that thei wer altogether voyde of the loue of god For God cannot be truely loued where the members of Christe the sonne of God are carelesly despysed Wherefore let vs learne to helpe oure neady brethren al that we can being myndfull of the woordes of the Prophete which saythe O my soule thou haste sayde vnto the Lorde thou arte my God my goodes are nothing vnto thee All my delighte is vppon the sainctes that are in the earthe and vppon suche as excell in vertue 46 And these shall go into euerlastinge payne the righteous into life eternall M. Here wee see that bothe the godly and the wycked shall ryse againe A. Euen as it is sayde in an other place They that haue done good shall come forth vnto the resurrection of lyfe and they that haue done euell vnto the resurrection of death or damnation M. Furthermore after that the iudge hathe pronounced the sentence no man can appeale to the tribunall of God But immediatly the execution of iudgement muste followe And although they will not of them selues go into punishement yet notwithstandinge they shal be caste into this fyer by Angels and heauenly power as we sawe before in the parable of the tares The xxvi Chapter ANd it came to pas when Iesus had finyshed all these sayinges he sayde vnto his disciples ye knowe that after two dayes shal be Easter and the sonne of man shal be deliuered vp to be crucified And it came to passe vvhen Iesus Bu. To all that hath bene hetherto declared a shorte summe and moste perfecte woorke of oure whole saluation is added that is to saye the sacred and moste proffitable history of the passion and redemption of Christe our Lorde in the whiche he fulfilleth al the duties as well of a preste as of a kyng and in a shorte compendium he maketh an open shewe of his power and strengthe for all mē to beholde For by all his woordes dedes he teacheth dilligently he instituteth the solemne and blessed sacramente he praieth feruently he sacrificeth for sinnes he purgeth deliuereth and hathe cōpassion on sinners and defendeth those that are his and also he treadeth vnder foote and punysheth the wycked shewyng oftentymes wonderfull humillitie and yet for all that declaring no small glorie when that all the elementes being troubled at his death shewed forth wonderfull proofes of great grief Wherefore our Euangelist Mathewe prosecuteth here all thinges in desent order with pure playne and liuely style E. For these wordes And it came to passe are a certaine manner of knitting together or passing from matter to matter and according to the manner of hystoriographers he ioyneth the thynges followyng to that whiche went before saying And it came to passe VVhen Iesus had finished all these sayinges B. Namely those whiche he had the third daye after his glorious enteraunce into Hierusalem Yee knovve that after tvvo daye shal be Easter To the ende that those things whiche followe maye bee the more easely vnderstoode we must knowe that the Hebrues began the daye at the euening as it is wrytten From euen to euen shall ye rest in your sabaoth furthermore that the day from his glorious enteraunce into the citie of Hierusalem vntyll the daye of his resurrection maye bee named fower manner of wayes as is declared by this example here vnder placed  The dayes of the Hebrues Of the Gentiles Of the Christians  The mysteries of euery daye 1 The first of the Sabaothes Sunne daye The Lordes daye VVas 1 The daye of his enteraunce into Hierusalem 2 The seconde Moone daye The seconde ferie 2 The daye in the vvhich he cursed the figge tree 3 The thirde Mars daye The thirde ferie 3 The daye of the feaste 4 The fourthe Mercuries day The fourth ferie 4 The daye in the vvhiche he vvas solde 5 The fifte Iupiters daye The fifte ferie VVas 5 The daye before the daye of svvete bread 6 The preparation of the great Sabaoth Venus daye The sixt ferie 6 The first daye of svvete bread of the holy supper of the passion and of the burial 7 The Sabaoth Saturnes daye The Sabaoth 7 The daye of reste in the sepulchar 8 The first of the Sabaoth Sunne daye The Lordes daye 8 The daye of his resurrection Notwithstandinge in the discription the last rewe saue one is vsed both of the Iewes also of the Christians because seing the Iewes called the seuenth daye the Sabaoth that is to saye reste in consideration of the creation of the worlde because God that daye hauing made an end of al his worke rested the Christians bouldly retayned the oulde name hauing no respecte of the nomber Howebeit there are some whiche thinke that it was called the Sabaoth of them in the consideration of an other thing namely because Christe the Lorde of lyfe rested all that daye in the sepulchre It semeth therefore that Christe spake these woordes After twoo dayes the thyrde daye after his kinglyke enterance as we shewed euen nowe into Hierusalem For after twoo dayes the sixt daye after his enterance into Hierusalem beginning the same daye in the euening whiche the Christians beginning the daie from midnight make the euening and parte of the night of frydaye the Lord did eate Passeouer and the night followyng that euening he was betrayed and brought to the hie priestes of the which matter he addeth saying And the sonne of man shall be deliuered vp to be crucified All men doe saye that Christe celebrated the Passeouer the same daye whiche was prescribed in the lawe being the fourthten daye of the moneth of Marche at euen and that therefore he sayde After twoo dayes shal be Easter The Euangelist Marke hath And the firste daye of swete breade when thei offered Passeouer And the Euāgelist Luke hath And the day of Passeouer came in the whiche it was necessary that passeouer should be offered And so it appereth that Christ celebrated in one day both the typicall passeouer and the true offered passeouer But what day the Iewes did eate it there are two sortes of opiniōs For some wryte that the Iewes celebrated passeouer the next daie after the Christe suffered which was vpon the Sabaoth daye Other some saye that all the Iewes offered passeouer the selfe same night that Christe did and that it was not lawful for them either to offer or to eate it on the eue of the great Sabaoth They whiche defend the first opinion wryte thus saying that it euidently appeareth by the wordes of Iohn that the same sixt daye in the whiche Christe suffered was the day of preparation for the solemnitie of the pasouer For he going about to describe the washing of the disciples feete whiche was done after supper being now the sixt daye and the solemnitie of passeouer to the lorde wryteth Before the feast of Easter that is the daye before the feast of Easter In lyke māner he speaking afterward of the Iewes saith And they went not into the iudgemēt
theues but seeinge it was chosen of God it coulde not be defaced by no corruptions of men vntyll suche tyme as the reiectinge thereof were made manifeste or els it was prophane in respecte of the wyckednes of men and holye in respecte of the worshyppe of God vntyll the destruction of the Temple whiche happened not longe after Christe was crucified 54 VVhen the Centurion and they that were with hym watchynge Iesus sawe the earthquake and those thynges whiche happened they feared greatly saying Truely this was the sonne of God. VVhen the Centurion M. Marke Luke speake seuerally thus of the Centurion When the Centurion whiche stoode before hym sawe what had happened that is as saythe Marke that hee so cried and gaue vp the Ghost he glorified God as saythe Saint Luke saying Verely this was a righteous man Marke hathe this was the sonne of god But this oure Euangeliste wryteth ioyntly and together of the Centurion and of those which kept Iesus with hym C. The Euangeliste Luke maketh mencion that the Centurion with his Souldiours acknowledged Christe to be the sonne of God to amplefie the matter because it is marueyle that a prophane man and not broughte vp in the Lawe but altogether voyde of trewe godlynes gaue suche a iudgement of the sygnes whiche he sawe The whiche comparyson dothe not a lytle serue to condemne the blyndnes of the cittie for it was a sygne of horrible madnes that none of the Iewes were moued sauing the cōmon multitude and that a fewe at the shaking tremblyng of the foundation of the worlde Howe be it God in so greate blyndnes woulde not suffer the testimonies whiche he had geuen of his sonne to bee hydde Bu. This Centurion was a Romayne sente of Pylate the Deputie and sette to ouersee Christe after hee was condemned leaste there shoulde aryse any tumulte amonge the people They feared greatly C. In that the Centurion is sayde to feare and also to glorifye God it ought not so to bee expounded as though hee dyd fully and wholy repent For this was onely a sodayne and transitory motion whiche continewed but a short tyme Euen as often tymes it commeth to passe that vayne men and suche as are geuen to the worlde are strycken with the feare of God when hee declareth his fearfull power But because it taketh not depe roote it dothe by and by brynge foorth securitie whiche quyte extynguysheth the same Therefore the Centurion was not so chaunged that all his lyfetyme afterwarde he gaue hym selfe vnto God but hee was onely for a tyme a proclaymer of the deytie of Christe Saying Truely this vvas the sonne of God. C. The Centurion affirmeth hym to be the sonne of God and a righteous man not that hee distinctly vnderstoode howe Christe was begotten of the father but because he iudged somewhat that was deuine to bee in hym and because he was constrayned by the myracles he deameth that he was indued with the power of god M. After these thinges Saint Luke addeth saying And all the people that came together to that syghte sawe the things whiche had happened smote their brestes and retourned The strykynge of the breastes was a sygne of griefe and suche that they feared leaste the Lorde shoulde take vengeaunce on them for the bloud of the innocent man For that sygne is geuen eyther when wee repente vs of oure synne or when we feare the calamitie whiche hangeth ouer oure heade And certaynly the whole region is polluted in the whiche Innocent bloude is shedde 55 And many women were there behouldyng him a farre of whiche followed Iesus from Galile ministering vnto hym Add many vvomen vvere there E. The Euangeliiste Saint Luke hathe And all his acquaintaunce and the women whiche followen hym from Galile stoode a farre of behouldyng these thynges C. But these thynges are therefore added that wee myght knowe that although the disciples were dispersed here and there through flyghte yet not withstanding the Lorde kepte some of them as wytnesses And although the Apostell Saint Iohn wente not from the Crosse yet for all that there is no mention made here of hym but the women onely are commended of oure Euangeliste Saint Matthewe which followed Christe euen to the deathe because the men flying awaye with feare their singuler loue towarde their maister dyd the more appeare Notwithstandyng wee doe not gather by the forenamed place of Saynct Luke that all the men fled away because he saith that all his acquaintaunce stoode a farre of But the Euangelistes doe not without good cause chiefelye make mention of the women For thereby the Apostels are sharpelye reprehended because the women were lesse fearefull than they Wee speake of the bodye it selfe For because one onely abode as a remnaunte of hym as we sayde euen nowe the three Euangelistes make no mention And this was a greate shame to the chosen wytnesses to withdrawe them selues from that syght vppon the whiche the saluation of the whole worlde dyd depende So that when they should afterwarde publishe the Gospel thei were faine to learne the speciall parte of the history of the women Wherefore excepte the prouidence of God had wonderfully preuented this euell they had depryued them selues and vs to of the knowledge of the redemption And although there semeth not to bee so greate authoritie and creedit to bee geuen to the women yet neuertheles if wee waye with howe greate power of the holy Ghoste they were strengthened against that temptatiō there shall be no cause why our faith should wauer whiche resteth in the trewe God the authour of testimony C. Therefore wee must note theire wonderfull faythe It was a greuous temptation to see Christe reproached with suche sclaunder and at the lengthe to dye It was also a horrible syghte to see his daed carcas Theire faythe therefore was not lyghtly tryed But in that they stoode a farre of it was a sygne of womanly feare For although they dyd loue the Lorde yet notwithstandynge theire loue was not without the infirmitie of the fleshe Wherefore by this example we learne not to reiecte the weake and fearefull by and by as though there were no loue in them to the Lorde VVhiche follovved Iesus from Galile C. This deserued no small prayse in these women that for the desyer they had to learne they forsooke theyr owne countrey that they myght continually depende vppon the mouthe of the Lorde And also because they neyther spared labour nor goodes to haue the doctryne of saluation For our Euangeliste sayth Ministering vnto hym What thei ministered Luke declareth saying Which ministred vnto hym of their substaunce They mynistered not onely to the persone of Christ but to the Apostles also whiche followed hym This place ought diligently to bee noted The kyng of kynges whiche nourisheth all thynges beynge Lorde of heauen and earthe had nothyng to sustayne hym selfe but that whiche hee had of those that followed hym Therefore the Apostell Paule saythe For ye knowe the lyberallitie of oure
