beare the name of Christians to take from him his power and to spoyle him of his strength and glory to the end to giue it ouer vnto diuerse gouernours which thei themselues haue forged after their owne apetit For God is not acknowledged or aduoutched for God when men attribute vnto hym a bare name onely but when all authority is geuen vnto hym Hereby we may see that when it is sayed that God is hee that maketh peace and createth il it is not to be vnderstode that he is the doer or autor of naughty things and the oposition which is heere shelues it more plainly to wete this woord peace for there is a contrariety herein betwene prosperity aduersity for a maÌ„ ought to vnderstaÌ„d by peace prosperity as also by y e al aduersity to wete war famine al other lyke things wher as if ther were a coÌ„trariety betwene iustice euil this error might haue soÌ„e colour but the contrariety that is here shewes veri wel another selfe to were that ther is neither prosperity nor aduersity neither good nor euil but that proceadeth froÌ„ y â— haÌ„d of God of whoÌ„ we cannot say that he is author of the fault but of the payne There are restimentes â—now in the holy Scripture which shew plainly that the Lord shal â—aue the mischeuous and proud to chasten vs by them yet for all that we cannot say that he breatheth into them the 〈◊〉 but he vseth it or serues his courâ—e with it or correct vs therin doth the 〈◊〉 Iudge So we may conclude that God is the only author of al things that is to say prosperitye and adueâ—sity are sente by him although he vse the hand of men to the ende that nothing be attributes to forrane or to any other cause But euen as God tempreth not nor stirreth any persone to euel dooing as he himself is not tempted to euel so also the Diuel burneth with a raging desire of doing il God wil vse hym hys wickednesse to proue try vs yet the wickednesse is roted in y â— sprite of y â— Diuel and God hath not breathe 〈◊〉 into him he is called a liar and a murtherer and that he hath of his owne he is accustomed to lie and can do nothing els but forge lies with craft and guile but that he hath of hymselfe and not of the fyrst creation of God for when y â— Lord Iesus maketh hym the workman and author of lies he doth manifestly separate him from God and makes him al together contrary to God so much we may wel say of al the wicked and reprobate that are obstinate in their wickednesse God hath in no wise wrought y â— euel or mischef that is in them 20 Honour thy father and thy mother and he that shall curse his Father Mother let hym die the deathe Exod. 20. 〈◊〉 If any com to me hate not his Father and Mother he cannot be my Disciple Luke 14. THIS coÌ„mauÌ„dement is set forth in the law of God that we shoulde honor our fathers mothers and this coÌ„maundementt requires that the children be lowly toward their fathers obey them reuerence them and helpe them as they are bound and to be at their commaundement The true loue is there required without which there can be no true obedience and as the promise of loÌ„g life is made vnto those that obei their fathers and mothers in the curse is pronouÌ„ces against such as curse or speake ill or are stubborne towarde their parentes yea they are adiudged to Death by the lawe of God Exod. 21. Leuit. 10. Deut. 〈◊〉 and thoughe they shuld escape the hand of men â–ª yet God wyll reuenge 〈◊〉 in some sorte although he â—arry long as we may see it by coÌ„mon experience For how many of such people die either in the warres either in bralles or are eueri day geueÌ„ into the hands of the hangman or dye shamefully before their age or in some other sort so that a man may perceaue that it is Goddes hande that maketh them dy w t shame And if it com to pas that they escape to the old later age yet do they but pine away bicause thei are destitute of the blessing of God Then seing the loue of Parentes is so muche commended vnto vs yea and that in such sorte that whosoeuer doth agaynst it eyther by rebellion eyther by disobedieÌ„ce or by striking is adiudged to Death by the certaine decree of God How may this agree with it that a man shuld hate his Father and Mother to follow the sonne of God Our Lord Iesus coÌ„mauÌ„deth vs not to take away and put of the affections of men he doth not forbid vs to loue our pareÌ„tes as we ought but he doth decree that all the mutuall loue y â— is betweene men should kepe his owne due ordre to the ende that the feare of God shoulde be farre aboue all Let the house band loue his wife the wife hir houseband the father his sonne the soÌ„ne his father so as