereupon the Christ for him self and Peter payde the tribute as many thincke because the same began before they came to Capernaum but because he spake vnto them of his deathe and resurrection with many wordes as they were in the waye and also comforted them they being ignorant what his resurrection was excepte it shoulde be a certaine possession and renewing of the kingdome therfore they began this disputation M. For the Apostels did not contend or dispute of the heauenly kingdome to come but of suche a kyngdome whiche they thoughte shoulde be in this shorte life according to the maner of the kingdomes of this world as concerning the whiche kyngedome they questioned with hym after his resurrection saying Lorde wilt thou at this tyme restore againe the kyngedome of Israell C. Therefore they omittyng the occasion of sorrowe and heauines drawe vnto theym selues that whiche was spoken of his resurrection wherupon amonge the secure and carelesse this contentiō arose And because they flee frō the former part of doctrine which is sower and bytter to the fleshe God suffereeh them to be seduced and to erre in his resurrection that they might dreame of that whiche should not come to passe namely that Chryste by the bare preaching of his worde sholde possesse an earthely kingedome and that they in the same shoulde be part takers of greate pleasure M. They myghte also haue ben moued to the same disputation when they heard that it was saide before vnto Peter To thée wyll I geue the keies of the kingdome of heauē A. Although this was not spoken properly to Peter alone but to al the mynisters of the word in his person as we haue shewed before M. In like maner they had seene Iames Iohn and Peter onely to be taken they beinge left behinde to the raysinge vp of the rulers daughter And also they onely went with Christ vp into the mountain C. But in this question there were twoo faltes For fyrste the Apostelles all care of the warre beinge as it were set a parte preposterously as if they had ben dismist souldiers and worne in battaile require rest to be geuen them and their pention also before their tyme Secondly in this they did offende namely where as they should haue ben of one minde and agreed together as bretherne in helping one an other they nowe beinge full of ambition seeke howe they maye peruerte one an other Wherefore to the ende our race may be acceptable vnto the lorde let vs learne paciently to beare the burthen of the crosse layed vpon vs vntill the ful tyme of the receyuing of the triumphāt crowne come then as S. Paule exhorteth vs let vs in honour go before one an other To the fyrst vice the vaine curiositie of these men at this daye is a kynne whiche leauinge the lawful race of theyr calling leape out of time aboue the heauens The Lorde in his Gospell callinge vs to his kingdome sheweth vs the waye by the whiche we maye come thyther Rashe and inconstant men nothing consideringe of Faythe of Pacience of the inuocation of God and of other exercises fall in hand to dispute as concerning that whiche is done in heauen But this is euen as if one beinge about to take a iorney inquyring where his lodging sholde be mouethe not one foote For when as the lorde cōmaundeth vs to walke in the earthe whosoeuer he
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
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
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
howe they were foreshewed to thys people by Moyses reade the syxe and twenty chapiter of Leuiticus And hongar B. As concerninge the hongar whiche preuayled at Hierusalem in so muche that manye were consumed by the same reade the seconde chapiter of the twenty booke of the Antiquities of the Iewes We doe reade also that great hongar wa prohecied by Agabus to come throughout the whole earthe which happened in Claudius Caesars time Wherupon Paule and Barnabas tooke almes and reliefe of the Gentyles to carry to the brethren that dwelte in Iewry Hereby euery man may see that Iudea or Iury was specially afflicted wih hongar peraduenture by reason of other calamities with the whiche it was almoste destroyed So we must vnderstande also that manye other euels as warres pestilence earthquakes and greate signes from heauen were specially shewed vppon this countrey because the Lord shewed by this place specially the calamities of this nation to come C. The Euangeliste Luke addeth earthequakes and signes from heauen Of the whiche thynges although there bee no certayne history to be seene yet notwithstandynge it is sufficient that the same were foreshewed of Christe A. Iosephus truely dothe shewe of certayne thinges whiche doe agree with these woordes as it shoulde seeme of our Sauiour Christe B. For a whole yeres space before the destruction came the men of the cittie sawe a signe in the heauen ouer the cittie like to a swearde at nyne of the clock in the nyghte there shyned a lyghte in the temple more bryghte and clere then the daye In the ayre were seene men fighting together and in the temple a voyce was hearde sayinge let vs gooe hence and suche lyke 6 All these are the beginninges of sorrowes C. Because Christe knewe howe obstinate the mallyce of the worlde should bee Hee addeth agayne that these thinges are but the beginninges of sorrowes not that the faythfull shoulde kyll them selues with sorrowe and griefe who alwayes haue consolation in aduersitie and trouble but rather that they myght prepare them selues to the pacience of longe tyme B. As if he shoulde saye let no man thynke that the wrathe and vengeaunce of God is satisfied by these plagues which in dede are greuous and although they bee horrible and feareful yet notwithstanding they shall seme lighte if they be compared with those that shall followe wherefore when ye see these thinges beginne ye ought to be farre from trouble of mynde that ye may be armed and throughly prepared against greater miseries and calamities These thynges specially pertayne to the Iewes whiche loked for their Messias by whome they might bee deliuered from all euel whome he would haue to thinke that these greuous calamities are beginninges only to thē of more greuous plages 9 Then shall they put you to trouble and shall kill you and ye shall be hated of all nations for my names sake Then shall they put you to trouble C. Nowe Christe admonisheth his disciples of an other kinde of temptation by the which beside the common and generall afflictions their faith should be tried and the temptation is this that they shoulde bee hated and detested of the whole worlde Bu. Of these persecutions he spake before in the .x. chap. but because that tyme was at hande hee thought good to rippe vp this thing agayn vnto them A. to the ende they might prepare them selues in due tyme to beare those persecutions C. This thing of it selfe is soroweful and heauy to the sonnes of God to suffer lyke affliction with the wicked reprobate and contemners of God and to be subiecte to the same punishementes which are layde vpon them for their wickednes But this semeth to be farther a great deale from iustice namely to bee sore oppressed with greuous euels from the whiche the wicked are free But euen as the wheate with the chaffe beinge firste threasshed with the steale is brought afterward to the myll and is there beaten and grounde to meale euen so God doth not only afflicte his children with the wicked but doth also chasten them more thā others with the crosse that they may seme more miserable than other sorte of men But Christ properly speaketh here of afflictiōs whiche the Apostels should suffer for the Gospell For although it bee true that the Apostell Paule sayeth that those whome God hath chosen he hath ordeined also to beare the crosse that they should be like fashioned to the shape of his sonne yet notwithstanding he hath not marked al those with this singuler marke that thei should suffer persecution of the enemies of the Gospell As concerninge this kynde of crosse Christe nowe speaketh affirming it to be necessary that the faithful suffer them selues gladly to be hated of the wicked to be reproched and despised for the testimony of the Gospell For he would haue his disciples admonished that the doctrine of the Gospell whereof thei should be messengers and witnesses should neuer be plausible or acceptable to the world euen as he had declared vnto them before M. Therefore Christe maketh aunswere to his Apostles of an other matter than that whiche they demaūded For they asked him of the kingdome and glory but he speaketh vnto them of persecution of crosse of ignomini and of greuous offences of many which should fal from the faith receiued of the daungers of false Apostles and false Prophetes The Euangeliste Luke as it were expounding the wordes of Mathew hathe But before all these thinges they shall laye handes on you and as Marke saithe shall persecute you As if he should say But before all the said calamities do afflicte the Iewes euen then when ye preache the Gospel shal thei persecute you This persecution they felte immediatly after the death of Steuen the whiche Paule preferred as appeareth in the Actes of the Apostles Afterwarde Herode the king wēt about to afflicte the church and killed Iames and put Peter in prison The whiche persecutions Paule felte as well of the Iewes as of the Gentiles as may appeare by his owne testimony both in the Actes of the Apostles also in his epistles Our Sauiour Christe truly in this place spake of nothinge to this disciples whereof thei haue not felt And shall kill you A. The world suche is the ingratitude and blyndenes therof can not abide the faithful preachers of the truthe of the whiche matter there is a reason rendered vnto vs in the seuēth of Iohn And ye shal be hated of al nations C. He shewed that they must not contende only with a fewe enemies but he saith that whethersoeuer they shall come all nations shall hate and abhorre them But this was an incredible and straunge thing that the name of the sonne of God whiche was able to strike and pearce of his owne force the strongest and stoutest mindes of mē should be so infamous and odious that it shoulde make all the professors worshippers therof to be hated Therefore
necessar that hee shoulde be geuen once for oure saluation that hee might be daily geuen to vs Let vs know then that by these woordes we are directed to the sacrifyce of Christ his death without the rememberaunce whereof the Supper shall neuer be rightly celebyated Neither trulye can the mindes of the faithfull be otherwise filled but by this that they know God to be fauourable to them M. But this is diligently to be noted that hee sayd in the plurall nomber Of sinnes not of one sinne againste the opinion of those which wickedly say that the death of Christ hath made satisfaction for Originall sinne but not for actuall sinne and for those sinnes also which were cōmitted before Baptisme and not after for the which they appoint a proper satisfaction Against whom S. Iohn also writeth thus My little children these thinges writ I vnto you that ye sinne not but if any man sinne wee haue an aduocate with the father Iesus Christ the righteous hee is the propitiacion for our sinnes Hee writ no doubt to the Christians which were already baptized and therfore hee teacheth also that the sinnes of those that are baptised are forgeuen by the propitiation of Iesus Christe To these woordes of Christe S. Paule addeth this Do this so often as yee shall drincke it in the remembraunce of mee And then what that remēbraunce is hee declareth in the words followinge For so often as yee shall eate this breade drincke this Cuppe ye shall shew forth the Lordes death till his comminge Therfore the Supper is ◅ certaine memoriall which ought continuallye to abyde in the Churche euen till the last comming of Christe beinge instituted to this ende that Christ mighte admonishe vs of the benefite of his deathe and that wee might acknowledge the same before men wherevppon it is also called Eucharistia that is a thanckes geuinge 29. But I say vnto you I will not drincke henceforthe of this fruite of the vine tree vntil that day whē I shall drinke it newe with you in my fathers kingedome But I saye vnto you C. By this sentence the Dysciples were admonished as well of the death of their master which was at hād as of the newe and Heauenlye life For the more neere that the houre of his death approched the more they were to be confirmed least they should altogether quaile Hee sheeweth also that his Disciples shall in a short time haue the truth of this signe As if he should say I do not apoint a signe the truth of the which is farre of no it is at hand Hee commendeth vnto them his supper for this cōsideratiō because they shold not alwayes haue him present with them While hee was presente they were confirmed by his Sermones and now that he must be absent they had neede of another confirmatiō Great therfore is the force of the supper which supplyeth the presence of Christ and setteth him before vs But because it was sorrowfull tydinges when hee affirmed that he must now go out of the world there is by and by added a consolation that there is no cause why they shoulde abhorre death after which there shall followe a better life as if hee had sayd ▪ Now truly do I make hast vnto death but to this ende that I may thereby passe to blessed immortality not to liue alone in the kingdome of God by my selfe but that I may haue you partakers of the same life So we see that hee lifteth vs hys Dysciples to the hope of the resurrection after hee had ledde them by the hande as it were to the Crosse And as it was meete that they should be directed to the death of Christ that by that ladder they might assende into Heauen euen so now Christ hauinge tasted of death and beinge receiued vp into Heauen it is meete that wee be broughte from the behouldinge of the Crosse to the lifting vp of our mindes to Heauen that death and the repayringe of life may agree together And that they shal be partakers of the same glory with him it may euidentlye appeare by his wordes VVhen I shall drincke it nevve vvith you in my fathers kingdome Bu. As if hee should say I beinge now made immortall and translated into the glory of my father or els I beinge now in Heauenly glorye in eternall ioye For Luke hath almost the like wordes when he sayth And I appoint vnto you a kingdome as my father hath appointed vnto mee that yee may eate drincke at my table in the kingdome C. But whereas some do obiecte that meate and drincke doth not appertaine to the kingdome of God it is a friuolous and vaine obiection because Christe meaneth nothinge els but that his Dysciples should shortly want his presence insomuche that after this hee shoulde eate with them no more till that they enioyed the Heauenly kingdome together Againe the eatinge and drinkinge mencioned in Luke is spoken of our sauiour Christ allegorically To be shorte Christe here commendeth vnto vs the frute and effect of the redemption which he got by his death Whereas some thincke that this was fulfilled so often as the Lord did eate with his Dysciples it is contrary to his minde and nothinge so For seinge hee was the mydle state betweene the course of mortall life the goale or ende of Heauenly life the kingdome of God was not then as yet reuealed and therefore hee sayd vnto Mary Toutch mee not for I am not yet assended to my father Moreouer the Dysciples were not as yet entered into the kingdome of God that they might drincke new wyne with Christ and be partakers of the same glorye But whereas wee reade that Christ drancke after his resurrection when as notwithstādinge he had denyed to do it till such tyme as hee had gathered his Dysciples into the kingdome of Heauen that shewe of repugnancye may easlye be put awaye For hee speaketh not precisely of meate and drincke but of the custome of this present life And wee knowe that Christe did not therefore drincke eyther because hee was a thrist or because hee woulde retaine his Dysciples in his meate and drincke but onely that his resurrection beinge thereby approued of the which they were as yet doubtfull he might lift vp their mindes to Heauē Let vs therfore contente our selues with this true and proper meaning of the place that the Lord promiseth to his Dysciples the fellowship of the blessed and immortall life with him seing they had the fellowship of his mortall humanity in earth 30. And when they had saide grace they went out vnto mount Oliuet And vvhen they had saide grace C. The first three Euangelistes omit those deuine Sermones which S. Iohn sayth the Lord made as wel in the house as by the way that they wente For their purpose was to comprehende and set forthe the Historye of thinges done more than doctrine This onely they toutche that hee wente of his owne accorde to the place whether Iudas was
beastlye crueltye and proude contempte of God by the proper instincte and motion of the fleshe and so came to his repentaunce but hee was brought thereunto by the hande of God euen as also the whole Scripture teacheth that repentaunce is his worke And this grace excelled so muche the more because it happened contracye to the expectacion of all menne For who would euer haue thoughte that a theefe beinge nowe at the laste caste shoulde bee not onelye a true worshipper of God but also an excellent mayster of fayth and godlynes to the whole worlde insomuche that wee also may be glad to fetche the rule of true and lawfull confession from his mouthe And firste of all truely he brought forth this fruite of repentaunce because with seuere correction he stayed the wicked rage of his fellowe Secondely he humbled hym selfe by a trewe confession of his wickednesse and attributed vnto Christ the due praise of righteousenes After that he declared a wonderfull faith committynge himselfe and his saluation wholly vnto the defence of Christe whom notwithstandinge he sawe hangyng on the crosse and nere vnto deathe Fearest thou not God seinge thou arâ—…e in the same dampnation C. As if he shoulde haue sayde What a thinge is this that this damnation constrayneth thee not to feare God For hereupon the these doth exaggerate and make the obstinacie of his fellowe more haynouse that beinge broughte to extremitie and the last pange beginneth not for all that to feare God. Hereby let vs gather that theye are desperate and altogether voyde of the feare of GOD which are amended nothing at all by punishementes Wee are righteously punished for we receyue accordinge to our deedes but this man hath done no euyll As if he had sayde There is greate difference betwene this mannes punishment and oures for the punishemente whiche thou and I suffer is due vnto vs for our euyll dedes but as for Christe he hathe done no euyll whereby he should be punished nay rather hee is put to death by the mallice and crueltie of his enemies Here let vs note that the theefe hath geuen vs the same lesson of repentaunce whiche God requireth of vs all when he confessed that hee receyued a iuste rewarde for his deedes But this is specially to be noted that the crueltie of the punishement did staye hym nothinge at all from the pacient suffering of the bitter tormentes Wherfore if we be truely sory for our synnes let vs learne willyngely to vncouer them without dissymulation when neede requirethe and not to flee from the ignominye whiche we haue deserued For this is the onely meane by the which we bury our sinnes before God and his Angelles if wee go not about to colloure them before men And he sayde vnto Iesus Lord remember mee when thou commeste into thye kyngedome This prayer contayneth a testimony of faythe and repentaunce The Euangeliste Luke briefelye declareth this matter whiche is so excellente that it cannot sufficientely be set forthe accordynge to the worthynesse thereof For trewely this example of faythe is so notable that the like hath beene sildome seene sence the beginning of the worlde The theefe whiche was not onely vnlerned in the schole of Christe but also geuinge him selfe to murther had gone about to extinguishe all feling and vnderstandinge of that whiche was right doth now at a sodayne assende hyer than al the Apostels and rest of the disciples in teaching and instructing of whom the lorde him selfe had spente so muche tyme and bestowed so greate laboure and not only this but also he worshipeth Christe as a kinge hanginge on the crosse he celebrateth his kingedome whiche semed altogether miserable and deformed and he pronounceth him to be the auctour of life whiche laye then a dyinge What excellencie what dignitie or what life did hée perceiue to be in Christe that he should thus thinke of his kingdome This truely was euen as if one should assend from the deepe goulfe of hell to the toppe of heauen He calleth Christ lorde and maketh mention of his kingdome whom he seeth to be condempned despised and reiected of all men Who woulde not haâ—…e sayde that he had bene out of his wyttes C. This certaynelye was rydiculouse and a fable to fleshe and bloude to attrybute a kyngedome more noble than all earthely empires to a condempned and abiecte persone Hereby wee maye gather what parfecte and quicke sight the eyes of theyr myndes haue who can beholde lyfe in deathe strengthe in weakenesse glorye in reproche victorye in destruction and a kyngedome in bondage Faythe was almoste decayed in all men there was no man but hee was discouraged onely the theefe standeth to the battayle openlye The Apostelles were dombe theyr faythe saye hydde but the faythe of the theefe declareth it selfe agaynste all impedymentes Wherfore let vs not be ashamed to learn of this scholemaster mortification of the fleshe pacience the depenesse of faythe the constancie of hope the desire of godlines whom the lord hath made our teacher to beate downe the pride of fleshe For the more diligently we follow hym the nerer wee approche vnto Christe A. This also is to be noted that hee dyd not onely beleeue in Christe but did also call vpon him whersoeuer therfore faith is there is coÌ„monly inuocation also And Iesus said vnto him Verely I say vnto thée to day shalt thou be with me in Paradice We do se here that the thefe praied not in vaine for he was hearde neyther was Christ onely mindefull of him but also perfourmed his promise Wherfore if Christe dyd drawe the theefe vnto him when hee was vpon the crosse howe muche more now shall he heare vs from his heauenly throne vpon the which hée sitteth his ennemies beinge ouercome Whosoeuer therfore when he is a dying committeth the custody of his soule with a trew faith vnto Christ hee shall not be long differred to laÌ„guishe in extremitie but shal haue his desire the same mercy granted vnto him which Christ granted to the théefe vpon the crosse Away therfore with that fonde and folishe immagination of Sophisters Papistes as concernyng the reteyning of punishement when the faâ—…te is remitted because wee do see that Christe doth also deliuer hym from punishement whom hee absolueth from sinne Let vs also note with what keyes the gates of the kingdome of heauen were opened vnto the théefe For there is no mention made here of popishe confession nor of satisfactioÌ„s but Christ is contente to receyue those that come willingly vnto him with fayth and repeÌ„taunce Furthermore we do hereby gather that as the deathe of Christe dyd by and by bring forth his fruite euen so our soules so sone as they parte from the body do liue otherwise the promise whiche our sauioure Christe made here vnto the théefe with an othe were but vayne In Paradice C. As touching the name of Paradice we do knowe that the glory of God is described vnto vs vnder the
may keepe them also and shewe them in dede And lo I am vvith you alvvaye It was a hard office whiche hee committed vnto them to beare the whiche good were able in no pointe And it is likely that the Dysciples were not a little terrefyed by the consideration of it C. Therefore hee doth incourage them with the truste of his heauenlye ayde promisinge vnto them his presence euerye where at all times throughout the whole worlde his helpe and grace also euen to the ende and finishinge of their embassage For before hee promised that he woulde be with them hee declared that hee was the kinge both of Heauen and earth whiche with his hand and power gouerneth all things Therefore in this word I there is a great Emphasis and force contayned as if he had sayde that if the Apostles would discharge their dutye bouldly they must not haue respect what they themselues were able to do but must leaue to his inuincible power vnder whose banner they fight Bu. As if he should say So longe as you do these thinges the world wil be against you as it hath bene againste mee For my spirite agreeth not with the spirite of this worlde and my doctrine is altogether contrary to their affections which loue those thinges that are of this world So that with many tumultes men will ryse againste you but there is no cause why ye should dispayre althoughe ye be not noble but simple weake and few in nomber I haue ouercome the world you by my helpe and my example shall ouercome By my power not by your owne shall yee ouercome what soeuer seemeth feareful to you in this world And although I will cary vp shortlye this body into Heauen which thinge is good for you that it be so yet not withstandinge I will neuer forsake you for after that I shall cease to be with you in body then more effectually wil I be with you in spirite C. Therefore the maner of presence which the Lord promiseth to his Dysciples ought spiritually to be vnderstode because it is not needefull that hee shoulde descende from Heauen to helpe vs because hee canne helpe vs by the grace of his spirit as it were stretching his hande from Heauen Euen vnto the ende of the vvorld These wordes do declare that this was spoken not to the Apostles onelye because the Lorde doth promise his helpe to continue not to the ende of one age onelye but also to the consumation of the worlde His wordes therefore are in effect as if hee should saye How weake soeuer the mynisters of the Gospell be and what neede soeuer of thinges necessary they suffer I wyll be their ayde and defender insomuch that they shall haue the victory ouer all the conflictes of the worlde M. The order of the Historye doth require that wee adde those thinges which the Euangeliste Luke writeth as concerning the Assencion of Christ in the latter ende of his Gospell and in the Actes of the Apostles He sayth therefore And hee led them out into Bethanye C. Because Mathewe had greatlye exalted the kingdom of Christ aboue the whole world hee maketh no mencion of his Assention into Heauen Marke maketh mencion of the Assention but where and how he assended hee speaketh nothinge at all But Luke very plainly setteth forth this matter for hee sayth that Christe led his disciples forth into Bethany that he might assende from the mounte Oliuet into his heauenly throne R. For the Euangeliste Luke saythe in an other place that when the Lorde was assended the Apostels retourned to Hierusalem from the mount Oliuet C. As hee woulde not be seene of all men after his resurrection as wytnesseth Peter so hee would not haue all men to be wytnesses of his assention into heauen because he would haue this mistery of the fayth to be knowen rather by the preaching of the Gospell thā to be seene with the eyes R. But what talke the Apostles had with Christe in the mounte S. Luke wryteth in these wordes saying Lorde wilte thou at this tyme restore the kyngdome of Israell But he said vnto them It is not for you to knowe the tymes and seasons whiche the father hathe put in his owne power It followeth in Marke and Luke So vvhen the Lorde had spokē vnto them he lifted vp his handes and blessed them C. And so he taught them that to blesse which office was committed to the priests vnder the lawe did truely and properly be long vnto him Seing therefore he was the onely authour of all blessing yet to the end his grace might bee the more familiar hee would haue the priests from the beginning to blesse in his name as mediatours So Melchisedech blessed Abraham And for this matter there is a lawe geuen whiche lasteth for euer To the same ende pertaineth that which is written in the Psalmes where it is said We haue wyshed you good lucke ye that be of the house of the Lorde And the Apostle saith that it is a signe of excellency to blesse others For the lesse sayth he is blessed of the greater Nowe when Christ the true Melchisedech and the euerlasting prieste declared him selfe it was necessary that the same whiche was shadowed in the figures of the lawe should be fulfilled euen as the Apostell Paule also teacheth that wee are blessed of God the father in him that we may bee ryche in all celestiall benefites Therefore he once blessed the Apostels solemly that the faythfull might come vnto hym if they desyred to be partakers of the grace of god So that he lifting vp his handes and blessing them and theyr ministery declareth by a certain signe that he wysheth vs well that we might receyue consolation by this blessing so longe as the Gospell is preached It followeth And it came to passe as he blessed them he departed from them and was taken vp an hie and a cloude receiued him out of their sight into heauē After Christe had done all those things which were appointed to him of his father and whiche pertayned to our saluation it was not nedefull that he should be any longer conuersaunt in earth He therefore being taken vp into heauen hath taken out of our sight the presence of his body not that he seasseth to be present with the faithfull whiche as yet are pylgrymes on the earth but that he might gouerne heauen earth with a more present power The heauens are sayde to be the seate of God who notwithstanding fulfilleth all thinges The heauen therefore into the with our Lord is ascended is the inuisible glory of the father where the sonne of man whiche was before so contemned and reiected of his enemies reigneth for euer in power glory hauinge all thinges subiect vnto hym and fulfilling all thinges in his electe by his holy spirit And wee obtayne two specallye fruites by this assention For in that hee ascended into heauen for oure sakes hee hath opened
August lib. 11. Super gens Maior est huius scripturae authoritas quam omnis humani ingenij perspicacitas A CATHOLIKE AND ECCLESIASTIcall exposition of the holy Gospell after S. Mathewe gathered out of all the singuler and approued Deuines whiche the Lorde hath geuen to his Churche by Augustine Marlorate And translated out of Latine into Englishe by Thomas Tymme Mynister Sene and allowed according to the order appointed Jmprinted at London in Fletestreate neare vnto S. Dunstones churche by Thomas Marshe 1570. Quanto magis quisque in sacris eloquijs assiduus fuerit tanto ex eis vberiorem intelligentiam capit Isidor De summo bo lib. 3. I haue once already founde suche frendship at your honours handes tempered with liberalitie whiche I cannot sufficiently requite that now againe I am the more bolde to moleste and trouble you Crauing pardon that for your noble courtesy then I nowe dare presume to committe vnto your honours charge the conduction of a drifte and sea beaten ship And although the very substauÌ„ce of the treasure and precious pearle contained in my shippe of it selfe is so excelent that it nedeth not the commendation and defence of man yet notwithstanding because by Gods appointment man hath to do with the same for his saluation and therefore I being one among all other moste vnworthy hauing taken vpon me to publishe the same by translation out of Lattin into our vulgar tongue for the common profite of my countremen must of necessitie my own vnworthines I say considered humblely beseche your honor to be a garde and defence of this my endeuour handled with as great dilligence as possible I coulde In so doing you shall not only promote the glory of God and greately further this my simple labour but also make me bounde vnto your honor while life doth laste Thus hauing bouldly required your honourable defence and troubled your eares with tediousnes I ceasse wyshing to youre honour long lyfe increase of nobilitie and the perfecte felicitie of the lyfe to come Your humble orator Thomas Tymme TO AL THE BRETHREN DISPERsed here and there that fauoure and loue the Gospell Augustine Marlorate wisheth grace mercy and peace from God the father through the Lorde Iesus WHen as all men so long as they liue in this present life ought to leuell as at a Butte at the knowledge of the truthe whiche maye nourishe them in the hope of the true and eternall lyfe those men are to bee iudged vnworthy vtterly the name of Christians whiche being contente with some arte or science whereby to get their liuing either do lightly regarde or els altogether neglecte the knowledge of heauenly matters the onely meanes to attayne saluation Neither can there be found any greater ingratitude among men then wheÌ„ they do not endeuour to the vtmoste of their power to know God alone whiche hath not only created fashioned and nourished them as a father in this life but incessantly calleth them to the immortall and incorruptible heritage whiche is prepared for all them whome that celestiall father hath engâ—â—fted by faithe into the body of his onely begotten sonne Moreouer a true and singuler waye to attayne saluation is by God propounded to vs namely if wee beleue his promises whiche waye iustefieth before God mankynde by nature prone vnto sinne and maketh hym the heyre of God and fellowe heyre with Christe I meane faithe not suche as veyne men and hypocrites boast of when they chaunce to conceiue some slender opinion of God but that whiche alone deserueth the name of faithe and vndoubtedly taketh holde of the righteousnes offered in the Gospell and so stayeth on the foundatioÌ„ of free remission of synnes that it caÌ„not be perswaded any other thing than that whiche is certainly knowen to procede out of the mouthe of the Lorde for faythe commeth by hearing but hearing by the woorde of God who at sundrye tymes and in diuers manners spake in the olde tyme to our fathers by Prophetes but in these laste dayes he hath spoken to vs by his sonne On whome he hath powred out his spirit most plentifully in so much that whosoeuer shall heare him teaching and imbrace his doctrine by faythe they may assure them selues to haue bene rightly instructed by the wysedome of God it selfe and to be setled out of all peryll of errour Nowe when his vocation required that after he had opened the veritie to his electe and finished al thinges for the whiche he came into this worlde then he should retourne to his father he woulde not that his spouse the Churche should lacke that incomparable treasure of the Gospell whiche he hym selfe brought down from heauen For seing the cause of his comming was to builde agayne the taberdacle of Dauid whiche was fallen downe and to repaire the ruine therof that is to say that he might erecte and stablishe his kyngdome in the middest of his Churche whiche according to the oracles of the Prophetes he should gather together out of all people and tongues he thought it not sufficient to offer the happy and gladde tidinges of the Gospell to theÌ„ which were at hand namely to the Iewes but he would haue the benefite of the heauenly calling offered to them also whiche were farre of to witte the Gentiles For God had also determined from the beginning that the Gentiles shoulde be heyres knit in one body fellowship of the promises in Christe through the preaching of the Gospell Christe therefore rysing as a conquerer from death coÌ„maunded his Apostels being endewed with heauenly vertue to go into all the worlde and preache the Gospell to all creatures teaching the Gentiles to obserue all thinges that he had commaunded them But because the nomber of twelue did not suffice for so great a multitude of men as the king of all kinges had decreed to call to saluation by the shryll trumpe of his Gospell after he had obtained of his father and that the holy Ghoste was sente downe on his Apostels he enriched encreased and adorned his Churche with men indewed with heauenly wisdome whose ministery he would vse to the ende of the worlde in feading the flocke redemed by the sheading of his bloude Therefore he ordeined some Apostlels some Prophetes some Pastors some Teachers to the gathering together of the sainctes to the woorke of the ministery and to the edefying of Christes body But alas after the departing of those watchemen there was in all the worlde so great scarsitie of faythfull ministers that those heauenly ryches wherewith the Churche was beautified were not on euery part so plainely set forth as the worthynes of the thing it selfe did require For it was brought to passe by the wilines of Sathan that fearce enemy of the Euangelicall truthe that in stede of faithfull Pastors innumerable gredy and rauening Wolues did craftely insinuate or wynde in them selues in to the flocke of Christe whiche straightwaye being disguised with those worthy titles of Pastors did vnder that