deathe Marke addeth and for the Gospels sake Shall fynde it Marke Luke haue Shall saue it This is a singuler comforte and consolation that he whiche loseth his life for Christes sake doth coÌ„mende the same into the handes of Christe where it shal fynde euerlasting reste and felicitie A. Let vs beware therefore that none of vs be punyshed as a murtherer as a thiefe as a backbyter or as a busy bodye in other mens matters But let vs suffer afflictioÌ„ according to the wyll of God committing oure soules to hym by well doynge as vnto a faythfull creditour 40 He that receiueth you receiueth me and he that receiueth me receiueth him that sent me M. This also is a great consolation against the trouble of excommunication and persecution whiche they should suffer of the whiche we haue spoken before Nowe being not content in tellynge the punyshementes that they should suffer which reiected the Apostels he proceadeth farther and sheweth what proffite the worthy receiuers of the Apostels haue namely suche proffite that he whiche receiueth them receyueth Christe hym selfe and his heauenly father also whiche sente hym that men myghte hereby knowe howe dere they were both to hym and to his father also C. Finally he speaketh not so much of the receiuing of the doctrine as he doth of the receiuing of the men We muste note therefore the purpose of Christe who testified that whiche he sawe was fitte to helpe their infirmities Namely that if any man receyued them frendly and gently that then it was as acceptable vnto hym as if they had liberally intreated and intertained him in their person and not only this but also that they do offer to God the sacrifice of a swete sauour C. But we muste note here to whome Christe speaketh these woordes surely to his Apostels disciples Therefore he speaketh to them that do his will not to seducers whiche preache not the worde of the lorde but their own fancies and dreames abusing these woordes of the lorde as if they were true ministers when as in dede they be false Prophetes In Iohn the lorde very plainely saythe Verely verely I saye vnto you he that receiueth whomesoeuer I sende receyueth me But these false Prophetes roÌ„ne before they be sent they speake but not of the Lordes mouthe 41 He that receiueth a Prophete in the name of a Prophete shall receiue a Prophetes rewarde And he that receiueth a iuste man in the name of a iuste man shall receiue a iuste mans rewarde Bu. Nowe he sheweth at large the rewarde whiche he wyll bestowe vpon those that receyue his messengers to this ende no doubte that his ministers might haue the more sauoure among men C. He beginneth truely with the Prophetes but at lengthe descending to the lowest degree he comprehendeth all those that are his disciples Therefore without exception he coÌ„mendeth the true worshippers of God and the louers of the Gospell But to receyue in the name of a Prophete and of a iust maÌ„ is as muche as to do them good for the honour of the doctrine and in respecte of pietie and godlines For although God hath commaunded vs generally to loue al men by the bonde of charitie notwithstanding worthely he bryngeth his to a hier degree that men might haue special care and consideration of them aboue others According to the saying of saynt Paule Let vs do good vnto all men but specially to theÌ„ of the housholde of faithe Shall receiue a Prophetes revvarde C. Diuers interpretours expounde this diuersly It semeth to some that a mutuall recoÌ„pence or satisfaction is noted here because the Prophetes of God geue againe spiritual benefites for earthly thinges But it this exposition be allowed what shal be the rewarde of the iuste Other some vnderstande it that they shall be fellowes and companions of the same rewarde whiche is layde vp for the Prophetes and the iuste because they were benefitial toward them Many referre it to the communion of Sainctes because as we by our beneficence and liberalitie do testifie that we are one body with the seruauÌ„tes of Christe euen so by this meanes we are made partakers of al good thinges which Christe doth communicate and bestowe vpon the members of his body But it rather semeth to be vnderstoode symplely the rewarde of a Prophete that is a rewarde that may aunswere the dignitie of the persone to whome the office shall be committed 42 And whosoeuer shall geue to one of these litle ones to drinke a cup of cold water only in the name of a disciple verely I saye vnto you he shall not lose his rewarde And vvhosoeuer shall geue C. To amplifie this he promiseth a rewarde to euery one that dothe the leaste parte of the dutie of charitie namely to geue a cup of colde water He calleth them lytle ones not only whiche are lowest in degree and basest in the churche but all his disciples also whiche are disdained of the worlde So in an other place he saythe feare not littell flocke A cup of colde vvater A. By this the lorde declareth that he doth not so muche regarde the gifte as he doth respecte the mynde of the geuer neither the worke so muche as he dothe the wyll of the worker As we may reade of the wydowe who castyng twoo mytes into the treasurie is sayde of Christe to caste in more then all the reste Verely verely I saye vnto you M. Because it semeth incredible to man that he hathe done any suche excellent thing in geuing a cup of colde water he affirmeth it with an othe saying Verely verely I saye vnto you he shall not lose his rewarde Where we muste note that he sayth not he shall receyue his rewarde but he shall not lose his rewarde to preuent our cogitation by the which we perswade oure selues that we shall receiue no rewarde for so smal benefites For so saithe the Apostell God is not vnrighteous that he should forget your worke labour the proceadeth of loue which loue ye shewe in his name which haue ministred vnto the sainctes and yet minister The .xi. Chapter AND it came to passe that wheÌ„ Iesus had made an end of coÌ„maunding his twelue disciples he departed theÌ„ce to teache and to preache in their citties And it came to passe B. Luke saith that they departed wente through the townes â—…reaching the Gospell healing euery where And Marke hath the same wordes in effect Notwithstanding Christe him selfe woulde not geue ouer his dutie as many slowe bellies and idell prelates do in these dayes which neither preache theÌ„ selues to the people nor yet prouide that others may do it for them C. So sone therefore as the lord had sent his disciples to preache in Iury he hym selfe went to preache in Galilae Of commaunding the tvvelue C. There is great force in this word of coÌ„maunding because Mathewe declareth that they had not frée liberty in their Embassage but it was prescribed
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
fayth in purenes And to Titus he saythe In all thynges shew thy selfe an example of good works in the doctrine with honestie with gra uitie and with the wholsome woorde which can not be rebuked that he which with standeth may be ashamed hauynge no euill to saye of you The lyke wordes hath S Peter in effecte 20 For I saye vnto you excepte youre righteousnesse exceede the ryghteousenes of the scrybes and Phariseis ye can not enter into the kyngdome of heauen For I say vnto you excepte C. Now he towcheth the scribes which wente aboute to blott the doctrine of the Gospel as thoughe it were a destroying of the lawe Of this matter he reasoneth not at large but briefely shewethe that there is nothing in their mind lesse then the zeale of the law As if he should haue saide they fained thē selues to be against me because thei wil not violate or breke the lawe but by theyr lyfe it apperethe howe colde they be in reuerenceinge the lawe yea howe careleslye they mocke with God when they boast them selues to men with theyr false fayned righteousenes The lyke do manye interpretours But beholde and se if that they do not deceyue the people euen as the scribes Phariseyes dyd For when as they restrayned the lawe of God to externall offices onely they fasshioned their discyples as apes to hypocrisie We denie not trewely but that they led their liues as muche amis yea rather worse then they taughte therefore we ioyne vayne ostentation of ryghteousenes with peruerse doctryne Notwithstanding it is manifest wherfore Christ dothe inuaye against this righteousenes in the wordes following where he purginge the lawe from theyr wicked inuētions restoreth it to his proper puritye To be shorte he turneth that vppon the Scribes whiche wickedly and vniustly they obiectted againste hym Behoulde saithe he howe parfect and cunning interpretours of the lawe they be for they faine and inuent vnto thē selues righteousenesse whiche shutteth the gates of heauē against them And therfore Christ mente not to adde here any perfection to the lawe neyther woulde he teache the Gospell to be more parfect then the law but onely how our righteousenes ought to excede the righteousenes of the scribes and phariseyes which was false and fayned A. by the whiche they greatly seduced the people C. He ioyneth the phariseys to the scribes to amplifie because that secte were counted muche more holy then others And here they are deceyued whiche thincke theim to be so called because they beynge separated from the company of the common sorte of people chalenged to them selues a proper state and degree of the whiche we haue spoken before Into the kingedome of heauen C. Here the kyngdome of heauen dothe signifie the immortalitie eternall lyfe and euerlasting felicitie to the sonnes of God promised 21. Ye haue harde that it was sayd to thē of olde tyme Thou shalte not kyll VVho so euer killeth shal be in danger of iudgement Ye haue harde that it vvas sayde Bu. For so muche as euery errour as concernynge trew righteousenes sprange of the false construinge and vnderstandinge of the lawe the lorde to the ende true righteousenes might be obserued doth restore the trewe and proper sence and meaning of the lawe and dothe pourge the same from the inuentions and additions of the phariseyes shewynge by the lawe that spirite and faythe loue and the very affection of loue is required of God which he plainly sheweth by exāples taken out of the lawe C. Wherefore this sentēce and others following do agre with that whiche was laste spoken of before For Christ dothe shewe more largely by particulars howe ccokedly the Phariseyes did depraue the lawe that their ryghteousenes might be nothyng elles but the reffuse and abiecte of all But manye of our elders wer deceiued which thought that this was the correction mendinge of the lawe and that Christ did extoll his disciples to a higher degree of parfection than coulde Moyses the dull and carnall people which were scarse apte to learne the externall elementes and signes So did many men beleue that the beginning of righteousenes was geuen in the lawe but parfection to be taughte onely in the Gospel But Christ ment nothing lesse then to alter chaunge or renewe any thinge of the lawe or the preceptes thereof For there God dyd once ratifye the rule maner of liuyng of the which he neuer repented him Whervpon Moses promised lyfe vnto them that kept the lawe in the whiche there ought to haue ben parfection or elles he did sette before them that whiche was false The same rule of lyuing wel was from the beginninge whiche is at this daye And God required the same parfectiō and integritie of Abraham whiche at this day he requireth of his seruantes For the whole scope of the lawe is that we worshyppe and loue God with our whole harte And what hath the Gospell more A. Trewly he whiche hath suche loue that he loueth God with all his hart and his neghboure as hym selfe wanteth nothinge to the chiefe parfection C. Therefore the law as touching the preceptes of a godly lyfe leadeth men to the parfection of righteousenesse Therefore Paule doth not make the lawe weake in it selfe but in our fleshe And Moses sayd I take heauen earth to witnesse that I shewe you to daye the waye of lyfe and deathe the whiche witnessinge had ben vayne if the lawe had bene imparfecte Moreouer he saithe And nowe Israell what dothe the lorde thy God require more of thee but that thou cleaue onely vnto hym This were a vayne promyse also yf the lawe were to none effect when he saith he that dothe these thynges shall lyue in them But it is euidente by many other places that Christe went not aboute to correct any thinge in these commaundementes For they whiche will enter into lyfe by good workes are commaunded of hym to kepe and do exactly all the cōmaundementes Neyther doth Chryste nor his apostelles alleage the commandementes of a godly and holy lyfe for any other intent and trewly they are very iniuriouse to God the aucthour of the law which imagin only the eies hādes and feete to be disposed ordered there to a false fayned shewe of good workes and that in the Gospell onelye as they fayne God is taught to be beloued wyth the whole harte Therefore lett that errour seace namely that the defection of the lawe is corrected by Christ Neyther muste we immagin Christe to be a newe lawemaker which wolde adde any thing to the euerlastinge righteousenes of his father but we must here him as a faithfull interpretoure that we may knowe what the law is to what vse it serueth Nowe it resteth to see what Christe condempneth in the Phar. and what his interpretation differeth frō their cōments It is certaine that they broughte the doctrine of the law to a pollitike order that it might suffice to perfourme the same
sinners but with hipocrites Iusticiaries proud phariseis whose hipocrisy always resisted the doctrine of Grace For when as they were impure and polluted with sinne yet they wolde in no wise seme so to be because they did alwaies hyde the sayde vncleanenes of their hartes with that externall shewe of sanctimonye and outwarde holines To the ende he might bewraye this he hath restored the vigor and parfecte strengthe of the lawe and therefore he speaketh of hym which doth not onelye couet with the harte but also fulfylleth the same concupisence and bryngeth it to passe in dede Yea and the lawe it selfe condempneth this concupissēce or lust as apereth in Exodus Thou shalt not couet thy neyghbours wyfe The Iewes knew this but they did not consyder that the lust of the hart was before God euen as the actuall deede of adultery Bu. Notwithstandinge lett no man flatter him selfe vpon the wordes of Christ or take occasion to do euyll and saye if luste make me an adulterer I wil brynge the same to efecte or I wyl committ the actuall deede that I mighte not be counted so in vayne For truely thou shalte not be so called or counted without iust cause and thy deseruinge which haste done all that the fylthye adulterar doth sauing the very actual dede which no doubt thou woldest haue done if thou myghtest haue had lybertie time and occasion to the fynishynge of the same Therefore thy vertue dyd not staye thee from adultery but hauinge no power occasion also beinge contrary to thy purpose thou arte let so that thou also arte vniust and an adulterer But for certayne thou dost more greuousely offend and doste deserue more cruell ponishmēt if thou onely quenche not the burnynge fyer of concupiscence but also if thou bridell not thy selfe from the impure and fylthy action But forsomuche as there is no man liuinge whiche at some tyme hath not lusted the lorde approuethe by this lawe that all men are subiect to sin and nede the grace of God and the iustification of Christe whiche is onely iust impoluted and pure and dothe particypate vnto vs his righteousenes by faith by the whiche name the Apostels called fayth and our righteousenes the parfection of the lawe 29. If thy ryghte eie hinder thee plucke him out and cast it frō thee For bet-it is vnto thee that one of thy members perishe then that thy whole body should be cast into hell If thy right eie offende thee C. Because that Chryst mighte seeme to seuerely to vrge men in this natural imbecillitie wekenesse of fleshe and bloud he doth preuent al those mutterings that might be made To be short he declareth that althoughe it be harde sharpe and troublesome whiche the lorde commaundeth yet notwithstandinge we are not thereby excusable because the ryghteousenes of God oughte to be of more pryce vnto vs than all other thinges whiche are deere and preciouse For some mighte saie what shall becomme of vs if the matter be so when as we be so apte to all euyll cogytations and thoughts that we can scarse tourne our selues aboute and caste oure eye on the one syde but strayghtewaye vnloked for one daungerouse snare or other appereth sette and pytched before oure eyes to take vs. To this he faithe Againe and agayne yea continually ye must take héede that you haue a consideration and respecte to your owne infirmitie yea see that ye auoyde all occasion of offence and prouocation neyther let any thinge at no time be so dere vnto you if it bringe to destruction for whose sake you shoulde suffer your selues to be seduced so to incurre the daunger of euerlastynge peryll and payne There is nothinge so neere vnto you nothinge so conioyned and knit nothinge so nere of bloud yea there is nothinge so entierly beloued of