for al y t the loue of man beareth not the reuerence that is due vnto our Lord Iesus For if among men themselfe euen where the line of frendshyp is strayghtest there are some aboue others is it not reason y â— the soÌ„ne of God should be placed before all And in very dede this is not a sufficieÌ„t acknowledâ— to considre what it is to be receaued among the Disciples of Iesus Christ if the price of thys honour and dignitye haue not the force in vs to subdue and represse al the affections of our fleshe It now any man thinke that thys maner of speach to hate his Father is to hard yet it is one self sense as if he said if the loue of our fathers and mothers let vs from following Christ we must Manfully resist it 21 Hebr. 6. They that haue bene once illumynated and haue tasted the heauenlye gyft and bene partakers of the holye Ghost haue tasted the good vvord of God and the povver of the vvorld to coÌ„me it is vnpossible they should be renevved by repentaunce if they fall back VVhosoeuer shall call vpon the name of God shal be saued WHEN God pronounceth hys threatnings vnto vs and is wylling to astonne vs wyth them he pryckes vs forward as sluggish slow asses to seke our saluatioÌ„ And in these Iudgements he setteth before vs dredful signs as though the suÌ„ne wer altogether dimmed w t darknesse y â— Mone tourned into blood and al that is here below mingled and confounded And also after that he hath so filled the heauen and earth with darkenesse yet for all that he sheweth vs the meane how we mai openly see our saluation shine before our eyes that is by calling vpoÌ„ hys name If God dyd but simply promise to saue vs yet that were a greate mater but behold here a more excelleÌ„t and farre greater thing when he promiseth this saluatioÌ„ among diuers bottomlesse depthes and
to beleue For verely if there be any disagreeing in y e holy scriptures how maye a man know what is certayne sound How shal a mā discerne y ◠truth frō y ◠whiche is false y ◠good frō y ◠il y ◠certain from y ◠vncertayne the lyght frō y ◠darknesse Wherfore we must not feare that the scriptures deceaue vs as if ther wer any disagreeing in thē neither nede we doubt y t the false expoūders of thē shal haue y e vpper hand reach to y ◠marke y ◠they shotte at if to y ◠readyng of thē we bryng with vs a spirite ready to be taught but rather we shal haue wheron to staye vs to defende vs agaynst al assaultes I hope y t they which shalbe guyded with such a spirit of mekenesse may be holpe by this worke which as yet is but begon Thys is but only a profe offered in hast at whiche if you shal beginne to take profite let vs vnderstand it you shal geue hym y ◠hath thus begon y e occasion to go further foreward whiche thyng also he promiseth you Read and profiite in the feare of the Lorde FINIS 1 No Man knoweth vvhether he bee vvorthye of Loue or of Hate Ecclesiast ◠I knovv in vvhom I beleue and am sure that he can keepe that vvhych I gaue hym to keepe vntyl that Daye Tym. ◠ep ◠THE MOST IGNORANT of al so they be not stubborne may easely vnderstande what Salomon meaneth in thys part of Scripture to 〈◊〉 y ◠we trauail in hayne if we iudge by the presente state whome God loueth or whom he hateth for God sheweth not his loue continually to those whom he wil prosper nor hys hate to them whō he wyll afflict And that to reproue the vayrenesse of mannes vnderstanding whiche is dull euen in those thinges which chiefly ought to be knowen But thys that is spoken touching y e iudgement of outward things and so farre foorth as a man may Iudge of hymself letts not at al the certainty of fayth neyther doth it cause a faythfull man to be vnassured of y ◠loue of God and not resolued that life is layd vp for him in heauen This assurednesse maketh vs know what difference there is betwene faith and opinion Fayth leaneth not on the authority of men neither doth it doutfully rest on God but a certayne knowledge is ioyned wyth fayth So if according to the conceit of men we speake of things that chaunce vnto vs we haue no assurance of gods goodnesse toward vs. But when fayth guydeth the sprite of man then man is well assured what so euer betyde hym that nothyng shall separate hym from the loue wherwith God loueth him 2 Seeke and you shall finde Math. 7. I vvas found of those that sought me not Esai 65. THis commodity we haue by faith in our praiers y ◠if in faith we seke God we shal find him always redi to succor vs in al our necesities he is prest of hymself to graunt our requestes so that we pray to him And his riches shalbe displayed vnto vs so that we seke them