incarnation and bloud should make agrement betwene humaine things and heauenly thinges as S. Paule wryteth to the Ephesians and Collossians Thirdly it signifieth that he is that same Christ which made vnto vs free passage and recourse to the thron of his grace the gates of heauen beinge by hym broken open To be shorte that whiche was reuealed to Ioseph in the vision of the opening of the heauens and of the ladder that from the earth reached therevnto is declared from aboue by this inauguration and celebration of Christe And he savve C. Namely Iohn because by and by yt foloweth that the spirite descended vpon Christe M. And Iohn hym selfe in an other place saithe I did not knowe hym but he that sente me to baptize with water the same sayd vnto me vpon whom thou shalt se the spirite descende and tary styl on him the same is he which baptizeth with the holye ghost And I sawe bare recorde that the same is he which is the sonne of God. Question C. It may now be demaunded how Iohn coulde se the spiryte We aunswere that for as muche as the spirite of God is dispersed euerye where and fylleth both heauen earth that the descention from heauen is very vnproperly applied vnto it the same we must iudge also as concerning the sight therof For although the holyghost be inuisible by it selfe yet notwithstanding it is said that we se it when as it sheweth any signe of his presence Iohn sawe not the essence of the spirite the which essēce or beinge can not be sene with mannes eies neyther did he se the vertue it self which cannot be comprehended with humaine sence but onely with the intelligence and vnderstandinge of fayth but he sawe the shape of a dooue vnder the which it pleased God to shewe and manifest his spirite Therfore this is a metonymical kinde of speache by the which the name of a spiritual thinge is put for a visible signe For as some very folishly and preposterously do vrge the letter that they might include the thyng in the signe euen so we must wey consider that by these meanes phrases of speaking figuratiuely is noted the coniunction of the thing with the signe Accordinge to this sence meaning the bredde of the sacred and holy supper of the lord is called the body of Christ not because it is so but because it dothe witnesse vnto vs that it is trewely geuen vs to eate Furthermore we must call to mynd that whiche we towched euen nowe that is we must not fayne and imagin the commynge downe of any notable or myralouse thynge that the holye Ghoste should be sought in a signe as though he were included in the same as in a place but we must satisfie content our selues with this that the lorde by his secrete power doth shewe forthe vnto vs by figures whatsoeuer he promysed Descending M. This comming downe of the spirite of God was made for this purpose in a visible shape to descende vpō Christe that the authoritie that he had from aboue might be declared in earth The like came vpon the Apostels when they were sent to preache the Gospell throughout the whole worlde And when the Apostles had layde handes on those that were ready to preache the Gospell the vertue and power of the holy ghoste was geuen to theim by a visible signe which before they had receiued through faith that the churche as yet being rude should be comforted and that by the singuler and visible gift of the spirite they might be appointed to the worke of the mistery and instructed and confirmed in the same Like a doue C. It may be demaunded why the holy ghoste rather appeared in the shape of a doue then in fier The solution of this question doth depende vpon the analogy or similitude of the thinge sealed with the figure We knowe what the Prophete attributeth to Christe when he sayde A broosed reede shall he not breake and the smoking flaxe shal he not quenche he shall not cry neither shall his voyce be harde Because of this gentlenes of Christe by the whiche mildely and louingly he hath brought sinners to the hope of saluation the holy ghost descended vpon him in the likenes of a doue And in this signe is offered vnto vs the manifeste pledge of swete consolation that we should not be afrayde to come vnto Christe whiche came not vnto vs in the fearefull terrible power of the spirite but in the pleasant amiable shewe of his grace M. Also by the same is shewed what Christe would worke in the hartes of the faithfull namely the very same whiche he him selfe saith Be ye innocente as doues Finally by this appearing of the holy ghoste is shewed what this heauenly kyng should be how meke and louing then what behauiour and disposition they should haue whiche should be regenerate by the baptisme of the holy ghost C. Moreouer some more curiously then profitable do seke and demaunde whether this doue were a perfecte and sounde body or only an image and figure of a Doue For although the woordes of Luke do seme to affirme that it was not the substaunce but the shape of a Doue yet notwithstanding we can not appointe any certaintie thereof And comming vpon him M. That is to say vpon Christe Question C. Here it may be demaunded why the spirite did then descēde vpon him when as before he was replenished with the same This question is aunswered with this place of the prophete The spirite of the lorde vpon me therefore he anointed me to preache to the poore he sent me For although Christ did excell in the singuler grace of the spirite euen vntill the myracle yet neuertheles he kept hym selfe at home like a priuate man vntill he was brought forth of his heauenly father Therefore nowe when the dewe time was come in the whiche he should prepare him selfe to accomplishe the office of a redemer he is indewed with the newe power of the spirite and that not for his owne cause so muche as for others For this was done by the prouidence of God that the faithfull might learne to imbrace reuerently his deuine power and that the infirmitie of the fleshe should not be contemptible and despised in him And that was also the cause why he differred his baptisme till that he was thirty yeare olde Baptisme was the beginning of the Gospell therefore he toke it when he began to preache the Gospell For Christe preparing him selfe to preache the Gospell began his office as well by baptisme as by the instruction of the holy ghost The holy ghoste therfore descending vppon Christe appeared vnto Iohn to teache that no carnall or earthly thing was to be foūde in Christ but as a diuine person to come from heauen in whom the fulnes of the spirite raigned We knowe vndoubtedly that he was God manifested in the fleshe yet notwithstanding his heauenly
comminge of christ it is described as it wer in a glasse M. For those thicke darcknesses do take place where so euer that light of the grace of Christ doth not shine This darknesse dothe ingender all kinde of wickednesse whiche the apostel calleth the workes of darkenesse Galile of the Gentiles C. This lower Galile was called Galile of the Gentiles not onely for the adioyning to Tyre Sydon but bicause that there the Iewes and the Gētyles wer mingled together oute of the whiche specially Dauid had graunted to king Hiram certaine cities to declare that the lyghte of the Gospell shoulde be caried also to the Gentiles Iesus spake vnto Paule thus Delyueringe the from this people and from the Gentiles vnto whom nowe I send thée to open their eies that they may be turned from darkenes to light and from the power of Sathā vnto God that they may receyue forgyuenesse of synnes and inheritaunce among them which are sanctified by faith that is toward mée 16. The people whiche sat in darknesse haue seene greate lyght and to them which sat in the regiō and shadow of darkenesse is the lyght sprong vp The people vvhich sat in darke M. The Apostell Paule most plainely declareth what it is to sit in darknesse and in the shadow of death saying Remēber that ye being in times past Gentiles in the flesh were called vncircumcision from that whiche is called circumcision in the flesh which circumcision is made by hands remember I say that at that time ye were without Christ being aliantes from the common weale of Israell and strangers frō the testamētes of the promise hauing no hope being without God in this world Savve great lyght C. That they whiche sat in darknesse are said to se great light so sodaine and manifest a chaunge dothe amplifie and inlarge the greatnes of the deuine sauing health M. Christ doth cal him selfe the light of the world The propertie of the lighte is to dryue awaye the darkenesse and to lyghten those that are in the same So Christ is the true lyght of the worlde which lighteth euery man comming into the world that is he putteth awaye the darkenes of our mindes he openeth the secretes of our hartes and by his holy spirite he maketh vs to haue parfecte knowledge of God. In the region and shadovve of deathe S. He calleth it the region and shadowe of deathe according to the maner of the Hebreues a region in the whiche there are darke cloudes euen as in hell The shadow of death is the comming of present death yea euen the very terrours of death and it signifieth a continuall trouble of consciences Is a light sprong vp A. To se the light and to haue the lyght to shyne vp-vpon any man is all one 17. From that tyme forth Iesus began to preach and say repent for the kingdome of heauen is at hande From that tyme forth C. Mathewe in this place doth seeme somwhat to differ from the other two Euangelistes Marke and Luke For after he saide that Christ leauinge his countrey went into Capernaum at length he toucheth the beginning of his preachinge but Luke and Marke say that he taughte openly in his owne countrey A. For thus saith Marke After that Iohn was taken came Iesus into Galile preaching the Gospel of the kingdome and saying The time is fulfilled and the kingdome of God is at hands repente and beleue the Gospel But Luke saith And Iesus returned by the power of the spirite into Galile and the fame of him was spredde througheout the whole region and he preached in they re synagogges and was cōmended of all men But the solution of these is easie soone gathered For the aduerbe of time which Mathew hath oughte to be referred not onely to the next member but also to the whole somme of the narration Therefore Christ by his comming into Galile entered and began his race Repent for the kingdome C. The somme order of this doctrine differeth nothinge from that which Iohn vsed of the which we spake before For it consisteth of two partes of Repentaunce and of the preaching of grace and healthe He exhorteth the Iewes to cōuersion and amendment of life because the kingdome of God was at hande that is because God wold take in hand him selfe to gouerne his people with full and parfect felicitie and blessednesse Marke a littell otherwise saythe The kingdome of heauen is at hand repent and beleeue the Gospell notwithstandinge euen in the same sence that Mathew writeth For speaking before of the restoring againe of the kingdome of God to the Iewes he exhorteth to repentaunce and fayth A. Christe hym selfe commaundeth his apostelles to preache the like Se that ye preache sayinge the kingdome of heauen is at hande and againe he sent them to preache the kingdome of god Also saye vnto theim the kingdom of God is come vpon you And againe Repentaunce and remission of sinnes muste be preached in his name The whiche commaundement the Apostells obeyed For when they went forth they preached repentaunce But Peter said vnto them Repent and be baptised euery one of you in the remission of sinnes And again Repente and conuerte that your sinnes maye be done awaye Notwithstanding it may be demanded forasmuche as Repentaunce dependeth vppon the Gospell why Marke did seperate the same frō the doctrine of the Gospell We maye aunswere two maner of waies For God somtimes doth so bed vs amend our lyues that he onely saith the same must be chaunged into a better afterward he sheweth that conuertion and newnes of life is the gift of his holy spirite that we maye knowe howe we are commaunded not onely to do that which is our duetie but also that the grace and vertue of obeiyng is with the same offered vnto vs If after this maner we vnderstande that whiche Iohn preached of repentaunce the sence and meaning is The lorde commaundeth you to tourne vnto him but because of your selues you can not do it he promyseth his spirite of regeneration Wherefore you must receyue this grace by Fayth although the faith which the Gospel requireth ought not at all to be restrayned to the gyfte of renouation or renuinge but specially it dothe belong to remission of synnes For Iohn ioyneth repentaunce with faythe because God dothe reconcile vs to hym selfe to be worshipped and honored of vs as a father in holines and rightousnes Furthermore it is no absurditie to saye that to beleue the Gospell is as muche as to imbrace and receyue free iustificacation righteousenes For often times in the scripture this speciall relation betwene faith remission of sinnes is had as when it teacheth that we are iustifyed by faythe Bothe wayes we maye expounde this place but the beginninge is sure and ratyfied that free saluation is offered vnto vs of God that being tourned vnto him we may liue to righteousnes Therfore he promising
Christ saith but also with what affection of mind he speketh it For these sentēses do not only seme to teach but also to cōmende theyr felicite to whō the kingdome of heauen is appoynted Luke maketh this sentence a bare Metaphor but because the pouertie of many men is iudged accursed vnhappy Mathewe dothe more plainely set forthe the mynde of Chryste Therfore where as many men beyng oppressed with euil do swel with disdaine madnes Christ pronounceth those to be blessed which paciently suffer such troubles as are laied vpon thē and with humilite wholly submit them selues to the will pleasure of the almighty M. But howe and after what maner are the poore and afflycted blessed Question when that pouertie and afflyction doth rather apparteine to misery then to felycitie For as pouertie can not be said to aperteine to felicitie euē so felicitie cānot be said to apertein to pouertie So that if poore men are blessed in respecte of their penurie then ar those that are blessed poore whiche is most absurde Lette vs heare the reason therefore for what cause they are called blessed Because theires is the kyngedome Therfore the poore are not blessed for their pouertie but because the kingedome of heauen is geuen vnto them C. So that we see that Christe dothe not puffe vp the mindes of his seruauntes with any lyghte or vaine perswasion but calling them to the hope of eternall lyfe he dothe animate and strengthen them to pacience because by this meanes they shulde come to the heauenly kingedome of God. Furthermore we must note that none is poore in spyrite but he whiche beinge humble and lowly in his owne eyes trusteth onelye in the mercy of god For they which are ouerwhelmed with desperation when they frette and fume againste God are puffed vp with a lofty and proude spirite 4 Blessed are they that morne for they shall receyue comforte Blessed are they that moorne This sentence dothe not onelye depende of that whiche wente before but also is a confyrmation of the same For because that sorrowes doth make a man myserable it is thereby thought that moornyng and griefe doth alwayes come with the same And nothinge is more contrarye to felicitie and happinesse then moorninge But Chryst doth not onely denye those to be myserable but also doth declare that this moornynge dothe greately helpe to a blessed lyfe because that by this meanes men are made to taste and feele the euerlastinge ioye are as it were with a spurre prouoked to seeke for their comforte and consolation onely in God. So the Apostell Paule sayde Let vs reioice in trybulations because they bring pacience pacience bryngeth tryall tryall worketh Hope Hope maketh not ashamed Bu. But they are moorners whiche do trewelye with all theyr harte sorrowe and bewayle their synnes commytted theyr errours theyr excedyng study and care of earthely thynges and theyr small desyer of heauenly thynges For that is that Godly sorrowe whiche causethe repentaunce vnto saluatyon Chryste therefore here speakethe not of all suche as moorne but of his dysciples and faythful whose condition and state of lyfe is in this worlde to suffer trouble oppression and wronge as he hym selfe sayth in Iohn the sixtene chapter Wherefore in Luke it is sayde Blessed are ye whiche weepe nowe because ye shall laugh Christian men truly are not stony harted voyde of all humaine affection for they sorrowe they moorne they lamente and weepe but not without measure not without the inuocation of God and not without the hope of better thynges No doubte the churche and congregation of the faythefull dyd moorne when that Peter was caste into pryson by Herode They dyd moorne when that any had committed a greate enormitie or greuouse offence agaynste God the whiche moornynge the Apostel required of the Corinthians that they shoulde sorrowe for the fornycatoure He byddethe vs also to weepe with theim that weepe and to moorne with them that moorne Chryst also telleth his disciples that when the brydegrome is taken from them they shal fast and moorne The whiche he confirmeth in an other place sayinge Ye shal wepe and moorne but the worlde shal reioyce Because they shall receiue comforte P. Here consolation is promised to them that moorne bothe in this lyfe and in the life to come M. Chryste was sent to the greate comfort and consolation of them that moorne wherevpon he sayde to his disciples The world shal reioyce but ye shall be sorrowefull but your sorrowe shall be tourned into ioye Agayn it is wrytten The apostelles departed from the counsell reioycynge that they were counted worthye to suffer rebuke for the name of Iesus And Paule Blessed be the God of all comforte whiche comforteth vs in all tribulations There is also an euerlastinge comforte of the whiche Paule speaketh saying And he gaue euerlastinge comforte This comfort Abrahā vnderstode when he spake vnto the ryche man saying Remember that thou in thy life time receiuedst pleasure Lazarus likewise receiued peine but nowe is he comforted and thou tormented And in the reuelation of saynct Iohn it is wrytten God shall wype awaye all teares frome the eyes of the sainctes and there shal be no more death neyther sorrowe neyther cryinge neyther shall there bee any more payne for the olde thynges are gone And he that satte vppon the seate sayde beholde I make all thinges newe 5 Blessed are the meeke for they shall receyue the inheritaunce of the earthe Blessed are the meeke F. Our sauioure Chryste by this sentence dothe comforte those that are oppressed which haue none to defend them and reuenge their cause and he techeth that the vengeance which belongeth to God is to be cōmitted vnto hym as Ioseph and the Israelites in Aegypte Dauid vnder Saule the godly vnder Antiochus the churches vnder Dioclesian all these were withoute defence C. The meeke therefore are such as are not easelye prouoked by iniuries who by euery offence are not waywarde and frowarde but are rather readye to suffer any thynge then they wyll be lyke vnto the wycked fynallye they are suche whiche do not resite euyll but do ouercome euill in doynge that whiche is good For they shall receyue the inheri C. This semeth to be very absurde that the meeke should haue the possession and inheritaunce of the earthe They rather séeme to haue the dominion and rule of the earthe whiche at no tyme wyll suffer iniuries but beinge hurt are by and by with force readye to reuenge And trewely experience doth teache that the wicked do more bouldly rage and spoyle when they are paciently and mekely for borne And hereof commeth this deuelishe prouerbe We must holde with the Woulfe because that euery one that maketh hym selfe a sheepe is by and by deuoured of the Woulfe But Chryste setting his fathers defence and his against the furor and violēce of the wicked doth
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
this kynde of seasonynge by the whiche onely oure putrifaction is corrected and amended but in the meane tyme let the saltours take hede that they suffer not the worlde in their foolishenes yea much more let them take hede that they infecte them not with their euell and corrupte seasoning And therefore the impudency of the Papistes is not to be borne with all who are not ashamed to adorne and decke their masking Prelates with these tytels that none myght so hardy of his eares reprehende any thing in them As though truely it were the purpose of Christe to geue vnto his disciples vnlaufull lybertie and to appoynte and make them slears of soules as tyrauntes and not rather to admonyshe them of their dutie leaste they shoulde departe from the righte lyne Christe dothe here shewe what manner of persones he would haue the teachers of his Churche to be Let therefore all vnsauory ministers pastors and teachers yea and suche specially as vaunte them selues to be the Apostels successours let suche I saye consider what a seuere commination and threatning our lorde and maister pronounceth against them that they of all men are in worse case if they be vnsauoury As plainlye we may reade in the prophecie of Malachy V. Wherefore let the preachers of the woorde take hede that they discharge their office and callynge throughlye leaste that the curse of the Lorde pronounced by the mouthe of the Prophete fall vppon them sayinge Seynge thou haste refused vnderstandynge therefore wyll I refuse the also so that thou shalt be no more my Prieste 14 You are the lighte of the worlde a cittie set on a hill cannot be hidde You are the light of the vvorlde M. He speaketh here in effect the same thing which he spake in the wordes going before sauing that he addeth a more plaine admonition Bu. Those whome before he called salte he now calleth light and where as before he called them the salte of the earth he now calleth thē the light of the world so that nowe by the worlde he vnderstandeth men liuing in the worlde Therfore as there is nothing more clere then the lighte so there is nothing more proffitable then the same He hathe very well therefore shadowed and prefigured the teachers of the church by the lighte by that meanes also the celestial euangelicall doctrine then the which as there is nothing more pure cleane so there is nothing that doth more replenishe vs with heauēly benefites thē that For the Prophete saith Thy woorde is a lanterne to my fete a light to my pathes C. For although we be all the sonnes of lighte after we be illuminated by faithe are cōmaunded to haue cādels burning in oure handes least we wāder in darkenes yea and to shewe others the way of life Notwithstandinge because the preaching of the Gospel was appointed to the apostles aboue other men also at this day is appointed to the pastors of the church Christ did specially geue this titel vnto them as if he should haue saide that for this cause they were placed in this degrée to shyne clerely vnto all men M. Finally Christe doth plainly shewe that this world without the doctrine of the kingdome of God whereof his disciples shoulde be the ministers should be oppressed quite ouer whelmed with the darke obscure cloudes of errour and finne Furthermore we see that the ministers of Christe ought to be in steade of the light lighting the darkenes of this worlde because of the doctrine of truthe whiche they shewe to the whole worlde For this is iudgement that light is come into the worlde and men loue darkenes more then lighte The doctrine of the Gospel is the light bewraying detecting and reprouing vngodlines and the ignoraunce of the true pietie of God and for this name it is muche enuied of the worlde for he which doth euill hateth the light neither commeth to the lighte least his dedes should be made manifest Then after it hath put awaye the darkenes of ignoraunce it offereth the knowledge of God and true godlines to the hartes of mortall men But here it maye be demaunded how and after what sorte the disciples are the lighte of the worlde when as Iohn woulde not graunte the same to the foreronner of Christ saying He was not the lighte but he graunted that Christe was the light of the worlde And Christe speaking of him selfe saith I am the light of the worlde I aunswer Christe is the true light which receiueth not the light from any other but by his owne proper nature hath strengthe and power to illuminate His Apostels haue not so but are therefore called the lighte because they bare wytnes of the true lighte and they receyued the brightnes of the deuine knowledge of that lighte whiche saythe I haue chosen and ordayned you And agayne without me ye can do nothyng Euen so Iohn was a burnyng and shyuing lyghte but not of hym selfe for he was lyghted of this lyghte whiche is Christe Bu. The synceritie and integritie both of lyfe and manners whiche oughte to be in them is signified by this lyghte as appeareth by the woordes followynge So let youre lyghte shyne before men that they may see your good workes and glorifie your father whiche is in heauē Hereuppon Saynt Paule saythe do all thynges without murmuringe and disputynge that ye may be suche as no mā can complayne on and vnfained sonnes of God without rebuke in the middest of a croked and peruerse nation amonge whome see that ye shyne as lyghtnes in the worlde A cittie buylte on a hill cannot be hid Bu. Nowe he sheweth by this parable that the heauenly doctrine and the lyfe of the teacher muste be godly holye pure perfecte and irreprehensible B. But oure lorde leafte the exposition of this collation to the intelligence of the hearers as thus As a cittie builte on a hill cannot be hid euen so ye can not be hyd neither ought ye but ye shal be made manifest vnto the whole worlde euen as a cittie set vppon an hill Wherefore by all meanes endeuour your selues that men may se that in you whiche is godly and verteous to immitate and followe 15 Neither do men lighte a candell and put it vnder a bushell but on a candelsticke that it may geue light to all that are in the house Neither do men light a candel C. He doth shew vnto thē by these wordes that they ought so to lyue as if they were set forth for all mē to be hold And certainly the more a mā doth excell the more he doth hurte by his euell example if he behaue him selfe not well Christ therfore wold haue his disciples to be more ware and circumspect to leade a godly sober lyfe then are the cōmon sort of people because al men do beholde them as candels and that they are in no wise to be borne withal except
godlines and integritie of life be agreable to the doctrine whereof they are ministers B. In another place we reade that the lorde vsed the lyke similitude of a candel when he expoūded the parable of the sede falling in diuers places after the whiche he addeth Is the candell lighted to be put vnder a bushel or vnder a table Is it not lighted to be put on a cādelstick that those which come into the house may se the light For there is nothing so secrete that shall not be opened neither hath it bene so priuie but that it shall come abroade If any man haue eares to heare let him heare he sayd vnto thē take hede what ye here Vnto him that hath shall more be geuen And from him that hath not shal be taken away euen that whiche he hath C. The whiche similitude semeth not to be applied like vnto this For there Christe doth admonishe them that they must diligently beware least any man bearing him selfe bolde of the darkenes do take occasion and libertie to sinne 16 Let your light so shyne before men that they may see your good workes and glorifie your father whiche is in heauen Let your lyght so shyne C. After that our Sauiour Christ had taught his Apostles that they were set in the state and degrée that as well their vices as their vertues were sene a farre eyther to good or euill example Nowe he byddeth them so to frame their lyfe that all that behold the same may be styrred vp to glorifie God. Let men saythe he see your good woorkes and glorifie God because as Paule wytnesseth the faythfull do make prouision for good and honest thinges not onely in the sighte of the lorde but also in the sight of men M. By this therefore we are admonyshed to apply our selues to good workes and that so dilligentlye that those men with whō we haue to do by our workes may knowe what pietie there is in oure hartes And glorifie your father vvhich is in heauē Bu. Beholde the ende of good workes As if he should haue sayde Not that men maye glorifie you or prayse you or extoll you aboue the heauens and to worshyp you as Gods offering their goodes vnto you but that they may glorifie God that they attribute all praise to God that they may onely depende vpon God that they honour hym worship hym and serue hym with their whole harte M. So Peter also saythe Se that ye haue honest conuersation amonge the Gentyles that where as they backebyte you as euell doers they may see your good workes and glorifie God in the daye of visitatiō C. Finally if the glory of good workes ought rightely to be geuen vnto God and if he be the onely authour of them it can not be without the derrogation of Gods glory that free wyll shoulde be so highly exalted as though good workes came of the same Agayne here we may see howe fauourably the lorde doth deale with vs to cal thē our good workes the prayse whereof by righte he shoulde haue ascribed to hym selfe 17 Thinke not that I came to destroye the lawe and the Prophets no I came not to destroy but to fulfill them Thinke not that I came Bu. Hetherto our sauiour Christ hath reasoned as cōcerning the true and perfecte felicitie nowe he commeth to the manifestynge and declarynge of the Lawe of God it selfe and to remoue and puryfye the same from the traditiōs of the Phariseis with the whiche they corrupted and defiled the true vse and meaning of the Lawe C. And although Christe might worthely haue boasted that he came to fulfill the Lawe with the perfection of his lyfe here notwithstandinge he entreāteth of doctrine not of his life Moreouer because he cried that the kingdome of God was come and lifted vp the myndes of men with a rare and vnwonted hope and called his disciples to baptisme it is probable that the myndes of men were suspended and doubtfull and that they dyd diligently searche to what end this newnes did appertaine Nowe Christe dothe testifie that there is suche concordaunce and agrement betwene his doctrine and the Lawe that it dothe very well agree with the Lawe and the Prophetes and that it doth not only agree but also is a fulfilling of the same For two causes he should seme to be led to testifie the agrement of the Lawe with the Gospell So sone as there ariseth any newe order or forme of teaching straightway the common people thinke that there is made an alteration of all thinges But suche was the preaching of the Gospell to put men in hope that the Church should be otherwyse appointed then it was at the firste Therefore they thought that the old and accustomed gouernemēt was abolished whiche opinion was very burtfull many wayes For the godly worshippers of God had neuer imbraced the Gospell if it had bene a decresinge or diminishing of the Lawe for some light and troublesome spirites hauing gotten occasion assayed gredely to ouerthrowe the state of religion For we knowe how proudely rashnes reioyseth in newe thynges Moreouer Christe sawe that many of the Iewes although they did professe that they did beleue the Lawe were notwithstandinge profane and vnlyke to their forefathers For the people were in suche disorder all thynges were so corrupted and defyled The Priestes with their luskishnes and malice did so extinguyshe the pure lighte of the doctrine that there was no more any great reuerence of the Lawe But if any newe manner of doctrine had bene brought in which had abrogated faythe from the Lawe and the Prophetes then had Religion bene miserably shaken This semeth to be the fyrste reason why Christe denieth that he came not to destroye the lawe Whiche also may be gathered by the texte For by and by in steade of confyrmation he addeth that not one tyttel of the Lawe shall perishe and he curseth those teachers whiche haue not laboured to preferre the authoritie of the same The second reason was that he might put awaye the wycked calumniation of the people who sayde that he came to destroye the Lawe But we must note that this was the counsell of Christe so to call and exhorte the Iewes to receiue the Gospell that he mighte staye them notwithstanding in the obedience of the Lawe Then he dothe refelle and put awaye the vndeserued reproches sclaunders by the whiche the enemies wente about to defame and discredite his preachinge For if a man purpose and determine to restore thinges decayed and dispersed into a better order then this wysdome and moderation is alwayes to bee had that the people maye knowe that the euerlastynge woorde of god is not for that cause displaced neyther newnes brought in whiche is contrary to scripture leaste any suspition of contrarietie shoulde take awaye the faythe of the godly and least rashe men should be presumptuous by the colour of newnes Finally that there might be a remedy against the prophane