you which ought not to be cut of if so be that occasion required yea although it were one of your membres and that the pryncipall and moste necessary as the right eye or the righte hande For there oughte no member be vnto vs of suche estimation and price that for the loue of the same we shoulde forsake God the creatour of our whole body C. Neither yet doth Christ meane that we should mangle our body and destroy the same that we mighte obey God but because al mē wold wishe not to haue their sences so brydled but that they myght haue the free vse of the same Christ teacheth hyperbolically that we must cut of what so euer is contrarye to his wyll And he dothe the same verye warely because men do to licentiousely in this poinct fauour them selues If the mind were pure then a man shold haue his eies and handes obedient to hym In the whiche it is certaine that there is no proper motiō In this therfore we sinne greatly that we are not so carefull in auoiding of daungerouse snares as it becommeth vs B. For we must shun and fle al occasion and the more we fynd our selues inclined and geuen to euyll the more we oughte to refrayne our mynde from the same 30. And if thy righte hande hinder thee cut it of and caste it from thee For it is better for thee that one of thy mēbers perishe then that thy whole body should be cast into hell And if thy ryght hande hynder thee A. This verse tendethe to the same effect that the former did C. The Greke texte hath if it offende thée To offend or hynder is to make a man stomble and fall in the way of the lorde This is a life acceptable vnto God namely to abyde in faithe and loue whereby a man maye go forwarde in the obedience of God. M. Here is to be noted what greate necessitie of auoydinge of offence the lorde propoundeth vnto vs For if that so necessary members and instrumentall helpes of the bodye are not to be reteyned and kepte if they be a hinderaunce vnto healthe what shall we then say of them which so gredely cleaue vnto vile things yea of no reputation but of the vanitie of this worlde that they wyll rather hasarde and put in venture the benefyte of eternall lyfe then they wyll be secluded from them For it is better c. M. This reason is taken of the profyte of preseruing the whole For better it is that som parte perishe then that the health of the whole body shoulde be put in daunger A. The same matter in effecte is handled where he entreateth of auoydyng of offences which foloweth in the .18 chap. 31. It is saide who so euer putteth awaye his wyfe let hym geue her a letter of diuorcement It is sayde Bu. These woordes do parteyne to the lawe of eschewinge adulterye and do teache that truely and vndefiledly we ought to kepe the faythe of wedlocke C. For euen as the Iewes thought that they behaued thē selues falsely and amisse before God yf they kepte not the lawe after a politique order euen so againe what so euer the
men As this he that speaketh what he will shall heare that which he wold not Also the saying of Homere As thou speakest so art thou spokē to againe Christe addeth also another prouerbe And vvith vvhat measure ye meate E. As if he shoulde saye if you backebyte many and do iniury thou shalt be sure to haue reproche of many to be iniuried againe 3 VVhy seest thou a moate in thy brothers eie and perceiuest not the beame that is in thyne owne eye Bu. Here by an allegory he doth more plainly expresse his mynde C. And dothe nominate the vice with the which hypocrites are commonly polluted For when as like vnto hawkes they can prie and beholde other mens faultes and that not only seuerely but also tragically they can amplifie and depainte them they reiecte their owne faultes be hynde them According to the saying of Ouide we see not the wallet the hangeth behinde at our backes Christe therfore reprehendeth bothe these euels namely to much promptnes in beholding other mēs faultes which ariseth for wāt of charitie the wilfull negligence also in the hiding cloking our own faultes Bu. Let euery man therfore take hede that he amende that vice in him self which he reproueth in an other specially when he goeth about to reprehend a small faulte hauing a greater him selfe raigning in him As the wyse man Cato saith It is a foule thinge in the correctour when his owne faulte shall reproue him 4 Or why saiest thou to thy brother suffer me to plucke out the moate out of thyne eie and beholde a beame is in thine owne eie M. Christ noteth here the presumption of impudent hypocrisie which should be lesse if that the hypocrite could be cōtent only to note in his minde his neighbours offence But because he bursteth out is not afraid opēly to reprehende his brother face to face neglecting his own faltes far greater he is inexcusable worthy to be cōdēned of impudēcy 5. Hipocrite first cast out the beame out of thine owne eie and then shalt thou see clerely to pluck out the moate that is in thy brothers eie Hypocrite A. By a figure called apostrophe he doth inuay against the hypocrites that truely very sharpely For the disease of hypocrisy is almost incurable M. For he which is infected with this is only at this point that he would seme to be suche a one to other which in dede he is not Hypocrisy doth so blynde a man that either he séeth not that which pertaineth to him self or at least he thinketh the other mē do not se or regard it in the meane tyme he reprehendeth others faltes although very smal to this ende that he might seme to abhorre vice to be a louer of righteousnes a folower of the same And then shalt thou see Bu. By the moate he vnderstandeth smale offences by the beame greater offences whiche often tymes are hydden in men M. Here we maye note that it is not in vayne that Christe at other tymes was moste meke and gentle towarde the Publicanes and synners and that he noteth this kynde of men with the reprochefull name of hypocrites It is not in vayne I saye for he dothe it to shewe that the whole and only destruction of these men is because they do not knowe them selues what they are And therefore it is very necessary that suche should be called as they are to the ende they maye amende whiche may be the cause why the lorde did so name them in dyuers places as when he sayde You hypocrites well prophecied Esaie the Prophete of you and so forth Yea often tymes very earnestly he called them hypocrytes If therefore we meane to esschewe and auoyde this so execrable a vyce let euery one of vs fyrst enquyre of our owne faultes proper and domestical then let vs take vpon vs to iudge of other men yet not with a desyre to calumniate and hurte but of brotherly loue and affection lynked with the bonde of charitie to reduce hym that goeth out of the way For the whiche matter reade the second Chapiter of saint Paule to the Romains and the thirde Chapiter of saint Iames. 6 Geue not that whiche is holye to dogges neyther caste ye your pearles before swyne leaste they treade them vnder their feete and the other tourning againe all to rente you Geue not that vvhiche is holy to dogges M. How these thinges are by order vnited to that whiche goeth before many diligently labour to vnderstande not weying that al thinges are not wrytten of the Euangelistes orderly as Christe spake them but those thinges whiche they remembred they committed to wryting haue made as it were a cōfused mixture of many matters specially of such as are sufficient to our saluation C. But Christe here admonisheth the apostels and vnder their persone all those whiche are teachers of the Gospell that they preserue and kepe the treasure of the heauēly wisdom only for the sonnes of God and that they do not bestow the same vpō vnworthy persons and prophane contemners of god M. By this worde holy he doth very wel teache them howe religiously they ought to administer the misteries of the kyngdome of heauen as men that knowe howe those things whiche were sanctified in the lawe were not cōmunicated to euery one C. But here ariseth a questiō For afterward he commaunded them to preache the Gospell to all creatures generally And Paule saithe that his preaching was to the reprobate the sauore of death vnto death For there is nothinge that shal be a surer testimony against the vnfaithful then the word of God because by the preaching therof they shal be voide of all excuse It is aunswered thus Because the ministers of the Gospell whosoeuer are called to the office of teaching cannot discerne betwene the sonnes of God and hogges it is their partes without respecte to offer the doctrine of saluation to all For although in the beginning they see many dull and vnapte to be taughte yet for all that charitie forbiddeth to reiect them and to counte them incurable For we must note this that Christe calleth dogges and hogges not all that are impure men and voyde of the feare of God and true pietie but such as by sure tokēs do declare that obstinate cōtempt of God whereby the disease may appeare incurable In an other place Christe setteth dogges against the children of God when he saith It is not good to take the childrēs bread and caste it to dogges But here he vnderstandeth thē to be dogges hogges whiche being contemners of God do admitte no medicine Hereby it dothe appeare howe thei do wreste the woordes of Christe amisse whiche thinke that he restraineth the doctrine of the Gospell only to suche as are apte to receiue the same There were two causes why Christ forbad the Gospell to be preached to the obstinate contemners of the same For it is a manifest prophanation of
That it might be fulfylled M. Againe the Euangeliste sheweth a reason why Christe woulde speake vnto the multitude by parables namely that he might not seme insolent or presumptuouse I vvyll open my mouthe C. The Euangelist Mathew meaneth not that this Psalme whiche he reciteth here was a speciall prophesie of Christe but as the maiestie of the spirite of God shyneth in the woordes of the Prophete after the same maner the force and power of the holy ghost also was expressed in the wordes of Christe In that Psalme the prophete speaking of the couenant of God by the which he adopted the sede of Abraham of the contynuall benefytes bestowed on that people and also of the gouernement of the Churche prophesieth myghtely I wyll open my mouth in parables That is I wyll not intreate of lyght toyes or triffles but I wyl speake earnestly of graue seriouse and weightye matters The same is mente also by darcke sentences For it is a common repetition in the Psalmes For the Hebrewes call comparisons Mesalim Furthermore this name is translated to graue sentences because that similytudes do often tymes beautifye the oration or talke and make it seeme plesant and delectable Also they cal Hidoth somwhile darcke sentences and some tyme shorte sentences For althoughe Matthew dothe seme to allude it to the name of Parable yet notwithstanding there is no doubte but that Christ as he knewe righte well spake figuratiuely that the forme it selfe of the worde might brynge with it some dignitie weight He saith that that which is written in the Psalme is fulfilled because by allegories and fygures he admonished and declared that he intreated of the secret misteries of God lest the doctrine shoulde be contempned C. Wherby we gather that it was no absurditie at all in that he spake obscurelye to the people for diuerse endes consyderations For althoughe he woulde hyde from the reprobate that which he spake yet notwithstandynge he soughte by all meanes that they beinge astonied by his woordes might feele and perceyue that there was some celestial and deuine matter contained in the same 36 VVhen the people were sent awaye then came Iesus into the house And his disciples came vnto him sayinge Declare vnto vs the parable of the tares of the field VVhen the people vvere sente A. Nowe followeth the exposition of the parable going before of the wheat of the tares which the lorde declared to his disciples when they were alone Declare vnto vs the parable Bu. The occasion of the interpretation of the parable is here set before vs namely because the disciples prayed the lorde who declared the same vnto them They seme not to doubt as cōcerning the grain of mustardsede or of the leuē any thing at all for they mighte plainelye vnderstand and perceiue therby that they were admonished not to fainte quaile or dispayre at the base symple and rude beginninge of the Gospell In the parable of the tares there were certaine thinges whiche they did not so well vnderstande they request the lord therfore that it would please him to be their interpretoure Let vs also praye being taught by the exāple of the disciples that the lord in mercy will open reueale vnto vs the hiddē secret misteries conteined in his worde For he is ready and easy to be intreated so that we not in any point to doubt of his diligēce 37 He answered and said vnto them He that soweth the good sede is the son of man C. First he said that the kingdom of heauen was like vnto a man that did sowe but improperly Notwithstanding the sence meaning is euident that the like happeneth to the gospell beinge preached that commonly cometh to passe in the sowing of fieldes where the tares and cockell growethe with the wheate sauinge that hee expresseth one speciall thynge sayinge that the fielde is myngled and strewed with tares by the deceyte of the ennemye to the ende wee myghte knowe that it is not doone by chaunce or naturallye that so manye wycked are myngled with the electe and chosen of God euen as if they were good corne but rather by the enuye and mallice of Sathan not that men shoulde be iustified by his damnation but chiefelye that God might not be sprynckeled with any blott for this synne and vice whiche commeth without his defaulte furthermore that we shoulde not meruaile that tares do springe and growe in the fyelde of the lorde when as Sathan alwayes watcheth to do harme He vvhiche sovveth good sede is the sonne of manne C. Where as Christe sayth not that the mynisters of the woord do sowe but hym selfe alone it wanteth not good reason for although it be not meete conuenyent that this be restrained to his person notwithstanding because he so vseth our laboure and diligence as onely meanes and instrumentes to the tillynge of hys fielde he doth rightly take that vnto him selfe whiche after a sorte is common to his ministers Let vs remember therfore that the Gospell is not onely preached by the cōmandement of Christe but also is defended and cōducted by his power that we myght be as it were his hands but he the onely aucthour of the woorke 38 The fylde is the world And the children of the kingedome they are the good seede the tares are the children of the wicked The fyelde is the vvorlde C. Althoughe he sayth that the world is the fielde notwithstandinge there is no doubte but that he applied the same properly to his churche of the which all this communication arose But because hee would bring his plough by littel littell throughout all the partes of the world to the ende he mighte till fieldes vnto hym selfe in al the world might sprinkel the seede of life also he attributed that to the whole world by a figure called Synecdoche which agreed a great deale better to the part onely And the children of the kingdome M. The children of the kingdome that is the elect chosen of God the beleuing in Christ those which pertaine to the kingdome of heauen which also are called the sonnes of God cittezēs with the saintes and the housholde of God. Bu. The sede here properly signifieth the word of God which the sonne of god hath sowne in the fieldes I meane in the brestes of mortal men shewing forthe repentaunce to the worlde and remission of sinnes Thereof truelye were the sonnes of the kyngdome borne namely of the woorde of the kingdome that is of the woorde of God which liueth and lasteth for euer A For he of his owne free will begat vs by the worde of trueth M. He sayth simplely of the kingdome for only the kingdome of heauen is the trewe kingedome the other are but vayne shewes in cōparison of that Bu. In the hartes of the faithful Christe raigneth by faythe by loue by cleannes by al righteousenes and vertue in the which al the sainctes of God florishe being a plentiful field of swete