and aske them It is certaine that God watcheth often for the safety of hys faythful when they slepe to the ende he may preuent their prayers For we were more than miserable if in thys our brutall dulnesse God taried for our prayers But bicause Christ speaketh here to hys Disciples he sheweth them playnly in what maner the heauenly father wyll make vs partakers of his gifts Although therfore he geue vs all good things freely yet notwithstandyng to exercise our fayth he wyl haue vs seke hym by our prayers on which he wyl bestow that which proceadeth from hys goodnesse only So God wyl haue vs seke hym yet he is the first that sought and foūd vs which thing appeareth in that he saith he was found but it was of those that sought hym not which was when he graffed vs into his household by faith And therin he declareth that hys grace and mere goodnesse hath preuēted vs that we brought wyth vs no desert or worthinesse at all 3 I vvyll remēbre their sinne no more Genesis 3 Verely I saye to thee thou shalt not depart from thens til thou haue paid the last farthing Math. 5. EVEN after that we haue offēded God notw tstanding promyseth to be at one w t vs for of nature he is gentle and prone to pardō ells our offences and wickednesse wold shut the doore and entraunce to hys bounty yf we had not thys thing euer set before our eyes that he easely pardoneth and forgetteth our sinnes he kepeth not in mind the faultes and wrongs that are done to him for he condescendeth wyllingly and of his owne accord to fal to agremēt But it behoueth vs to know that thys is not spoken to all mankind indifferently but is a priuiledge belōging properly to his Church For it is saide in Deutronomy that God reuēgeth terribly casting back the faults of the Fathers into the bosome of the Children Gods wrath agaynst rebelles vnbeleuers and obstinate persones shall neuer be appeased And in some sorte that may agree hereunto which Christ our Lord saith Verely I say vnto thee thou shalt not come oute from thens tyll thou haue payed the vttermost Farthing Albeit Christ simply geueth warning that it is very profitable for vs euen after the maner of men to agree with our aduersaries betime bycause that rigorous men are often domaged by their owne euel desire Yet this similitude may be well and fytly applied to God that Iudgement with out mercy shalbe executed on him that wil not agre or be reconciled with hys brethren or that shall striue to the vttermost 4 Art thou called a seruaunt care not 1. Corint 7. Yet if thou cā be at liberty be so rather 1. Corint 7. EVery man muste be content wyth hys calling and follow it not that men are so bound but some may lawfully chaunge their estate or trade of life but men ought to amend their vnaduised desire by which some are stird to chaunge their sort of life without any iust occasion whether it be through superstition or curiousnesse of conscyence or some other fond motion To be short this sentence bringeth al men to thys poynt to remembre what stādeth with their calling If any be called to bōdage sayth Saint Paul he must not be vexed with carefulnesse but rather masse haue his conscience quiet He wil haue bondmen to be of good there and not troubled as thoughe bondage shuld let them frō the seruice and true obedience of God Notwithstanding he mitigateth that sentence for sayeth he if the seruaunte can fitly bryng to pas to com into fredome let him take to hym that more comodious state of lyfe He teacheth that liberty not only is good but also more cōmodious thā bondage This then maketh these two sentences no whitte to disagree For Saint Paul biddeth not
haue to make our prayers by is to folow Iesu Christ and to haue him for our Master and leader Then we are appoynted to praye for all generally moreouer the Sonne of God himselfe prayed afterward indifferently for all saying forgeue them for they knowe not what they do Very true it is that we must praye for all men Yet for all that such prayers ar restrayned to the faythfull and chosen onely We ought to desyre that thys man and that man and euery man myght be saued and so to comprehend all mankynde bycause we cannot yet dyscerne the faythfull from the reprobate In the meane season nowithstanding when we desyre y t y e kyngdome of God should cōme we also pray that he confounde and beate downe hys foes Behold the only dyfference that there is we pray for y ◠health of all those whom we knowe to be formed after the Image of God whyche haue one nature cōmon with vs. And we leaue to the Iudgement of God the destruction of those which he knoweth