the Lawe be once shaken For so sayth the Prophete Thus saithe the lorde If the couenaunte which I haue made with the daye and the night may be brokē Then may my couenaunt also be broken whiche I made with Dauid my seruaunt And a littell after he saythe agayne If I haue made no couenaunt with daye and nighte and geuen no statute vnto heauen and earthe then wyll I also caste awaye the seede of Iacob and Dauid my seruaunt One iot or titell of the Lavve shall not passe tyll all C. What meaneth this Question that euery iot and titell of the Lawe shall be fulfilled For we sée howe farre men are yea ando suche as are borne a newe by the spirite of God from the perfecte obseruation of the Lawe I aunswere that this fulfilling of the lawe is not referred to the life of man but to the sounde perfect truth of doctrine as if he shoulde haue sayde there is nothing vnstable in the Lawe there is nothing rashely put in the same and therfore it can not come to passe that one letter shall vanishe or passe awaye Wherefore this place here is of the certaintie and truthe of the woorde of God that we might not doubte no one tittell in the Lawe no one iot to be in the Prophetes in the whiche the vndoubted and infallible woorde of God is not declared For the woordes of the lorde are pure woordes euen as the syluer which from the earth is tried purified seuen times in the fier Bu. Tittels are the smalest thinges in wryting by the whiche also Christe dothe signifie that the smalest thynges sene and red in the Lawe shall be fulfilled V. Neyther is the lawe of God a humane and mutable constitutiō as are the preceptes of money or apparell whiche are dayly altered but as the wysdome of God his euerlasting righteousnes are immutable euen so his lawe of perpetuall and euerlasting obedience abideth for euer 19. VVhosoeuer therfore breaketh one of these least cōmaundementes and teacheth men so he shall be called the least in the kingdome of heauen But who so euer dothe and teacheth the same shal be called great in the kingdome of heauen VVhosoeuer therfore breaketh C. Here Christ speaketh particularly of the commaundementes of life or of tenne sentēces by the whiche all men that are the children of God ought to frame theyr lyues And therfore he pronounceth them to be false and peruerse teachers whiche kepe not theyr scholers vnder the obedience of the lawe and he counteth them vnworthy whatsoeuer they be that be of the church whiche diminishe the aucthoritie of the lawe in any poynct those to be honest and méete ministers of God which do allowe and commende the obseruation of the lawe as well by the example of their life as with woordes S. To breake the lawe and to fulfyll the lawe are contrary He breaketh the lawe whiche desyreth another mannes wyfe although he commit not adultery and he is in this opinion that he beleueth that the fulfyllynge of the lawe maye be forgeuen for oure imbecillitie and weakenes sake or elles that God wil not so straightly deale with vs for the fulfyllinge of the lawe One of these least commaundementes C. He calleth them the least commaundementes according to the sence meaning of men For although all are not of lyke force weyght but when we compare them together one is greater and lesse then an other Notwithstandinge we may not thincke any thynge smale of the whiche it pleaseth the heauenly lorde and lawe maker to commaunde For howe great derogation is it to the glorye of God to take any thynge disdainefully which cōmeth out of his mouthe For by this meanes his maiestie shoulde be controlled Wherefore where as Christ calleth them lyttell commaundementes it is a kinde of graunting And teacheth men so B. He doth not reiecte him onely which transgresseth some cōmaundement and despiseth the parfection of the same but also him which teacheth others so namely that so greate perfection is not requyred as the Phariseyes and Saduceyes whiche requiringe onely the externall workes and contemninge the spirite of the lawe counted it nothinge to lust after a woman and so they taught also Shall be called the leaste C He alludeth this to that whiche was spoken of a lyttell before as concernyng the comaundementes notwithstandinge the sence is manifest and playne that they shall be reiected as the outcastes of all men which make the lawe to be contemned in any one poyncte The kingdome of heauen is taken here for the renouation or renuyng of the churche or for the second state and condition of the church which arose then of the preachinge of the Gospall So Christ maketh him which is least in the kingedome of heauen greatter then Iohn This maner of speakinge is because God renuinge the worlde by hys sonne Christe made his kingdome firme and sure Therefore Christ admitteth no teachers into his churche after it is renued but such as are faythful interpretours of the lawe and apply them selues to mainteine and set forthe the wholsom doctrine therof Bu. Let such reade these thinges more diligently whiche at thys day handle the law of the lorde very negligently and slyghtly when as by these woordes of the lorde a man may plainly perceiue that there is nothinge set forth by the heauenly wysedome of God in his diuine lawe whiche requireth not onely greate and earnest study but also much estimation and credite But some men wyll here demaunde Question Are not the ceremonies amonge the preceptes and commaundementes of God and what néede haue we of them to what ende shall wee obserue them They are answered that if they weye and consider the ende purpose of the lawe maker they shall be satisfyed For althoughe God do cōmaund ceremonies that the externall vse of thē shoulde be temporall but their signification eternall yet he doth not lose take away the ceremonies whiche kepynge still theyr effecte omitt that whiche is figuratiue and shadowed Nowe when as Christe dothe banishe all those from hys kingdome whiche accustome and teache men to despise the lawe theyr senceles sence is wonderful who ar not ashamed with theyr robbinge indulgences to remit that which God moste seuerely doth require and vnder the coullour of venial synne to treade vnderfote not regarde the righteousenes of the lawe But vvho so euer dothe and teacheth the same c. M. This that is spoken here perteyneth to the ministers of the word C. He teacheth them therfore what perfectiō is required of thē namely that they expresse and declare those thynges in theyr lyfe whiche by their doctrine they declare and teache So Paule dyd chastice his bodye and brought it into subiection least whē he preached to others he hym selfe shuld be a cast awaye And writinge to Timothe Be sayth he vnto them that beleue an exsample in woord in conuersation in loue in spirite in
with externall offices and dueties So it came to passe that euery one thought him selfe free from murther whiche killed not his brother with violente hande Againe he thought hym selfe free without spotte or pollusion yea to be verye chaste before God which defyled not his body with adultery But this prophanation of the law was in no wyse to be suffered when as it is vndoubted for certayne that the spiritual worship of god was euery wher required of Moses And God whiche gaue the lawe bythe mouth of Moyses dyd speake the same as well to the hartes as to the handes and eies Thou shalt not kill M. Christ here dothe not alleage the commandementes of the lawe as they are placed in the lawe but as they were depraued and corrupted of the wicked Scribes and Phariseyes and interpreted taught amisse to the rude and ignorant people to the end he might make the doctrine and ryghteousenes of the Scribes and Phariseys playne and apparant to the people and so admonishe them to beware of it wherefore he saith not it is written in the law but it was saide to them of olde time least any man should thincke that it was newly inuented in Christes time Moreouer wher as he sayth Ye haue harde that it was said of olde time that is as if he should haue said it is not vnknown what the scribes and phariseyes haue spoken of the commaundement against murther C. Hitherto the litterall exposition of the law hath ben published by the Scribes amōg you that it is sufficient if a man refrain his hande from murther and violence howe so euer their mindes are inflamed with yre hatred and enuy But I teach and warn you to haue a farther respect and because loue is the fulfyllinge of the lawe I say that ye hurt your neighbour so oftē as any thing is vnfrēdly wrought against hym For trewely the lawe required the Harte in the time of Moyses as we shewed before the whiche Christ also here requireth in expoundynge the same We haue a sufficiente example of the phariseical interpretation in the Gospel after S. Iohn Where they sayd it is not lauful for vs to put any mā to death Where as notwithstanding they beinge with ire hatred enuy replenyshed deliuered Christ to Pilate to be crucified For vvhosoeuer killeth shal be in danger of Iudgemēt This sentence doth confirme that which was spoken of before To be in daunger of iudgement is to be subiect to the payne and punishemente which by iudgement is appoynted to the offender Or as some men think iudgement signifieth that by the which it is required whether a man wittingly or vnwittingly with his good wil or by chāce killed his neighboure For the law doth playnely distynguishe betwene wylfull and not wilfull murther 22. But I saye vnto you that whosoeuer is angry with his brother vnaduisedly shal be in daunger of iudgement And who so euer saithe vnto his brother Racha shall be in daunger of a counsell But whosoeuer saithe thou foole shall be in daunger of hell fyer But I say vnto you B. Here againe oure sauiour Christ with an earnest affirmation doth shewe his minde M. Yea he dothe strongely fortifie his auctoritie against the opinion of the Phariseis For this worde I hath an emphasis great force with it As if he should haue saide I your maister sente from heauen saye vnto you whiche are my dysciples that the lawe requireth more then that you hold your hands for it requireth a mind voyde of al anger and hatred C. Christ therefore bryngeth not this aunswere against the commaundement of Moyses but againste the immagynation of the Scribes and Phariseis And because they did boast of antiquitie Christ calleth the people to his auctoritie to the whiche all antiquitie ought to geue place Whereby we maye gather of howe much more value the treweth is then custome and antiquitie That euery one vvhiche is angrye Bu. Here he setteth before them certain particulars by doinge of the which they synne no lesse then by committing murther althoughe by certaine degrees one sinne is greater then an other and euery synne also in it selfe doth growe and increase And trewely the first degre or steppe to murther is anger and burning ire the impacient and impotent commotion of the mind and as the philosophers saye the desire of ponishinge Therfore the angry man wisheth euill to his neybour and seketh to hurte hym if he may Wherefore S. Iames saith The wrath of man worketh not that whiche is righteouse before god And S. Iohn Euery one that hateth his brother is a man floar M. Ire and hatred differ so muche from murther as doth the roote from the fruite so that murther beinge the fruite of Ire is let by no other reason thē this that the angry parson is not able or elles feareth ponishement For our minde being taken with Ire is so bent that with whom so euer it is angry it sekethe his destruction Cayne being angry sought occasion to sleye his brother and because there was none to let hym he broughte his purpose to effecte Esawe being kindled with Ire against his brother threatned to kyl hym Euen so Saule beyng angry with Dauid sought to kil him which afterwarde he assayed Yea this affection dothe often preuayle in the very elect As we may read of Dauid who was angery with Naball the foole in so muche that he was inflamed to reuenge toke counsaile to sley him Wherefore not in vayne the Apostell excludeth the angry person out of the kingdom of heauen in the whiche what doth he elles meane but that the wickednesse of our nature is dānable Wherevpon Christ him selfe also saith Excepte a man be borne from aboue he can not se the kingdome of God. Vnaduisedly E. Or in vaine or without a iust cause for so signifieth the Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche the olde Greke bokes haue So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger frō that whiche is vndeserued affirmynge that the affection can not be taken from vs but neuerthelesse that it maye be ruled subdued Christe is here angry with the Phariseies in his fathers cause Paule was likewise angrye with the false prophetes Moyses likwise that the children of Israell commytted Idolatry Shall be in daunger of iudgement M. That is to saye before God to whom the wyll of mans harte is euen as the worke it selfe That is to say he shall be in daunger of the diuine iudgement he shall I say be condemned to ponishment and death no lesse then he which is conuict before the iudge and condempned to die But we must here note that he saythe not he shall be damned in iudgemente but he shal be in daunger of iudgemente that is to saye he is worthy to be iudged of God except he were saued by his mercy So that
did condemne all kynde of othes without exception As the Anabaptistes who thought that Christe did admitte no man to sweare for any kinde of cause in that he forbad to swere at al. But by the text it self the meaning is best gathered For incoÌ„tineÌ„t it foloweth Neither by heauen nor by earth Who nowe seeth not that these kyndes of swearing or particulers are added expositiuely that they myght expresse the firste member by destincte enumeration The Iewes had a disordered kynde of swearing and wheÌ„ they did sweare by heauen by the earth or by the altare they did counte it as nothing Christe to the ende he might reproue this vice playnely declareth that they must not sweare at all neither by this nor by that neither by heauen nor by earthe nor by any thinge Whereby we may gather that this worde At all is not referred to the substaunce but to the forme of an othe otherwise in vayne he shold haue rehersed these particulers Wherefore the Anabaptistes bewraye their grosse ignoraunce for whyle they curiously persiste in vrging one worde they ouerpasse perceiue not the whole tenor of his talke A. Christe speaketh here of busynes and affayres and familiar talke about the whiche there is no necessitie of an othe required In necessary causes it is not onely permitted to sweare but also is commauÌ„ded of God as appeareth in the sixte of Deutronom And the Prophete Ieremy saythe that an othe is to be taken in truthe in Iudgement and righteousnes Christ did often tymes sweare Paule vsed an othe God also swore by hym selfe Therefore the effecte is this that the name of God is by other meanes taken in vayne then by swearing Therefore men must abstaine from all superfluous kynde of swearing and where iust occasion serueth there to sweare Wherefore Christe mente nothing els but this that all kynde of othes were vnlawefull which by any abuse did prophane the holy name of God to the reuerence whereof they ought to serue V. Finally he that sweareth doth twoo thinges fyrst he taketh God to witnes and sayth that he wyll fulfill his promyse to the honour of God Then he calleth vpon God as the chiefe iudge that he wil not suffer his office to be abused prayeth that he wyll defende his honour and the dignitie of his deuine iudgemeÌ„t and shewe the same vpon him whiche sweareth excepte he kepe his othe And thus he constraineth God to take veÌ„geaunce by the mention of his honour truthe and office Neither by heauen C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ because we ought to sweare by God only For the reasons whiche he bringeth do tende more to the contrary that then we sweare by the name of God when we sweare either by heauen or by the earth because there is no part of the worlde in the whiche some special note or marke of the glory of God is not imprinted Obiection Notwithstandinge this sentence dothe not seme to agree with the commaundemeÌ„t of the Lawe where God dothe plainely coÌ„maunde to sweare by his name Moreouer it semeth to disagree with many places of holy scripture where the almighty God complayneth that we do vnto him iniury so often as we sweare by his creatures We may aunswere that corruption is adioyning to idolatry wheÌ„ that either the power of iudgement or the authoritie of approuing testimony is deferred and brought to them For the ende of an othe is to be coÌ„sidered because men called God the reuenger of falshod and the defender of truthe as we haue shewed already a litle before This honour cannot be geuen to another without the violating of his maiestie In consideration of this the Apostell saith Men verely sweare by him that is greater theÌ„ them selues and an othe to confirme the thing is to them an ende of all stryfe So that this is only proper to God to sweare by him selfe Euen so in olde tyme men did vse to sweare by Moloch or by some other Idole and so they appointed another in Gods stede to be a knower of secretes iudge of myndes by the whiche they did take away the righte appertayning to god Euen so at this daye they do no lesse offende which sweare by aungels and other dead saintes God therefore in all thinges is only to be taken for a witnes Because it is the seate of God. M. These wordes appertayne also to â—â—e Prophete when he saithe Thus saithe the lorde The heauen is my seate and the earth is my foote stoole C. The heauen therefore is called the throne or the seate of God not that he is there included and shut vp but that meÌ„ may learne to lifte vp their myndes so often as they thynke of him and that we might not imagine any earthly thing of hym A. To this effecte tendeth the begynning of the lordes prayer wherein we are commaunded to call hym our father whiche is in heauen 35 Neither by the earth because it is his footestoole Neither by Hierusalem because it is the citie of the great king Neither by the earth M. This sentence also is taken out of the foresayde place of the Prophete Esaie Christ speaketh here of a kingely maiestie to put vs in minde of a heaueÌ„ly maiestie and dignitie Great is the excellencie of a kynges throne neyther do the footestoles of kings want their honoure Let no man therefore thinke that this earth in the which we liue is without the glory maiestie and power of god C. The earthe is called the foote stoole of God that we might knowe that he is euery where and that he cannot in the space of place he comprehended Neyther by Hierusalem M. Althoughe the earthe is the lordes and all that therein is as the Prophete Dauid saythe and therefore ought reuerently to be inhabited by the grace and fauour of the deuine maiestie Yet notwithstaÌ„ding it is worthely required that those places in the which the goodnes of God is more highly extolled should be more honorable then others Suche was this cittie because of the Temple priesthoode worshippe and woorde of God and because the lorde had chosen the same to be the seate of his empyre To the probation wherof these places followyng do serue I haue appointed him my kinge vppon my holy hill of Sion Agayne Tourne thy wrath awaye I beseche thee from thy cittie HierusaleÌ„ and from thy holy hill Moreouer the deuell caried him into the holy cittie And they came into the holy cittie It is called therefore the cittie of the great kyng because there more plentifully he shewed his power and the signes of his presence not that he was therein included Nowe Hierusalem is become the whole worlde as it was spoken of before by the Prophetes God wyll be called vppon and knowne euery where M. It is not with out great cause that Christe in this place calleth God the great
manner of the people As if he should haue sayd Publicans theues and robbers haue almost no humanitie yet they haue a certaine kynde of loue in sekinge their profyte M. What shall we nowe saye of Christians whiche loue not their frēdes neither do requite one good turne with another men voyde of humanitie vnthankeful They are farre worse then Publicans and sinners whiche were despised of the Iewes 47 And if ye make much of your brethrē only what singuler thing do ye Do not also the Publicanes likewyse If ye make much E. The Greke word signifieth if ye imbrace your brethren with a kisse whiche fashion was wonte to be betwene frendes when they met together not onely among the Iewes but also amōg the Grekes and Romains M. Which manner of saluting the Anabaptistes haue ridiculously vsurped contrary to the manner of the fathers as a singuler note of Christianisme Of your brethē E. All our Greeke bookes haue of youre frendes VVhat singuler thing do ye A. Or wherein do ye excell others What do ye that other mē do not As if he should haue sayd a great matter in dede ye wil salute no man vntill such time as ye be saluted of them The Publicanes do this E. In stede of Publicanes some Greke bookes haue Ethenix or Heathen The whiche Chrisostome also obserueth A. And the common edition 48 Ye shall therfore be perfecte euen as your father which is in heauen is perfecte Bu. Now at the last by a short and briefe sentence he doth conclude the whole disputation of the true and perfect meaning of the Lawe of the true righteousnes of Christiās saith that the sence proper meaning of the Lawe the wil of God tendeth only to this end that we all endeuour oure selues to come to perfection that is that euery one of vs with all our power strength should go about to expresse the image of our heauenly father in vs that as he is perfecte and hathe expressed the example of perfection in the Lawe whiche is his wyll so lykewyse euery one of vs should frame oure will to his will and image that as God is perfecte so shoulde we be perfecte also Whiche in dede is counted the true and perfect righteousnes C. But he meaneth not here that we shold be equal vnto God in perfectiō but that we shold haue a certaine similitude likenes vnto hym Therefore although we be farre vnlyke vnto God yet we are called perfect euen as he is perfecte so long as we runne at that marke whiche is set before vs Also in Luke it is sayde Be ye merciful euen as youre father whiche is in heauen is mercifull M. Therfore he would haue vs perfecte in loue and mercie euen as our father in heauen is perfecte The .vj Chapter TAKE hede that yee geue not your almes in the sight of men to the intēt that ye wold be sene of them or els ye haue no rewarde wyth youre Father whiche is in heauen Take hede that ye geue not your almes B. In the chapter going before Christe distinguisheth the true sence and meaninge of the Lawe from the false expositions of the Phariseis In this chapter he beginneth to declare their hypocritical dedes which were counted the speciall workes of religion as almes dedes prayers and fastinges Then to the ende he might make them more apte ready to good workes as to the dedes of charitie by many perswasiōs he exhorteth to committe all the care of lyfe to God whiche is nowe oure father C. Neither truely doth Christe in this place without cause exhorte his seruauntes to the study and earnest affection to good woorkes that is that they shoulde endeuour them selues simplely to do that whiche is right before God and not to boste them selues vnto men First and specially this admonitiō is necessary because ambition is alwayes to be feared in vertues neither is there any woorke so cōmendable which is not often times polluted and defiled by this vice ambitiō That ye geue not your almes before men Bu. In a certaine auncient Greeke booke for this worde almes is written righteousnes as the olde interpretour readeth Almes dedes properly is mercifulnes notwithstanding vse and custome hath broughte to passe that almes is called a gyft that of compassion and mercy is geuen to him that nedeth C. But in that diuersitie there lieth no waite or force whether the reade righteousnes or almes because it is manifest enough that by them bothe the vyce of ambition is reproued whiche in doing well loketh to haue prayse of men A. As did the Scribes and Phariseis of whom Christe speaketh thus All that they do is to be sene of men C. He forbiddeth not here to do wel in the syght of men but that we shoulde not do it to this ende to be cōmended of thē Bu. For otherwyse it is lawful for vs to geue our almes publikely so that our mynde haue respect vnto God and brotherly loue not to men and the prayse of men Or els ye haue no revvarde C. By these words he teacheth vs that oure almes pleaseth not God if it be defiled with the study of vayne glory 2 Therefore when thou geuest thyne almes let no trōpets be blowē before thee as the hypocrites do in the Synagoges and in the streates for to be praysed of men Verely I saye vnto you they haue their rewarde Therefore vvhen thou geuest thine almes C. Here he toucheth by name the vice which is receiued by vse custome in the whiche the desire of prayse is not only apparaunt manifest but also with the hādes almost palpable For in cōmon publike places whereunto many people were wonte to resorte they did distribute their doles or almes to the poore in the whiche their ostentation was manifeste because they soughte frequented places to haue many witnesses of their dedes and not contented with this they caused trōpettes to be sounded They fained truely that they called the poore together by the noyse of the trompet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certain that they did it to haue fame renoume and prayse of men But all those that seke to serue men and to please them do denie God to be the authour and staye of lyfe So that worthely they are depriued of the rewarde As the hypocrites do E. An hypocrite is as muche to saye as a fayner or dissembler or a player whiche representeth the persone of an other man whiche semeth to be suche an one as in dede he is not Whereupō whosoeuer doth fayne glose or dissemble may well be called an hypocrite But there are diuers kyndes of Hypocrites For there are some whiche although their owne conscience bewray them yet notwithstanding they sell them selues to the worlde for good men and their vices of the whiche they are conuicte in conscience they seke to hyde
not C. Here he reproueth a nother falte in praier namely muche bablynge or liplabour He vseth two woordes for this matter but all one sence For the Greke word Batologia is a superfluouse repetition but Polylogia is vaine pratinge or bablynge with more wordes then nede M. The Euāgelist here vseth this woorde much babling to shewe that the same is as absurd in praier before God as it is in an oration or sermon before men S. Also those whiche are distrustfull and afrayde and of a colde stomake care not what they speake in their sermons vse this much bablinge and multiplication of wordes C. And they likewise whiche thincke to pray vnto God to perswade him with many wordes Neither is doctryne contrary to the continuall prayer commanded in the scripture For when as praier is conceiued with a seriouse and earnest affection the tongue then runneth not before the wit as we saye but we vtter that with the tongue whiche the harte first thinketh Furthermore we may assure our selues that the grace of God is not gottē with the vaine copy and superfluitie of wordes but rather the godlye and feruent hart sendeth his earnest affections euen like dartes which pearce the heauens So that we se how their supersticion is here condempned whiche think that God regardeth them through their long circūstances with the whiche errour the papacie is so replenished that they thynke prayer to consiste in muche bablynge with often rehersall of Auise Creedes pater nosters in laten whiche they vnderstand not for the moste part that vpon beades whereby their mind is so sore occupied in kepinge iust tale that often times they tel them selues a slepe For hee whiche hath powred oute moste woordes and moste often hath ronne ouer his praiers and said Kirleson christleson kirleson howe vnsauourly so euer the same came forthe he I say thought hym selfe happye aboue others and to haue more exactly made his prayers as thoughe with suche buzzing muttering and mumblyng the lorde were pleased As the Ethnikes do M. The Ethniks were euyll spoken of amonge the Iewes because they were Atheistes and knew not God beinge also experte of al godlynes This contempte of the Ethniks abode amonge the Iewes but the whole study of godlines whereby they wolde seeme to be contemners of the Ethnikes as wicked men ceassed longe synce Notwithstandinge Christ vseth this exaumple of the Ethnikes to the intent that he might moue their mindes So lykewise the Apostell by the example of the Gentiles calleth the christians to the true conuersation of life and dehorteth them from the filthines therof Remember saith he that ye were sometimes Gentiles in the fleshe c. And agayne That ye walke not nowe as the Gentyles walke in vanitie of their mynde For they thinke they shall be hearde for their E. By this place we see what we may thinke of those whiche vse to babble muche and to occupie their tongue with superfluouse wordes They bragge and bost that they praie much when as Christ compareth them here vnto Ethnikes But let vs consider howe Christe prayed and his apostels praied and let vs follow thē so farr as they are the followers of Christ And in any wise to beware of ostentation and vaineglory 8 Be ye not like thē therefore for your father knoweth wherof ye haue nede before ye aske of hym Be ye not like them therefore A. That is thyncke not that ye can attayne to any thynge at Gods handes by the vaine superfluitie and chewing of wordes For your father knovveth vvhereof C. This one remedy is sufficient and enoughe to take away the superstition here condemned For wherevpon shoulde this folishnes come that men shoulde thinke them selues to profit much when as they wery God with their muche bablynge excepte because they thinke him to be lyke a mortall man whiche hath nede still to be admonished and taughte But who so euer is perswaded that God hath not only a care ouer vs but also knoweth oure necessities and doth seke to preuent our requestes and our cares before he be admonished he al liplabour set asyde shal haue sufficient to do to offer his prayers so farre as it is expedient for the tryinge of his faith but to come vnto God rhetoricallye with eloquence as thoughe hee wolde enclyne to wordes I certifie thée it is absurde and folishe M. The Ethnikes because they know not God therfore worship they not the trew God but the false Goddes yea the deafe and the dombe goddes which knowe nothing also whom they thincke muste be instructed wisely with wordes that they maye knowe what is asked and that they must be moued with muche bablinge and calling on as plainly sheweth the example of the priestes of Baal But there belongeth a nother maner of prayer to Chrystians For they haue their father in heauen whiche knoweth all thinges that before they aske of him that they neede not muche to instructe him Obiection C. But if God knowe all thinges before we aske praier shoulde seeme to be in vayne and to none effect For if he of his owne good wyl be redy to helpe vs what nede we any praiers vnto hym The ende wherevnto praier is appointed answereth this obiection For the faithfull do not praye vnto God to put him in minde of thynges vnknown but rather to adresse thē selues and to make them prompt to seke him they exercise theyr faithe in pondering his promises to ease them selues in casting their cares vpon him Also we praie to testifie that al good thinges procede come from him And that which he was determined freely vnasked to geue vnto vs he promiseth notwithstanding to geue vnto vs for oure requestes and praiers Wherefore we must acknoweledge bothe that he of his owne free wil preuenteth our praiers yet that we by our praiers obtaine that which we aske 9. After this maner therefore praye ye Our father whiche art in heauen halowed be thy name After this maner therefore pray C. It is vncertaine whether Christ committed this forme of praier once or twyse to his dysciples To some this seconde doth seme more probable because Luke saith that his disciples asked him howe they should praye but Mathewe seemeth to affirme that Christ taught it vnasked This may be that Mathewe gathering the speciall pointes of doctrine omitted the occasion which Luke declareth about the whiche thinge we will not muche contende In stede therfore of Pray ye after this maner Luke hath when ye pray say c. Howebe it Christ commaundeth not his discyples with expresse woordes to praye but onely sheweth to what ende all prayers ought to be referred M. For although the petitions of this praier ar very few in them notwithstandinge is prescrybed vnto vs what we ought specially to pray for C. This praier cōsisteth of sixe potitions whereof the three first haue respect to the glory of god The
the vanitie in the worlde and yet the grasse of the field is equall with the same and nothing inferior in pompe vnto it He argueth therefore of the basenes of thinges that thereby he might make the liberalitie of Gods prouidence more wōderful and excellente VVhiche is to morovve cast into the fornace E. That is to saye whiche shineth to day in the fielde being withered and cut down is to morowe cast into the fornace Bu. Some Grammarians do so deriue the ouen of the fornace that the same should be somewhat lesse moueable and to be caried about and made almoste through with mettall the reste of clay and bricke seruinge to make waters of herbes for medecine but this fornace is greater whiche is spoken of here being immouable made of stone lome lime sande to bake bread Shall he not much more M. This is the conclusion of the argument by the force of an interrogation as if he shold say Iudge you can ye deny it O ye of litle fayth M. Note here how frēdly Christe reprehendeth and rebuketh by the whiche with a reproche also he sheweth wherupon this carefulnes ariseth namely vpon the infirmitie weakenes of faith the which already he hath set before our eyes at large as we haue heard 31 Be ye not therefore carefull sayinge VVhat shall we eate or what shall we drynke or wherewith shall we be clothed M. This is the conclusion of this dehortation in the whiche he reherseth that whiche he spake before sayinge Be ye not therefore carefull Saying VVhat shall vve eate B. Nowe he expresseth the nature of carefulnes which with the like cogitations trouble many men saying What shal we eate or what shall we drynke alwayes fearing leaste they shall wante necessary foode The lyke murmuryng care was amonge the Israelites when they were in the wyldernes as we may reade at large in the booke of Exodus But this care ought to be farre from Christians which should still staye them selues vppon the prouidence of God who hath liberally promised neuer to fayle vs. 32 For after al these thinges do the Gentiles seke For your heauenly father knoweth that ye haue nede of al these thynges After all these thinges C. Here he reproueth their grosse ignoraunce wherof all suche cares arise For wherby commeth it to passe that the vnfaithfull neuer cōtinue in one state but only that they thinke God to be careles in heauē not to haue respect vnto men So that by this comparison he declareth that they haue but smally profited scarsly learned the rules instructions of godlynes which se not with the eies of faithe howe that the handes of God are full of all good thinges to bestowe vppon them Do the Gentiles seke M. That is hereunto they bende all their minde caring for nothing but this only thinking all thinges to be gotten with their labour industry hauing no respect of God vpō whose prouidence all thinges ought to depend neither are they at quiet vntil they sée plenty of vitailes before their eies This Gētillity Heathenes ought not to be amōg Christians For your heauenly father knovveth vvherof ye haue nede before ye aske M. As if he should say I knowe ye haue nede And your father knoweth the same also wherfore doubt not but he will prouide for you For as he is a father so beareth he a fatherly loue towardes his children always preuenting their necessity According to the saying of the Prophet Like as a father pittieth his own childrē euen so is the lorde mercifull vnto them that feare hym 33 But rather first seke the kingdome of God and the righteousnes therof and all these things shal be geuē vnto you But rather Bu. Some man might say if I must put away all care what shal I thē do Dothe idelnes and a careles mynde please God The Lorde aunswereth Se that aboue all thinges thou honour God that thou submit thy selfe vnto him and walke in his lawes and do those thinges which he hath prescribed vnto thée so shal he norishe thée and thou shalt not neade to feare necessitie or wāte of foode C. By this argument he putteth awaye grose care For whosoeuer will preferre the kingdome of God he muste behaue hym selfe moderatly in gettinge his lyuinge Neither is there any thing more fitte to brydell the lasciuiousnes of the flesh that it triumphe not in the race of this lyfe then the meditation of a heauenly lyfe By the kyngdome of God is vnderstoode whatsouer pertayneth to the glory of God as the knowledge of him and his Gospell by whiche we come to the kingdome of heauen And the righteousnes thereof C. This woord righteousnes may as wel be referred to God as to his kyngdome For we know that the kyngdom of God consisteth of rigteousnes whiche is spirituall newnes of lyfe Bu. They therfore seke the kyngdome of God and the righteousnes thereof whiche with all their mynde and a sure faithe geue them selues wholely to pure religion and so frame their whole life that God maye dwell in them that they be iust and deale iustly with euery man to hurte no man to defraude no man but to labour truly for their liuynge in their vocation that they and their family may haue sufficiēt and that they may geue of their ouerplus to them that nede Whosoeuer doth these thinges he shal be sure not to peryshe with honger but shal be a partaker sufficient of the liberalitie of god As Paule at large sheweth in his epistels 34 Care not then for the morrowe the morrowe shall care for it selfe For the daie present hath euer enough of his owne trauayle Cart not then for the morovve Bu. To the end he might farther inculcate this doctrine of pietie he reherseth once agayne that which he declared before and commaundeth his to be of good chere He expresseth the nature and qualitie of this distruste whiche not being contente with the care of the daye present continually careth for the daye and tyme to come C. Many yea to to many are sicke of this disease whiche thinke the tyme to shorte if they be about the thinge whiche bryngeth gayne but contrariwyse if they be in trouble nede or sicke euery daye is thought to be a whole yeare A. Christe reuoketh diswadeth his from this vanitie saying Be not therefore carefull for the morrow that is for the time to come For so do the Hebrewes vse this woorde morowe Suche is the intemperancy of our fleshe that it thinketh neuer to haue sufficient for it selfe but styll distrusteth the prouidence of God. The morovve shall care for it selfe M. He sayth not to morowe thou shalt be carefull or to morowe thou shalte haue care for the daye to come but the morowe shall care for it selfe as if he had sayde What nede ye to be miserable before the tyme. For the daye present hath euer enough of his M. As who should saye If ye