faythe and so more apte and mete to euery worke pertayninge to the kingedome of God. Our sauiour Christ therfore spake these thynges to his disciples to trye them as more plainely appereth by the wordes of S. Iohn A. But Marke saith that the disciples made aunswere to this cōmandement of Christe sayinge Shall we go and bie two hundred penyworth of bred and geeue them to eate To the whiche saying agreeth the aunswere of Phillip two hundred peniworth of bread are not sufficiente that euery man mighte take a lyttell As if he shoulde haue sayde If we should bestow all the money that we haue whiche is but two hundred pence yet would it not be sufficient for so great a multitude Twoo hundred pence were worthe twenty of our frenche crownes as affyrmeth Budeus And in the tyme of Budeus a French crowne was worth fyue and thirty of our frenche shyllinges whiche we call twopeny peces Here is to be noted the redines of the Apostelles whiche were ready and wyllynge to bestowe so great a somme of money being as it is lykely all that they had for the vse of the people 17 They saide vnto hym we haue here but fyue loaues and twoo fysshes A. The lyk wordes hath the Euangelist Luke But Marke hath these words He sayd vnto them Howe many loues haue ye go and loke And when they had searched they said fiue and two fishes They seeme thus to aunswere because a boye which was among them had those loues the whiche boye whether hee pertayned to any of the disciples or whether hee brought those loaues to sell as commonly where multitudes are they doo it is vncertaine The woordes of the Euangelist Iohn ar these One of his disciples Andrew Symon Peters brother saith vnto him Here is a lad which hath fiue barley loaues and two fisshes but what are these amonge so many 28 He sayde brynge them hither to me Our sauiour Christe here presently goeth aboute to confyrme that whiche hee had saide before namely that to the sekers of the kyngedome of God and the ryghteousenesse thereof all thynges necessary shoulde be at hande C. But we muste not looke that Christe should alwaies after this manner feede the hungerye and those that faste Notwithstandynge it is moste certayne and sure that hee wyll neuer suffer those that are his to wante the necessarye foode of lyfe but wyll reache out his hande from heauen to helpe theyr necessitie at suche tyme as it shall seeme vnto hym profytable But they whiche desyre to haue Chryst theyr nourisher must here learn not to seeke for exquisyte and dayntie delycates but must holde them selues contented with the barley loafe Moreouer Christ did not fede this people miraculously but in the tyme of greate necessitie neither did he feede them by by so sone as they hungred Therfore we learne here not to appoint him the tyme and houre to fede vs when we are hungery but to wayte his leysure tyll such tyme as he shall thincke it conueniente to helpe oure nede 19 And he cōmaunded the people to syt downe on the grasse and he toke the fyue loues and the two fysshes lift vp his eies toward heauē and blessed And when he had broken thē he gaue the loues to his disciples and his disciples gaue them to the people And he commaunded the people to syt M. The Euangelist Luke sayth that Christ commaunded the disciples to cause the people to sit down by fifties in a cōpany C. The which he did chiefely to this ende first that the people being so placed in order might the more plainly beholde the myracle secondly that the men might the more easely be nombred so beholding thē selues might be witnesses of this heauēly grace and diuine power thirdly he did it he seinge his disciples careful to proue their obedience cōmaundinge them to do that which at the first might seme ridiculous a iest for it might seme wonderfull to what end Christ would go about to make a feaste hauinge no store or prouision of meate On the grasse A. There was saith S. Iohn muche grasse in the place M. Let vs therfore note how great and wonderful thinges God worketh bringeth to passe in grosse matter in thynges to our iudgemente very base this barly bread feast whiche was made vpon the grasse had a greater shewe of the dyuine maiestie and power of God then all the kinges tables feastes in the world And lift vp his eies tovvards heauen B. The custome of Christ in praying was to lifte vp his eies as apereth in the xi and xvii chapters of Iohn By the which external gesture hee declared that hee receiued all thinges of the father and that thanckes for al thinges ought to be rendered vnto hym And blessed C. Blessynge in this place as in other places is oftentymes taken for geuing of thanckes A. as appereth by the woordes of Iohn who instede of that which the other three Euangelistes saye he blessed hath When he had geuen thanckes But Luke addethe the pronoune saying he blessed them insteede of he gaue thankes to God for the loues fisshes which he gaue vnto hym in a moment to fede the multitude C. By the whiche exaumple Christ teacheth vs that we can not in a pure holy and Godly maner eate our meate vnles we geue thanckes vnto God at whose handes we receyue the same Therefore sayncte Paule saythe that what so euer meates are geuen vnto vs are sanctified by the worde and by praier By the whiche hee declareth that brutishe beastelye men which neyther by fayth blesse God nor celebrate the same by geuynge thankes do by theyr infidelitie pollute and defyle that whiche by nature is pure and cleane and moreouer that they theym selues by the meate whiche they stuffe and thruste into their bellies are defyled and corrupted because nothynge to the vnfaythfull is holye or cleane Chryste therefore prescrybed vnto those that are his a trew and godly manner of eating leaste they shoulde by wycked sacriledge profane them selues and the benefytes of God also And trewely this admonition is so muche the more to be noted because we se at this day the greatest part of men to fede them selues after the maner of brute beastes And vvhen he had broken them M. The breakynge of breade was so common and vsuall with Chryste that by the same hee was knowne to the two disciples as they were goinge to Emaus This maner of breakynge of breade was verye fatherlyke and commendable amonge the elders of olde time as it is hytherto in many places and after the same sorte best beseminge and belonginge vnto Christ by whom wee are all fed Furthermore this breakynge of breade hath in it selfe a signe or token of communication or participation so that the woorde breaking dothe often sygnifye to deuyde as appereth by this place of the Prophete Breke thye loafe to the hungerye For a loafe can not refreshe many
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
must knowe these manner of men and eschewe theym as false prophetes but to whō the trueth is not shewed of the father it is no meruayle if they be seduced by Antechristes and false prophetes C. Moreouer seing the Lorde dothe here pronounce that Antechristes false prophetes do brynge with them myracles and signes there is no cause why the Papistes should so greatly bragge of myracles or why we sholde stande in doubte of them By myracles they do confirm their superstitions that is to say by those by whiche the sonne of God foreshewed that the fayth of many shoulde be destroyed Wherefore they oughte not to haue suche force amonge wyse men that of them selues they shold be sufficiente to proue this or that kinde of doctrine But if they obiecte and saye that by this meanes Obiection myracles are ouerthrowne and brought to nothinge by the whiche as well the authoritie of the lawe as of the Gospell is confyrmed we answere that they had a sure and certayne marke ingraued in them which shoulde take awaye all doubt and feare of erring from the faithefull For so often as God shewed forthe his power to confyrme his seruaūts he did not worke so cōfusedly but that there might be a trewe distinction and all together free from deceyte Moreouer myracles do in such wise seale doctrine that the same also dothe shine in like manner and doth dryue away al the clowdes of darkenesse by the which Sathan doth obscure the symple myndes of men Finally if we seeke to beware of deceytes let vs alwaies kepe the inseperable coniunction of signes and doctrine It is not therefore good to beleue euery signe because it doth not followe by and by that they haue the truth which worke signes Myracles were done by Chryste by his Apostelles and successours by the power of the spiryte of GOD that their woorde mighte be confirmed and that it might be proued trewe which they preached namely that Christe was the sonne of God whiche was promised and sente in whom whosoeuer beleued shoulde be saued And they were so ioyned and linked to the word of God that they might not be without it But the myracles of false Christes and false prophetes by the whiche the vnbeleuing were ledde from Christ our sauiour are done by the spyrite of Sathan and without the word of god Suche myracles are they that are done by the Papacie of the whiche Paule speakinge of Antechrist hym selfe sayth And then shall the wycked be vttered whom the Lorde shall consume with the spirite of his mouthe and shall destroye with the apparance of his comminge euen him whose coming is after the workynge of Sathan with all lyinge power signes and wonders and with all disceyuablenesse of vnryghteousnes amonge them that perishe because they receiued not the loue of the trewethe that they might be saued And therfore God shall sende them straunge delusion that they should beleue lies that all they myghte be damned whiche beleue not the truth but had pleasure in vnrighteousenes In so muche that if it vvere possible the very electe This was added to terrefie that the faithfull might be more dyligent and careful to take heede For when false prophetes do brynge their pourpose to passe by vnbridled lycence and that they haue such greate power graunted vnto them to deceyue it were an easie matter to intrap and snare the secure and carelesse with their deceytes Christe therefore exhorteth and stirreth vp his disciples to watchynge then also hee admonissheth that there is no cause why they should be trobled at the newenesse of the things if so be they se many often times to be drawn into error Moreouer as he soughte to bringe a care to his disciples leaste Sathan they beinge as it were a slepe shold circumuent them euen so againe he geueth theym large and greate occasion of truste in the whiche they maye quietly rest them selues when he promiseth that they shall be safe by the helpe and preseruation of God agaynste all the deceites and snares of Sathan Although therefore the state and condition of the Godlye be fraile and slippery yet notwithstandinge here is shewed vnto theym a sure staye vppon the whiche they maye reste thēselues because it is not possible that they shoulde fall from saluation whiche haue the sonne of God to be theyr preseruer and keper For they are not so strong of them selues that they can resist the assaltes of Sathan but because they are the sheepe of Christe whom no manne can take out of his hande therefore they are stronge It maye be therefore that the electe may be moued and tempted by errors and signes but this is impossible that they should be altogether seduced frō the trueth from Christ their sauioure Notwithstanding we must watch carefully and not be slouthfull but consider our imbecillitie and weaknesse and commit oure selues vnto God least we suffer our selues to be ouercom and destroied C. For we must note this that the strengthe and assurance of our saluatyon is not sett and placed in oure selues but in the secret election of god For althoughe our saluation be kepte and preserued by faythe as the Apostell Peter teacheth yet notwithstanding we must assende hyer namely that we are therfore in safetie because the father hath geuen and committed vs to his sonne and the sonne hym selfe affirmeth that nothyng of that shall perishe which is committed vnto hym 25 Beholde I haue tolde you before C. The Euangeliste Marke dothe more fully set forthe the mynde of our sauiour Christe sayinge But take ye hede beholde I haue shewed you all thinges before By the which wordes we ar taught that they are worthye of no excuse who are made afrayde by the offences foreshewed of Christ For seing the wil of God oughte to be a rule vnto vs it suffisethe that we are admonished in tyme that he is so pleased Furthermore seynge he is sayde to be faythefull and wyll not suffer vs to be tempted aboue that whiche we are able to beare we shal neuer wāt power to resist if so be that feare negligence do not increase our infyrmitie M. Therefore althoughe the electe can not perishe yet neuerthelesse they haue nede to take hede least they be deceiued So that the wicked ones do foolishly obiecte and saye If I be one of the electe I cannot be dampned But it is the part of those that are the elect children of God to be hedefull and diligente For in that they cannot be deceiued it commeth not of them selues but by the deuine prouydence and grace of God whiche oughte not to make them rashe and negligente but rather dyligent and studious Otherwise what nede was there of these seryouse diligent often repeted admoniōs 26 VVherefore if they saye vnto you beholde he is in the deserte go not ye forthe behold he is in the secret places beleue it not If they say vnto you beholde he is C. Because this place throughe ignorance is