to be reprobates But as touching our Lorde Iesu Christ there is another manner of reasō to be alledged Fayth and loue make hym to pray so but this is not all he mounteth aboue all men he entreth into the inner chamber of the heauens where he goeth euen vnto the secretes of hys father and hauyng presentlye before hys eyes hys fathers hidden iudgementes he knoweth wel for whom he should pray desyryng nothyng that is agaynst the will of hym nor makyng any prayer or request for those that are caste backe from him he is the propitiation for the synnes of all men yea truly of the chosen and faythfull he is not so for the reprobate bycause hys Father hath caste them of 57 It is easier for a cable to passe throughe a nedells eye then for a ryche mā to enter into the kyngdome of God Mark 10. My yoke is fauourable my burden lyght Mathe. 9. VERELY the yoke of our Lorde Iesu is fauourable yet it wil not seme so to vs accordyng to y ◠fleshly felyng bycause of the rebellion of oure fleshe wee shall euer shunne thys yoke as combersome harde to beare But then it shal becōme easye vnto vs and we shall bowe oure neckes quietly vnder it when beyng clothed with myldnesse we shall be made lyke vnto the sonne of God And therefore it is that he sayeth learne of me for I am gentle and lowly of heart He wyl haue vs beare hys yoke but to the end the vneasynesse should not astonne vs he sayth learne of me sygnifying therby that thys yoke wyll not bee troublesome when by hys example wee shall bee brought to myldenesse and lowlynesse To thys also belongeth that whiche he addeth you shall fynde rest for as long as the fleshe shall kycke agaynste it wee shall doe nothyng but braye and storme and they that refusyng to take the yoke of the Sonne of God goe aboute to appease God by another meane doe but laboure in vayne But if so bee that among other the couetous wyll not bowe theyr necke vnder the yoke of the Lorde Iesus what letteth that this sentence shoulde not bee true to wete that it is an easier matter for a cable to passe through the eye of an nedle than for a riche mā to enter into y ◠kyngdome of God not that riches of their nature hynder vs to folowe God but in as muche as our nature is peruerse naughtye hardly can it cōme to passe but y t they whiche are rych and haue great aboundaunce of goods should straye ercedyngly out of the way Couetousnesse is condemned by thys sentence as a deadly pestilence notwythstandyng there with all is shewed what hynderaunce ryches bryng And this must not seme vnto vs newe or straunge that he sayth that the rych shal hardly fynde an open place to enter into the kingdome of heauen for it is a vyce almoste common to all to trust in their richesse So then y t ryche warned of the daunger wherunto they may fall must take hede The poore cōtentyng themself with their lowe state ought not to couet that whiche maye bryng them more losse or trouble than profyte or ease By thys meane they which haue great wealth are as it wer helde tyed by Sathan that they should not aspyre to heauē but couetousnesse and all other vyces of men let not the easynesse of the yoke of Christ 58 The abolishyng of the former cōmaundement commeth by meanes of the vveaknesse and vnprofitablenesse of it Hebr. 7. Do vve abolyshe the lavv by fayth no rather vve establyshe the lavve WHEN the Apostle to y t Hebreues sayeth that the fyrst ordinaunce ceased sygnifying that the lawe and the office of Priesthode were at an end bycause this lawe was weake and vnprofitable he sheweth euidently y ◠he speaketh in respecte of ceremonyes forasmuch as he addeth thereunto the offyce of sacrifycing The ceremonyes had no certayntie in themselfe and of themselfe they helpe not a whyt to saluation for as touchyng that the promise of grace was tyed vnto them and that which Moyses testifieth in sondry places that God should be apeased by sacrifyces and y t by them synnes shuld be blotted out it belonged not properly to the oblations and sacrifyces but it proceded from another thyng For euen as all ceremonyes were referred to Christ so thei borrowed of him their power and workyng or to saye better they coulde nothyng of themselfe and dyd nothyng but all their vertue depended onely vpon the Lorde Iesus Seyng then the Iewes aledge them agaynst Christ the Apostle applying hys purpose to their falyshe opynion he also denydeth them from Christ But what are they seperated from Christ there remayneth nothing vnto them but thys weakenesse and vnprofytablenesse of which he speaketh To be short a man shal fynde no commoditie in olde