to go through the eye of a nedel as for a ryche man to enter into the kyngdome of heauen So that hereupon we may gather that we ought to dispayre of no ryche maÌ„ because the grace of God pertaineth to all men And oure Sauiour Christe sayth that which is vnpossible with men is possible with god Let vs rather praye if we see a ryche maÌ„ that will not followe Christ that he with his power and holy spirite wyll voutchesafe to drawe hym 10 And it came to passe as Iesus sat at meate in his house beholde many publicanes also and synners that came sat downe with Iesus and his disciples And it came to passe as Iesus A. Luke dothe more plainely expresse this saying And Leuy made hym a greate feaste in his house the whiche semeth to disagree froÌ„ that whiche was spoken before where it is saide that he forsoke all and followed hym But it may easely be aunswered thus that Matthewe setting all impedimentes and lettes asyde gaue him selfe wholely vnto Christe yet not so but that he reserued somwhat pertayning to housholde to him selfe Paule by the example of the souldiours exhorteth the ministers of the worde that they kepe them selues free from all impedimentes which might hynder the worke of the churche saying No man wheÌ„ he goeth a warrefare troubleth him selfe with the busines of this lyfe But he meaneth not in so sayinge that any man when he goeth a warrefare shoulde diuorce him selfe from his wyfe forsake his children and renounce his house that he may onely addicte hym selfe to the warre Euen so nothynge withhelde Matthewe from followyng of Christe whethersoeuer he called him although he had a respecte to his house and facultie so farre as his callynge woulde suffer hym This great feaste is not so much referred to the multitude of ghestes as it is to the aboundaunce and coste of the fare or chere For we must note that Christe was not of suche austeritie but that he would suffer hym selfe to be feasted of rychemen so that luxury were auoyded And there is no doubte but as he was a singuler example of temperancy so he exhorted those that sat at meate with him to auoyde excesse to receiue moderate fare M. This feasts also was a sure and certayne declaration that Leuy did not followe Christe with heauy chere but with a ioyfull and glad minde A. So may we reade of Zache which receiued Christe For it is written he receiued hym ioyfully M. And hereupon it commeth that the Scripture in setting forth the ioye of the world to come vseth this comparison or similitude of feasting as in the threescore and fiue chap of Esay And our Sauiour Christe doth the lyke when he sayth you shall sytte vpon my table in my kyngdome that ye may eate and drynke Because therefore Matthew did so willingly receiue his callinge he would by this meanes shewe the ioye of his mynde to prepare a feaste for Christ and that a great one And behold many Publicanes and synners that came M. These twoo are often tymes ioyned together Publicanes and synners as when it is sayde a frende of Publicanes synners And there came vnto Iesus Publicanes and synners Wherby it appeareth that their order of lyfe was dyuers Some men thinke that those were the synners whiche were excommunicate of the Iewes as notorious offenders in some manifest crime Or els those which being of a more dissolute lyfe had familiaritie with euery Gentile and Publicane whiche among the Phariseis was counted a haynous offence For it is likely that the Gentiles dwelling among the Iewes had many of the Iewes to associate and kepe them company not regarding the rytes and cerimonies of the lawe neyther the institutions of the fathers whiche thing caused them to haue the publique and common reproche of other synners C. Where as therfore it is said here that there came sinners that is men of a wycked lyfe or infamouse it is done for this ende and purpose that the Publicanes when as they them selues were hated and of euell reporte among al men did not abhorre the company of such as they them selues were For as a littell correction with shame doth humble and beate downe those whiche haue synned Euen so to muche seueritie maketh other some to dispayre so that all shame being set aparte they geue them selues to all kynde of filthynes To require tribute or tole was no great offence or hainous synne but when the Publicanes see that thei are reiected as prophane and detestable persones they seke comfort by their company whiche hauing an euell name do not despise them for their infamie In the meane season they myngled them selues with adulterers with dronkardes and such vitious persones whose wickednes they would haue disalowed if that they had not bene of all men hated publiquely defamed Bu. Matthewe pretended by this feaste to geue occasion to our Sauiour Christe to call other Publicanes to the same repentaunce and the same taste of grace whiche he felte For they whiche truely beleue in the lorde seke by all meanes to procure other men to come into the felloweship of the grace of God that they may conuerte froÌ„ their sinnes vnto the liuing God. These men spare not I saye neither for coste nor labour so that they may bryng this thinge to passe 11 And when the Phariseis sawe it they sayde vnto his disciples why eateth your maister with Publicanes and synners And vvhen the Phariseis savve it M. Here the nature of a Pharisey and Hypocrite is set foorth Bu. Hypocrites because they wante the lyght of fayth see nothing neither can they iudge aright of deuine matters No they vnderstande not the grace of god Therfore they glorifie not God but do marueyle at them selues thinkyng them selues to be more righteous then all men agayne they coÌ„temne and despyse euery one in respecte of them selues specially suche as by some wicked dede haue gotten an euell name Of the whiche matter we haue a worthy example set before our eyes in this place in the Scribes and Phariseys which set vpon the disciples of Christe with these woordes VVhy doth your maister eate C. By the whiche wordes they go about to withdrawe the hartes of the disciples from their maister castinge that in their teethe whiche at the firste sight myghte seme shamefull and odious For to what ende els shoulde he be their maister but to brynge them from the common lyfe of men to leade a more holy and godly lyfe But he hathe nowe brought them as it might seme from an honest and tollerable state of lyfe to a prophane libertie that they might deâ—â—le them selues with vncleane feastes This exprobration and reproche might haue stirred and moued the disciples being rude and flexible and nothing grounded as yet to forsake their maister But they do very wel being not sufficiently prepared and armed against suche a calumniation to differ and referre their quarell to
and may be taken for either of them But as touching the matter God to the ende he might bynde vs as it were to his wyll doth shewe euen as with his finger him whome he wyll sende and to this ende pertayneth this worde of demonstration beholde The lyke reason is in the Epithetes or tytels followyng in the whiche he calleth hym his seruaunt and his chosen in whome his soule delighteth For whereupon cōmeth it to passe that men dare presume to measure Christe by their reason and sence but only because they consider not that their redemption dependeth vppon the mere grace of god But this is to wicked and grosse a libertie That whē God offereth vnto vs his incomparable treasure we esteme and make pryce of the same according to our fleshely skyll Also he is called a seruaunt by excellency not as one among a common multitude or as cōmon seruauntes are but as suche a one to whome God hathe committed the charge of his churche or congregatiō and the redemption of mankynde And because no man which vsurpeth honour to hym selfe is worthy of honour but he whiche is truely called to the same God pronounceth that his sonne Christe is thereunto called and chosen by his heauēly and euerlasting decrée and councell Therefore he saythe VVhome I haue chosen Whereupon it followeth that it is not mete for men to reiecte hym whom God hath chosē And truely it were to absurde and voyde of all reason that the holy and inuiolable vocation of God should be frustrate and of none effecte at our will and pleasure M. He sayde therefore to be the elect and chosen of God not in respecte that he is a sonne but a seruaunt sente into this worlde for our redemption Therefore the Prophetes vsed to call Christe the electe and chosen of god And the hyghe priestes mockynge hym sayde if he be Christe the chosen of God let hym saue hym selfe Also saynt Peter saythe If so be that ye haue tasted howe gracious the lorde is to whome ye come as a liuinge stone disalowed of men but chosen of God. My beloued This is not redde in the Hebrewe texte In vvhome my soule delighteth C. Where as God addeth that the pleasure of his soule resteth in Christe it cōtayneth more matter in it then can well be perceiued at the firste sighte For although the vocation and calling of vs all dothe sprynge from the frée fauoure and grace of God as from a lyuelye well Notwithstandynge this is synguler in Christe because in his persone God the father comprehendeth the whole churche with his loue For in that we are al enemies vnto God by nature his loue can neuer come vnto vs except it beginne first at the heade as shal be declared in the seuententh chapter followyng M. There is no firme sure and perfect loue to be founde in no creature no not in the Aungels in heauen but in Christe him selfe alone I vvyll put my spirite vpon hym M. Christe in respecte of his humanitie was appointed and cōsecrated with the grace of the holy ghoste before he executed the office for the whiche he was sent Bu. He being baptized sawe the spirite of God descending and resting vpon him of the which Iohn the Baptist was warned before by these wordes He whiche sente me to baptize with water sayde vnto me vpon whome soeuer thou sest the spirite of God descending and restinge the same is he whiche baptizeth wyth the holy Ghoste So were Moyses Samuel and Dauid consecrated So were Elias and Elizeus the Prophetes consecrated also There is all so yet another reason for the which Christ is sayd to be endewed with the holy ghost as we wyll declare anone And he shall shevve iudgement to the Gentyles C. The Prophete here sheweth briefely the office of Christ which was to declare iudgement to the Gentyles But by the name of iudgement is comprehēded the state of the Iewes where equitie right florished Therefore these wordes are in effect as if the Prophete should haue sayd that he shall come which shall restore the righteousnes that is decaied that he shal be the moderator guyde not of one people only but shall bring also the Gētiles vnder the rule gouernemēt of God amōg whome before there was nothinge but vaste rude ignoraunt behauiour And this truly was the office of Christ to spread the kingdome of God which was shut vp in a corner of Iury throughtout the whole worlde as it is said in another place The lorde shall sende the rodde of thy power out of Syon A. In this place therefore the calling of the Gētyles is prophecied Also the manner howe iudgement shall be declared is expressed because God hath endewed Christe with his holy spirite whiche spirite Christe receiued of his father to powre vppon all those that are his For he teacheth vs not by a voyce or by wrytinge onely but by the grace of his holy spirite he frameth the hartes of men inwardly to the obseruing and keping the true and perfecte rule of righteousnes And without the operation of the same spirite in our hartes we are not able to performe any thing that is good 19 He shall not stryue nor crye neyther shall any man heare his voyce in the streates M. This is spoken of the mekenes and modestie of Christe the whiche he kepte vnto the ende and with the whiche he ouercame all his enemies C. For there shal be no suche māner of shouting cries and tumultes about his kingdome as is in the worlde Neyther shall his kyngdome consiste of pompe and violence but it shall be humble and base in the sighte of the worlde Yea by this place the Euāgeliste sheweth that Christe shoulde not reigne violently constrayninge men with force to be subiecte vnto hym but rather mekely with longe sufferaunce forbearing all men 20 A broused Reede shall he not breake and smokynge Flaxe shall hee not quenche till he sende foorthe iudgement vnto victory A broused Reede M. By these twoo sayings the Euāgelist declareth that Christ shall rather helpe our infirmitie then reiecte our weakenes and imbecillitie The Prophete also by these woordes setteth foorthe the wonderfull clemency and mekenes of the Lorde in that hee brake not the afflycted beynge as broused quilles or Reedes but rather comforted erected and strengthened them Also the smookynge Flaxe whiche was almoste extinguyshed he put not oute but kyndeled and gaue more lyghte vnto the same that it myght clerely burne He despysed not the Publicanes and sinners but soughte rather by all meanes to saue them There was nothynge so weake so broused and so muche quenched that hee strengthened not that hee made not whole that hee kyndeled not agayne with his holy spirite M. All the whiche thynges tende to this ende that the mekenes and clemency of Christe might be amiable vnto vs which is despysed in the worlde And truely the foolishenes of men is to be meruailed at that they
talke but at one time or other hée may burst forth into idell cōmunicatiō it is for certaine that if god should deale with vs according to iustyce should execute the extremity of the lawe then should wée be driuē to forsake all hoope of remission to dispayre but because the trust of our saluation is grounded and built vpon this that god will not enter into iudgemente with vs but wil forget those sinnes that haue deserued a thousand deathes let vs not doubt but that hee abollishinge the whole bodye lumpe of synne will also remit and forgeue the sinne offence of vaine and ydell talke For when soeuer the Scripture maketh mēcion of the iudgement of god it doth not ouerthrowe the remission of synnes Notwithstandinge let no man hereby take any liberty to offēd but rather let euery one be studious circumspect to brydel his tongue First that wée alwayes speake soberly reuerently of the holy misteryes of God then that wée abstaine from filthye cōmunicatiō Last of all the wée refraine from slaūderous reprochfull woords against our brethren vse that whiche shall become saints As exhorteth the Apostel saying Let no euil cōmunication procede out of your mouthes but that which is good to edifye withall 37. For oute of thy wordes thou shalt be iustifyed And out of thy words thou shalt be condemned C. Here hée applyeth the common prouerbe to the matter which he had in hād And there is no doubte but that this sayinge was common amonge the people namely that euery man was eyther saued or condempned by his owne confession But Christe dothe apply this somewhat a lyttell to a contrary sence meanynge that peruerse or frowarde spech beinge a token of the mallyce which lurketh in the hart is sufficient to condēne a man For he hath respect to that which he said the tree is knowne by the fruite Idell woordes are signes of a fylthye and lyghte minde Yea men by their sygnes do declare them selues what they are But wheras the Papystes do wrest this place to shake the forte of oure ryghteousenes or iustification by fayth it is in vaine and to no pourpose For a man is iustified by his sayings not that his sayinges are the cause of his righteousenes as we obtayne by faith the grace of god to the ende he myght count vs for ryghteouse but because oure pure talke and speache dothe set vs free and at lybertie leaste we should be founde and iudged by our tongues to be wycked Is not this place foolishely brought in to proue that men may deserue their righteousnes before god When as this place rather maketh in al poyntes against them For although Christ speketh not here of the cause of our righteousenes notwithstandinge the Antithesis betwene two words declareth what this word iustify signifieth 38 Then certain of the Scribes and Phariseis asked him sayinge Master we will se a signe of thee Then certaine of C. Matthewe hath the lyke of this in the syxtene chapter and Marcke in the eight chapter Wherby it appereth that Christ was demanded of this matter oftētimes whiche declared their wickednesse to be without ende which were ful resolued determined to resist the trueth For it is certaine that they require a signe to the ende they might collour cloke their vnbelefe namely that the calling of Christ was not lawefully sealed and confirmed Their docillite aptnes to be taught was not such that they wolde be perswaded geue place to thre or fower miracles but as we saide euen now vnder this cloake they excuse them selues that they beleue not the gospel because Chryst did shewe no confirmation of the same frō heauen He had shewed already myracles enow playnelye before their eies but because they thought them not sufficient to confyrmation they wolde haue somewhat to come from heauen in the which God after a sorte myghte appere-visible vnto them As if they shoulde haue sayde If thou do these myracles by thine own power not by the power of Sathan then shewe vs somme sygne from heauen if thou came from thence wherby we may knowe that these thy doynges are done and fynished by the power of god They seeme to haue respecte vnto Moyses as in an other place when they sayd What sygne therefore doest thou that we may see and beleue thee Moyses had testimony by thonder by fyer by smoke by voyces and by the sounde of the heauenly troumpe in the mount of Synai They seeme nowe to require some suche signe of hym as if he shoulde shewe some such sygne as Moyses did that then they wold beleue hym Maister C. They salute him by the name of maister accordynge to their maner because then they called all the Scribes and interpretoures of the law by the name but they do not acknowledge him to be a prophet of God vntil he shewe them a signe from heauen The sence therfore is this Forasmuch as thou doest professe thy self to be a teacher and a master if thou wilte haue vs to be thy disciples cause some signe to appere frō heauen that god may testifie therby that he hath geuen thee aucthoritie may cōfirme thy vocation calling by a miracle 39 But he answered and said vnto them the euil aduoutrous generation seketh a signe there shall no signe be geuen vnto thē but the signe of the prophete Ionas But he aunsvvered and. M. He reproueth them very sharpely agayne For he calleth them not symplely euill but a wicked an aduouterouse generation C. Therfore he doth not onely accuse them but also their forefathers whose generation they were Hee calleth them adulterous because they were as vncleane and bastardes degeneratynge from the holy fathers euen as the Prophetes reproued the vnfaithefull in theyr age saying that they were not the seede of Abraham but the cursed sonnes of Chanaan M. And Steuē also said vnto them Ye stiffnecked people with vncircumcised hartes and eares you haue alwaies resisted the holye ghoste as dyd your fathers euen so do ye C. Now it may be demanded Question if Christ did so sharply reproue them because they desired to haue a signe geuen vnto theim for God sheweth in an other place that this is not displeasante vnto him Gedeon required a signe God not angry with it but grāted his request and although he was importunate yet notwithstanding it pleased God to beare with his infirmytie Ezechias not askinge had a signe offered vnto him Achaz also was sharpely reproued of the Prophete because he refused to require a signe Therfore Chryste doth not symplely reproue the Scrybes because thei required a signe but because they beinge vnthāckefull vnto God and despising maliciousely all his myracles sought a starting place and a cloake that they might not beleeue the Gospell and obey his worde The same vyce also doth S. Paule condemne in theyr posterytie whē he saith that the Iewes seke for
deceitfulnesse of richesse C. Christ here put in the deceitfulnesse of rychesse for couetousenes Hee calleth ryches deceytful to the ende men might take hede to auoyde the snares thereof As concerninge ryche men and rychesse howe greate a stomblinge blocke and let they be to a Christian man reade the .vi. of Luke the .xii. and xvi the .vi. chapter of the fyrst of Timothy the fifth chapter of S. Iames and the .xix. chapter also of S. Matthewe followinge And so is he made vnfruitefull A. Luke hath And bringeth forth no fruite C. By this we learne that the affections of our flesh whiche are innumerable are altogether hurtefull to the corruptinge of the seede of lyfe 23 But he that receiued the seede into the good grounde is he that heareth the woorde and vnderstandeth it whiche also beareth fruit and bringeth forth some an hundred folde some syxtie foulde some thirty folde But he that receyued the seede into the A. That is to saye that whiche was sowne in the good and fruitful ground signifieth him which here the woorde and so forthe Bu. Christ hath rehersed three kindes of hearers whiche heare the worde of god without fruite and therfore they greatly displease Nowe followeth the fourth kynde of hearers of those I saye whiche receiue the seede of goddes worde which vnderstande kepe bringe forth fruite of the same C. They onely therfore are compared to good and fruitefull ground in whom the woord of God dothe not only take depe rote but also ouercommeth all lettes impedimentes which mighte hinder choke and ouergrowe the same If any man obiecte that noo man can be founde without briers and thornes wee maye aunswere that Christe dothe not speake of the parfection of fayth but onely sheweth in whom the word doth fructifie Whosoeuer therfore he be that doth not degenerate or swarue from the syncere worshippinge of God althoughe he profyte but meanely he is counted good grounde and fruitefull It is our duety truely to indeuour our selues to plucke vp thornes but because we shall neuer bringe our purpose to such effecte by our dayly labour but that some part of these thornes will remaine let vs not ceasse but continually seke to mortifie the same that the fruite of the worde therby be not hyndered Is he that heareth and vnderstandeth M. Marke addeth And doth receyue it that these thre might be ioyned together heare receiue and vnderstand Luke in stede of this hath That whiche fell into the good grounde are they whiche with a pure and good harte heare the woorde and keepe it That is as muche to saye whiche is hearde receyued and vnderstode That is They haue the sence and meaning of the word of God so fixed and ingrauen in their hart that by the grace of God it becōmeth as it were natural the liuely rotes being so grounded in the hart that it cānot be plucked vp by any temtation B. Luke calleth that a pure good hart which is changed drawne vnto god by the holye ghoste A. There is neuer a one of vs truelye that is prepared to receiue the seede of the gospell or apt of our selues therfore we shoulde heare in vayne if God dyd not kyll oure heartes with his holye and graciouse spirite for otherwyse there woulde sprynge vp many naughty weedes whiche wold choke the sede This commeth to passe not by the nature of men but by the housebandrye and woorkemanshippe of God. VVhich also beareth fruite Wheate sede wil brynge forthe nor beare no other grayne or corne then the which is of the same nature kind as wheate It is contrary to nature for wheat to bring forth rye barlie or pease Euen so the Gospell beyng preached what other thyng doth it bring forth of a good harte then that whiche it containeth in it selfe teacheth appointeth Faith in Christ is preched sowne the repentāce of the life past the knowledge of god Loue also towards God and our neibour such lyke which neuer bringe forth the contrary fruites Luke addeth saying in Paciēce B. The chiefest fruit whiche the knowen woorde of God bringeth forthe is the participatynge of the same to others also that men beynge taken from the tyranny of Sathan maye be citezens of the kingdome of Chryste This thynge can not be brought to passe without the crosse persecutiō and trouble in this worlde Wherefore Pacience is truelye sayde to be a woorke neyther can this excellent fruit be brought forth without the pacient sufferinge of manye euilles for S. Paule sayth Al they that will liue godly in Christ Iesus must suffer persecutiō So Christ brought forth his excellent fruit vnto vs namely with singuler pacience Some an hundered foulde C. This confirmeth the sentence goinge before of the meane and smalle proffite fruit of the Gospel For Christ teacheth here that euerye one bringeth not forthe fruite in measure quantitie alike For althoughe the fertilitie and encrease of that grounde which bringeth forth fruite thirty folde is very small in respecte of that whiche bryngeth forthe an hundred fould yet notwithstandinge we se that Christe ioyneth all those groundes together whiche do not whollye frustrate the hope and expectatiō of the husband man M. Therfore according to our dispositiō we bring forth fruit som more som lesse And hereby we are taughte that they are not to be despised which excell not as others do because that although the husbādeman him selfe do preferre euerye one accordinge to his aboundāt encrease yet it pleaseth him to geue ascribe the title of goodnes fertillitie to those of inferiour sort as well as to the other The seruāt whiche gayned but two talentes had no lesse cōmendation and praise thē had the other which gained fiue for it was sayde vnto thē bothe alike Well thou good and faithfull seruant Some very ignorantly do write and wrest this place to virgins widdowes maried persons as though the proffit which the lord required at our handes did onely pertain to a single life that the pietie and godlynes of maried persons were not more plētiful in bringing forth al the fruite of vertues This also is to be noted by the waye that Christe doth not seke here Hiperbolically of this fruit which was an hundred fould according to the fertilitie of certaine regions there in those daies as is well approued by diuerse hystories witnesses that sawe the same M. By this parable the lorde doth forewarne vs that we be not offēded at those thinges which should be in the kingdom of heauen in the preachynge of the gospel at such things I say which might geue an occasion of falling to the ignorant and a cause of calumniating to the maliciouse namely when they shold se so many hearers and so few bringers forthe fruite of the Gospell 24 An other similitude put he forth vnto thē saying The kingdome of heauen is like vnto a man whiche sowed good sede in his field An other
doth worke by such wonderfull and straung meanes he doth the more euidently declare his power Wée se therefore that simple ignoraunce is not so hurtful vnto mē as is obstinate wilfulnes when they willinglye blinde themselues least they shoulde obeye the will of God. 55. Is not this the Carpenters sonne Is not his mother called Marye And his bretherne Iames and Ioses and Symon and Iudas Is not this the Carpenters sonne A. Marke saith is not this that Carpenter that sonne of Marye C. Wee knowe that it was doone by the wonderfull Counsell of God that Christ shoulde lyue priuatelye tyll hee was thyrtye yeare olde A. insomuche that hee myghte seeme to dyffer verye lyttle from other men C. Hereupon therefore the Nazarites do amysse and iniuriously to conceyue anye offence against him when as they should rather haue rceyued and embraced hym gentlye and reuerentlye as one that were sodainly come downe from heauē They behoulde the power of God yea God himselfe in Christe and thereupon they conuert theyr eyes haue regard to Iosephe Mary to all his kinsfolke which were but of base estate to the end they might obscure and couer the manifest truth A. The Nazarites therefore séeme to be offended at Christ for two causes First because hée was knowne vnto them and brought vp amonge them secondlye because hée séemed vnto them to be of a poore base and meane condition namelye the sonne of a Carpenter and hée also himselfe a Carpēter M. Therefore if hée had not béen knowne to be the sonne of a Carpenter they woulde haue beleued wythoute offence Howe commeth it to passe then that Iohn comming of the excellent stocke of Priesthoode was not beléeued of them for hée was not the sonne of a Carpenter but of a Priest which kinde of ofspringe was famous and of great reputacion among the Iewes They were offēded also at him because he was knowne vnto them Is not his mother called Marye Therfore if this offended because hée was knowne vnto them would they haue beleued thincke you if hee had not beene knowne no surely For wée reade of other not vnlike vnto these which said we know that God spake vnto Moyses but as for this man wée know not whence he is Wée sée therefore the inclination and disposition of the reprobate who by no meanes will bende to the truth but hath somewhat alwayes to bee offended at or one cloake or other to couller their infidelitye withall At this daye also there are manye which marke not what it is that is preached or taughte but rather what they are that do preache and teache more regardinge the teacher then the doctrine taught And his bretherne C. Wée haue shéewed before that the Euangeliste calleth those that were but kynsmē the bretherne of Christ according to the manner of the Hebrewes Wherefore Heluidius doth very fondlye ymagyn that Christ was not the onelye sonne of Marye because there is oftentimes mencion made in the Scriptures of the bretherne of Chryste 56. And are not all his sisters vvith vs vvhence hath hee then all these thinges And are not all his sisters A. As concerning the sisters of Christe reade the twelfth Chapter going before VVhence hath hee then all these M. In the woord hée which is a pronowne there is a great Emphasis For as it should séeme they would not haue so greatly maruayled neyther woulde they haue béene so much offended if they had sene and harde such thinges of a stranger or vnknowen person that had bene of more noble byrth For humayne reason in them iudged it a thing incredible and straunge that so great wisedome and power should be giuen frō Heauen to a man of so base lynage rude bringinge vp and voyde of all nobilitye when as they shoulde rather haue wayed and considered that hée was taught from aboue hearinge him speake wythe suche wysedome seing him shew such wonderfull myracles 57. And they were offended at him But Iesus sayde vnto them a Prophete is not without honoure saue in his owne countreye And they vvere offended S. These woordes At him do note vnto vs that they were offended at the person not at the Doctrine the whiche notwithstandinge can not belong frée from suspition when the person is contemned and despysed E. As if the Euangelist should haue sayde the lowlynes of his stocke smal quātitie of wealth was an offēce vnto them imagining nothing as yet to be in him but that which was humaine and common to other men and that therefore they enuyed his newe and vnwonted excellencye because of his former state B. his excellente Doctryne therefore and myracles which hée sheewed foorth with so greate auctoritye did nothing at all moue them For they beinge voyde of the spyrite of God did not regard the works of the spirite but rather curiouslye they soughte after small tryfles to the end they might therby haue occasion to calumniate speake euill of Christe That occasion therefore by the iuste iudgemente of God was geuen vnto them to the end they might dye in theyr sinnnes A Prophete is not vvithout honour saue in E. Iesus reprouinge theyr grosse and vulgar iudgement which iudged and esteemed of a man not accordinge to his vertues but according to the nobility of his stocke and byrthe aunswereth them with a cōmon sentence or Prouerbe taken of the nature of men in that alwayes wee haue the sayinges of Pylgrymes and straungers in more estimacion regard and credyt then the sayinges of our neyghbours and househould though these oftentimes be more learned and wyse then the other C. Some notwithstandinge expounde this sentence thus that Chryste wanted honoure amonge his Countryemen because hée profited more amonge the Samaritanes in two dayes onely then hée did a longe tyme amonge the Nazarites and because hée gatte more Disciples in Samaria withoute anye myracles then hée gayned in Gallilae with manye myracles but this is to sclender an exposition and not so well to be allowed Furthermore it liketh mée not that other some wil haue Capernaum to be the countrey of Christ because hée was more often there then in anye other place Wée must rather therfore subscribe and agrée to Cyrrill whych expoundeth this to be vnderstoode of Nazareth which oure sauioure Christe here calleth his owne countreye For there is no doubte but that this is a Prouerbial sentence And wee knowe that there is no such force in Prouerbiall sentences that a continual truth should alwayes exactly be looked for in them as thoughe it were necessary that it should be alwayes true that is spoken in them It is moste certayne truly that Prophetes are more honoured in other places then in theyr owne countrey And yet notwithstandinge sometime it may chaunce and it falleth oute so indéede that a Prophete hath no lesse estimacion and credit of his owne Countreymen then of strangers But the prouerbe onely teacheth what comonlye cometh to passe namely that Prophets are more often better