comforte the sorrowefull to helpe those that are vniustly oppressed to further the simple with cousell to take the miserable out of the mouthes of wolues is a kynde of mercy deseruing no lesse prayse than to clothe the naked or to feede the hungery M. But they alwayes obserue this prescripte nombre whiche feede the poore and hungry not of a Christian affection and sincere loue but rather for an hypocriticall shewe Bu. Furthermore Saint Iames doth testifie that those woorkes whiche are here repeated of Christe are acceptable before God Pure deuotion vndefiled saith he before God the father is this to visite the fatherles and wydowes in their aduersitie and to kepe him selfe vnspotted of the worlde 37 Then shall the righteous answer him 38 saying Lorde when sawe wee thee an 39 hungred and fed thee Or thirsty and gaue thee drinke Thē shall the righteous A. Those whome before he called the blessed of the father he calleth nowe the righteous to the ende we mighte knowe that righteousnes commeth of the euerlastinge blessing of God. Lord vvhē did vve se the hūgry C. Christe here bringeth in the iust doubting who know notwithstāding that he would counte that to be geuen him which is geuen vnto men But because this is not so muche imprinted in their mindes as it ought therfore he doth represent it by a figure called Hypotyposin For how cōmeth it to passe that we are so slacke and slowe to doe good but only because this promise commeth not into our mindes that whatsoeuer we geue vnto the poore shal be rewarded of God in tyme to come with gayne Therefore the wordes of Christ in this place serue to this ende that we might learne to aryse aboue the capacitie of the fleshe so often as oure miserable brethren do craue our faithe and helpe least the sight of a cōtemned man doe staine our liberalitie 40 And the king shall answere and saye vnto them Verely I saye vnto you in as muche as ye haue done it vnto the least of one of these my brethren ye haue done it vnto me And the king shall aunvver C. As Christe taught euen nowe vnder a figure that we were not able to conceiue how muche hee estemed the duties of loue euen so nowe he openly pronounceth that he will take that as done vnto him selfe whiche we bestowe vppon his members M. And by an earnest affirmatiō he taketh from vs all vncertaintie by the whiche a mā might doubte whether he woulde counte those thinges done to him selfe whiche should bee done to the faithful C. Wherefore we shal be to sluggishe and incensible excepte this sentence fetche loue euen from the bowels of mercy namely that Christe is either neglected or worshipped in their persone whiche stande in nede of our helpe Therefore so often as we are slowe in helping the miserable let vs haue the sonne of God before our eyes whome to deny any thyng is cruell sacrilege By these woordes also he declareth that he doth acknowledge those good dedes whiche are done freely without any respect of rewarde And truely seinge he commaundeth to do good to the hungry to the naked to the harbourles and captiues of whome no rewarde can bee looked for agayne we must nedes haue respecte vnto hym who of his owne accorde hyndeth hym selfe vnto vs and because it might seame otherwyse to bee loste he is contente to haue it reckened vnto hym and to be put in his accomptes Vnto the leaste of one of these my brethren C. He dothe onely in this commende vnto vs the faythefull by name not because he would haue all others despysed but because the more neare that euery one is ioyned vnto God the more dere they ought to bee vnto vs For although the bonde of societie and loue pertayne to all the sonnes of Adam Yet notwithstandinge the sonnes of God haue a more holye coniunction amonge them Therefore because it is mete that the housholde of faythe shoulde bee preferred before straungers Christe dothe specially commende them vnto vs A. according to the exhortation of saint Paule who sayth Whyle we haue tyme let vs doe good vnto all men but specially to them of the housholde of faith C. The beneuolēce of Christ towardes those that are his is exceadingly cōmēded vnto vs who are so dere vnto him that he doth acknowledge the least of thē not onely for his owne but also for his brethren When as neuerthelesse the world yea those that would seme to be Christiās do reiecte and contemne them The same affection of Christe also is declared in an other place when he sayde See that ye despyse not one of these little ones Also he sayth It is not the wyll of your father that one of these little ones should perishe All the faithful and chyldren of God are called by the name of brethren For thei are the sonnes of God whiche beleue in his name Also they are the sonnes of God whiche are the brethren of Christe Christe therefore must bee acknowledged in his faithfull whiche are called Christians Furthermore we may not reiecte any man as not pertaining to Christ seing we must do good neither ought we to seperate any man from the congregatiō of the faithfull For he sayth That whiche ye doe to one of the least of these By the whiche woordes he declareth that no mā ought to be excepted whatsoeuer he be These thinges ought to incourage vs to be liberall M. Whatsoeuer he be that nedeth and craueth help for Christes sake ought to bee counted of vs the brother of Christe So that if thou contempne this man thou doest despyse Christe For he said also vnto Saule Saule Saule why persecutest thou me When he persecuted his Churche 41 Then shall he saie also to them that shal be on the left hande departe frō meye curssed into euerlastinge fyer whiche is prepared for the deuell and his aungels Then shall he saye to them Now he commeth to the reprobate who are so dronken and bewitched with their earthly prosperitie that they immagin they shal be thereby alwayes blessed He saith therefore here that he shall come to be their iudge and to shake awaye their delightes in the whiche they are nowe drowned not that the commyng of Christe myghte terrifie those whiche thinke that they haue made a couenaunte with death and lyue in securitie but rather that the faythfull being admonished of the horrible destructiō of these men might not enuy their present condition For as the promises are necessary for vs whiche doe stirre vs vp to the study of a godly lyfe so also are threateninges in lyke manner to kepe vs in care and feare For in the electe also there is a certayne feare of helfyer because the godly are set in the fleshe vnder the disciplyne of the spirite of God whiche bringeth them to a voluntary pietie but it wynneth them not onely by the promyses of eternall lyfe as we haue sayde but also
those punishements that were dewe vnto vs and so he was made in dede the man full of sorowes of whome Esay speaketh And truely they are to foolishe whiche settinge a syde this parte of the redemption doe onely stande vppon the externall punishemente of the fleshe For to the ende Christe mighte make satisfaction for vs it was necessary that he should be brought before the tribunall seate of god And there is nothinge more horrible than to feele the Iudgemente of GOD whose anger is farre aboue all deathes Therefore when a shewe of temptation was obiected vnto Christe as thoughe God beinge his enemye hee were geuen to destruction he was horribly afrayde in suche wyse that if anye mortall manne hadd felte the lyke hee hadde beene swallewed vppe of the same a hondered tymes Neyther dothe hee faynedly complayne himselfe to bee forsaken of the Father And where as many doe thynke that hee so spake it is very farre amis For the inwarde heauines of the mynde by his force and feruency constrayned hym to burste forthe into this crye Neyther was it an outwarde redemption onelye whiche he made but as he offered himselfe for vs so he woulde in dede for our sakes suffer the Iudgemente of god But some manne will saye it is an aâ—…surde thinge that Christe shoulde burst foorthe into the voyce of desperation Obiection Wee aunswere that although the sence of the fleshe dyd féele destruction yet for all that faythe dyd abide fyrme in hys harte by the whiche he did beholde God presente of whose absence hee complayneth Moreouer the Deitye gaue place to the infirmity of the fleshe â–ª because the worke of oure Saluation was in hande that Christe mighte fulfill all the partes of a redemer There is also a difference to be noted betwene the sence and felynge of nature and the knowledge of faythe Wherefore Christe mighte conceyue in his minde that he was forsaken of God accordynge to the maner of the fleshe and also beleue that God was mercifull vnto hym The whiche thing sufficientlye appeareth by the twoo partes of the complainte For he before he expresseth the temptation hee declareth that hee fleeth vnto God as vnto his God and so by the bucler of fayth he putteth away that persuasion whiche came into his minde that he was forsaken of god Therefore Christe felte the heauye burthen of Gods seueritye because hee beinge stryken and afflicted by the hande of God felte all the signes and tokens of an angery and seuere God. He fought wyth desperation yet he was not ouercome thereby For they whiche are desperate can not call the Lord their god When he sayth my God my God be triumpheth ouer the temptation Hereby wee maye gather no small comforte and consolation seing that he striuynge with the power of the deuel with the horror of deathe and wyth the paynes of hell got the victorye ouer them and triumphed leaste when wee hereafter shoulde enter into death we should take the same as the cursse of Goddes wrathe and that wee woulde not feare those thinges whiche oure prince and captayne hath ouercome But that wee might get vs to that victory whiche this Christe hath gotten for vs. 47. Some of them that stoode there when they harde that sayd this man calleth for Helias Some of them that stoode A. Here the Euangeliste Mathewe teacheth howe this voyce was taken of the hearers namely ridiculously and sclanderously This man calleth for Helias C. They which referre this to the soldiers beinge ignorante and vnskilful of the Syriake touÌ„ge and not accustomed or acquainted wyth the religion of the Iewes are deceyued For they thynke that they were deceyued by the likenes of woordes Ely soundinge somewhat lyke Elyas But truelye it is probable that they erred not throughe ignorance When as rather they wente aboute to mocke Christ and sclanderously to peruerte that whiche he spake For Sathan hathe no practise more mete to destroye the saluation of the Godly than when he dryueth them from the inuocation and callyng vppon god Therefore he setteth his ministers so muche as he maye to make vs haue a desyer to synne Euenso he caused the enemis of Christ peruersly to laughe at his prayer meanynge by this subtill practise to spoyle Christe of all his power and strengthe And truelye this is a verye greuouse temptation when wee seme to bee so farre from profyte that GOD dothe rather suffer his name to bee reproched than to shewe hym selfe to bee fauorable to oure requestes Therefore this scoffe or barkinge voyce signifyetth thus muche as if they hadde sayde that he had nothynge to doe wyth God because hee callynge vppon Helias seeketh an other refuge Wee do sée that he was so dexed in euerye pointe that beinge ouerwhelmed wyth desperation that he did cease for a tyme to call vppon God. B. Euenso in mockedge and reproche the enemys sayde before He trusteth in God lette hym delyuer hym if hee wyll haue hym 48. And straite waye one of them ranne and tooke a sponge and when hee had filled it full of vineager he put it on a rede and gaue him to drinke And straite vvaye one of them ran C. Hereby wee may haue a probable coniecture that when Christe hadde once refused drinke it was offered vnto hym agayne to trouble hym Howbeit it is also lykely that in the begynninge galle was offered vnto hym in a cuppe before he was lyfted vppe on the Crosse and that afterwarde when hee honge vppon the Crosse the sponge was put vnto his mouth A. As it may bee gathered by the woordes of Sainct Iohn For thus hee writeth After these thinges Iesus knowinge that all thinges were nowe performed that the Scripture mighte be fulfylled he saith I thirste So there stoode a vessel by ful of vineager Therefore they fylled a sponge wyth vineager and wounde it about wyth ysope and putte it to hys mouthe C. When Saint Iohn sayth that there stoode a vessell by he speaketh as of an accustomed thinge And it is lykely that this kynde of drinke was made to hasten the deathe and to make it shorte when miserable men had ben tormented longe inoughe But Christe calleth not for drinke vntill all thinges were fulfylled whereby hee declared the singuler care and loue that he hadde for oure saluation But howe dothe he saye in Saint Iohn that all thinges are fulfilled Question seinge as yet the special parte was wantinge that it to wit death it selfe And againe was not the resurrection the fulfillinge of our saluation Wee aunswere that Saint Iohn comprehended that whiche followed afterwarde Christe was not yet deade neyther was he yet risen But he sawe that there remayned nothynge nowe to lett but that hee muste go forwarde to his deathe and resurrection A. The like maner of speache we haue in an other place where it is sayde I haue fynished the woorke whiche thou gauest mee to doe Where Christe speaketh of all the partes of his ministerye as thoughe he hadde
prayer and the ende thereof 1. Cor. 14. 1. Tim. 2 Priuate praier and the end thereof Liplabour in praying must be eschewed Colde pâ—…chers vsâ—… labour Luke 1â—… 1. Thes Popysâ—… laboure Popishâ—…er is soâ—…uery 〈◊〉 stedeâ—… it proâ—… pedleâ—… â—…e 1. â—…abourers â—…ompared vnto the â—…kes 〈◊〉 is not â—…d with â—…des 1. King. 18. Aunswere Praier is the exercise of our faythe Chap. 12 The first table of prayer in the whiche we aske those thinges that pertain to the setting forthe of Goddes glory The Lordes praier consysteth of syxe petitions The lawe of God is deuyded into two tables A time conuenient for prayer The profouÌ„d treasure conteyned in the lordes praier Two things to be considered of them whiche pray God is our father Psalm â—… Psalm â—… 1. King â—… .2 Cro. â—… Prayeâ—â— be gâ—â—â— vpon 〈◊〉 Chap. â—… Christ iâ—… made 〈◊〉 sonnes â–ª â—…ur prayâ—… muste â—…eeke the of God. â—…h 6. â—…llowâ—… gods Esay 52. Ezech. 36. Ezech. 39. Roman 2. Gods kingedome Mannes naturall affections resist god The destruction of the old man is the beginninge of gods kingedome 1. Cor. 15. Godâ—… Godâ—… is scrâ—… vnto 〈◊〉 scriptâ—… maneâ—… waies Psal. â—… Iohn 6. â—… Thes 4. â—…he seconde â—…ble of prayâ—… in the â—…hich we ask â—…se thinges â—…t parteine our soules Mans labor without goddes blessinge is nothinge 4. King. 6. Aunswere Al our meats and drinkes without goddes blessinge are nothinge Philip. 4. Our fyâ—… make vâ—â—ters vrâ—â— Roma â—… â—…ission of â—…s putâ—…way saâ—â—tions â—…ission of â—…es in â—…te putâ—… way the â—…s parâ—… 〈◊〉 5. Psalm 32 Iohn 20. Esay 43. Math. 18. Augustin Sathan is an ennemy to the godly Gene. 22 The tempâ—…tion of the â—…uill is as 〈◊〉 were a pâ—… of bellowâ—… to kindellâ—… wycked aâ—…tions Chap. 1. 1. Sam. â—… â—…ingdome â—…er gloâ—…â—…longeth â—…ed â—…m 145. 1 Cor. 14 Math. 18. Of fastinge A definition of fastinge The fastynge of hypocrites Popishâ—… 2. Samâ—… 2 Sam. â—… Ruth â—… Luke â—… Mathâ—… â—…t diffeâ—…â—…twene 〈◊〉 and faâ—… â—…de of 〈◊〉 â—…ousnes â—…nfected â—â—n â—…ousnes 〈◊〉 cloake Riches are subiecte to ruste Couetousnes is a distrust in God. 1. Timo. 6. Couetousnes is the roote of all euell Luke 12. Prouer. 19 1. Tiâ—… Col. 3â—… Worâ—… forsâ—◠〈◊〉 3. Our affections must be guyded by the eye of Gods spirite The Papists vpoÌ„ this place geue free wyl Esay 29. Coueâ—… persoâ—… sake tâ—â—â—…nice oâ—… Româ—… Godâ—… serueâ—… our hâ—… â—…8 â—…ate â—…bid â—…cesâ—…quiâ—… Psalm 127. Ephe. 4. Mans lyfe consisteth not in meate and drynke Luke 12. Gods prouidence Heâ—… Gâ—… deâ—… leaâ—… Dâ—… Psâ—â— â—â—umption â—…xcessiue alwayes â—…yned toâ—…r â—â—o â—â—e 12. â—â—h 5. The flowers of the field far surmounteth all the glory of the worlde Excessiue care ryseth vpon the want of faithe Ignoâ—â— the orâ—… of exceâ—… care Psal. â—… â—…ion â—…were â—…4 〈◊〉 11. Distrustfull care hath euer respect vnto the tyme to come Rashe iudgement Luke 6. Iam. 3. True â—…ment Esay â—… 〈◊〉 6. â—…er 17 Men are diligent to note the faltes of their brethren but not their owne Math. 15.22 and .23 Luke 13. Mark â—… 2. Croâ—… Aunsâ—… Wicâ—â— are 〈◊〉 to hoâ—… dogâ—â— Matâ—… Thâ—…â—…riesâ—… oughâ—… be sâ—â— theâ—… â—…th 13 â—… Gospell preciouse â—…e â—…o manâ—…â—…f contemâ—… 1. Timo. 1. 