ceremonies til he be cōme to Christ Let vs saye then that y t lawe is called vnprofitable when it is without Christ of thys sorte is the takyng awaye of the fyrst commaundemente The fyrst lawes and ordinaunces are abolished by the latter The lawe had bene publyshed long beefore Dauyd Then he rayned whē he brought forth thys Prophecye of the creatyng of a new priest It is thē a new law which abolysheth the fyrst Nowe seyng the fyrst is abolished by y t latter that came after a man myght say y t fayth whiche came after dyd abolyshe the lawe that wente beefore Yet we see what Saint Paule sayth in thys place that not only the lawe is not made vayne and vnprofitable by fayth but rather it is cōfyrmed and establyshed that as often as the lawe is set agaynst fayth the fleshly sense taketh holde byandby of an opinion of repugnaunce as though one were contrary to the other Nowe thys peruerse imagination hath place chieflye among those that hauyng no ryght vnderstandyng of the lawe like nothyng ells in it but the ryghteousnesse of woorkes and leaue the
yelding our self easy to be taught and altogether obedient Thus our wisdom must turn to smok to the end the will of God may raygne ouer vs that we be voyde of our owne wysedome that wee may be filled with the wisdom of God 61 Greete no man by the vvay Luc. â—0 Greete one another vvyth a holy kysse 1. Cor. 16. WHEN Christ gaue thys coÌ„mauÌ„dement to the. 70. Disciples hys wyll was that they shuld vse such diligence that when they should meete any man on the way they shoulde not tarry no not to bid god spede them for feare of being letted so 1. of the Kings the. 4. the Prophet Elisee sending hys Boye to the Sunanite woman forbad hym to salute anye man by the waye Therto also belongeth that which saiÌ„t Luke addeth that Christ commaunded his Disciples to take and eate y â— which should be offred them he doth not commaund them onely to be content with litle meate but also while they were in iorney to liue vpoÌ„ other mens charges to y e end they should not tary to bie and to make prouision of any thing for theÌ„self he wil not theÌ„ haue them to be vncurteous disdaining to salute those y â— they meete but that they should walke so as they should ouerpasie al stoppes But as for that which saint Paul saith it was a very coÌ„mon custom amoÌ„g the Iews to salute one another by kissing as a maÌ„ mai see in y e scriptures The grekes also vsed it ofteÌ„times but it is veri like he speaketh of the accustomed kissing by which they saluted ech other in the holy asseÌ„blies For a maÌ„ mai easly iudge y â— eueÌ„ in y â— Apostels time in y â— administring of y â— supper thei vsed y â— kisse Sins y â— tyme certain natioÌ„s disdaning thys custome of kyssyng in steade of it haue had a Pax which was offered to be kyssed But howsoeuer the case stande seing that kyssyng was a signe or witnesse of mutuall loue Sainte Paules mynde is to exhorte the Corrinthians to beare good wyl one to another and to vse such sygnes to make theyre loue knowen alwayes prouyded that there be no vncleanenesse or faynyng Thus a man may see easylye that there is no contrariety in these two sentences 62 Take heede and bevvare of the Leuaine of the Pharysies Math. 16. The Scribes and Pharisies are set in Moyses chayre all thyngs theÌ„ vvhich they shall coÌ„mauÌ„d you to kepe kepe them and doe them Math. 23. THAT whych Saint Luke addeth to the first sentence in the. 12. chapter is to expound it when he saith Beware of the Leuayne of the Pharysies whyche is hypocrysy But yet thys shoulde not be enough if that should not be added which is spoken in Saint Mathew to wete that Christ spake of theyr doctrine Beside then that he warneth theÌ„ to flie the lyfe and maners of the Pharisies he wylleth theÌ„ also to take heede of y e spring of all fayned and false shew of wysdome or holinesse and the matter of al vayne pompe and folish boast whyche though before men it seeme in shew to be a great matter yet it is nothyng before God Euen as the eyes of the Lord do behold the truth Ieremy 6. so doth he instructe the faythfull and teacheth them a true and perfit holynesse to the ende they may cleaue to Iustice with a pure and sounde heart Contrarywyse the ordinaunces and traditions of men leauing asyde y â— spyrytuall seruice haue goodly outwarde shewes as though God wold be eÌ„trapped or disceaued by such inticementes and allurings Although there be great shewes in outer ceremonies yet if they be wayed by themselfe they are but small trifles before God So see we that the leauains of men are puffed vp but