vnto vs. 34. And Iesus sayth vnto them how manye loaues haue yee and they sayde seuen and a fewe little fishes A. Christ was not ignorant how many loaues were there but hée demaunded this question to the ende they knowing the want and necessitye might the more wōder and marueyle at the power of God. And they sayd seuen M. Here wée see that the Lord hath more loaues thē hée had before to feede a smaller multitude Wherby wée may learne that the power of God is not tyed to creatures which are but meanes to shew the same and that it is all one to him whether the quantity be great or small according to the saying of Ionathas of his small armye in comparison of the huge multitude of his enemyes For as the blessing of God beinge no lesse in one lofe then in twenty is sufficiente to nourish a great multitude euen so if the same be wantinge a hundred loaues are not sufficient to féede tenne men Let vs therefore holely depend vppon the prouidence of God. 35. And hee commaunded the people to sit downe on the grounde and toke the seuen loaues and the fishes c. A. Reade our annotacions in the fourthtene Chapter going before 36. And hee sente awaye the people and toke ship and came into the parties of Magdala A. Our sauioure Christ hauing shewed the wonderfull power of his Godheade sent the people awaye to the ende they might retourne to their owne home Into the parties of Magdala B. Marke hath in stede of Magdala Dalmanutha Reade the nyne and twentye verce goinge before There is mencion made of Magdala in the seuentene Chapter of the first Booke of kinges The xvi Chapter THe Phariseis also with the Saduces came and tempted him and desyered hym that hee woulde shewe them a signe from heauen The Phariseys vvith Bu. If the life of oure sauiour Christ be nothing els but an institution order rule of our life then it followeth that our life is a continuall warfare vppon earth For Christ standeth alwayes readye and appointed to battayle M. Wherefore the Euangelistes do not onlye propound and set forthe vnto vs the doctrine and myracles of Christ but also the temptacions cauillacions of the aduersaryes as doth our Euangelist Mathew in this place By the which we are admonished that the truth neuer wanteth aduersaryes and that the scornes and cauils of the aduersaryes do serue very much for the confirmacion of the truth C. The Euangelyst Marke sayth the the Phariseys came forth and began to dispute with Christ wherby wée gather that when they were ouercome with reason and inuincible argumentes this was their last refuge to be obstinate and to pretend some other matter leaste they should be constrayned to subscribe vnto the truth But although the manner of the disputacion be not here expressed yet notwithstanding it is likelye that they cauilled and brabled about the office of Christ wondering and séekinge why hée durst be so bould to bring in any new thinge and why hée should so mightelye extoll himselfe as thoughe by hys comming integrity and perfection were restored and geuen to the kingdome of god When there was nothinge left to obiecte against him and his doctrine they requyre a signe to begeuē them frō heauen Whereas it is moste certayne that they would haue geuen no more regarde to an hundred signes then to the testemonyes of Scripture Moreouer the power of Christ was now set before the eyes of all men and was palpable as it were might be felt with the hand They neglected the signes by the which God did familliarly manifest and reueale himselfe how much lesse woulde they haue regarded an obscure and secrete signe Euen so the Papistes at this day as though the doctrine of the Gospel were neuer confirmed requyre to haue the same proued by new myracles VVith the Saduces Let vs here note that although there was mortall hatred and contencion betweene the Saduces and the Phariseys in so much the there were continuall braules and stryfes betwéene them yet notwithstanding in one league and mutuall consent they ioyne together against Christ Euen so when the wicked are at controuersye and stryfe and enuye one another euen then they agrée in one againste the Lorde and become as it were sworne bretherne to oppresse the truth Came and tempted him In that the Euangelistes say they came and tempted him they declare that they came not with syncere myndes to learne any thing but rather by fraude deceyte to catche that which they thought should be denyed vnto them or at least the which they imagined not to be in the handes of Christ For because they perswaded thēselues and iudged Christ to be a contemned and base person they went about nothing els then by findinge out his infirmity to abrogate what soeuer had gottē prayse with the people So the vnbeleuing are sayd to tempte God so often as they accuse God of impotency infirmity and weakenes when hée graunteth not vnto them the filthy desyer of their mindes And desyered of him that hee vvoulde C. The same demaunde they made before in the twelueth Chapter Bu. Incredulitye and deceytfull hypocrisye fayneth and beareth a shew of fayth and religion For the Phariseys séeme to make theyr petition thus according to the manner of the wicked and malicious ennemyes of god Wée truly haue an earnest longing and desyer for the Messias and wée haue loked for him many yeares and wée wish for nothing more then his comming Wherefore wée would willingly receyue thée O Iesu if wée were sure and certainly perswaded that thou were the Messias promised by the Prophetes Go to therefore and teache vs by some signes from Heauen or in the ayre teache and proue wée saye that thou arte the same whom thou wouldest seeme and whom many beléeue to be by those signes Bu. But they spake not these things with a syncere mynd desyering to be taughte and to beléeue but rather séeking occasion to calumniate and accuse him 2. Hee aunswered and saide vnto them when it beginneth to drawe towarde euen yee saye it will be fayre weather for the skye is redde M. Luke sayth that hée spake the same woords to the multitude thus when yee sée a cloude ryse out of the West strayght way yée say there commeth a shower and so it is And when ye sée the Southwynd blowe ye saye it will be whot and it commeth so to passe Yée hypocrites can yee discerne the outwarde appearance of the skye and of the earth but how happeneth it that ye cannot skill of this time By the which woordes our sauiour Christ declareth that his power is sufficiently proued to acknowledge the time of his visitacion vnlesse that they woulde willinglye shut theyr eyes and refuse the manifest light For hée vseth a verye apte similitude and meete for the purpose For althoughe the ayre be mutable insomuch that one while tempestes do sodaynlye aryse another
in a base contemned person C. Luke saith that this was done when he praied But by the circumstance of the place and tyme we gather that which we saide euē nowe namely that he praied that there mighte be a visible sighte or shewe of his deitie in the brightnes of a newe forme the which thing he obtayned not because it was necessary that he shoulde pray for that which he wāted him selfe or because the wyll of his father was doubtful but because in humillitie he referred all that he did to his father and would by his exaumple incourage vs to praye And his face did shine C. Luke hath And it came to passe as he praied the fashion of his face was altered Yet notwithstāding this transformatiō did not set forth Christ to be seene of the disciples according to the glory which he hath nowe in heauen but he gaue them a tast of exceding glory accordinge as they were able to cōprehend the same His face dyd then shine as the sonne but now it dothe far excede the son in brightnesse A strange and vnwonted brightnesse shone then in his apparell but nowe his deuine maiestie shineth without apparel in his whole body So God appered in tyme paste to the holy fathers not as hee was in hym selfe but as they were able to abyde the beames of his excedinge brightnesse M. But whereas Christ was transeformed frō the forme of humillitie into that heauenly deuine shape it was a manifest token that the state in the which he was then was not eternal but mutable and subiecte to chaunge not that the substance of his body was subiecte to trasmutation and chaunge in so muche that the veritie of his humaine fleshe shoulde be turned into the veritie of the spirite God forbid but that there should be a trāsmutation of the humaine condition fragillitie his manhode abidinge styll M. But where as he was transformed while hee was at praier it sheweth howe wee are trāsformed into God when we are praying for the which cause we ought to be the more earnest to pray Herupō it came to passe that the fathers holy men were so often times in minde rapte caryed into heauen As Peter the Apostel of Chryst Daniell to whome an Angell appered when he was in prayer declarynge vnto hym thinges to come Cornellius who in praier sawe an Angell And Paule who as he praied saw Ananias in a vision laiing his hād on him Also the same Paule testifieth of him selfe thus When I was come againe to Hierusalē and praied in the temple I was in a traunce and sawe hym saying vnto me make hast and get the quickely out of Hierusalem for they wyll not receiue thy witnes Hereby we gather that they are most farre from the company and fellowship of God of the heauenly spirites whiche are neuer ledde by the feruencye of the mynde to prayer And his clothes vvere as vvhite as C. It is not mete that any man should dispute or reason subtilly about the whitenes of his apparell or of the brightnes of his countenance seing that this was not a perfecte declaration of his heauenly glory but a signe which did onely pertaine to the measure capacitie of flesh M. For as darknes is assigned by Christ to the kingdom of Sathā and externall darckenes to the condemnation also of the wicked for the horror which they shall suffer euen so an excedinge light inspeakeable brightnes is ascribed to the kingedome of God for the glory and pleasure whiche the electe shall haue The iuste saithe our sauiour Christ shal shine as the sonne in the glory of their father As the light E. It is red in a certayne auncient Greeke boke As the snowe and the Euangeliste Marke saith also thus And his raymente dyd shine became very white euē as snow so white as no fuller cā make vpō the earth 3 And beholde there appered vnto thē Moyses and Helias talking with thē And beholde there appered B. No doubt this apperinge and talke of Moyses and Helias dyd make very muche to the declaration of the kingdome of Christ Notwithstandynge it is demaunded whether they were truely present or whether that a figure or shewe onely of them was set before the face of the disciples euen as vysions of thinges absent were sette before the Prophetes Althoughe the matter be so probable that bothe partes may haue good occasion to dispute yet notwithstādinge it is more lykely that they were truely brought into that place Neyther is it any absurditie at all to say seinge that God hath both body soule in his hād power that the dead for a time may be restored to life according to his will. Moyses and Helias dyd not rise vnto thē selues at that tyme but they rose at the will cōmandement of God to be presēt for the time with Christ Againe Question if any demaund how the Apostels knew Moyses Helias whō they neuer sawe it may easely be answered that whē God had set them in the midst before them he gaue thē signes tokens by the which they might be knowne vnto them This truely was done by an extraordinary maner of reuelation that they might certainely knowe Moyses Helias Question But why did these two rather thē any other of the saintes apere Surely that reasō ought to satisfie vs to say that the lawe the Prophetes had no other scope or ende then Christe For it was a great aide helpe to our faythe the Christe came not forth without testimony but was cōmēded of God long before B. Therfore in Moyses the lawe and in Helias the Prophetes are represented M. For althoughe Helias left nothinge writtē behinde him yet notwithstanding after Moyses he was the chiefe excelled all men He restored the polluted law of God to perfectiō yea he was an excellent meintainer setter forth of true godlynes pietie whiche was then almost extinguished C. The talk therfore of Moyses Helias with Christ is the agrement of the lawe and Prophetes with Christe For it behoued the Apostels to be confirmed perswaded that it was no newe doctrine or religion which Christe preached vnto thē but the same wherof the lawe and prophetes beare witnes for excepte they had ben perswaded in this that Christ did not teache any thing contrary to the law and prophets they had euer doubted neither had they ben able with a constante minde to preache the Gospell We haue therfore here a notable seale of our faith when we know that the doctrine of christ is not newely sprong vp as some imagine but of long cōtinuance Talking vvith them A. Onely Luke sheweth for what cause they talked with Christ in these wordes That appered in the maiestie and spake of his departinge whiche he should ende at Hierusalem M. He calleth the death of Christe a departinge or a going out namely of this worlde So in
Christ himselfe casteth in their téeth saying Did not Moyses geue you a lawe none of you doth the same And S. Paule Thou which teachest a manne shall not steale stealeth thy selfe Thou that saiest a man shall not commit adultery breakest Wedlocke c. Christe therefore wente aboute to bringe the yonge man from the false conceiued opinion of keeping these coÌ„mon coÌ„maundements to the knowledge of his owne imperfection to breake his excedinge presumption 19. Honoure father and mother and thou shalt loue thy neighbour as thy selfe Honour father and mother C. Wheras hee putteth this commaundement as concerninge the honouringe of father and mother in the laste place there is no matter in that at all because hée had no such care to kepe an exacte order But by the way this is to be noted that those thinges are ascribed to the seconde table leaste the error of Iosephus should deceiue any man which thought that they did pertaine to the first table M. Therfore wee must remember this diuision of the commaundemeÌ„ts namelye that the first table contayneth onelye tower coÌ„maudementes the seconde the other sixe And thou shalt loue thy neighbour C. This contayneth nothinge disagréeinge from the former commaundementes but is a generall exposition of all A. As appeareth also by the Apostell S. Paule 20. The yonge man sayeth vnto him All these thinges haue I kepte from my youthe vp what lack I yet All these thinges haue I kepte C. This yonge man thought to heare some new thinge of Christ but when hée hearde nothinge of him but that which is spoken of in the law hée bosteth with a foolishe and vaine confidence that hee hath kepte all these thinges from his youthe M. As if hee should haue saide Thou tellest mée nothing but that which I know and which are common vnto mee the obseruation whereof I may challenge vnto me euen from my youthe hitherto C Trulye it must néedes be that the lawe was deade vnto him when hée dreamed that he was so iuste For excepte by hypocrisy he had flattered himselfe it was a notable admonition to learne humillity and to behould his filthines and sinne in the glasse of the lawe which our sauioure Christe gaue him But hee beinge dronke as it were with a foolish trust and confidence of himselfe carelesly bosteth that he hath verye well done his dutye euen from a childe The Apostell Paule sayth that the like cogitacioÌ„ was sometime in him perswadinge himselfe that hée liued so longe as the rygor of the lawe was hidden from him but when hée knew what the force of the law mente hee receiued by and by a deadly wound Bu. Therefore in this yonge man wee haue an example of the great arrogancy and vanity which resteth in mankinde Wée arrogate vnto our selues perfecte righteousnes and perswade our selues that wee haue exactly fulfilled the whole law wheÌ„ as in déede we haue scarce gotteÌ„ a shadow of any righteousnes The like appeareth in the Pharisey which Luke maketh meÌ„cion of For none of vs do narrowly examyne oure selues wee searche not out the naturall corruption that is euen in oure bosome and if wée finde it wee bewaile not the same wee all rather reioyce in oure owne vanitye lookinge for great commendatioÌ„ as though nothing were wantinge in vs when as wée are most worthy of great reprehencion 21. Iesus saide vnto him If thou wilt be perfect go and sell all that thou hast and geue to the poore and thou shalt haue treasure in Heauen and come and followe mee If thou vvilt be perfecte M. In stéede of these woordes the Euangelistes Marke and Luke haue yet thou wantest one thinge For hée is perfecte in deede which wanteth nothinge and which is perfecte in all pointes C. Christ here requyreth nothing of the yonge man but the commaundementes of the law But because a simple rehersall of them did moue him nothinge at all by other wordes hee vncouered the disease of couetousnes Wée graunt that the law in no place coÌ„maundeth vs to sell all that wée haue but seinge the ende of the lawe is to bring men to deny and forsake them selues and expreslye condemneth concupiscence wee sée that Christ had no other respecte thaÌ„ to correcte the false perswasion of the yonge man For if hee had knowne himselfe so soone as hée had hearde mencion of the lawe hee woulde haue confessed himselfe to be subiecte to the iudgement of god Now because the bare woordes of the lawe do not sufficiently conuince him of giltines his internall cogitacion and thought by other words is expressed For if Christe had nowe required any other thinge saue the commaundements of the lawe hee woulde haue contended with himselfe Euen now hee thoughte that perfecte righteousnes was comprehended in the commaundementes of the law how therefore will it agree to haue the lawe accused of imperfection To aunswere this admit and graunt that the testimony which at the first wée alleaged out of Moyses were false Therefore Christe dooth not meane that the yonge man wanteth yet one thinge besyde the obseration of the lawe but that hee waÌ„teth the same euen in the very obseruation of the lawe For althoughe the lawe at no time constrayneth to sell all that wee haue yet notwithstanding because it condemneth all oure concupiscences because it instructeth vs to beare the Crosse because it would haue vs readye to suffer penury and pouerty the yonge man was farre from the full and perfect obseruation of the same so longe as hee was soo inflamed with concupiscence tyed to his ryches And hee sayth that one thinge is lackinge because it was not néedefull to speake of whoredom homicide but to touch the speciall disease euen as though wyth his finger hee touched the scare Go and sell all that thou haste and geue to the poore C. This is to be noted that Chrisâ—… doth not onely commaunde to sell all that we haue but also to geue vnto the poore because to cast away riches withoute anye regard is not a vertue but rather vaine ambition Crates of Thebes is highlye commended of prophane Historiographers because hee caste his moneye and all the precious Iewells that hee had into the Sea because hee thoughte that without the losse of his riches hée coulde not be safe As thoughe in déede it had not beene better to distribute that to others which hee counted superfluous to himselfe than so to haue done Trulye seinge that charitye is the bonde of perfection hee which depriueth himselfe others of the vse of money deserueth no commendation at all Therefore the sellinge of the goodes is not here commended simplely of our sauioure Christ but the liberallity in helpinge the poore And thou shalt haue treasure in Heauen M. That is to say Then thou shalt receiue eternall life which thou declarest thy selfe so greatlye desirous to haue Leaste the yonge man should thincke hymselfe depriued of goodes if hée shoulde giue
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
time to come he doth not without good cause demaund whether they leauing al that they had gaue themselues in vaine vnto Christ For it were not indifferent that they shoulde be spoyled as it were by the Lorde and not restored to better But what were all those thinges that Peter saith here he hath forsaken For they beinge meane men of poore estate had scant a house to put in their heades this great all and sūme therfore that Peter boasteth of mighte seeme ridiculous and great folly in Peter to boast of the same And truly experience doth teach howe liberally men perswade thēselues to haue done their duty towards God euen as at this day we see that some which were almost beggers in the time of the Papacy do proudly bragge that they for the Gospels sake haue suffered great losse And other some which before the Gospel was knowen were reedye to suffer whatsoeuer shoulde be layed vppon them after they were deliuered from tyranny had lefte a little god wot behinde thē being come to the place where the Gospell was more freely preached by by proudlye and vnthanckefully they boaste that they haue forsaken all whereas God doth more esteme the affection thā all the kingdomes of the world C. Notwithstanding the Disciples maye be excused because although they had not aboūdance yet notwithstanding they liued at home with their handy labor no lesse merelye than they that had great plenty of riches And we know that simple men accustomed to a quiet competent life are more hardlye withdrawne from theyr wiues and children than they which are riche Truly except some reward were in store for the Disciples they had foolishly chaūged the state of their life But as in this parte they are excusable so in this notwithstandinge they offende that hauinge not made an ende of the warre taken in hāde desier to tryumphe If at any time the like tediousnes by reason of delaye do trouble wearye and make vs impaciente let vs learne first to consider of the solace ioye which the Lorde hath in store to mittigate the sharpenes of the Crosse in this life and to lifte vs vp to the hope of the euerlastinge life to come For in these two partes the aunswere of Christ is cōtayned VVhat shall vvee haue E. Those woordes which Iesus spake to the yonge man sayinge sell all that thou haste and thou shalte haue treasure in heauen and come and follow mée did not a little kindle the hope of Peter who although hee were not riche yet notwithstanding hée forsoke that which hée had as it was said before with a willing minde as his ship and his nettes and followed the Lorde Lord sayth hée beholde wée haue done that which thou requiredst of the yonge man What reward therefore shall wée haue 28. Iesus saide vnto them verelye I saye vnto you that yee which haue followed mee in the regeneration when the sonne of man shall sit in the seate of his maiestye shall sit also vppon twelue seates iudginge the twelue tribes of Israell Iesus said vnto them verely I say vnto you yee vvhich Peter had spoken two thinges when hée saide Wée haue forsaken all and wee haue followed But Christ aunswering sayd not you haue forsaken all For Socrates the Philosopher did so and manye other which despised riches Because therefore it is not sufficient to leaue all Christ sayth ye that haue followed me For this belongeth to the Apostelles and the faithfull In the regeneration shall sit C. Least the Disciples should thincke that they had loste their labor and least they should repent them as of a foolishe enterprise Christ admonisheth them that the glory of his kingdome which then as yet lay hid should be reuealed as if hee should saye There is no cause whye this base estate should discourage you for I which am of no reputacion in the world will at the length ascende and sit vpon the seate of my Maiesty abyde therefore and content your selues a while for the time will come when yée shall sée my glorye And what doth hee promise them then sure hée promiseth that they shal be partakers of the same glory with him For in that hée attributeth vnto them thrones or seates out of the which they shall Iudge the twelue tribes of Israell hée compareth them vnto Legates or to the chiefe counsellers and Presidentes which in the presence of the Kinge haue the chiefe places Wée know that the Apostels were chosē twelue in number that thereby it might be declared that God by the reuealing of his sonne Christ would gather together the dispersed remnaunts of his people This was an excellente dignitye and honor but as yet hid therefore Christ suspendeth their desyers euen vntill the last time when the glorye of his kingdome should be reuealed that then at the last they might perceiue the fruite of their election And although the kingdome of Christ in the preaching of the Gospell in some point doth shine yet notwithstanding there is no doubt but that he speaketh here of the last day In the regeneration M. There are two kindes of regeneration The first is of the mindes of men in this present life which is finished and brought to passe by the preachinge of the Gospell fayth in Christ by the operatiō of the holy ghost for that is a Christian life when wée consecrate our selues to God and Christ The secōde is of the bodies of men beinge the state condition of the life to come which S. Paule calleth the redemption of our bodies when our bodies shal be raysed vppe from death shal be regenerate that is to say newe borne into the heauenly glory not into earthlye corruption For then the creature it selfe shal be deliuered from the bondage of corruption into the glorye of the sonnes of god If wée well consider the time of the iudgement to come in the which all things shal be renued altered and that into another state and conditiō how can it be more aptly termed then by the name of regeneration The Apostel Peter calleth this regeneration the restoring of all things C. For then shall mortallitye be swallowed vp of life And our vile bodye shall then be transfigured into the heauenly glory of Christ This regeneratiō notwithstāding ought rather to be referred to the first comming of Christ because then the worlde began to be renued and the Churche also arose out of the shadow of death vnto life And this maner of speache is founde often times in the Prophetes and agreeth very well to the circumstance of this place For the renouation and restoringe of the Churche being so oftentimes promised so soone as the Messias appeared it brought a wonderful hope of felicity Christ therfore that hee might staye that error maketh a difference betwene the beginning of his kingdome and the finishing of the same VVhen the sonne of man shall sit in the seat M. Hée putteth into
yet notwithstanding the sauce of the grace of God is so swete that their condition is more pleasaunte desiered then the delights of kinges M. For they shal be so farre from loosing the ayde helpe of kinsfolkes that they shall gette many more in my kyngdome than they had before and of greater fidellity and trust For loke how many fellowes they shall finde partakers of theyr fayth so many bretheren so many sisters so many fathers and mothers so manye children so many kinsfolkes and frends they shall finde For they are our Parēts sisters bretherene father and mother which heare the word of God and kepe it B. When hée sayth therefore An hundered foulde hee meaneth that wee shal haue a more infinite deale of pleasure in vsinge that small quantity in persecution which the Lord hath geuē vs for this present life than wee had with the abundaunce of those thinges which wee enioyed before wee knewe the Gospell For the children of God esteeme so much of the knowledge thereof that they will not chaūge the same for the whole world Furthermore because they that feare the Lord shall want nothing that is good and to them that séeke the kingdome of God and the righteousnes thereof all thinges needefull shal be geuen although Christians are banished from their house and are lefte destitute of thinges necessary yet notwithstanding nothinge shal be wanting vnto them the vse whereof might either be profitable vnto them or necessary In the meane time they haue learned of S. Paule to be content with those thinges that they haue they knowe howe to be low and howe to excéede they know how to be full and how to be hungrye both to haue plentie and to suffer néede And shall inherite euerlasting life Bu. This truely is the greatest comfort of al to be the heyre of God and coheyre with Christ that is to be partaker of the graces of god A So in another place our Sauiour Christe doth call those that are his to the bearing of the crosse manfully by the consideration of this excéeding benefite saying Be glad and reioyce for great is your reward in heauen 30. But many that are firste shal be last and the last shal be first But many that are first BV. This sentence teacheth vs that modestie becommeth those that are Saints Z. Because Peter very ambitiously had sayde Behold we haue forsaken all folowed thée what reward shall we haue therfore the Lord fore shewed that it woulde come to passe that many in the Church shold conceiue a great opinion of thē selues by reason of their works and merits for the which they think that eternall life is due vnto thē for the which they should glory and boast thē selues to be most acceptable vnto God Such were the Scribes Pharises in Christes time such are the Scribes and Pharises in these our dayes I mean the Papistes whom our Sauiour Christ pronounceth here to be last or farthest from the kingdome of heauen that is to say such as shal be excluded and shut out of the kingdom of heauen This sentence therefore serueth greatly to driue away the slouthfulnes of the fleshe For our Sauiour Christe here sheweth that they which are neuer so forward in their race except they go on still and continue to the ende shall not obteyne According to S. Paule which sayth that all which runne do not obteyne the game And in another place he exhorteth by his owne example to forget those thinges whiche are behinde and to séeke to gette those thinges which are before according to the marke appoynted But where as he saith And the last shal be first he taketh awai all desperation from the greatest sinner whom the goodman of the house may call into his vineyard to be a laborer when he will and geue him eternall life as to the thiefe hanging on the crosse which deserued no such thing Do we not see that the Iewes boasting them selues to be the first in the lawe to be made last and to be reiected that the Gentiles which were last are nowe become firste and most acceptable vnto God to whom he hath geuen repentaunce vnto life The whiche thing our Sauiour Christe doth more largely declare in the Chapter folowing The .xx. Chapter FOr the kingdom of heauen is like vnto a manne that is an housholder vvhich vvent out earlye in the morning to hire labourers into his vineyard For the kingdome of heauen Bu. Here our Sauiour Christe according to his maner to make the matter more euident and playne taketh a parable by the which he might make manifest his sētence which went before Many that are first shal be last and the last shal be first C. But we must sée howe this similitude maye be made apt and applied to the purpose Certaine interpreters coniecture this to be the summe and effect Because the heauenly inheritaunce is not gotten by the merites of workes but is geuen fréelye that therfore the glory of all men shal be alike But truely Christ doth not here dispute of the equalitie of the heauenlye glory or of the state and condition of the godly that shal be but hée onlye sheeweth that there is no cause why they shoulde glory or boast more thē other which are first or excell by reason of time because the Lorde so often as it shall please him may call those whom hée might séeme to neglecte for a time and so eyther make them equall or preferre thē before those that were first If any man go aboute to discusse exactlye euerye parte of this parable hée shal shewe himselfe to curious Therefore wée muste searche no farther then the counsell and purpose of oure sauiour Christ But wée said a little before that hée had no other respecte than that he mighte continually styrre vp his Apostels to go forward Wée do knowe that slouthfulnes doth aryse moste commonlye of to much trust and so it commeth to passe that many as it were in the running of a race do faint and fall downe in the middest of the waye Therefore Paule commaundeth vs to forget those things that are behinde that wée consideringe what remayneth vnto vs maye with a good courage prepare oure selues to runne The kingdome of heauen is like A. To know what the kingdome of Heauen is reade the fower twentye verce of the thirtene Chapter going before C. The sence and meaninge is that the maner of the deuine callinge is euen as if a man should hyer workemen early in the morning at a certaine price to dresse his Vineyarde and afterwarde shoulde send other labourers without couenant or gréement to whom notwithstanding hée should geue the same rewarde But hée therefore maketh mencion of the kingdome of Heauen because hee compareth a spirituall kinde of life to that which is earthy and the rewarde also of eternall life to moneye by the which men doe reward those that worke for them