2. Tim. 4. Prayer Promises annexed vnto prayer Praier is but a vaine ceremony without faithe God is redy to graunt our petitions Chap. 3. Prayer must haue constaÌ„cy Esay 55. Prouer. 8 Faithful men haue the lorde their watcheman Esay 4 Luke â—â— God by 〈◊〉 owne 〈◊〉 is voyde 〈◊〉 affectionâ—… â—…o 4. â—…n 5. â—…h 6. Equitie Euery maÌ„ for him selfe is an indifferent iudge Esay 1. 58 Amos. 5. Roma 13. Gala. 5. The liâ—… man is 〈◊〉 eyther 〈◊〉 or deathâ—… Manâ—… hath 〈◊〉 endes 〈…〉 〈…〉 Math. 14. Ierem. 23. Actes 20 Roman 16. 1. Cor. 11. 2. Petr. 2. The monkes and friers go in shepes clothinge Papâ—… Tâ—… ofâ—… Thâ—… dâ—… hâ—… Iohâ—… Obâ—… â—…tion â—…were 〈◊〉 3. â—…ope is â—…a raue â—…â—…lfe â—…octrin 〈◊〉 Paule Math. 12 Actes 15 The ponishement of false prophetes Iohn 15. Math. 25. Math. 5. Hyerlinges Ieremâ—… Chapâ—…â—… â—…n 4.5.6 â—…t 6. â—…hn 1. 〈◊〉 3. 〈◊〉 7. 〈◊〉 6. 〈◊〉 3. The daye of iudgement Math. 25. 1. Cor. 4. Math. 21. Iohn 17. 1. Cor. 14. External profession is nothinge Myracles Nume 24. 1. Sam. 10. Math. 10. Philip. 2. Luke 10. 1. Cor. 13. 2. Cor. 11. 2. Thes 2 Deut. 1â—… Math. â—… 2. Tiâ—… 2. Câ—… â—…p 9. â—…e 11. â—…ust be 〈◊〉 of the 〈◊〉 and not â—…rs onely â—â—tr 2. 1. Cor. 3. 1. Iohn 4. Psal. 125. Trew fayth Hipocrisie TemptatioÌ„s are a custome to hipocrites Marke â—… Math. â—… 〈◊〉 4. â—…constaÌ„â—…e mulâ—… 〈◊〉 diuiâ—… hereby 〈◊〉 〈◊〉 is the â—…uior 〈◊〉 â—…ody â—…e Chap. 1. Chap. 5. Luke 17. Luke 5. Modestie Roma 8. Christes innocency and cleanenes Ephe. 5. The 〈◊〉 Chrisâ—… waâ—â— kynde 〈◊〉 Chriâ—â— physiâ—… â—…good inâ—… beynge â—…ary to 〈◊〉 will 〈◊〉 not him â—…n 15. 〈◊〉 withâ—…â—…owâ—… 〈◊〉 13.14 Popishe auriculer confession is here grounded Chrisost in homel 12. De muliere Cana In consi Late lib. 4. senteÌ„ 14 The deuoute confession of a harlot to a popishe prieste Nectarius byshop of Constantinople toke awaye auricular confession Chrisostom hom 2. in psalm 25. 1. Iohn Mathâ—… 〈◊〉 6. â—…s 4 â—…ation â—…o briÌ„g â—…o â—…c 〈…〉 The blindnes of the Iewes Two things here to be noted Humilitie Aunswere Aunâ—… â—…xample Magiâ—…s and â—…rs of â—…es â—…nce The faithe of the CenturioÌ„ Christe commended the Centurions faith for two causes Lukâ—… Quâ—… Anâ—… â—â—a 9. 〈◊〉 11. â—â—ment â—â—roâ—… 2 Sam 14. Marke 5. Iohn 4. The efficacy of fayth The wante of faith is the cause that our prayers are refused The omnipoteÌ„cy of Christ Man must tary the lordes leysure The effectes of faythe Maâ—… Lukâ—… An 〈◊〉 of faâ—… loue â—…ultes 〈◊〉 not be â—…ed â—â—es are 〈◊〉 messenâ—… â—… 4. Demoniakes The mercy of Christe Esay 53. Aunswere 1. Petr. 2. Marke â—… Luke â—… Carnalâ—… spellers â—…ardely â—…sh waâ—…our â—…6 â—…o 3. â—…e and â—…tate â—…ste Aust aduersus Fau. li. 22 chap. 48. Ciprianus aduer Qui. lib. 3. Philip. 2. Luke 9. Luke 9. Our heauenly father must be obeyed before our earthly father Luke 14. Theâ—… liue 〈◊〉 worâ—… deadâ—… God. 1. Tâ—… 〈◊〉 folloâ—…â—…hrist 〈…〉 〈◊〉 4. 〈◊〉 8. We can not be in the fellowship of Christ without danger Trouble is a triall of our faith The 〈◊〉 feare Quâ—… Auâ—… All 〈◊〉 feaâ—â— euell 〈◊〉 46. At what time miracles do profyte vs. Augustin The deuyll persecuteth men to the deathe Saâ—… ranâ—… â—…an his â—…dome is â—…tr unto â—…st â—… 16. â—…ng 9. â—…ra 35. â—… 4. Christes comminge bryngeth torment to the wicked Aunswere Mannes mysery Luke 8. Sathan desireth to be amonge men Sathan â—…teth no â—…ture bâ—… Sathaâ—… do notâ—… withoâ—… parmiâ—… God. Iob. 1. Luke â—… â—…s proâ—… â—…mal â—…th to â—…ge â—…godâ—…y The ingratitude of the Gadarenites The countenaunce of god is terrible to the wicked Luke 14. Marâ—… Brâ—â— loue Noâ—… imâ—â—â—
starre appeared Herode slewe the children that were two yeare olde and vnder For foolishely they take this for auauntage that the starre appeared not before the byrth of Christe It is muche more lykely that they were admonished in dew tyme that they might take their iourney with the natiuitie of Christ to th ende they might finde and sée the childe newe borne and in the cradell or els in his mothers lap But this specially is a childishe opinion to thinke that these wyse men came out of an vnknowen countrey or as it were out of a new world whereby they should be constrained to spende twoo yeares in comming Furthermore there ariseth no discommoditie by the order of this history which we haue propoūded namely that the wyse men came before the tyme of her childbirth was fully cōplete and ended and sought for the kyng that was borne and not whiche was two yeare olde that Ioseph also they being retourned into their countrey fled by night but in passing away perfourmed that which was godly at Hierusalem according to that whiche is wryten in the lawe of the lord And that he being fled into Aegipte Herode carefully sought to destroy the child and last of all that at the lengthe brake out the hiddē mischiefe of crueltie which more then a yeare and a halfe he had kept secrete For this aduerbe Then doth not alwayes in the scripture signifie the continuall tyme but often tymes it is vsed where as there is a continuall distaunce of thinges 17 Then was fufilled that whiche was spoken by the prophet Ieremy where 18 he sayd In Rhama was there a voyce harde lamentation weping and great morning Rachel weping for her children and woulde not be comforted because they were not Then vvas fulfilled that Bu. He bringeth forth the place of the prophete not so muche to declare and shewe that all these thinges were so disposed and done by the power of God as to heape together the cruell and detestable childeslaughter of Herode For nowe in this testimony also he declareth the mourning and lamētation of mothers and specially to this ende that we might haue a moste absolute example of greuouse affliction And examples are the more liuely of greater force if they be made manifest and plaine by similitudes A voice in Rhama This place is taken out of the prophecie of Ieremie C. It is sure that the prophete described set forth the great destruction of the tribe of Beniamin whiche happened in his tyme Bu. Rhama is not a proper name but an Hebrewe appellatiue whiche signifieth hye or great although in the tribe of Beniamin there is a citie of that name not farre from Gabaon as we may reade in the booke of Iosua and Iudges Rachel mourning for her children Where as here weping and mourning is attributeed to Rachel being dead it is done by a figure called Prosopopaeia which is whē we bring in those that are dead as if they were aliue whiche figure is of greate force to moue affections Neither truly doth the prophete Ieremy bring in the colours of Rhetoricke only to adorne and beutifie his order of speache but because otherwyse the hardnes and dulnes of those whiche are aliue coulde not be corrected and amended then if the dead after a sorte should be called out of their graues to bewayle and lament the vengeaunce of God whiche before time was muche derided and not regarded When as ther the prophecie of the prophet was fulfilled Mathewe vnderstandeth not that it was in that place forshewed what Herode should do but by the comming of Christe that that same mourning and sorrowyng whiche long before the Beniamites suffered was nowe renewed and so he would preuente that stombling blocke and offence which els might trouble the mynde of the godly whiche was this that no sauing healthe was to be hoped for of him for whose sake so soone as he was borne the tender innocentes shold be tormented Yea this was a wrong and vnhappy foresight and knowledge that the Natiuitie of Christe should kindell a greater flame of crueltie then cōmōly is wōt to burne in mortal warres M. Twyse therefore the prophecie of Ieremy is fulfilled once when the children of Israell were caried into captiuitie namely the tribe of Iuda and Beniamin Then was there in dede mourning among them After that againe it was fulfilled when as the Bethlemites and those dwelling there aboutes wepte bitterly for their children which Herode had slayne C. For as the instauration and newe building was promised by the prophete whereas the people were destroied euen to the very infantes euen so Mathew doth admonishe vs that that great slaughter committed should nothing at all hinder the comming of the promised redemer It is not vnknowen vnto vs how ful of cōfortable places that chapter of Ieremy is replenished For after that funerall complainte immediatly it followeth Leaue of from weping crying withholde thine eyes from teares for thy labour shal be rewarded they shal come againe out of the lande of their enemies Because they vvere not Bu. Presupposed or this vnderstoode among the liuing but were takē from Amōg them by Herode or els according to the meaning of the prophete Because they were not that is the Israelites being slaine led into Aegipte and there kept in bondage were as if they had neuer bene but semed to be quite destroyed Finally where as the prophete writeth that the voice of Rachel weping was hearde on hie and afterwarde also sheweth the great consolation of the lorde that followed we are taught that the voyce of suche as mourne is harde euen to the heauens and yet not in vayne but quickly they receiue comforte and great consolation 19 But when Herode was dead beholde the aungell of the lorde appeared in slepe to Ioseph in Aegipt saying But vvhen Herode vvas dead Bu. Herode rained aboue .xxxvij. yeares the kingdom being appointed to him of the Romaines foure and thirty yeares after that Antigonus was slaine as Iosephus wryteth he being a wonderfull cruell and euil tyraunt But what for his crueltie at the last he died and our Christe reigneth eternally and this might haue bene saide of Herode I haue sene the vngodly florishing and in great power like vnto the baie trée I went by and loe he was gone I soughte him but his place coulde no wheare be founde But of what kynde of disease died this tyrante Iosephus wryteth of suche a one that no doubte the wonderfull plague of God was declared vpon him For howe many yeares so euer the wicked are forborne at lengthe notwithstanding God powreth his vengeaunce vpn them the whiche when it fell vpon Herode what proffite what pleasure was his olde tyranny and filthy pleasure vnto him Behold the aungel of the lorde B. That the aungell is present againe with Ioseph and sheweth him that Herode is dead called him backe againe from exile and banishement it commendeth
vnto vs the singuler loue of our heauēly father who maketh our tribulation momentany and light and hath prepared against the same an exceading and eternall wayghte of glory vnto vs Before he promised Ioseph to bring him woorde in time of his retourne here therefore is shewed the true performance of the promise of god Let vs here note that God will sende his aungels rather then he will leade his seruauntes in troublesome Aegipte Moreouer that the aungels haue frée accesse and passage to and from Aegipte Neither is there any place so wicked whereby the deuine prouidence of God will let to visite and comforte those that are his therein C. To conclude the lorde doth at no time nor in no place forsake those that are his but duely dothe aide and assiste them In Aegipte Here is shewed the perseueraunce of the faith of Ioseph who once stirred not his foote out of Aegipte vntill he was called agayne by the commaundement of God into his countrey 20. Saying arise and take the childe and his mother and go into the lande of Israel for thei are dead which sought the childes life Saying arise and take M. The Euangelist here doth very well order the woordes of the aungell whiche saide not Arise and take thy childe but simplely Take the childe and his mother that those thinges following may agree with that whiche goeth before in the first chapter And go into the lande of Israell Ioseph was thus commaūded because it behoued the childe to be brought vp in the lande of Israell and not in Aegipte least he might seme to be an Aegiptian and not an Israelite Furthermore there was a consideration to be had of Ioseph and Mary to whom no doubt it was greuous the feare of Herode being taken awaye to abyde any longer without cause in Eegipte and to be depryued of their owne lande and countrey VVhiche sought the childes life M. This is an Hebrewe phrase in stede of They wēt about to kyl the chyld This same was tolde of the aungel before but in other woordes when he sayde For it will come to passe that Herode will seke the chyldes lyfe to destroye it 21 And he arose and toke the chyld and his mother and went into the lande of Israell A. As Ioseph obeyed the first cōmaundement without delaye when he was commaunded to flée into Aegipt euen so nowe at the seconde tyme he obeyeth cōmitting him selfe to the regiment of the heauenly kyng 22 But when he hearde that Archelaus did reigne in Iury in the rowme of his father Herode he was afrayde to go thither notwithstanding after he was warned of God in a slepe he turned aside into the partes of Galilë But vvhen he hearde that Archelaus C. It is likely that Ioseph retourned from Aegipte immediatly after the death of Herode before that Augustus Caesar had appointed and decreed Archelaus to be his deputie and ruler in Iury because in his fathers testamēt or will he was appointed the successor of his kingdome although he toke not vnto him the glorious name and titell of a kyng for that stoode alwayes at the appointment and wyll of Caesar neuertheles he bare rule of al things after this he went to Rome and was fully confirmed and established all was graunted vnto him sauing the name of king and that was only denied till suche tyme as he deserued the same by his valiant dedes But Philip bare rule of Galile being a man of a gentle nature and almoste none lyke vnto him Therefore Ioseph by the forewarning of the aungell gate him into his dominion because vnder a gentill and mercifull prince there is no daunger As concerning this Archelaus the sonne of Herode we may reade more in Iosephus He vvas afrayde to go thether C. We must alwayes haue in minde the determinate counsell and purpose of God which kept his sonne euen from the beginning vnder the rudimentes and instructions of the crosse because afterward that same should be the onely waye and meane to deliuer his Churche For therefore he toke vpon him our infirmities therefore he was in perill and daunger and therefore he was subiecte to feare that his Churche being deliuered by his power from perill from daunger from feare might feare no more but haue cōtinually euerlasting peace and quietnes Wherefore his daunger was our safegarde and his feare was our sure trust confidence not that he then feared that any daunger should happen to hym selfe by reason of his age but because for the feare of Ioseph and Mary they were caried to and fro he may truly be sayde to haue taken our feare vpon hym that he myght brynge vnto vs a peaceable and quiet truste 23 And went and dwelt in a cittie called Nazareth that it might be fulfylled which was spoken by the prophetes he shal be called a Nazarite And vvent and dvvelt M. Luke the Euangelist saith that Iesus was noursed and brought vp in this cittie of Nazareth This place must be ioyned with that in the second of Luke where it is wrytten thus And when they had performed all thinges according to the lawe of the lord for he speaketh of the lawe of purifiyng they retourned into Galile to their owne cittie of Nazareth Least any man should thinke that they gat them to their owne cittie immediatly after their purifiyng the history of the wyse men doth staye let beside also the exile into Aegipt the which being ended they retourned into their own cittie Nazareth as our Euangeliste Mathew declareth That it might be fulfilled Theuangelist might haue shewed another reason why they wēt into this citty namely the which Luke semeth to alleage when he sayth They retourned to their owne cittie Nazareth But according to his manner and order he would not pretermit the occasion of the prophesy fulfilled to the ende we mighte learne that all thinges that were done as concerning Christe were signified before by the foretellinges of the prophetes By the prophetes Why doth Mathewe vse here the plurall number when as he alleageth but the testimony of one prophete why he so doth we shall see by and by He shal be called a Nazarite C. Mathew doth not bring this woorde Nazarite of Nazareth as though it were the true and proper etimologie and force thereof but it is only an allusion whiche hath some other meaning For the Hebrewe woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie holy and consecrated vnto God of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar whiche signifieth to separate The Hebrewes truly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezer a flower but there is no doubt but that Mathewe had respecte vnto the former sence and meaning For we do not reade that the Nazarites are called florishing or garnished but they were those whiche were consecrated to the lorde accordyng to the prescripte lawe as we may reade in the booke of Numbers Wherfore the sence and meaning is this namely although Ioseph by feare was constrained to