willinglye as if he shoulde haue sayde I am a companion in the crosse with you and you with me Also vnder the person of these two men he speaketh vnto all his seruauntes generallye For although many faythfull men do dye naturally and not a violent or blouddy death yet notwithstanding it is common to all men as S. Paule teacheth to be fashioned according to the ymage of Christe So that we are all the daye longe as shéepe appoynted to be slayne But vnder the name of Crosse the Scripture comprehendeth all kinde of sorowe and affliction as bondes prisonment scourgings banishment ignominye and such like These two disciples were not exercised in these thinges which truelye do tame the fleshe and the affections of the fleshe and doo brydle sinne also But to sit on my right hande and on my lefte is A. What hee meaneth by these woords read the one and twenty Verse goinge before Is not myne to geue C. By this aunswere our sauiour Christ derogateth nothing from himselfe but only sheweth that his father hath not enioyned vnto him this office that hée should assigne to anye man his proper seate in the kingedome of heauen Hée is come trulye to bringe all those that are his into euerlasting life but it is sufficient vnto vs and wee ought there with to be contente that the inheritance purchased with his bloud abydeth for vs For how much one shall excell another in glory it is neither our partes to seeke neyther was it the will of God that Christ should reueale the same vnto vs but woulde haue the same deferred euen vntill the last reuelation Now let vs note the purpose of Christ for he disputeth not here of his owne power but he only sheweth wherefore hee was sent of the father and what is agreable to his callinge And therefore hee maketh a difference betwene the maner of teaching committed vnto him and the secrete purpose of god Euen as when hée sayth in another place as concerning the day of Iudgemenr But of that day hower knoweth no man no not the Angels which are in heauen neyther the sonne himselfe saue the father only A very profitable admonition that wée might learne soberlye to be wyse and that wee might not go about to burst out into the secrete misteries of God and speciallye that wée should not be to curious in searching out the state of the life to come for it hath not yet appeared what wée shal be neither shall it appeare vntill suche time as God hath made vs like vnto himselfe But it shall chaunce vnto them that it is M. These two presumed to take the prerogatiue of glory vnto them selues because they were a kin vnto Christ but Christ teacheth that it was not meete the the glorye of the kingdome of Heauen shoulde be geuen for that cause Hée teacheth therefore that the glory of the lyfe to come muste be loked for by the onlye grace of the merciful God which choseth his electe without any respect of workes or merits Wherefore in the daye of Iudgement hee shall say Come ye blessed of my father possesse the kingdome prepared for you from the beginning of the world And the Apostell Paule sayth Euen as hee chose vs in himselfe before the foundation of the world was layed So that we must note that there is not an equalitie appoynted amōge the sōnes of God after that they are receiued into the heauenly glorye but that degree of honor is promised to euery man to the which they are ordeyned by the eternall counsell and purpose of God. 24. And vvhen the ten hearde this they disdayned at the tvvo brethren And vvhen the ten heard this BV. Truely sayth the holy Prophete of God that the heart of man is wicked and inscrutable For we may see euen in the disciples a certayne bottomlesse pit of errors and that when one vice is cut of another is in his place yea and euen those things which we thought cut of to florishe againe For euen nowe the Lorde had stayed the ambition of his two disciples and by and by he is constrayned to driue the same out of the other ten disciples brestes and not only that but the pestilent disease of enuye also M. For whereas the other ten are saide to disdaine the twoo disciples which were brethren it was not because they did hate this ambition A. but because they them selues also being led by ambition did séeke to excell in the kingdome of Christ M. So that this disdain did arise of the ambition which lay secret in their harts C. The Euāgelist Luke doeth séeme to referre this contention of the disciples vnto another time But whosoeuer doth wisely consider that two and twenty Chapter of Luke shall finde that the words which were spoken at diuers times the order being neglected wer knit together Therefore the contention for the superiority wherof Luke maketh mention had his originall hereupon because the sonnes of Zebede did couet to haue the chiefe seates in the kingdom of Christ And yet notwithstanding the indignation and disdaine of the other ten was not to be allowed for séeing the ambition in the two brethren was greuously reprehended insomuch that they went away from Christ with shame what did it hurt the other ten that they had foolishly desired that which they had not gotten But the Lorde went about by this occasion to haue the disease which lurked in them to be reuealed for there was not one of thē which willingly woulde geue place to another but euery man in his heart hoped to excell the rest so it came to passe that one of them enuyed another and contended one with another Wherfore if this vice were in rusticall rude and base men and if it bursted forth in them vpon a light or almoste vppon no occasion howe muche more ought we to take héede when there is sufficient matter to kindle the secrete fyre We doo sée by experience howe ambition doeth burne in the greatnes of power and honour and it casteth out flames farre and wide were it not that the modestie of the spirite did restrayne from heauen the naturall pride which cleaueth vnto man M. We doo sée howe great ambition and pride remayned in the sonnes of Iacob the twelue patriarkes and how greuouslye they toke it to haue their brother Iosephe preferred before them A. Let vs therefore so much as wée may tourne our selues awaye from this pestilent disease ambition 25. But Iesus called them vnto him and saide ye know that the Princes of the nations haue dominion ouer them And they that are great men exercise authority vppon them But Iesus called them vnto him M. Christ cā in no wise abyde the discord and disagréement of those that are his therefore hee calling his Apostles vnto him cutteth of againe the roote and occasion of the euill seekinge to make them all of one minde C. In that hee calleth them vnto him to the ende hée mighte
and the other half to the vttermost sea as we may reade in the prophesie of Zachary At this day althoughe wee vse temples to make holy metinges and coÌ„mynges together yet notwithstanding there is a diuersitie betwene oure temples and that because seing that Christe is nowe come the externe and shadowed Image therof is not set before vs as it was in times past before the fathers vnder the lawe A. Therfore the temple of HierusaleÌ„ had a special significatioÌ„ But the truethe ought to be in vs that we may be the lyuely teÌ„ple of the liuinge god C. Furthermore wee must note that by the name of praier the prophete noteth the whole worshippe of god For although there were many ceremonies at that time yet notwithstanding his purpose was to teach the Iewes briefely to what ende euery one of them oughte to be referred namely that they might worshippe God spiritually as it is said in the Psalme more plainly for ther also God reuoketh al the exercises of godlines to praier But ye haue made it a deâ—… of theues C. Our sauiour Christ doth here declare the the coÌ„plainte of Ieremy did verye well serue for his time in the which the temple was no lesse abused Bu. For this place is takeÌ„ out of the. 7. chapter of Ieremy where the prophete accuseth the people for the abuse of the teÌ„ple and ceremonies euen as Hypocrites abusinge the name of god whose propertie is to tourn that trueth of god into a lie C The Iewes were contented with the vaine pretence of the teÌ„ple as though it were sufficient to obserue externall ceremonies and by this trust they gaue vnto theÌ„ selues libertie to syn But the prophete reclaymeth them declaringe that God is not tyed to the teÌ„ple or bound to externall ceremonies therefore they do falsely bragge of the name of the temple whiche they had made a den of theues For as theues do more boldely sin offend in their dennes because they hope they shal escape vnpunished euen so Hypocrites waxe so bold vnder the pretence of godlines that they are not afraide almost to mocke God. But because this denne is metaphorically extended to all corruptions abuses Christ doth very well applie this preseÌ„t place of the Prophete to the present occasion C. For as theues lurking in their dennes go craftely about to spoyle men euen soo these priestes in the temple of God and vnder the pretence of the worshyppe of God brought men vnto theyr praye For they which exercise and seke after gayne in the house of God doo couer theymselues with the holye cloake of Goddes worshippe that thereuppon as by deceytes they myghte sette vppon the symple people and spoyle theim For as the obscurenesse of the caue or denne doth hyde the theefe euen so Hypocrisye and the pretenced shewe of Goddes worshipp do couer and hyde these couetouse prestes theues that they be not known Otherwyse who coulde perceiue that the temple at any time werea den of theues beinge so holy so excellente and sumptuouse in the which there was nothyng pretended but the worshyppe of God and the trewe worshyp of God The Euangeliste Marke addethe that Christe gaue commandement that no man shold cary a vessell through the temple that is he woulde not suffer that any thing shold be sene there contrarye to the holy thynges To be shorte Chryste toke awaye whatsoeuer did obscure the reuereÌ„ce and maiestie of the temple 14 And the blynde and halte came vnto hym in the temple and hee healed them S. Twoo speciall offyces belonge vnto Christ one is to louse mennes consciences from impietie and this pertaineth to the sowle the other is the healinge of corporall disseases this pertayneth to the body as for exaumple in this place For the blynde the lame come vnto Christ beinge certainely perswaded that hee is the sauiour C. And least that the aucthoritie which he had vsurped vnto hym selfe contrary to the vsuall manner and custome should be suspected of rashenes he confirmeth the same by miracles He healed therefore the blinde and the lame in the temple that al men might see that the honour and right of the Messias did truely appertaine vnto him For the prophetes did foreshewe that he shoulde be knowne by these markes and excellente tokens Wherby againe we may behold and se that whiche we shewed a lyttel before that it pertaineth not to euery priuate person to imitate and followe this dede of Christ and rashely to exalte hym selfe into the throne of the Messias And this truely we muste note that the blinde and the lame whiche were healed were witnesses of the deuyne power of Christe euen as thoughe God had made a proclamation with his own voice from heauen to the multitude M. For after this manner God wente aboute to take awaye all excuse from this people 15 VVhen the chief priests and Scribes sawe the wonders that he did and the children crying in the temple saying Hosanna to the sonne of Dauid they disdayned VVhen the chiefe priestes Bu. We haue hearde how the godly receiued the king Christ in these woordes it is shewed how the wicked do enuy his glory they disdaine that Christ shoulde be glorifyed and they hate calumniate hym for his well doinge and that for no other cause thaÌ„ for that they perceiue that he resisted their euyll affections C. The Euangelist Luke sayth that the Pharyseies wold haue had Christ to rebuke his Disciples for then the Disciples cried onely But he aunswereth that if they should holde their peace the stones wold crye because God woulde sooner make the stones to speake than to suffer the kyngedome of his sonne to be ouerwhelmed The Scribes Phariseies thought they had bitten Christ shrewdely when they obiecte and cast in his teeth that hee sought the praise of children but he answereth their obiection as followeth 16 And sayde vnto hym heareste thou what these saye But Iesus saith vnto theÌ„ why not Haue ye neuer red Out of the mouthes of babes sucklinges thou hast ordeined prayse Hearest thou vvhat these saye C. Notable and greate was the mallice of the hyghe priestes as concerninge the signes whiche they had séene they say nothinge but they cauill and calumniate at the acclamation of the children when as notwithstandinge withoute all doubte the excellente shewe of myracles did more greeue them then the voyce of the children For those myracles gaue a greatter testimonie vnto Chryste than the crying of the children A. Notwithstandinge wee must se wherefore these priestes were so malyciouselye offended at those prosperouse cries of the children C. and what thynge dyd moste of all pricke them Wee knowe howe earnestly and straitely they stroue for their ryghte for zeale droue them to this passe that they wold haue the cruell and straighte lawe abide fyrme vnto them selues which they had once vsurped Againe this was not the smallest impayrings and dyminishinge of the Empire if it had bene laweful for
the people to attrybute the name of a kynge to Chryste yea in the smalleste thynges they woulde haue their decrees to be counted for dyuine oracles that it myghte not be lawefull to allowe or to reiecte any thynge excepte it had passed by theyr consente So that they counte it an absurde and peruerse thynge to haue any man extolled with the tytle of the Messias by the people whome they with theyr consente hadde not aduaunced thereunto by somme decree And trewelye it had bene meete if that they had discharged their offyce and calling that they shoulde haue gone before al the people as authors and captaynes For the priestes were created and apointed that all men myghte seeke for the knowledge of the lawe at their lyppes and that they mighte be the angelles and interpreters of the Lorde of hostes But because they had falsely extinguished the lighte of the trueth Christe dothe verye aptely aunswere that they profyte nothinge at all whileste they go about to suppresse the doctryne of saluation because rather then they shall brynge that to passe it shall by violence burste out of the stones Notwithstanding vnder this there is conteyned a secrete grauntinge for Christ dothe not deny but that this is a preposterouse order that the vnlerned multitude and children should be the first that with their voyce and crye should cellebrate the comminge of the Messias but because they do maliciouslye choake the truethe whiche oughte to be the lawfull witnesses thereof he saithe it is no meruaile if God stirre vp others and do chose children in their steede to theyr greate ignominie and shame Hereby there cōmeth to vs no small consolation For althoughe the wicked wyll not a little seke to couer and obscure the kyngedome of Christe yet notwithstandinge here wee heare that all their laboures and deuyses are in vaine They hope when they haue destroyed somme and stayed other some throughe feare from helpinge forwarde the kingedome of Christ that they haue obteyned their purpose But trewly the lorde will frustrate their expectation because he wyll rather geue mouthes and tongues to stones than the kingedome of his sonne shold want witnesses C. The priestes and scribes speake in contempt saying Doste thou heare what these say As if they should say Thou sekest praise of these children which knowe not what they say But Iesus saithe vnto them vvhy not Bu. That is to saye I heare them well enoughe The whiche answere doth constantely meintaine it all doubte beinge wholly taken away but it semeth to signifie somwhat more as if he should haue saide The voice whiche you your selues ought to vtter these children do expresse Haue ye neuer redde Out of the mouthe of babes C. The priestes and Scribes take occasion to calumniate of that that he suffereth him selfe to be called a kyng of chyldren according to the manner of the wicked which alwaies prowdely despise humillitie in the disciples of Christ This mallice Christ confuteth by the testimonie of the Prophete Dauid whiche maketh infantes also to be proclaymers of the glory of God A. This place whiche our sauiour Christ alleageth is takē out of the .viii. Psalme C where as towchinge the letter is thus written Out of the mouth of very babes sucklings hast thou ordayned strength By the whiche wordes the prophet meaneth that although tongues holde their peace yet God hath no nede of other retoritians or eloquente personnes to set forthe his power than yonge infantes whiche as yet hange on their mothers brestes They trewly are many but the wonderfull prouydence of God whiche shyneth in them is like vnto the sounde of greate eloquence A. as if the Prophete Dauid shoulde haue sayde Thy wonderfull workes O Lorde which thou shewest in infants whom thou wonderfully preseruest do declare that thou arte suche a one which haste a care for mankinde by whose prouidence all things are gouerned There is no great néede of eloquence to extoll set forthe thy power the very infantes which sucke their mothers teates doe preache the same C. For they whiche waye and consider with them selues how the childe is begotten in the wombe of his mother howe the same is nourished there for the space of nyne moneths how the same at length is wonderfully borne and how it fyndeth foode to nourishe it so soone as it commeth into the worlde he must of necessitie not only fele confesse that God is the creator of the world but also he shal wonder merueyl at the same Euen so the Sonne and the Moone although they be dombe creatures yet not withstanding they are saide to preache set forthe the prayses of god Yea treuly whatsoeuer is in heauen whatsoeuer is in the earth although it wāt a tonge yet notwithstanding it setteth forth the praise of god To be shorte seing in the tonge of infants the glory of God dothe sounde Christe doth hereby gather that it is no absurditye at all if he receiue the prayse of Infants whiche are endewed with the vse of speaking As if he should saye If Infants do preache the power of God to all men why do ye counte it an vnsemelye thing that children should yelde prayses vnto me at this daye For these of the twayne are more fete therevnto because they haue their tonges By these woordes but couertly he proueth hym selfe to be god M. There are certaine which saye that the Lorde vsurped this place not accordinge to the letter seinge that they were neyther sucklinges nor infants which cried Hosanna in the temple but children of more riper age then those of whom the Prophet maketh mencion in the Psalmes but accordinge to the spirite of the Prophete whome they saye had not respecte in this place to infants and suckelinges in age but to children in spirite and estimation Because the lyttel children did geue testimonye in the temple to the power of God whome the Scribes and Phariseis beinge enemies to God and desierouse of reuenge and bloudy men did most obstinatly resiste therefore they thinke that this verse was obiected vnto thē of Christ But the former exposition is more apte and agreable to the sence M. Moreouer by this example we are taughte not to be children in vnderstanding but in malice that we may deliuer out of our mouthes the praise of God to the confusion of wisedome and the power of this worlde and that wee maye instructe oure children with a singuler study to the praise of God all hypocrisy and dissimulation being set aparte 17. And he lefte them and went out of the Citty vnto Bethany and had his abiding there And the lefte them M. The Euangeliste Marke hath And when he had looked rounde about vppon all thinges and now the euen tyde was come he wente oute vnto Bethany with the twelue Many shewe a reason why our Sauiour Christe did so namely because he would not before the time geue occasion to his enemys to laye handes on hym Vnto Bethany Where he had raised
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
he wyll breake theim in their hardenes and so their destruction shal be more manifeste He did perceyue greate stubbernenesse to be in the Iewes it was necessary therefore that this kynde of ponishement and vengeance shoulde seuerely be sette before them that they myghte not so securelye kycke againste the same This doctrine doth partely teache vs to commytte our selues quietly to be tamed of Christ with a gentle and flexible harte partelye also he confirmeth the godly againste the obstinacie and furiouse madnes of the wicked for whom there remaineth horryble destruction M. To fall vpbn the stone and to stomble at the stone Chryst signifieth all one thynge namely to reiecte Chryste and not to beleeue hym C. Therefore they are sayde to fal vpon Chryste whiche rushe vppon hym to oppresse hym not that they clyme aboue hym but because their madnesse doth so bewitche and carye theim an ende that they go aboute to throwe downe Christ as it were from an hye But hee teacheth that this is onely their gaine euen in the middeste of the conflicte to be broken and brused But when they do so prowdely exalte them selues he sheweth that an other thynge shall befall theim that is to saye they shall be broken vnder the stoone vpon the whiche they so boldely rushed Bu. These men do as they whiche in climynge plucke from a lofte some greate stone or other vppon theyr owne heades by the whiche they are broken to peces For whē they think that they haue ouercome the followers of Chryste and that they haue broughte theyr purpose to passe and that they are in safetie voyde of all daunger then are they moste neere to destruction and sodayne vengeaunce hangeth ouer theyr heades A. These thynges are more plentifully declared by the Apostelles And namely by the Apostel Peter when he saith Vnto you therefore whiche beleue he is preciouse but vnto thē which beleue not the stone which the buylders refused the same is begon to be the head of the corner and a stone that men stomble at and a rocke wherat they be offended which stombled at the worde and beleue not that whereon they were sette Also the Apostel Paule saith Beholde I put in Syon a stone to stomble at and a rock that men shal be offended at And who so euer beleueth on him shall not be confounded 45 And when the chiefe priests and Phariseies had hearde his parables theye perceiued that he spake of them And vvhen the chiefe priestes C. The Euangelist sheweth how littell Christ profyted leaste we shoulde meruayle that the doctrine of the gospel at this day constraineth not al mē to obey god They know saith the Euangelist that they spake of him M. For their conscience was an interpreter to theim of the parables of Christ For they knewe who they were how they were affectioned what they went about Euen so at this day when the ministers of the word do speke against hypocrits against fornicators against ydolators againste Simoniakes against false teachers by by the Pope the bishop the sacrificing priestes and the monkes thinke that they are spoken of And howe cōmeth this to passe Surely euery one of them knowe their owne dedes 46 And they went about to laye handes on him but they feared the people because they toke him as a prophete And they vvent aboute to laye handes Bu. They being ouercom by the scriptures perfect reason geue not place to the trueth and although they had herd the deuine iudgement of God yet notwithstandinge they feare nothinge but goinge forwarde in their wonted mallice and enuy they go about and take counsell how they might destroy the lord Iesus C. Let vs therefore learne that it cannot otherwise com to passe but that threatenynges shoulde more more kendell the outragiousnes of the wicked For as God doth seale our hartes by his word so also he doth woūd wicked consciences with his whos iron whereby it cometh to passe that wickednes doth the more increase Wee muste pray therefore that he will vouchsafe to bring vs to a voluntary feare least that the bare knowledge of vēgeance do more exasperate vs and prouoke vs to wrathe But they feared the people M. Bu. Here the Scribes and Pharyseyes accordynge to theyr manner are more and more inflamed agaynste Chryste but because his honoure was not yet come they are able to do nothinge being striken once agayne with vayne feare Herevppon wee haue a synguler comforte and consolation namelye that the Lorde wyll take and delyuer those that are hys euen frome the mouthes and chawes of the Lyons For hee restrayneth his enemies euen as it were with a brydell in so muche that they are able to do nothynge withoute hee graunte them leaue to the ende he myght proue theyr pacience Because they take hym as a Prophete M. The multitude and common sorte of people thyncke a greate deale better of Chryst than the wyse holy and chiefe heades of the people The lyke whereof also we see at this daye A. For as towchynge those thynges that pertayne to the exacte knoweledge of the kingedome of God God hathe hidden them from the wyse and prudent of this worlde and hath reuealed them to babes to base and symple men The xxii Chapter ANd Iesus answered and spake vnto theim agayne by parables and sayd The kingdom of heauen is lyke vnto a man that was a king which made a maryage for his sonne And Iesus aunsvvered and spake agayne A. The Euangelyste Luke rehearseth the same parable the whiche as it maye seeme was propounded of oure Sauioure not by and by after the parable going before but before when hee satte at the table of a certayne Pharyseye as it appereth by the woordes of Luke C. But because it was the purpose of Matthewe to shewe for what cause the Scrybes were so prouoked to madnes hee putte this sermon also in conuenyente tyme and vnited it to the terte neglectynge the order of tyme amongeste his sermones that were so hated and detested of the Scrybes and Phariseyes And wee muste note the narration of Luke that when one of the gestes hadde sayde that theye were blessed whiche eare breade in the kyngedome of heauen Chryste therevppon toke occasion to caste the ingratitude of the Iewes in theyr teethe And althoughe it be scarse credyble that the geste and friende of the Pharyseye burste forthe into these woordes by an earneste affection of godlynesse yet notwithstandynge he sholde not seeme to scoffe or mocke by these woordes but as men of a meane faithe and not openlye knowne to be wycked do in the middest of theyr cuppes prate and talke of euerlastynge lyfe euen soo it is lykely that this manne caste forthe these woordes to the ende that hee in lyke case myghte haue some talke with Christ And his woordes do declare that hee mente nothynge but that whiche was grosse and terrestriall for hee dyd not speake of eatynge breadde metaphorically for the
lawe asked him a question temptinge him and sayinge C. This lawyer was a pickte and chosen fellow amonge the whole sects as it is saide before which seemed to excell others in witte and learninge This good fellow beinge sufficiently instructed before came vnto Christ saying 36. Master which is the greatest coÌ„maundement in the Lawe C. Because this man was an interpretor of the Lawe hee is offended at the doctrine of the Gospell by the which hee thoughte that the auctoritye of Moyses was demynished Howbeit hée is not so muche affected throughe the zeale of the law as hee taketh disdaine the any thinge shoulde departe from the honour of his Mastership Christ thefore demaundeth of him whether hee would professe anye thinge more perfecte then the lawe For although the lawyer do not expresse this in words yet notwithstanding his question is very captions seekinge thereby to make Christ hated of the people The greatest commaundement B. The Euangelist Marke hath which is the first of all the commaundementes The greatest first chiefest signify all one thing as that to the which all the reste maye be referred 37. Iesus said vnto him Thou shalt loue the Lord thy God with all thy harte and with all thy soule and with all thy minde Thou shal s loue thy Lorde Bu. The Lorde aunswereth to the question euen out of the profoundnes and depthe of the Law that by these few wordes all men might gather know that the Lord was moste skilfull and cunninge in the Lawe Mâ—… Notwithstandinge the Euangelist Marke sayth that Christe spake more woordes namely these followinge The first of all the coÌ„maundements is Heare O Israell The Lorde our God is Lorde onely and thou shalt loue thy Lorde thy God with all thy harte c. C. By the which wordes God getteth auctoritye to his lawe for two causes For this also ought to be vnto vs a most sharpe pricke and prouocation to the worship of God when that we are certainly perswaded the wee worship the true creator of heauen and earth because doubtinge doth naturally ingender sluggishnes a pleasaunt intisement also to loue him seing that hee hath adopted vs freely to be his sonnes Therfore least the Iewes should be afrayde as comonly men are in doubtful matters they beare a true rule of life prescribed vnto them by the true only god And lest distrust should stay them God commeth familliarlye vnto them comitteth vnto them his free couenauÌ„t In the meane time notwithstandinge there is no doubt but that he seperateth himselfe from all Idoles least the Iewes should be led amisse but might kepe themselues in the true worshippe of him onlye Now trulye if vncertainty and doubting do stay nothing at all the miserable worshippers of Idoles from being caryed by folish zeale to the loue of them what excuse is lefte to the hearers of the lawe if they forsake God M. Further â–ª more by these woordes The Lorde our God is one God hee doth not onely go aboute to proue the Lorde to be one onely God but also to haue vs so to estéeme beleue of him But truly to beleue that ther is one God it doth profit vs nothing but to accompt him for one onlye God for oure God is saluation and life and the fulnes of all the commaundementes Euen so sayd the holy patriarcke Iacob the Lord shal be my God as thoughe bee were not his God before but he meaneth that hee doth fully determyne with true worshippe to accompt the Lord onely for his god Hée sayth therefore that wee must accompt the Lord our God for one God onelye and no mo that is that wee ought not to worshippe him with diuers worshippes inuented of vs but with the onelye worship which hee himselfe hath appointed And this is done by faith For no man can haue one God except hee depende onely vppon him and beleue onely in him otherwise hee shal be earyed into the variety of workes and shall faine vnto him selfe diuers Goddes C. That which followeth Thou shalt loue the Lorde is the epitome or briefe compendium of the lawe the which is also to be seene in the sixtene Chapter of Deutronomye For seinge the law is deuided in two tables whereof the firste is referred to the worshippe of God and the other to loue Moyses did very well and wisely gather this short somme that the Iewes might know what God required in euery commaundement Moreouer although it be méete that we loue God farre otherwise than men yet notwithstaÌ„ding God doth not without cause required of vs loue for his honour and worship because by this meanes hee declareth that no worship is so acceptable vnto him as that which is voluntarye For hee doth trulye at the lengthe geue himselfe to the obedience of God which loueth him But because the vitious and wicked affections of the fleshe do withdrawe vs from the righte way Moyses sheweth that our way and life is framed aright if that all our sences be replenished with the loue of god Let vs therefore learne that the beginninge of godlines is the loue of God because God reiecteth the coacted and constrayned obedience of men and will be worshipped liberally and willingly And by the waye let vs learne that the reuerence whiche is due vnto him is noted vnder the loue of god In the Booke of Moyses this word mind is not added but onely mencion is made of the harte minde and strengthe And althoughe that the participacion of these sower meÌ„bers is more full and perfect yet notwithstaÌ„ding it altereth not the sence For Moyses goinge about brefely to teache the God oughte to haue oure loue in whole and summe hee thought it sufficient to adde strength to the soule and harte least hee should leaue any parte of man voyde of the loue of god B. As if hee should haue said thou shalte so vnfaynedlye loue thy God that the loue of him shal inuade and possesse thy whole nature and sences euery one whatsoeuer is in thee applye it to the loue of him let thy minde alwayes thincke vppon him let thy will delight in him before all thinges and let all thy strengthe and endeuoures be to the fulfilling of his pleasure The which loue is the first fruite of faith C. Furthermore wée muste note that the Hebrewes vnder this word harte do sometymes note the minde specially where it is ioyned to the minde For what doth the minde differ from the harte in this place surely nothing but in this that it séemeth to signifye a more hye seate of reason from whence all counsayles and cogitacions do springe B. C. Moreouer these thinges are not so spoken as though wéé ought to loue no other thing but God onelye when as all the thinges that hee made are excedinge good and to be beloued but because nothinge ought to be made equall in loue with him or to be preferred before the loue of God C. Also it doth appeare by this
not apointe any certain place but it doth rather include heaueÌ„ earth vnder the rule gouernmeÌ„t of Christ A. How Christ doth sit at the right hande of God reade in the first chapter of s Paules epistell to the Ephesians in the first chapter of his epistell to the Hebrewes Vntill I make thine ennemies C. This woorde vntil doth not signifie somwhat to come or not to come but it signifieth the tyme which goeth before B. We muste also note the Christ vseth the testimony of this psalme to declare that he is not only Dauids lord but also to set forth the inuincible power victorye of his kingdome against his enemies As if he should haue said ye shal be so far froÌ„ resisting me that ere it be long my father wil set me at his right hande and geue me full possession of all power the which power I wyl exercise vntyll suche tyme as you and all my ennemies are made my footestoole C. The holy ghost therefore dothe pronounce that Christe shall sytte vntyll his enemies are laide prostrate and brought into subiection that we myghte knowe that his kingedome shall euer remayne inuincible not because his enemies beinge ouercome his power shall be taken from hym agayne but because all the rable of his ennemies being ouerthrowen it shal stande whole and sounde for euer In the meane season the state and condition of his kingdome at this day is noted vnto vs to the ende it shoulde not be greuouse vnto vs when we se the same resisted on all handes For it wyll come to passe that whosoeuer rashely rysethe to rebel against the kyngdome of Christ shall vtterly be destroied and cast downe As concernynge the which matter reade the fyftene chapter of the fyrst epistell of S. Paule to the Corinthians Thy foote stoole B. M. By these woordes hee vnderstandeth absolute subiection euen suche subiection as that whiche the Apostell Paule speakethe of when hee saythe that in the name of Iesu euerye knee shall bowe These woordes do contayne seuere threateninges againste the ennemies of Christe The holy martyre S Steuen had the like meanynge also when he said Beholde I sethe heauens open and the sonne of man standynge at the right hande of the power of God. 45 If Dauid then called him lorde how is he then his sonne A. Our sauiour Christ concludeth with greate boldenesse that there shoulde be somewhat more in the Messias than the Humanitie M. Yet notwithstandinge hee dothe not this to proue that hee is the sonne of Dauid but to reproue the ignorance and blindenesse of the hie priestes scribes and Phariseyes by the whiche they iudged nothynge elles of Chryste than that whiche mighte also appertayne to the sonne of a man A. They dyd so assigne vnto him the terrene and transytorye kyngdome that they neuer remeÌ„bred the heauenly and euerlasting power with the whiche the father endewed his sonne Hee seeketh therefore to brynge theim to the consyderation of this heauenly kingedome 46 And no man was able to answere him any thinge neither durste any man from that daye forthe aske him any mo questions C. They dyd perceiue the power of God in his aunsweres the whiche they were not able to resiste excepte they shoulde seeme to contend and striue against God and that in vayne M. These woordes are added of the Euangelistes partely to declare the lighte of the trewthe whyche cannot be extinguished and partelye to declare howe hardely the mallyce of the wicked maye be ouerthrowne For although they be not able to make any answere nor dare any more aske hym questions to proue him yet notwithstanding they ceasse not to hate But this profyte commeth by the confusion of the ennemies of the trewthe namely that theyr impudencie is reuealed And this is the cause that the Apostel Paule commaunded Tytus to reproue sharpely the obstinate with wholesome doctrine The xxiii Chapter THEN spake Iesus to the people and to his disciples sayinge The Scribes and the Phariseis syt in Moyses seate Then spake Iesus to the. Bu. When our sauiour Christ had tried and assaied all the waies and meanes hée coulde and seynge there was nowe no hope left to conuert the hie priestes and rulers of the people at any time vnto the lorde for they were fully determined to perseuer in their errours and obstinatly to peryshe in their synnes leaste they should bring the people with them selues into the same ruine and destruction hee teacheth them at the laste to beware and take hede C. This admonition aboue al other was necessary profitable that amonge the discordes dissentions burliburlies in matters troblesome confused in the dissipatioÌ„ of the right lawfull order the autoritie notwithstanding of the word of God shuld remaine safe sound For to this ende did the purpose of Christ tende leaste the people beynge offended at the wickednes of the Scribes shoulde cast from theÌ„ the reuerence of the lawe For we knowe howe easely the myndes of men are inclyned to disdaine the same speciallye when the lyfe of the pastor or teacher is dissolute and louse and not agreable to his doctrine For then al men for the moste parte by theyr exaumple thincke that they maye do the lyke without daunger of ponishement The lyke yea a greate deale worse coÌ„meth to passe by discorde discention and strife For the greater parte the yoake beinge caste of geue them selues to pleasure burste forthe into extreame contempte But at that tyme the Scribes were excedynge couetouse they swelled with pryde and ambition and theyr rapyne gredynesse and terrible crueltie was so wel known with the corruption of theyr manners that they myghte seeme to haue conspyred the vtter destruction of the lawe Besyde this they had peruerted the true and naturall sence of the law with their false commentes and interpretations in so muche that Chryste was constrayned sharpely to contende with them because that a wonderful outragious madnesse caryed theim headlonge to extynguyshe the lyghte of the trewthe Therefore because it was daungerouse leaste that manye partely by suche corruptions and partely by the tumulte of contentions shoulde wholly contempne and despyse trewe godlynesse Chryste in good tyme meeteth with the same and pronounceth it to be done amisse if that trewe religion and reuerence of the lawe runne into contempte throughe the wyckednesse of menne Seinge the Scrybes were altogether obstynate ennemies of the trewthe because through theyr tyrannye they helde the Churche in oppression Chryste was constrayned to deâ—…ecte and dysclose theyr wyckednes For excepte that good and simple menne had bene drawne from theyr seruytude and hoâ—…dage the passage and waye had bene shutte and stopt against the Gospel There was also an other reason namely because the people thought that to be lawefull for them whiche they saw their guides and ringeleaders do and fayned vnto them selues a lawe of theyr vicious and corrupte manners Moreouer leste any man should misconstrue that which he
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
sentence was muche vsed of Christ and obiected to the common sort of people as a prouerbe 13. VVo vnto you Scribes and Phariseis ye ypocrites for yee shut vp the kingdome of heauē before mē ye neither go in your selues neither suffer ye them that come to enter in VVo vnto you Scribes and Phariseis C. Our sauiour Christ as yet doth earnestly inueye against the Scribes Phariseis the which he doth not so muche for their sakes as hee did it to reuoke the people and simple sorte from their secte For although we see that the vengeance of God is oftentimes in the Scriptures pronounced against the reprobate to the ende they mighte be made the more voide of excuse yet notwithstandinge vnder their person the children of God are profitablely admonished that they wrap not themselues in the same snares of wickednes but that they beware of the like destruction Truly when the Scribes the worship of God beinge ouerthrowne and the doctrine of godlines being corrupted woulde beare no correction and set themselues against the redemptiō offered vnto them by desperate madnes to the destruction both of themselues and of the people it was necessary that they should be hated and detested of all men Howbeit Christe had not respect so much what they deserued as hee had what was profitable to the rude and ignoraunte For he mente about the ende of his life to leaue some solemne testimonye least that anye man excepte willinglye and wittinglye might be deceiued by those wicked varlates For wee know howe great a let to the simple the foolishe reuerence of false teathers is least they should be deliuered frō errors The Iewes at that time were endued with false doctrine yea from their infancye they had sucked in manye superstitions How difficult hard a thing should it be then of it selfe to bringe them into the waye for the preposterous and wronge opinion which they had conceiued of the false teachers did greatly hinder them because in deede they thoughte them to be the lawfull gouerners of the Churche the prelates of deuine worship and the pillers of pietye Moreouer we maye deeme that they were so bewitched that they could not well be drawne from the same except it were by violent feare Christ therefore doth not pronounce the horrible vēgeance of God against them that hee might cure the Scribes but that hee might feare the rest from their deceites and snares In like maner at this daye wee are constrayned to thunder more vehementlye againste the Popishe clergye for no other cause but this that they which are tractable and easye to be taughte and not altogether reiected and caste of of the Lorde may attende and geeue eare to their saluation and beinge striken and astonyed at the iudgemente of God maye breake the deadlye snares of superstition wyth the which they were helde captiue Whereby wee may gather how cruell their tender softnes is to whom our vehemencye is greuous It displeaseth them that the wolues are sharpelye vexed and punished whiche dailye seeke and gape to spoile and deuoure the sheepe and yet notwithstandinge they see that the sillye sheepe beinge deceiued by a vaine and counterfeite shewe do willingly cast themselues into the mouthes of the raueninge wolues excepte the sheepeheard whiche desiereth to haue them saued and goeth aboute to deliuer them from destruction do driue them awaye with the crye of his voyce Wee must note therefore the purpose of Christ that wee by his example may seuerely threaten the wolues and wicked deceiuers and may bouldly cry against them that whosoeuer are cureable maye flee from them for feare of destruction For although this profiteth nothinge with the ennemies of the truth yet notwithstandinge they muste be cited to the tribunall seate of God and others admonished that they may know that the same curse hāgeth ouer their heades excepte they departe be times from their wicked purpose Yee hypocrites M. Christe pronounceth this malediction or cursse against these ypocrites eight times in this Chapter and that trulye with suche vehemencye of the spirite as he is read neuer to do the lyke to anye man at anye other time Wee are therefore admonished and taughte by this place that no sort of men howe pestilent and hurtfull soeuer they be can be subiecte to a greater curse than these ypocrites and not onelye these but all suche of like condition For yee shut vp the kingdome of Heauen C. Christ doth denounce a cursse agaynst them because they peruert their office to the destruction of the whole multitude For seing that the regiment of the Church was in theyr handes they should haue bene as porters of the kingdome of Heauen For to what ende pertayneth Religion and holye doctrine but onelye to open the kingdome of Heauen vnto vs For wee knowe that all mankinde is banished from God and excluded from the inheritaunce of euerlastinge life and saluation But the doctrine of Godlynes is as it were the waye by the which wee enter into life Therefore the Scripture sayth metaphoricallye that the keyes of the kingdome of Heauen are geuen to the pastors as wee haue more largelye declared in the sixtene Chapter goinge before And this definition must be obserued which more euidently also maye be gathered by the woordes of S. Luke where Christe reproueth the Lawyears and casteth in their teethe that they toke away the keye of knowledge and that because they beinge the keepers of the deuine lawe defrauded the people of the true vnderstandinge thereof Euen as therefore at this daye the keyes of the kingdome of Heauen are committed vnto the pastors that they maye admit the faythfull into euerlastinge life and depriue the faithfull of all hope of the same euen so in times paste the same office was inioyned and committed to the hye Priestes and Scribes vnder the lawe M. The doore of the kingdome of Heauen was opened by the comminge of the preachinge of the Gospell the which the Scribes did shut vp before men when they draue them from the enterance thereof that is to saye from the fayth of the Gospell condemninge the doctrine of Christe least the people shoulde receiue the same C. Furthermore by this woorde knowledge whereof Luke maketh mencion we gather howe folishly the Papistes faine and imagin to themselues keyes as though there were a certaine magicall power without the word of god For Christ declareth that no other vse these keyes than they whiche are the ministers of doctrine If anye man obiect that the Phariseis although they were peruerse interpretors of the law yet that they had neuerthelesse the keyes we answe are that although they were committed vnto them in respect of their office yet notwithstāding that they were suppressed by mallice and fraude insomuch that no vse of them remained Therefore Christ saith that they toke away or stale that keye of knowledge by the which they shoulde haue opened Heauen doore euen as it is seene in the Papacy
the Iewes The aunciente foundacions sayth hee being taken vppe new were layed by Herode vpon the which he erected a tēple a hundred Cubits long and in height a hundred and twenty And this tēple was builded of very harde white stoone the which stones were in greatnes fiue and twēty Cubits longe eight Cubits thicke and twelue Cubits broade It was such a peece of worke that it deserued to be spoken of throughout the whole worlde There were set a worke to builde this temple aboue ten thousande cunninge craftes men which did woorke vppon the same duringe the time of eight yeres Hegesippus also in his first booke maketh mencion of this temple C. And this temple also was had in such reuerence as well amonge forreine nacions as amonge the Iewes that no man durst suspecte that the same should euer be destroyed After this maner also the Papacy maketh simple mē at this day to marueile for when they see the same to be adorned beautifyed with great riches and fortefyed with power they are forthwith amazed in somuche that the Church of Christe seemeth vnto them filthye and base Manye also do thincke that wee are deceiued and oute of oure wittes when they go about to seeke the destruction therof thinkinge that wee maye as sone plucke the Sunne out of Heauen as the Pope out of his chayre M. Therefore that noble sighte of the Temple did make the Dysciples of Christe astonished insomuch that they thoughte it impossible that the Temple being so sumptuouse shoulde so sone be destroyed as Christ had sayd 2. Iesus saide vnto them See yee not all these thinges Verely I say vnto you there shall not here be lefte one stone vppon another that shall not be destroyed Iesus said vnto them M. Christe was so farre from pleasing the mynds of his Disciples that hee doth exaggerate and more earnestly inuey against that of which they seemed to take so much pitty and doth confirme the same with an earnest affirmation sayinge that it shal certainly come to passe See yee not all these thinges As if he should saye Behould all these thinges diligently and wonder at them also but all these thinges shall fade awaye how sumptuouse and beutifull soeuer they be Verelye I saye vnto you Hee vseth an othe C. For because the greatnes and pompe of the temple being as a veale set before their eyes did not suffer their fayth to reache to the kingdome of Christ to come therefore hee affirmeth by an othe that those thinges should shortly perishe which did so greatly stay them This foreshewinge therefore of the destruction of the temple did much prepare the waye to the ignorant and weake For although it was necessary and profitable for the temple to be destroyed least that the Iewes beinge to much adicted to earthly elementes creatures shoulde be helde thereby in the shadowed worship yet notwithstandinge this was the speciall cause that God woulde haue the repulse of his sonne and the contempt of the grace which hee offered vnto them to be reuenged of the nacion by a horrible example Wherefore it was necessary that the Disciples by this declaration shoulde forsake the societye of this rebellious people Euen as at this daye those thinges which the Scripture foretelleth as concerninge the punishment of the wicked ought to driue vs from those sinnes which prouoke the wrath of God. Also whatsoeuer teacheth as concerninge the short and trāsitory figure of this world ought to correcte the vanitye of our sences which to gredely followeth pompe luxury and other vaine delightes But speciallye that which the Scripture pronounceth as concerninge the feareful destruction of Antechriste and his secte oughte to take from vs all lettes and hinderaunces which do stay vs in the right race of fayth There shall not here be left one stone that shal not E. This word here is an aduerbe of place signifyeth thus much In this buildinge The Euangeliste Luke hath The dayes will come in the which of these thinges which ye see there shall not be left one stone vppon another The whiche thinge notwithstandinge as yet seemed impossible to the rude Dysciples And truly it appeareth hereby that the buildinge of this temple was in most strongest maner because when Hierusalem was taken the Romaine souldiours had much adoe to enter the same as wee may see in the seuenth Booke of Iosephus de bello Iudaico and the nynthe Chapter 3. And as hee sate vpon mount Oliuet his Disciples came vnto him secretelye sayinge Tell vs when shall these thinges be and what shal be the token of thy comminge and of the ende of the worlde And as hee sat vppon mounte Oliuet B. The Euangelist Marke addeth sayinge that he sate ouer against the Temple It is sayd in Luke that the Lorde was wonte in those dayes at night to go forth of Hierusalem to mount Oliuet the which he obserued this thirde day also after the which there is none of the Euangelistes that maketh mencion that hee retourned againe vntill the day of swete breade that is to saye the fift daye after that in the which he entered into the Cittye with pompe maiestye whē they cryed vnto him Hosiah-na Herevppon manye of the aunciente fathers helde opinion that hee taryed the fourth daye at Bethany His Disciples came vnto him C. B. M. The Euangeliste Marke nameth foure of his Dysciples that is to saye Peter Iames Iohn and Andrewe to whom he reuealed other misteries Peraduēture they thought that he would open these thinges and many other to them alone Secretly saying M. Or they came vnto him a part or priuatelye that is to saye the people beinge awaye because it was verye daungerous to speake anye thinge openlye of this matter as appeareth by the historye of Stephen Tell vs vvhen shall these thinges be A. Christ had openly and plainly sheewed them of the destruction of the temple but hee had not in like maner declared the time that the same might be knowne to the Dysciples Therefore they beinge perswaded that the matter shoulde come to passe as the Lorde had spoken do inquire of the time And vvhat shal be the token of thy comminge C. The Euangelistes Marke and Luke do not so plainly speake of this matter as doth Mathewe For they onely say that these fower Disciples came and enquired of the tyme when the Temple should be destroyed and because the matter was incredible they also demaunded what signe the Lorde woulde shewe thereof from Heauen But here they inquyre of the tyme of Christe his comminge and of the ende of the worlde Yet wee must note also that seing they had imagined euen from their childhoode the state of the temple to be perpetuall and seinge their mindes were wholy fixed vppon the same they thoughe while the worlde stoode the temple could not be destroyed Therefore so sone as Christ said that the tēple shoulde perishe they of their owne accorde call to minde the consumation
and ende of the worlde And as one error begetteth another euen so they beinge perswaded that by and by euen at the beginning of Christe his kingdome they should be blessed in all respecces that warre and battaile beinge forsaken make hast to haue the triumphe oute of hande Therefore they ioyne the comminge of Christe and the ende of the world with the ouerthrow of the temple as thinges inseperable and by the ende of the world they meane the instauration and renuinge of all things least any thinge should be wātinge to the perfect felicitye of the godlye Now we see that therefore they lept from one question to another because they were tangeled in these imaginations namelye that the temple could not fall without the whole world were destroyed that the shadowes of the lawe and the worlde shoulde ende at one time that immediatlye after this the glory of Christs kingdome should be reuealed which shoulde make the children of God blessed in all pointes and that the visible renuinge of the worlde was at hande which in a momente shoulde set all those thinges in order that were before cōfounded But specially they presuming folishly vpon the hope of Christes kingdome which was present are driuen thereby out of time to seeke in hast for the blessed quietnes and reste Euen as in another place when they saw that Christ was rysen from death they were caryed hedlonge to the felicitye which is layed vp for vs in Heauen to the which wee must aspyre and come by pacience and hope And although we differ from them in diuers respectes because we are not trayned vp in the shadowes of the lawe that the same superstition as concerninge the earthly kingdome of Christ cannot deceiue vs yet notwithstāding there is scarse one of vs amonge a hondred founde which is not infected with the like disease For seinge all men do abhorre by nature griefes contencions and all partes of the Crosse the tediousnes of these things doth vrge them to make hast without moderation and temperaunce without hope to get before the time the fruite of hope And so it cōmeth to passe that no man would sowe yet all men woulde reape before the time But to returne to the Disciples they had conceyued truly in their mindes the good seede of fayth but they taryed not till the same was rype and being indued with euil affections they do mingle the perfection of Christes kingdome with the beginning and that which they should haue sought for in heauen they seeke to obtaine in eath 4 And Iesus aunswered and saide vnto them take heede that no man deceiue you Take heede that no man deceiue you Z. Or beware that no man deceiue you A. The like woorde vseth the Apostle Paule when hee sayth Take heede least any man spoyle you through Philosophy and deceitfull vanity after the tradition of men and after the ordinaunces of the world M. B. Christ doth not answeare to that which the Disciples sought curiously to know but to that whiche did more pertaine to their profite whereby they might be made more ware and circumspect either to auoyde or els constantlye to beare the perilous thinges that were to come C. For seinge they soughte for tryumphe before the victorye was had Christ exhorteth them to longe sufferaunce A. Therefore these wordes muste be taken as if hee had said C. ye would haue the game or rewarde before yee runne but first it is meete that ye finishe your race Yee plucke downe the kingdome of Heauen to the earth the which no man can obtaine excepte hee ascende into Heauen But seinge that this principall rule doth containe special admonitions verye profitable to gouerne the whole race of our life wee do see broughte to passe by the wonderfull wisedome and counsaile of God that the error of the Apostles should be profitable vnto vs. This is the effect and summe that the Preachinge of the Gospell is like vnto the sowinge of corne and therefore wee muste wayte pacientlye for the time of Haruest and that they are to tender and effeminate whiche are so dyscouraged by the coulde of wynter by snowe by winde and raine or by anye other aduersitye But Christe doth speciallye commaunde vnto his Disciples two thinges namelye that they take heede of false doetrine and that they be not troubled at offences By the which wordes hee declareth that his Churche so longe as it is in the world shal be subiect to these euils But this mighte seeme nothing so seinge that the Prophetes had described the kingdome of Christ to be farre otherwise Esaye promiseth that al men at that time shal be taught from aboue And the Prophete Ioell sayth I will power oute of my spirite vppon all fleshe and your sonnes and your daughters shall Prophesye your yonge men shall see visions and your olde men shall dreame dreames More plentiful light also of vnderstandinge is promised by Ieremye when hee sayth No man from henceforth shall teache his neighbour sayinge knowe the Lord because all men shall knowe mee from the least to the most Therefore the sonne of righteousnes beinge rysen as Malachy Prophesyed that it shoulde it is no marueile if the Iewes did hope that they shoulde be free and cleane from all the obscure and darke cloudes Wherevppon the woman of Samaria said The Messias when he commeth will teache vs all thinges Now truly we see and know howe manye greate promises are to be founde in dyuers places of the Scripture of peace of righteousnes of ioye and of the plentye of all good thinges Wherefore it is no marueile if they beleued that they should be exempte and deliuered from troubles of warres from rapine from all iniury from honger and from pestilence by the comminge of Christ But Christ admonisheth and declareth that false teachers should be hereafter no lesse troublesome to the godly than false Prophetes were in time tofore to the people that were longe ago and that there should be no lesse perturbations and troubles vnder the Gospell than there were in time past vnder the Lawe Not because those prophesies want effecte which wee recited euen now but because the perfect fulfilling of them is not to be seene at the firist daye For it is sufficient that a taste of those blessinges is geuen nowe to the faithfull that they might euer after haue a hope of the fulfruition And therefore they were much deceiued which loke to enioye all those things at the beginninge of the Gospell which we see dayly to be fulfilled Moreouer the wickednes of men although it doth not all together frustrate and make voyde that felicitye whiche the Prophetes attributed to the kingdome of Christ yet notwithstāding it doth greatlye trouble and hinder the same For the Lord bringeth to passe in stryuinge with the mallyce of men that his blessinges may finde away through all lettes and stayes and truly it were an absurde thing that the same should be abbolished by their faulte which
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
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
slouthfull seruaunte thou knewest that I reape where I sowed not and gather where I haue not strawed His Lord aunsvvered Bu. Here the iust iudgement of God against ypocrites is plentifully declared besyde the sharpe reprehension of the wicked facte and equall ponishment Thou euil and slouthful seruaunt M. In that he calleth him euill and slouthfull he sheeweth that he ceased from worke not so muche by the feare of his seueritye as by his owne slouthfulnes and negligence 27. Thou oughtest therefore to haue deliuered my moneye to the exchaungers and then at my cōminge should I haue receiued my owne wyth vauntage Bu. The Euangeliste Luke bringeth in before these woords Of thine owne mouthe will I condemne thee Hee is cōdemned of his owne mouth by turning that against him which he alleaged for his excuse As if he should saye Thou knewest that I was a straite requyrer of gaine why then diddest thou not for feare of my seueritye geue my money to the exchangers I which seeke for gaine there where I bestowed no cost should shortlye come require my money with vantage that is to say that I would reape there where I sowed not The stocke and chaūce therof was mine not thine thou diddest owe the duty of a seruant to the Lord. 28 Take therefore the talent from him and geue it vnto him which hath ten talentes Question It may be demaunded what maner of sayinge is this For then all workinge shall cease Wee aunsweare that we must remember that which wee sayde before that they do erre which scrupulouslye stande vppon euery word of parables But the true and natural sence hereof is this the although now slouthfull and vnprofitable seruantes haue the giftes of the spirite yet notwithstanding at the lengthe they shall be stripped out of all that their nakednes and reprochfull neede may turne to the glory of the good Christe sayth that these are slouthfull or that they do digge their talent or pounde vnder the earthe because they seeking altogether for ease and pleasure will suffer no trouble at all euen as we see very many while they are whollye addicted to their priuate commodities do let passe all the duties of charitye and haue no regarde of the common buildinge So that wee may easlye gather by this parable that there is no kinde of life more acceptable before God than that by the whiche there commeth some profite to the society of men 29. For vnto euery one that hath shal be geuen and he shall haue aboundance But hee that hath not from him shal be taken awaye euen that which hee hath C. Hee sayth to him that hath shal be geuē For they do truly possesse the giftes of God which do rightly vse them The couetouse men are rather possessed of theyr money because they know not the right vse of possessing Euen so of spirituall giftes hee which according to his abillity promoteth the glorye of God is rightlye sayd to haue Hee meaneth thereof that God doth requight rewarde the righte vse of the giftes of the godly with the latter graces but notwithstandinge wee must acknowledge him to be the geuer and author of these thinges both of that wee receiue and also of the righte vse of those thinges that wee do receiue For the rewarde is suche that it commeth freely For hee oweth nothing vnto vs nay wee are rather detters vnto him A. Insomuche that when wee haue done all that euer wee can yet ought wee to say that wee remayne vnprofitable seruauntes and that wee haue not done that which was our dutye to do C. This is also a great consolation to the faithfull when they here God to be so beneficiall vnto them hitherto that hee will still enriche them with newe treasure And this promise ought to kindle earnest study and diligence in the godly that so muche as they can they seeke to bringe profite not to themselues but to the Lorde As touching the reste which pertayneth to the exposition of this verse read the 13. goinge before 30. And cast the vnprofitable seruaunte into vtter darkenes there shal be weepinge and gnashinge of teeth And cast the vnprofitable seruaunt M. This is to be noted that hee is not onely an vnprofitable seruaunt which wasteth his maisters goodes and tourneth them to his owne vse but hee also whiche hydeth his maysters goodes in a corner whiche hee receiued to occupye Euen as that is not called an euill tree onlye which bringeth forth euill frute but that also which bringeth forth no frute Into vtter darkenes Reade the eight Chapter going before C. For there we taught that vtter darkenes was set agaynste the Domesticall light Christe meaneth here that they whiche are caste oute of the kingdome of GOD are caste into extreame darkenes 31. VVhen the sonne of man commeth in his glorye and all the Angels with him then shall hee sit vppon the seate of his glorye VVhen the sonne of man commeth B. The Euangelist Mathew procedeth on still in expoundinge the question as concerninge the consumation and ende of the worlde and of the Iudge and Iudgemente to come For hither by the occasion thereof Christ exhorted by some parables to watching and perseuerance C. That therefore whiche before hee described in parables hee nowe plainlye declareth withoute figures The summe and effecte is that the faythfull shoulde prepare themselues to the studye of a holye and godlye life in hauinge respecte with the eyes of fayth to the Heauenly lyfe whiche beinge now hidde shal be at the last reuealed in the comminge of Christe For in sayinge that hee shall then sit in the seate of hys glorye when hee shall come wythe Angelles hee opposeth or setteth this laste reuelation against the confused vnperfect cogitacions of the earthly warre ▪ as if hee should haue sayde that hee did not therefore appeare that hee should straighte way establishe his kingdome and therefore hee sheweth that hope and pacience is nedefull least the longe delaye should make his Dysciples weake Whereuppon we gather that this was also added that the Disciples beinge exempte from the error of the present and sodaine felicity might suspend their mindes vntill the seconde comminge of Christ in the meane time that they should not faint or fall away through his absence and therefore hee sayth that at that time he shal be glorious by the name of a kinge For althoughe hee began his kingdome in earthe and sitteth now at the righte hande of the father that hee might gouerne both Heauen and earth with greate power yet notwithstandinge that seate is not yet erected and set vp in the sight of men whereby wee may note that his deuyne maiestye shall much more brightlye shine in the laste daye than nowe For then wee shall see the perfecte effect of that glorye of the whiche wee haue now but a taste onelye Christe therefore nowe sitteth in hys Heauenlye throne because it is necessarye that hee raigne to bridle his ennemyes and to
the vse whereof oughte to be amonge the faithefull and that extraordinarye woorshippe whiche ceased after his assension into Heauen Will wée laye our money well in the trewe Sacrifice let vs geue then to the poore For Christe dothe not saie that he is with vs to the ende he mighte be woorshipped with externall pompes Wée doo knowe vndoubtedly and doo fele by experience of Faithe that he is presente with vs in power and spirituall grace but he is not with vs visiblye that he mighte receiue of vs earthly honoure For in that he is with vs by the grace of his holy Spirite and power in that he dwelleth in vs and in that also he féedeth vs with his fleashe and bloudde this perteineth nothinge at all to corporall Woorshippes Wherefore what Woorshippes so euer the Papistes doo inuente to woorship Christe with they doo bestowe theim in vaine seinge he dothe openly reiecte them A. Therfore the vnitinge and agréemente of this place with those whiche promise vnto vs the presence of Christe vnto the ende of the worlde is easie to be made Suche are these that folowe Bu. Behoulde I am with you vnto the end of the world Also Where so euer twoo or thrée are gathered togeather in my name there am I in the middeste of them For accordinge to his maiestie saithe S. Austen with Hierome accordinge to his prouidence accordinge to his inspeakeable and inuisible grace it is fulfilled whiche he saide Behould I am with you to the ende of the worlde But according to the fleashe whiche the woorde tooke accordinge to that that be was borne of the Virgin Mary according to that that he was taken of the Iewes that he was crucified on the trée that he was taken therefrom and lapte in linnen clothes and in that he was layde in the Sepulcher and manifested in the Resurrection he saide But mee shall yee not haue alvvaies Wherefore Because he was conuersante accordinge to the presence of his bodye fortye dayes with his Disciples and they accompanyinge hym sawe him ascende into Heauen and is not here For there he sytteth at the righte hande of his Father And he is here for the presence of his maiestye is not departed from vs C. Furthermore in that he saith there shall be alwaies poore wée do sée that it is our dueties to be liberall to the poore not for a yéere or two or thrée but for euer bicause that is alwaies acceptable vnto him Moreouer although in this place the hypocrisie of the Iewes be touched yet notwithstandinge wee gather that many are not poore needy by chaunce but by Gods appointmente to the ende he mighte by their néede exercise vs in the workes of charity And truly almes déedes are acceptable haue a swete sauour before God by the which that want of the poore is holâ—…en whom God if it pleased him mighte make ritch S. Marke addeth And when so euer ye wil ye may doo them good C. The summe of this place is that although the Lorde doo coÌ„maund to geue our selues and al that euer we haue to him yet notwithstandinge in respecte of him selfe he requi reth no other thinge then Spirituall woorship whiche consisteth not vppon any coste but will rather that we bestowe those thinges on the poore whiche superstition foolishely bestoweth to woorshippe him Wherefore maddde and obstinate are they which bestowe great coste vpon tryflinge toyes whiche God hathe reiected and dothe abhorre 12. And in that shee hath caste this ointment on my body she did it to burie me And in that shee hath B. In Marke he saith Shee hath done that shee coulde shee came aforehande to anoint my body to the burying C. By the which wordes Christ confirmeth that which we said before that the pretious oyntment was not acceptable in respecte of his odor but only in respecte of the buriall of Christe because by this signe he woulde declare that his buriall shoulde be so odiferous that it should caste the swéete smel of life saluation throughout the whole world Therefore Christ doth not allowe this as an ordinary seruice that the vse therof might alwaies remaine in the Churche For if he would that this seruice should be done vnto him daily he woulde haue saide some other thinge then this that it was geueÌ„ to bury him withal C. But in Iohn Mary is plainely commended because shee had kepte this oyntmente againste the day of burial By the which woordes Christe meaneth that the oyntmente was not spente out of time but accordinge to the circumstance of the tyme For it is saide to be kepte because it was vnder custody that it might in a méete and conuenient tyme be powred out For it is certaine that if any man woulde haue bestowed vppon hym any sumptuous delightes before thys tyme he woulde not haue suffered it But trewely he denieth that Marye did this for maÌ„ners sake but that shée might bestowe vppon hym the laste seruice And the annoyntinge of bodyes at that time was no vaine Ceremonie but rather a Spirituall signe whiche sette before the eies of men the hope of the Resurrection The Promisses were as yet obscure Christe was not as yet rysen whiche is not without cause called the firste fruites of them that sléepe and shal rise againe Therefore the Faithefull had neede of sutche little hopes whiche mighte directe them vnto Christe being as yet absente So that the annointinge of Christe was not superfluous seinge he shoulde be buried shortly after For he was annoynted as one that shoulde be layde vp in the Sepulcher Thys thinge the Disciples knewe not as yet And Marye no doubte was ledde by the direction of the Spirit to doo that thinge whereof shée hadde not premeditated before But Christe applied that to the hope of his Resurrection whiche they so greately disliked that the very vtilitye and profite thereof mighte reuoke them from wicked way wardnesse and childish grudginge And as God woulde haue the childishenesse of the people of Oulde tyme to be gouerned by sutche exercises euen so it were an absurde thinge at this daye to proue the lyke neither shoulde it be done without iniurie to Christ who by the brightenesse of hys commynge hathe put awaye all such shadowes But because his ResurrectioÌ„ had not fulfilled as yet the figures of the Law it was necessary that his burial should be adorned with externall righte Nowe the odour of his Resurrection hathe of it selfe sufficiente efficacye to reuine the whole world without either Nardus or Spices 13. Verily I saie vnto you wheresoeuer this Gospell shall be preached in all the worlde there shall also this that shee hath donne be toulde for a memoriall of her VVheresoeuer this Gospell shall be preached C. He saithe that this shall be a honour vnto Marâ—… because shée shall be praysed in the Doctrine of the Gospell Whereby wée gather that there is a rewarde appointed to oure woorkes not by the iudgemente of menne but by