it dryueth them from euell actions by the feare of eternall punishement Furthermore Christe added this thing as coÌ„cerning the reprobate that the electe might haue consolation in trouble by hearing that thei are accurssed and not appertaining to Christe whiche do not refreshe hym when he is hungry thyrsty and suffering aduersitie And it is a moste myserable thing to be cast out of the sighte of god For the Prophete Dauid saythe The fulnes of ioye is in thy presence and at thy right hand there is pleasure for euer more We are taught therefore what a singuler thing it is to be ioyned to the sonne of God because eternall destruction and the tormente of fyer is prepared for all those whome he putteth from hym in the laste daye For then he shall commaunde the wycked to departe from hym because many hypocrites are nowe myngled with the iuste euen as though they were nere of kyn vnto Christe Departe from me ye curssed Bu. By faythe in Christe the cursse is takeÌ„ awaye and tourned into a blessing For Christe toke vpon hym the cursse euen so by vnbeliefe the curse is retaineth and abideth For saint Iohn saythe He that beleueth in the sonne of God hath euerlastinge lyfe but he whiche beleueth not the sonne shall not see lyfe but the wrath of God abydeth on hym Into euerlasting fier C. Wee haue sayde before that in the name of fier the torment of the punishmen is metaphorically shadowed whiche we are not able to comprehende Wherfore it is but superfluous and lost labour to contende with the Papistes either about the matter or forme of this fyer For then in lyke manner wee must dispute about the worme whiche the Prophete Esay ioyneth to the fyer Moreouer the same Prophete sufficiently declareth that it is a metaphoricall speache because he compareth the spirite of God to a payre of bellowes with the which the fier is kyndled Wherefore by these voyces we must conceiue that the vengeaunce of God shall fall vppon the reprobate whiche being more greuous than all tormentes shall bringe wonderfull horror of mynde vnto theÌ„ M. So that we must leane the knowledge of this fyer vnto the iudge hym selfe leaste hereafter we fele the payne thereof whyle we so curiously seke after the same C. We must note also here the continuaÌ„ce of this fyer for as the continuance of the glory before promysed to the faythfull is eternall euen so shall the payne of the reprobate be also A Contrary to their opinion whiche affirme that all the wycked and deuels themselues shal after a tyme of torment be saued VVhiche is prepared for the deuell C. Christe opposeth or setteth the deuell against hym selfe as the head of all the reprobates For although all Apostatas are the deuels Angels yet notwithstanding many places of Scripture doe referre the principallitie to one whiche gathereth vnder hym all the wycked as into one body to destruction euen as all the faithfull doe growe together vnto life vnder Christe As concerning the whiche matter reade the twelfthe chapiter before And nowe Christe fayth that helfier is prepared for the deuell least that the wycked should truste that they might escape the same when they heare that the deuell and they are adiudged to one punishment who without all doubte is caste into hell fyer without al hope of deliueraunce And his angels Although some interpretours by the Angels of the deuell doe vnderstande wycked men yet notwithstanding it is more lykely that Christe dothe speake of the deuels onely And so vnder these woordes there is contayned a secrete reproche that men being called to the hope of saluation by the Gospell had rather peryshe with Sathan and reiecting the authour of saluation do cast them selues willingly into this miserable lot Not because they are lesse ordeyned to destruction than the deuell But because in their wickednes the cause of the destruction dothe openly appeare when they reiecte the grace of callyng Although therefore the reprobate by the secrete iudgement of God are vowed geuen to death euerlastingly before they be borne yet notwithstanding so longe as life is offered vnto theÌ„ thei are not thought of vs neyther are they reckened heyres of death and fellowes of Sathan but theire destruction is bewrayed by incredulitie nowe whiche before was hyd 42 For I was an hungered and ye gaue 43 me no meate I was thirsty and ye gaue me no drinke C. As before he preferred the dutie of loue before all other thynges in the godly so also here he layeth crueltie to the charge of the wycked Charitie or loue is a token by the whiche meÌ„ declare them selues to worshyp God and therefore he maketh mencion only of loue On the contrary parte he maketh mencion onely of inhumanytie crueltie towardes our brethren although infidelitie should first of all be consydered because that by this crueltie they declare that they loue not god For so wryteth S. Iohn He whiche hath the goodes of this worlde and seeth his brother haue nede and shutteth vp his compassion from hym howe dwelleth the loue of God in hym Agayne he sayeth If any man saye that he loueth God and yet hateth his brother he is a lyar For he whiche loueth not his brother whome hee seeth howe can hee loue God whome he seeth not C. Let vs note therefore that hypocrites proffite nothinge by their woordes howe holy soeuer they appeare before the worlde if they be cruel against their neighboures whiche thinge I would to God were grauen in the hartes of men 44 Then shall they also aunswere him saying Lorde when sawe we thee an hungered or a thirste c. Then shall they aunsvvere C. The same figure called Hypotyposis which is vsed before he nowe also repeateth agayne to the ende the reprobate maye knowe that the vayne and couÌ„terfayte shewes of godlines with the whiche they nowe deceiue them selues shall profite them nothing at all in the last daye For whereof commeth it that they so proudely contemne the poore but onely because they thinke that their contempte shall escape vnpunished To the end therefore the Lord might shake of from them all suche flattering perswasions hee declareth that they shall in tyme to come but to late fele that which they wyl not vouchsafe nowe to remember namely that they whiche nowe seme to be reiected are no lesse precious vnto Christe then his own members Lord vvhen savve vve the an hâ—…̄gred M. Beholde these also acknowledge Christe for the Lorde whiche is nothynge els but because they woulde seame to bee Christians and suche whiche neuer suffered Christe to hunger to thyrste so forth but were readye to doe their dutie to hym with reuerence 45 Then shall he answere them saying verely I saye vnto you in as muche as ye did it not vnto one of these ye did it not to me Bu. The Lorde nowe confuteth their foolishe Appollogy and defence and detecteth their hypocrisy A. shewing
the children of God. Affliction is a bridle for ambition 2. Tyâ—… Rom. â—… Math â—… Iohn â—… Luke â—… Psalm â—… Psalm â—… â—…h 26. 〈◊〉 14. Rom. 8. Psalm 4.4 Rom. 8. Marke 13. 1. Iohn 3. Matth. 25. Ephesi 1. Ieremy 17. Amâ—â—straâ—… the 〈◊〉 God. Geneâ—… â—â—m 15. 〈◊〉 fall â—…th the Aâ—…tles but â—â—irse not â—…th them aâ—…e Mynisters of Christ Anabaptistes Ephesi 4. 1. Timo. 1. Titus .2 Aunswere Lordship pertayneth not to Pastors Humility pertayneth to all estates Liberall pertaynâ—… kinges Rom. â—… â—…erers â—…claime theÌ„â—…es seruauÌ„ 〈◊〉 wheÌ„ they â—…ue to hoâ—…re â—…eter 5 â—…or 4. â—…hip perâ—â—h not to â—…ps â—â—s 1. Pope is 〈◊〉 deuill â—…f Christ Math. 10. Philip. 2. Rom. 15. Philip 2. Obiection Aunswere Iohn 13. Christ our redemption Ephesi 1. Coloss 1. 1. Peter 1. Popishe satisfaction by the redemption of Christ ouerâ—…owen Rom. â—… Iohn â—… 2. Corâ—… â—…n 12. Marke 5. Luke 8. Math. 8. Marke 10. Deut. 15 Thâ—â— Sathâ—â—â—…teth 〈◊〉 ought 〈◊〉 pray A 〈◊〉 fayth â—…tion â—…firme Praâ—… tyme 〈◊〉 Marâ—… Mar. 10. Luk. 18. Infidels haue no profite by gods-benefites Iustification commeth by faith â—â—st ryâ—…â—…f christ â—…ou for â—â—â—es 〈◊〉 l. 2. Cor. 8. Ihon. 1. Mar. 11. Luke 19. Iohn â—â— Zach â—… Wee 〈◊〉 not the â—…mig oâ—… Chrisâ—â—â—…rituall The 〈◊〉 and 〈◊〉 of Crâ—… kyngdâ—… Zach â—… 〈◊〉 confort â—…he faithful Christe a spirituall King. Christ commeth to vs not wee to him Rom. 8. 1. Cor. 1. The riâ—â—ousnes 〈◊〉 Christ â—…neth 〈◊〉 Rom. â—… â—â—es 〈◊〉 coÌ„â—… sufâ—… 〈◊〉 19. 〈…〉 Iudges 10. and 12. Synecdoche is a figure where parte is vsed for the whole the whole for the parte Gods promises are sufficient to coÌ„tent the godly Rom. â—… 〈◊〉 12. â—…iti 23. Luke 19. Psalm 11â—… 1. King. 10. 3. King 1. Psalm â—… Marke â—… â—…ng 1. â—…ted conâ—…es are â—…ed oneâ—… Goddes â—…liation 2. Cor. 12 Confession of Christ is the effect of faith No prophete was Iesus but Christe Deut. 18. Act. 3. 7. Luke 4. â—â—n 2. â—…e pertaiâ—… to the â—…y Aunswere Couetousnes crept into the temple of Hierusalem Hypocrisie most abhominable Esay â—… â—…y 2. â—…y 19. â—…chi 47 â—…tha 14. â—…m 50 â—…rites â—…e the 〈◊〉 of god 〈◊〉 Hypocrisy is a denne for a theefe Two special offices belong vnto Chryst Luke 19. â—…alach 2. â—…dts gloâ—… cannot be â—…ered Psalm 8. Marke 11. Luke â—â— â—â—tion â—â—ert Ihon. 4. Confidence in God. DoubtiÌ„g putteth awaye fayth Mar. â—… The 〈◊〉 would 〈◊〉 vs doâ—… saluatiâ—… â—…ection â—…nswere â—â—n 5. Psalme 110. â—…th must â—…es be â—…ed â—… 1. 3. 〈◊〉 19. Math. 11. Act. 5. Iohn 3. Feare vain glory are alwayes Ioyned with impiety 〈◊〉 â—…9 〈◊〉 19. 〈◊〉 â—…7 1. King 3. 2. King. 12. Act. 6. Hypocriteâ—… are hardlye brought to repentaunce Luke â—… Ihon. 1â—… Despâ—… Godeâ—…â—…sters â—…bels tâ—… 1. Iohâ—… 〈◊〉 constâ—… heaâ—… worde 〈◊〉 and in â—…his wil Aunswere Math 15. Deut. 32. Esay 5. Ieremy 2. Psalm 8. Esay 5. Esay 60. Esay 5. God 〈◊〉 not mans helpe 1. Timâ—… Epheâ—… â—…y 5. â—…stion â—…swere Iere 5. 2. Cron. 36. Math. 23. Luke 13. Rom. 3. Rom. 15. Heb. 1. Iohn 1â—… Iohn 11. Iohn 1â—… â—…rs of â—…rche â—…des â—…es 〈◊〉 â—…5 〈◊〉 â—…9 〈◊〉 27. Deut. 18. Mar. 12. Luke 20. The wicked are ready to condempne other men but noâ—… them selues howe muche so euer they deserue it God hath alwaies a care for his church 1. Cor. 4. Act. 4 〈◊〉 28. Twoo thinges to be consydered Christs kingdome shall stande in despighte of the wicked Ephe. 2. 1. Cor. 3 Aunswere Destâ—… aâ—… ofâ—… called â—…ders Laweâ—…â—…linge â—…neth to râ—…neâ—â— Chrysâ—… 〈◊〉 preâ—… own â—â—natiâ—…e the â—…f God Act. 2 Act. 4. The Gospell is not without fruite Math. 9. Galathi 5. Ephe. 5. Rom. â—… â—…ri 2 Rom. 9. Thretchings do make the wiked to rage more and more Delyuerance commeth to the godlye in time of neede Math. 11. Luke 14. The first callynge of the Iewes Gene. 17. Iohn 1. Man iâ—… inclineâ—… carthlyâ—…ges thâ—… the scryâ—… of God. â—…h 13. Two sortes of meÌ„ despise the heauenlye maryage Math. 23. Ponishmente of ingratitude Iere. 25 Esay 55. Act. 13. Markâ—… Deut. â—… Luke â—… â—… 11. 〈◊〉 Gospell 〈◊〉 general 〈◊〉 â—…t caâ—…â—…er â—…aâ—…â—…e the 〈◊〉 Math. 3. 2. Tim. 4. Mar. 19. Math. 13. Iudgemente of hipocrits Righteousnes coÌ„sisteth in the sinceritye of profession The general Iudgement Mathâ—… Matâ—… Româ—… Epheâ—… â—…estion 〈◊〉 16. 2. Tymo 2. Three kindes of callinge Act. 8. Rashe Iudgement ought to be auoided PerseueraÌ„ce proued our election Maâ—… Lukâ—… 〈◊〉 enemies â—…rist alâ—…h they â—…e amog â—…elues â—…cy a reeâ—… to huâ—…t 〈◊〉 〈◊〉 12. 〈◊〉 â—… Math. 21. A true teacher 2. Cor. 2 Galathi 1. Deut. 1. Deut. 16. Iohn 7. Plinius lib. .33 chap. 3. Math. 21. Rom. 3. Howâ—… tratesâ—… to be 〈◊〉 Cesar muste haue his dew and God his â—…ighte Subiectes 〈◊〉 obeye 〈◊〉 prince â—…baptistes 〈◊〉 politike â—â—â—â—ement Prouerb 21. Papistes ioyne themselues with heretiques to destroye the Gospell Act. 3. â—…itus 1. Ignorauce is the cause of error Mar. 12. Psalm 119. 2. Timo. 3 Philip. 3. Rom. 8. Philip 3. Colos 3. Luke 20. Deathâ—… our resâ—…tion haâ—… more 〈◊〉 Aunswâ—… Rom. 8. Galat. â—… â—…n 8. â—…re â—…erâ—… Gods â—…es Exodus 5. Habac. 1. God is a god of the lyuing Rom. â—… Aunsâ—… Gene. 28. Two tables of the Lawe Voluntarye seruice is most acceptable to God. Weâ—â— all thâ—…res 〈◊〉 Rom. 13. Galat. 5. Math. 5. Loue of oure neighboure Colos 3. Rom. 13. Mar. 12. Christe the sonne of Dauid and the sonne of God. Qâ—… Auâ—… Esay â—… Esay â—… Phili. â—… 〈◊〉 natuâ—… Christ Ephe. 1. Heb. 1. 1. Cor. 15. Phili. 2 Act. 7. Tituâ—… â—…senesse of 〈◊〉 in the paâ—… cause the â—…h wickedâ—… in the. 〈◊〉 Mark. 12. Moyses Chaire 1. Esr â—… Act. â—… â—…estion â—…nswere 〈◊〉 16. Matâ—… 〈◊〉 Austin 〈◊〉 in IohaÌ„ â—… Iohn 10. Aust lib. 4. de doctrina Christiana Luke 11. Iames. 1. Eze. 3. â—… Lukâ—… â—…lacteâ—… â—…rom Deut. 6. Num. 15. Superstitius wearinge of the Gospel about the necke Pride pertaineth to the wicked Aunsâ—… Lukeâ—… Mar. â—… Matthâ—… 〈◊〉 2 〈◊〉 17. Act. 20. Rom. 8. Rom. 14. Math. 15. Heb. â—… 1. Coâ—… Galatâ—… Philiâ—… Epheâ—… â—…ation is â—…adlye disâ—… â—…he Pope vnâ—… the cooller â—…humility is â—…bitions â—…odly magiâ—…ates either â—…rituall or â—…poral may â—…ue the name 〈◊〉 Lordes Humillitye 1. Petri. 5 Iames. 4. Gods â—…ninges pronoâ—…â—…gainst â—… probateâ—… forme thâ—…lecte â—…ligion is the â—…ye of the â—…gdome of â—…en â—…th 16. â—…ke 11. â—…ction â—…weare Papistes shut vp the way to heaueÌ„ against vs. Two wayes to shut vp the kingdome of heauen Iohn 7. Iohn 9. Longe prayers are not preciselâ—…e reprehended Corbâ—… a boxe 〈◊〉 sure châ—… the whâ—… peopleâ—… for thâ—… â—…she preâ—…s are â—…elâ—… of prayâ—… Tymo 3 Genesis â—… 1. Samu. 20 Monkes are makers of proselytes â—…th 15. Iohn 4. 3 Kings 9. 1. Cor. 3. Esay 66. Act. 7. Hypoâ—… generaâ—… sâ—…ase Luke â—… â—…ente 〈◊〉 Holines without brotherly loue is hipocrisye Rom.