manner of seking Christe that is let not our myndes reste in the earthe but let them ascende vpwarde to the heauenly glory in the which he dwelleth For the body of Christe doth not put on an incorruptible life that it might laye asyde his proper nature Whereupon it followeth that it is ended But nowe he is ascendeth aboue the heauens least any grosse imaginatiō should tie vs to the earth And certainly if this mistery be heauēly there is nothing more out of order than to bring downe Christe into the earth whiche doth rather call vs vp vnto him If a man aske a Papiste whether he worship the bread or the shewe and colour of bread he wyll strongly deny that he doth not worship the bread but notwithstāding when they go about to worship Christ they tourne them selues to the bread thei tourne them selues I saye vnto it not with the eies only and the whole body but with the cogitation of the mynde also But what other thinges in this than mere Idolatry For truly this partaking of the body of the Lorde whiche is offered vnto vs in the supper doth require neither the locall presēce neither the cōming down of Christ neither his infinite being in euery place neither any such thing For seing the supper is a heauēly actiō it is no absurditie to say the Christ abiding in heauē is receiued of vs Because in that he geueth him self vnto vs it is done by the secrete power of the holy ghoste the which power cannot only gather together thinges far a sonder by distance of places but also brynge them into one The bunde therefore of this coniunctions is the spirite of the Lorde by the knitting together wherof we are coupled is as it were a conducte pype by the which whatsoeuer Christe hath is deriued and brought vnto vs For if we see that the Sunne shining with his beames vpon the earth doth strike and pearce through the same and after a sorte cōneieth his substāce vnto it to bring forth to nourishe quickē the creatures therof why should the shining beames of the spirit of Christe be inferior to conueye the communion of his fleshe and bloud into vs Wherefore the Scripture speaking of our participation with Christe dothe referre the whole force thereof vnto the spirit notwithstanding let this place of S. Paule among many suffice to proue that Christe dwelleth no otherwyse in vs than by his spirite when he saith But ye are not in the fleshe but in the spirite if so be that the spirit of God dwell in you By the which notwithstanding he doth not take awaye that communion of the bodye and bloud of the which mencion is now made but teacheth that it commeth by the spirit only that we possesse and haue Christe within vs. To the ende therefore we may be capeable of this communiō we must lifte vp our myndes to heauen Here therefore he helpeth our faithe after that all our fleshly sences fayle When mencion is here made of faythe we must not vnderstande it to be euery opinion grounded vpon the inuenciōs of men as many very fondly doe What thē Thou seest bread but nothing els but thou hearest that it is a token pledge of the body of Christe doubt not but that the same whiche the wordes do sounde shal be fulfilled of the Lorde namely that the body whiche thou seest not shal be vnto thee spirituall nourishement Thirdly as we said before we must note the kinde of eating for we must not dreame or immagin that there is a naturall passing made of his substance into our soules but his fleshe is eaten of vs when we receaue life of him For we muste note the analogy or similitude of the bread with the fleshe by the which we are taught that our soules are no lesse fed with the very fleshe of Christ than our bodies are nourished with the vigore and strēgth of bread Therefore the fleshe of Christ is a spirituall foode because it quickeneth vs And it doth therefore quicken because the holy ghoste doth power the lyfe into vs whiche resteth in the same And although it be one thinge to eate the fleshe of Christe and an other thing to beleue in him yet notwithstāding we must knowe that we can eate Christe no otherwyse than by fayth because the very eating is the effecte of faythe M. This semeth incredible that we should be fed with the fleshe of Christe which is so farre from vs But let vs remember that the woorke of the holy ghoste is secrete and wonderful in so muche that the capacitie and vnderstanding of man is not able to measure or comprehende the same and in the meane tyme let vs put away al grosse immaginations whiche staye vs in the bread Leaue vnto Christe the true nature of his fleshe neither extende thou his body by false imagination through heauen and earthe as though it were infinite racke him not with thy fained inuēcions neither worship thou him in this or that place accordinge to thy carnall vnderstanding suffer his glory to abyde in heauen and ascende thou thyther that thereby he may participate hym selfe vnto thee These fewe wordes will satisfie the discrete and modest as for the curious let them seke els where to fulfill their gredy desier S. Luke S. Paule adde these wordes VVhiche is geuen for you Doe this in remembraunce of me C. But Mathewe and Marke omitte it which not withstāding was not superfluous For therfore the fleshe of Christe is nowe bread vnto vs because in it saluation was once gotten for vs And as the crucified fleshe of Christe doth profite no man but suche as eate the same by faithe euen so in lyke manner the eating should be colde of no waighte but only in respect of the sacrifice once offered Therefore whosoeuer desireth to haue the the fleshe of Christ nourishemēt vnto him let him consider the same offered vppon the crosse howe that it was the price of our reconciliation payde vnto god For the Supper is a glasse whiche setteth Christe crucified before our eyes in so muche that no mā can receiue the supper profitably with frute but he which imbraceth Christe crucified But the saying before mencioned Do this in remembraunce of me doth pertayne to both partes that is to say to the bread and to the cup. For he woulde haue the whole action of the Supper to be a remembraūce of hym to helpe our infirmitie Otherwyse if we coulde remember sufficiently the death of Christe sacramentes were to no purpose for they are helpes of our infirmitie But what remēbrāce Christ would haue celebrated in his supper wee may reade in the foremencioned S. Paule And whereas many doe gather hereupon that Christe is therfore absent from the supper because it is onely a memory of one that is absent they do very well gather rightly For Christe is not sene visibly with the eyes as the signe is whiche in figuring him stirreth vp our
am Christe or no that hereafter yée shal sée the Sonne of Man whome nowe yée despise as an abiecte to sitte at the Righte Hande of Power indewed with Diuine Maiesty to raigne for euer and to comme at the lengthe in the Cloudes of Heauen to iudge the reprobate These thinges I say after this shall yée sée what so euer yée iudge of me nowe To this effecte also it doothe pertaine that he doothe not onely saye Yee shall see the Sonne of Manne on the Righte hande of God but On the righte hande of Goddes Power that he mighte oppose or sette the power of God agaynste the base Fourme and shewe of Seruitude whiche he then hadde on and for the whiche he was despised Wée reade not here At the righte hande of Goddes Power but On the Righte hande of Power Yet notwithstanding wee muste in sence adde this woorde God as appearethe by the woordes of Luke C. The summe and effecte of his Woorde is that they are greately deceiued if they iudge of hym accordinge to the presente state and outwarde appearance because he muste be humbled and broughte as it were to nothinge before hys comminge whiche shoulde be with greate maiestye and power For this woorde After this doothe put a difference betwéene his Firste and Secone Comminge and doothe ioyne with it also twoo places of Scripture For as concerninge hys sittinge at the righte Hande of the Father the Prophete Dauid speaketh thus The Lorde sayde vnto my Lorde sitte thou on my Righte Hande vntill I make thyne Enimyes thy Foote Stoole And the Prophete Daniell prophesiethe thus of his commynge I sawe in a Vision by nighte and behoulde there came One in the Clowdes of Heauen lyke the Sonne of Man which went vnto the Oulde Aged before whom they brought him Then gaue he hym power and dignitie Regall that all the people Tribes and Tongues shoulde serue hym Hys Power is an euerlastinge Power whiche shall neuer be put downe and his Kingdome endurethe vncorrupte Al the wiche thinges the Angel Gabriel witnessed to belonge vnto Christe M. To sitte at the Righte Hande of the Power of God is to haue all power C. Christe therefore is sayde to sitte at the Righte Hande of the Father because he beeinge made the Kinge of all Kinges gouerneth the whole worlde in his name euen as if he receiued of hym the Seconde Seate of Honour and Dignitie Christe therefore sittethe at the Righte Hande of the Father because he is hys Vicare and he is therefore called thys Righte Hande of Power because God doth not now declare hys Power but by the hand of his Sonne wil also by him comme to Iudgemente in the Laste day In the Clovvdes of the skie M. Reade the foure and twentye Chapter goynge before C. Here wee maye gather a very profitable Doctrine whiche is generall For whereof commeth it that the wicked are so readye to rebell but onely because Christe Iesus Crucified is of no Price or estimation with theim Therefore they muste be put in minde of the horrible Iudgemente because they will not foresake theire insensible dulnesse and carelesse negligence and althoughe they doo make a ieste as of a Fable of that whiche is spoken of the Comminge of Christe that shall be yet notwithstandinge the Iudge doothe not calle theim to hys Tribunall Seate in vayne by his Gospell for thereby they are made voyde of all excuse 65. Then the Hye Prieste rente his clouthes saieinge He hathe spoken Blasphemye what neede wee of any moe VVitnesses Behoulde nowe ye haue hearde his Blasphemye Then the Hie Prieste rente his cloathes Bu. The Hye Prieste hauynge gotten that whiche he soughte for rose out of hys Chayre not so muche for the loue of Godlinesse as for ioye that he had gotten his praye and to the ende he might make the faulte of Christe more heynous he rente hys Garmentes vnder a pretence of singulare zeale M. Feininge that he coulde not hence thys Blasphemye for verye griâ—…fe of harte This was a common manner amonge the Iewes as well to the Godly as to Hypocrites As concernynge that whiche Hypocrites vsed the Prophete Ioell saithe Rente your hartes and not your Garmentes As concerninge that whiche the Godly vsed S. Luke maketh mention speakynge of Barnabas and Paule Wee reade also that Dauid rente his clothes And also we reede that the Prophete Elizeus did the like and diuers others Although therefore there was a commaundemente geuen that the hye prieste shoulde not rente his clothes yet notwithstaÌ„ding this hipocrite would do it to aggrauate the cause of Christe as thoughe it were some greuouse matter that caused the hye Prieste to teare his clothes whereby men might thinke that Christe had coÌ„mitted som notable offeÌ„ce He hath spoken blasphemy They cryed that he had blasphemed the name of God because he reported himselfe to be Christe and that therfore he oughte to dye according to the lawe VVhat nede vve of any mo C Hereby we perceiue that the miracles by the which Christ declared his power had profited these wycked ones nothinge at al. But it is no merueile that the sone of God was contemned vnder the base forme of a seruante by them who were toutched with no care of the promised saluation For except they had ben altogether voyde of the sence and felinge of godlines they would in so lamentable estate haue had careful regarde to the redemer But nowe omitting all inquisition and séeking after the same being offered vnto them do they not so muche as in theÌ„ is extinguishe al the promises of God And first of al truely the hye priste pronounceth Christ to be a blasphemer then the reste subscribe to the same And also the tearing of his garmeÌ„ts doth plainly declare howe boldely and impudently the prophane contemners of God do pretende a false zeale Behold novv haue ye heard of his Blasphemy Bu. As if he should haue said Hytherto we haue bestowed much time in hering testimonys and in the examininge of witneses to what ende nowe shoulde thereby mo witneses He himself shal serue for many witneses al ye haue heard a blasphemous coÌ„fession of his owne mouth What ther fore remaineth now but iuste iudgemeÌ„t 66. VVhat thinke ye They aunswered and said he is worthy to dye M. Now he séeketh to get the fauour of the people He asketh other what they thinke as though he gaue them liberty when he himselfe already had pronounced the sentence or as though they were mete to iudge right whiche had already fully determined in their hartes to put him to death He is vvorthy to dye S. Marke hath And they all condemned him to be woorthy to death 67. Then did they spit in his face and buffeted him with fistes And other smote him on his face Then did they spit in his face C. Eyther the order in S. Luke is quight disordered or els the Lorde suffered twyse so many reproches The whiche latter semeth more
For they shewe that the declaration of the resurrection in Christe was of such estimation to the Apostels and faythfull that thereby they were moued to worship him as the God Lord. For he is declared to bee the sonne of God by the power of the resurrection But some doubted M. It is marueile that some here should doubt as yet hauing so often times before sene Christe But it ought not to seme absurde vnto vs if the reliques of feare whiche remayned behinde caused some of them to doubte and wauer a newe For we knowe that so often as Christe appeared they were afearde and amased vntill they had better remēbred them selues and bene a whyle conuersaunt with hym Wherefore the meaning is that certayne in the beginning doubted vntill suche tyme as Christe had bene more nere and familiar with them but when hee was certainly knowen vnto them they worshipped hym because in dede the brightnes of his glory was manifest vnto them These thinges being ended they retourned to Hierusalem where the Lorde commaunded them to abyde as wytnesseth S. Luke saying And beholde I wyll sende the promyse of my father vpon you But tary ye in the cittie of Hierusalem vntyll ye bee indewed with power from an highe 18 And Iesus came and spake vnto them saying All power is geuen vnto me in heauen and in earth Ann Iesus came and spake vnto them C. There is no doubte but that Christe by this sentence toke all doubte from them Sayinge All povver is geuen to me Before the Euangeliste doth shewe howe the office of teaching was inioyned by Christe to the disciples he sayth that Christe began to speake of his power and not without cause For he had nede to haue no small authoritie but great and deuine power whiche should cōmaunde eternall lyfe to be promysed in his name the whole worlde to bee brought vnder his gouernement and a doctrine to be publyshed whiche pluckyng downe all pryde of fleshe should humble mankynde And certainly by this beginning Christ did not onely erecte his Apostles to the bolde truste of executinge their office but also stablyshed the faythe of his Gospell throughout al Ages The Apostels truly would neuer haue bene perswaded to take in hande so harde an office excepte they had knowen that their reuenger dyd syt in heauen to whome all power was committed For without suche defence it was impossible to profite any thing at all But truely when they heare that he is Lorde of heauen and earth for whome they woorke by this one thyng they are sufficiently armed to ouercomme all lettes But and if the condition of those whiche preache the Gospell seme base and cōtemptible to the hearers let them learne to lyfte vp their eyes to the authour thereof by whose power the maiestie of the Gospel ought to be wayed And so it wyll come to passe that they dare not despyse hym speakyng by his ministers Therefore that the Apostels might knowe that they are not sente of man but of hym which hath ful power he sayth Al power is geuen to me In heauen and in earthe Christe dothe here playnely make hym self bothe Lorde and kynge as well of heauen as earth because he makyng men subiecte vnto hym by the preaching of the Gospell appointeth the seate of his kyngdome in earth and regenerating those that are his into a newe lyfe and inuitinge them to the hope of saluation openeth the heauēs that he may take them vp into blessed immortalitie with the Aungels whiche before were drowned in death And we must remember that Christe being equall with the father was neuer destitute of power so that it was geuen vnto hym nowe in our fleshe or in the persone of a mediatour For hee speaketh not here of the power whiche he had before the creatiō of the worlde but of that whiche he nowe receyued being made the iudge of the worlde B. Of this therefore hee admonisheth his disciples to the ende they myght the more wyllingly take in hande the preachinge of the Gospell when they should knowe them selues to bee his imbassadours whiche had power of all thinges 19. Go yee therefore and teache all nations baptizinge them in the name of the father and of the sonne and of the holye Ghoste Go ye therefore and teache A. Marke as it were expoundinge these wordes sayth Go ye into the whole world Bu. By that which woordes Christe doth set forth and expresse the boūdes and lymits of his kingdome excludinge no nation The summe of these wordes is that by publishinge the Gospell euerye where they maye bringe all nacions to the obedience of the faithe and that they may seale and confirme their doctrine with the seale of the Gospell M. By the force of this worde it came to passe that this embassage of the Apostles pearced throughoute the whole world and preuailed againste all tyran◅es For such is the power of the worde of Christ that being once spoken it setteth it selfe againste all the deceites of Sathan and the worlde Otherwise howe was it possible for this new and straunge doctrine to be brought into the whole worlde of symple men and of no power and the impietye of the whole worlde to be reuealed and condemned except his vertue and power had ayded this imbassage And teache The Euangeliste Marke expresseth what they shoulde teache sayinge The Gospell And a little hereafter in our Euangeliste there is added a restrainte namely that they should teache to obserue those thinges which the Lord had cōmaunded A. Neither is it sayd onely to Peter whom the Papistes would make the head of the Churche Christes vicar Preache ye and teache yee but to all the Apostles a like therefore all the mynisters of the worlde ought to preache and teache And this office was appointed and commaunded of Christ himselfe What the Gospell is wee haue shewed in the firste Chapter goinge before Neither doth Christe commaunde anye other thinge to be taughte than that whiche hee had already preached as we maye see in the fourth Chapter goinge before And in another place hee saith Christ went about all Citties and Townes teachinge in their Sinagoges and preachinge the Gospell of the kingdome Also hee affyrmeth that hee is sente to this ende when he sayth I must preache the Gospell of the kingdome to other Citties for this cause was I sent And to this ende he sendeth his seruaunts C. Whereby wee gather that the Apostleship is not a vaine title but a laborious offyce therefore there can be nothinge more absurde than for men to liue idlely and to reiecte this office of teachinge whiche vsurpe vnto themselues this honour The Pope of Rome and his rable proudly boast of this succession as though hee were equal with Peter and his fellowes But they haue no more care to teache than had the priestes of Pan Bacchus or Venus But with what face can they presume to come into their place whom they heare to be ordayned
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ„ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing â–ª I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ„ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ„ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ„ possession thereof 〈◊〉 wee hereafter might be partakeâ—…s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs 〈◊〉 all good workes to â—â— his wyll and bring to passâ—… that the thing whiche we do may be pleasaunt 〈◊〉 his â—â—ghtâ—… through Iesus Christe our lord To whome â—…e prayse foreuer wâ—… 〈…〉 Amen FINIS Matth. 13 â—…a 10. â—…r 1. â—…s 9. 〈◊〉 3. â—…h 28. 〈◊〉 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. â—…he reason of â—…e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â—… Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â—… Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. â—…oma 15. â—â—on 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â—… Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â—… Ruth â—… â—… Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â—… para 1â—… 2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ„ The reuerent â—…steming of gods worde â—… Para. 34 â—… King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. â—â—e 6. â—…th 13. â—…o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ—… and anger must be had punishing vâ—… The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâ—â—rnaturall â—â—d naturall â—…he cause of â—â—turall â—â—ames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌ„ce Christ is not our sauiour without we beleue The coÌ„ming of Christ hatâ—… abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiâ—…tie betwene God and vs â—…y his sonne Christe â—…phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌ„ce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne â—â—ed by the â—…slatour 〈◊〉 of HieroÌ„ â—…ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes â—…a 19. â—…ges 12. 〈◊〉 li. anti â—…ic 14. 〈◊〉 18. â—…he ende of â—…apering of 〈◊〉 starre Psalm 72. The fond immagination of
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
whyle it is calme and fayre againe yet notwithstanding by nature men do know by signes whether the day following will be fayre or soule Christ therfore demaūdeth of the Scribes and Phariseys whye they do not know the kingdome of God so openlye reuealed by euidente signes for hereby it was manifest that they were to muche adicted and giuen to earthye and momentany thinges insomuch that they made no counte of things spirituall neyther were they blinded so much by error as they were by wilfull obstinate malyce whereuppon hee geueth them that tytle whereof they were worthy sayinge 3. And in the morninge it vvilbe foule weather to daye for the skye is glouminge reade O yee hypocrites ye can descerne the outwarde appearance of the skye but can ye not discerne the signes of the times O yee hyprocrites C. Our sauiour calleth them hypocrites because they séeme and sayne to séeke that which they would not beholde being shewed vnto them Bu. As if hée should haue sayd if in these earthye and small thinges yée be suche dilligente markers of signes and are so prompte to iudge of the quallitye of tempestes why do ye not also knowe the signes of these tymes Ye know the Law and the Prophetes which haue forshewed signes of these times which ye sée before your eyes by the which ye might learne what is now done in the kingdome of god But ye haue no care to know or vnderstand any thing of the kingdome of God whereas yée aske now a signe to be giuen you from heauen it procedeth of mere hypocrisy and vnbeléefe Ye discerne the outvvard appearance A. The Latyne translation hath yée can discerne the face of the Heauen and it is so called after the maner of the Hebrew phrase as in Genesis the face of the earth the face of the déepe the face of the waters agayne it is there sayde And foules that may flée vppon the earthe in the face of the firmament of heauē In the which place he called that the face of the firmament of heauen which Christ taketh here for the ayre But can yee not discerne the Luke speaketh in the singuler nomber saying how happeneth it that ye cannot skill of this time M. the signes of the time or times in the which Christ should come were the myracles of Christe which the Scribes and Phariseys harde dailye prophesyed by the Prophetes as in the 35. Chapter of Esay Furthermore it was prophesyed of Iuda after this maner The Scepter shall not depart from Iuda and a Lawe geuer frō betwene his feete vntill hée come which must be sent But then the kingdome was taken from the Iewes for they were thē subiecte to the rule and Dominion of the Romaynes They sawe furthermore dyscorde for religion amonge the people in somuch that a house was deuided into manye partes the father arysing against the sonne and the sonne agaynst the father These signes were set before all men to behold yet notwithstandinge the ende of them was not considered of the Scribes Phariseis because they made no accompt of them being addicted to their owne glory deadly enemyes vnto Christ A. It is no maruayle therefore if hée reprehended them so sharpely when they would seeme to seke that which they desiered not C. And this reprehension pertayneth almost to the whole world for because men do wholy giue themselues apply their sences to the vse of those things that are present there is no man almost whych in this parte is not of sufficient wisedome Howe commeth it to passe then that signes be so vnsauerye vnto vs by the whiche God calleth vs vnto him but onelye by this that euery man geuinge hymselfe to voluntary slouthfulnes choketh the light offered vnto him For the callinge of Christe and the present offering of eternall saluation was manifeste vnto the Scribes as well by the Lawe and Prophetes as by his Doctrine to the which hée added myracles Manye such there are at this daye which in doubtfull thinges saye that they do iustly suspend their iudgement because a certaine definition must be loked for yea they count this a hye point of wysedome to séeke all that they can to auoyde all inquisition of the truth As though in deede they were not toto slouthfull to care for earthly and carnall things so dilligently and to neglecte the eternall saluation of the soules and that vnder the vayne pretence of grosse ignoraunce Of this place certaine vnlearned men do verye absurdlye gather that it is not lawfull by the behoulding of the Heauen to iudge and coniecture of the temperature of weather For Christ rather argueth proueth of the true order of nature that they do iustly perishe by their ingratitude which beinge wise enough in matters of this present lyfe do willingly obscure ouerwhelme with their dulnes the light of heauenly truth M. It is not euill therefore to iudge of the outward apperance of the sky but rather profitable and appertayninge to the glorye of God in his creatures But wée do not yet hereby alow that superstitious obseruation and marking of the heauenly signes by the which many take vppon them to forshewe prophesy of warres of plenty and scarcenes of sicknesses and disseases and such like The works of God haue a double condition First some of them are of a certaine course and state as the Sunne the Moone the day the night sommer wynter fyer and water Secondly some are of an vncertayne course subiect to alteration as peace plēty of vittayles the health of mortall men and such lyke the which depende vpon the secrete free prouidence of God and not vpon starres C. Marke addeth saying that Christ groned in his spirit by the which wordes hée declareth that hee toke it greuouslye and bytterly when hee sawe these men careleslye to resiste god And trulye it becommeth all those that seeke the glorye of GOD and which haue a care of the healthe of men to be so minded that nothinge shoulde more greuouslye wounde them than when they sée vnbeleuers to indeuer themselues to stop the way of beleuing against them to referre all their wit and pollicy to that end that they may obscure the brightnes of the woorde and workes of God with their cloudes B. The griefe therfore which Christ had conceyued extorted this reproch against them to be called hypocrites 4. The frowarde and aduouterous nation requireth a signe and there shall no signe be giuē vnto it but the signe of the Prophete Ionas And hee lefte them and departed The frovvarde and aduouterous A. Loke for the exposition of this verce in the twelfth Chapter goynge before E. O wicked aduouterous nation farre degenerating from the elders whose tytle they chalenge vnto themselues Subtilly it requyreth a signe from Heauen whereat to calumniate but it shal be geuen vnto it which it abhorreth and not a thing to carpe at In the meane time no signe shal be geuen them but out of
the earth because al their endeuors shal be frustrate whē they shall sée him reuyued whom they thoughte to be extinguished buryed That séemeth wonderfull vnto them which happened to Ionas the Prophete the like signe wonder shal be giuen to them but more wonderfull By this darke sentence the Lord Iesus signifyed that hée should be slayne and buryed of them and by by by his deuyne power ryse agayne C. The summe therefore and effecte of these wordes is that the Iewes were satisfyed by no signes but were tickeled styrred vp to tempte God by a wicked desyer For hée doth not simplelye call them an aduouterous nation because they requyred some signe the which the Lord oftentimes graunted to his seruauntes but because of a set purpose they prouoked God he so calleth them and compareth himselfe to Ionas Marke maketh no mencion of Ionas yet notwithstandinge the meaninge of the two Euangelistes is all one And hee left them and departed M. The Euangelist hath not rashly or in vaine described the diuers sundry iorneys perigrinations of our sauiour Christ for they were not taken in hand without good cause Hée wente oftentimes from one place to another for their sakes whom hee wente to call as appeareth by this place I must go and Preache to other Citties Sometimes hee departed because of their vnbeleefe and mallyce from whom hee wente and suche was the cause whiche wee here reade of For the Euangeliste sayth not simplely And hée departed But hée lefte them and departed to the ende hée might shew that Christ beinge offended at the mallyce of the Phariseys and Saduces departed because he would leaue them in their blindnes to teache his Dysciples that the doctrine of the kingdome of God did nothinge at all profite amonge these kinde of men These things are to be noted that wee maye learne to whom the doctrine of the Gospell doothe appertayne and to whom it doth not appertayne B. Moreouer whyther Christ departed the Euāgelist Marke sheweth by these woordes And hée lefte them and went into the shippe agayne and departed ouer the water 5. And when his Dysciples were come to the other syde of the vvater they had forgotten to take bread with them B. This historye the Euangelist Marke toucheth also who in stéede of that which our Euangelist hath here they had forgotten to take bread with them sayth and they had but one loafe in the shippe Peraduenture Christe departed sooner then the Dysciples looked for and therefore they forgot to take breade C. Christ therefore by the occasion offered exhorteth his Dysciples to beware of all corruption which mighte defyle and pollute syncere pietye and godlynes The Phariseys came a lyttle before who shewed them selues to be infected with poysoned obstinacye and the Saduces came to beare them company on the other part stoode Herode that pestilente aduersarye and corrupter of sound doctrine amonge these daungers it was necessary that the Dysciples shoulde be admonished to take héede vnto themselues For seing the disposition of man is naturallye inclyned to vanitye and errors when wée are beset with peruerse fayned inuencions wyth false doctrine and with suche like pestifferous daungers there is nothinge more prompte and readye to swerue from the true and proper puritye of the woorde of God than the same And if it come to passe that wée be once intangled it neuer lightlye happeneth that true Religion hath perfecte rule in vs but that this may appeare more euidient vnto vs let vs way the woordes of Christ 6. Then Iesus sayd vnto them take hede and bevvare of the leuen of the Phariseis and of the Saduces Take heede and bevvare S. Our sauioure Christ here vseth a serious admonition forewarninge by the which hée declareth that it is not geuen to euerye one to discerne and iudge of false doctrine to beware of the same Of the leuen of the Phariseys C. In stéede of the Saduces which are here ioyned to the Phariseys Marke placeth Herode Luke onely maketh mencion of the Phariseys Howbeit it is vncertayne whether Luke reherseth the same Sermon of Christ for hée defyneth the leuen to be hypocrisye and briefely passeth ouer these wordes as thoughe there were no ambiguity or doubt at all in the same And although the metaphor of the leuen which is here compared to false doctrine might in another place be referred to the hypocrisye of life and maners Yet notwithstanding it shall not be absurde if we saye that those thinges which Marke and Mathewe accordinge to the order of the history do handell at large are more sparinglye set downe of Luke and that out of order and place so that in deede there is no discrepance or disagréemente at all betwene them howsoeuer in words there may séeme to be And if it may be lawfull to follow this coniecture hypocrisye will note vnto vs somwhat more thā a fayned counterfeyte shew of wisedome namely it will declare it to be the wellspringe and originall it selfe of vaine pompe and glorye which bearinge some greate outward shewe before men is of no pryce or estimation with God. For as the eyes of the Lord as sayth Ieremye do behould the truth so by his word hée frameth the faythfull to sounde perfecte godlynes that they may cleane vnto righteousnes with a sound perfect hart according to the saying of the Lorde And now Israell what doth the Lorde thy God requyre of thée but to feare the Lorde thy God to walke in hys wayes to loue him and to serue him with all thy hart and with all thy soule But contrarywise the traditions of men spirituall worship layde a part bringe in deceytfull coullers as thoughe God mighte be taken by such flickeringe intisements For althoughe outwarde ceremonyes do excell and haue a beutifull shew yet notwithstanding before God they are as childishe toyes and tryfels sauinge onely that by their supportacion and ayde wée are exercised and brought to true pietye and godlynes Nowe let vs note and sée why the Euangelist Luke hath put hypocrisy in stede of false doctrine and by this name comprehendeth the leuen of men which only puffeth vp but contayneth nothing that is sounde before God yea rather which bringeth the mindes of men from the righte studye of Godlynes to vayne rytes and ceremonyes of no force But because the exposition of our Euangelist Mathewe is more euidente and playne wee will stande vppon the same When the Disciples were reprehended of the Lord they knewe at the lengthe that they were commaunded to beware and to take hede of Doctrine it is most certayne that this was the meaninge of Christe to the ende hee mighte fortifye them againste the presente corruption with the whiche they were beset on euery syde and therefore hée spake of the Phariseys and Saduces because those two sectes did rayne tyrannically in the Church and by theyr wicked opinions did oppressed and kéepe