13. Galathi 5. Math. 19. Aunsweare Tythe was a part of Gods worship Deâ—… Tyâ—… Nâ—… Deâ—… 1. Tâ—… 〈◊〉 15. Luke 11. â—…pists geue 〈◊〉 Glory of 〈◊〉 to saints Act. 7. Luke 11 Prosopopoeia is a figur vsed where as personages are fained or presupposed to speake as one man to an other Româ—… Matâ—… â—…tth 2. â—…ath 10. â—…ds worde â—…ached to â—…reprobate â—…eth them â—…de of excuâ—… â—… Cor. 2. Esay 6. Aunswere Rom. 11. Esay 6. Aunswere Esay 8. Aunswere Chriâ—â— head of 〈◊〉 godly Sathan head of the wicked Exod. 17 â–ª Reade this or the like sentence omyttynge that whiche is inclosed betwen these twoo markes and ye shall the better perceiue the sentence Iere. 32 â—… Para 24 The crueltie of the Iewes Geneâ—… â—…bbery holâ—… vp the â—…es seate Math. 11. 2. Paral. 36. Iohn 11. Christe is the defender of mannes soule Christe â—… righteouâ—… is our dâ—… Psalm â—… Deut. 32. â—…â—…5 1. Cor. â—… Aunswere Aunswere Anthropopatheion is the affection of Man. Psalm 115. Aunsweare Free wyll confuted Pâ—… â—… 5. â—â—â—te the â—…hte sonne â—…ghteousâ—… â—…estion â—…nsweare â—…th 1. Zacha. 12. Iohn 19. Two things in this chapter Marke 13 Esdras 5. Iosepâ—… de Aâ—â— Hegesâ—… 1. Chaâ—… â—…ection â—…emple â—…e 21. Luke 21. Actes 6. Actes 1. Coloâ—… The 〈◊〉 error â—… insiâ—â— â—…y 54. 〈◊〉 2 â—…my 31. â—…lachi 4. 〈◊〉 4. Ephe. 5. Iohn 7. Iohn 5. Deutro 13 Esay 29. 2. Thes 2 Iosep li. 20 cap. 4. De Antiqui Iosep lib. 1 cap. 18. De Antiqui Act. 5. Iosep li. 20 cap. 11 Chap â—… False â—…phetes Act. 2â—… Chap â–ª â—… Act. â—… 2. Petâ—… â—…e lib 2. â—… 11. de â—…o Iudai 〈◊〉 24. The kiÌ„gdom of heaueÌ„ doth not bringe worldly delightes Iob. 7â—… Iosepâ—… De bâ—… dai Leuitâ—… Deut. â—… Iosepâ—… cap. â—… Antâ—… â—…i 11. â—…e 11. 〈◊〉 lib 7. â—…ello su â—…ap 12 Math. 10. PunishmeÌ„ts are more seuerely layde on the faithfull than on the wycked Rom. 8. Act. 8. Actes 9. Act. 12. 2. Cor. 11. Iohn 7. Iohn 1â—… 1. Cor. â—… Christâ—… stone oâ—… 1. Timâ—… Twoâ—… of offâ—◠〈◊〉 7. 〈◊〉 15. 〈◊〉 10. â—â—i 2. 〈◊〉 trial of â—…yth 2. Cor. 11. Rom. 16 Gala. 4. Philip. 3 1. Cor 2. 2. Epi. 1.2 2. 2. Tim. 1. PerseueraÌ„ce and constancy 1. Petr. 1. 2. Thes 3. 2 Timo. 2 Aunswere Math â—… Mar. â—… Colâ—… Româ—… 1. Tyâ—… â—…swere â—…m 19. 〈◊〉 10. 〈◊〉 14. â—…m 2. â—…lm 119. â—…lm 78. Daniel 9. Ye shall fynde this texte iÌ„ the Geneua Bible for that is nerest to the Hebrewe texte Daniâ—… 〈◊〉 two â—… halfe a â—â— 1. yeres â—â— monethes Persecution may be auoyded by flighte if time and occassion serue Luke 21. Rom. 2. Act. 1. 〈◊〉 2. 〈◊〉 1. â—… lib. 7 â—â— Iuâ—â— cap. 18. CoÌ„tempte of the Gospel is most abominable iÌ„ the sight of God. Mar. 13. Rom. 8. Esay 1. Rom. 9. Esay â—â— 2. Peâ—… 〈◊〉 11. â—…ection Aunswere Lies stop vs from repentaunce False Christes Luke â—… Faythâ—…â—…preheÌ„â—… kingâ—… God. Antech 1. Iohn â—… â—… Chryâ—… â—…hes 1. â—…o 3 〈◊〉 1.2 SuperstitioÌ„ hath his oryginall of the fleshe The leuen of Papistes Papistes confirme their supeâ—…stition by miracles Aunsweare Mar. 16. Iohn 5. Act. 4. 2. Thâ—… 〈◊〉 can â—… resisted â—…r owne â—…ghâ—… â—… 10 〈◊〉 1. Luke 17. Lukâ—… Ioâ—… 〈◊〉 is â—…riaeth â—… errours 1. Petr. 4. 1 Cor. 10. The ende of the worlde 2. Thes 2. Marke 13 1. Peâ—… Luke â—… â—… 8. â—… 102. â—… 1. â—…3 â—… 13.24 Hier. 15 â—… 32. â—… 2.3 â—… 8. â—… 3. Zacâ—… Mathâ—… Ioâ—… â—… 1. â—…hes 4. â—… trumpte â—… electe 〈◊〉 10 〈◊〉 19. â—…es 4. â—… 15. Hebre. 1. Angelles are the mynisters of God. 2. Cor â–ª â—… Psalm â—… 2. Pet â—… 〈◊〉 5. Rom â—… 2 Pet. 3. Christes wordes are infallible 2. Pet. 3. Matth. 5. Curiouse searching of godes secretes is forbidden Act. 1. 1. Theâ—… Angâ—… not 〈◊〉 Angell no trueâ—… contrary saluatiâ—… Thes 2. 〈◊〉 heresy â—â—stio â—…swere Matth. 2â—… Math. 2â—… Hebr. 2.4 Luke â—… Luke 17. 2. Pet. 2. Gene. â—… Luke â—… â—…es 5. Hebr 11. 1. Pet. 3. 2. Pet. â—… Exod. â—… Vvaâ—… Luke â—… 〈◊〉 25 〈◊〉 12. â—…h 14. â—…ke 13 â—…es 5. 2. Petr. 3. A faithful seruaunt A wyse seruaunt 1. Cor. 4. 1. Tm. 3 Iohn 10 Ministers of the woorde are stewards 1. Petri. 5. 1. Cor. â—… Gen. â—… Lukâ—… 2. Tiâ—… 1. Coâ—… Maâ—… oughâ—…â—…ligeâ—… oâ—â—ice â—…ne 14 â—…ct 3. The Pope his ministers are vnprofitable seruauÌ„tes Auâ—… Gel. Noct. Att. 20 cap. 1. Psalm 16. Phili. 2 Iob 13 Persâ—… in lokiâ—… Christ â—…ming Luke â—… 〈◊〉 13. Heb. 11. Gene 15. and .18 2. Pet. 3. Carcaâ—… life of hynde â—… faithfuâ—… Infidâ—… alwayâ—… prepaâ—… the lorâ—…â—…â—…ing Iohn â—… Corin. 5. Esay 55. Inuocation must haue trust of Gods mercy annexed to it Hebr. 12. Reprobates repent not froÌ„ the bottome of the harte Luke â—◠〈◊〉 raigâ—… nowe by â—â—wer â—â— Ephe. 4. 1. Cor. 12. Callinge is necessary for the mynisters of Christ Man hath no good thing of his owne but by imputacioÌ„ 1. Cor 4. Ephe. 4 Rom. 12. 1. Corin. 12. Ephesi 4. 2. Cor 3. 1. Peter 4 Marke â—… Iohn 15. 〈◊〉 9. â—…enaÌ„ts â—…no 4 â–ª Two speciall thinges in a stewarde 1. Cor. 1. 2. Cor. 4. Ephesi 3 Math. 7. Faithfâ—…â—â—uaunteâ—… their râ—â— Rom. â—… â—â—se serâ—â— â—…s 1 â—â—ptes 〈◊〉 be made 〈◊〉 giftes â—… daye of â—…gement Aunsweare Couetous men possesse not moneye but are possessed of money Luke 17. Matth. 17. 2. Pet. 1. 2. Thes 1. 4. King. 19. Daniell 7. Act. 1. Matt. 24 Daniell 7. Psalme 9. Matth. 2â—… 1. Thessa. â—… 2. Cor 6 Matth â—… Math 13 Seperaâ—â— of the 〈◊〉 bad Ezechiâ—… 〈◊〉 seperatioÌ„ 〈◊〉 be made 〈◊〉 the last day â—â—cipline â—â—â—t to be in 〈◊〉 Churche Christ 〈◊〉 11. Saluation commeth onelye of the free mercy of God Gen. 24. Merits obtaine not the kingdome of heauen Papistes are defenders of superstitions 2. Tymâ—… Two thâ—… here to â—â—ted â—â—che is aâ—â— workes â—â—hâ—…s are 〈◊〉 of oure â—â—ation Ose 6 â–ª Esay 1. Iames. 1. Hypotyposis it is a figure called illustration by the which the forme of thiÌ„gs is so set forthe in woordes that it semeth rather to bee sene with the eies theÌ„ heard with the eaâ—…es Almes is geuen to Christ Gala. â—… â—â— 18 〈◊〉 1. 〈◊〉 2.13 〈◊〉 9. â—â—e of 〈◊〉 the 〈◊〉 Discipline of the spirit putteth awaye euell Faith turneth the cursâ—…e into a blessing Galathi 3. 1. ohn 3. Hell fyer Esay 66. Marke 9 Esay 30. SathaÌ„ is the head of the wicked Math. 12 1. Iohâ—… 1. Iohâ—… â—â—lme 16. â—â—hn 5 â—…att 13. Leuiti 23. Iohn â—â— Iohn â—â— Iohn 19 â–ª Marke 15. â—…uke 23. â—…uke 32. â—â—hn 19. Exod. 12. Exod. 12. Deut. 1â—… Verse 17. Exod. 12. Exod. 12. Leuit 23. Num. 28. Leuit. 23. Luke 22. Iohn 13. Iohn 19. Mar. 15 Luke â—â— Iohn â—◠〈◊〉 19. 〈◊〉 23. 〈◊〉 1â—… Num. 26. Leuit. 23. Verse 5. Marke 14. Mat 27. Marke 15. Luke 23. Iohn 18 Iohn 13. Iohn 13. â—…eth is H. â—…y is ch Exod.