before God thei haue no strength at al. In the other sentence our Lord Iesus sheweth w t what reuerence we ought to receiue the doctrine of God Out of what mouth soeuer it proceedeth it behoueth vs to hearken to it and obey it Thoughe the Scribes and Pharisies were ill liuers and that a man shoulde in no wise follow their lyfe yet muste he frame his manners and lyfe according to the rule of the lawe whiche is hard at their mouthe It was necessary for him to reproue many faults in theÌ„ to the end al the people should not bee infected with them They were ministers of the doctrine but to the end the doctrin shuldnot be corrupted through theire faultes the Lord Iesus willeth the faithful to bee diligente hearers of their words and not followers of their workes But now we must see whether with out making any coÌ„science a maÌ„ ought to obey al that which the Doctors of y e church coÌ„mauÌ„d and ordayne For it is certaine that y e scribes of y â— time which S. Luke calleth Doctors of y e lawe did wickedly falsly corrupt y e law by false interpretatioÌ„s and gloses and did lode the poore soules with vniust lawes and with many superstitions depraued the pure seruice of God And loe here the Sonn of God will haue their doctrine kepte as though a man shuld not resist their tyranny at al. But it is very easy to resolue this doubt for the meaninge of Christe was to make difference betwene the holy lawe of God and theire prophane works To syt in the chair of Moses is nothing els but to teach by y â— law of God how a man shuld liue So that a man may say he is set in Moises chair which coÌ„mauÌ„deth not of himselfe or of his own minde but by y e autority of God So if a maÌ„ mark which is y â— leuain of y â— Pharisies what y â— fastnes purenes of y â— chair of Moses should be which doth not admit but y e holy ordinauÌ„ces of God a man shall finde that ther is no coÌ„trariety in these ij places 63 There shall bee one shepheard and one flocke Ioan. 10. He shal deuide the sheepe from the goates Math. 25. THE difficulty shal be easyly resolued wheÌ„ we shall vnderstand that in the firste sentence mention is made onely of all faythful which shuld be gathered together in one flock And in the second it is shewed that at y â— laste the sheepe shall bee separated from the Goates where nowe they are myngled one wyth another As touching y â— first euen as wee beleeue and confesse that there is one holy vniuersal Chyrch so it necessarily behoueth that ther should be a body of one onely heade There is one God sayth saint Paul ther is one fayth ther is one baptisme so we must be one as also we be called to one selfe hope so it is sayd Ephes 4. Now albeit it seme to be deuyded into many flockes yet the faythful which are scatred here and there through al the world ar shut within one park and closed within one hedge and closure for one self worde is preached to al they vse al lyke sacrameÌ„tes they haue al one selfe
possessed by the Lordes helpe it is as muche to saye as God hath don me thys good turne that I haue a man In thys manner Eue shoulde geue thanckes to God for that he had begon to rayse posterity of her wher she was worthy neuer to haue children as wel as shee deserued to be euerlastingly destroyed Thyrdely if a man expound it I haue possessed a man of God it shuld be as if Eue did promesse herself already to haue the ouercommer of the Serpent which had bene promised So the Faythe of Eue shoulde be praysed in that that shee hadde embraced the promesse by Fayth that the head of the Diuel shuld be crushed by her sede Fourthly if a man receiue this exposition which is the most allowable of al I haue gotten or possesse a man vnto the Lord it should be as if Eue ioyed in herselfe for the childe that was born vnto her offring it to God as the firste frute of her generation Howsoeuer this be taken it seemeth that in the byrthe of Cayne there is matter of reioicing for asmuchas he is of the Lord. Eue truely not knowing what a one her Sonne Cayn shoulde be eyther prayseth the Lord or geueth him thankes or acknowlegeth the benefit of god but y ◠end shewed euidētly that S. Iohn spake very well when entreating of brotherly loue hee woulde haue vs abhorre and feare the example of Cayn whiche was the murderer of his owne brother whoe is as a patrone of all the wycked whych are filled with cruelty hypocrisye enuye euel wil and hatred and suche as can not but shewe that they are possessed of the Diuel Cayn then was had through the Lorde for was his mothers desire in conceauing But the whyleste hee was of the wicked whyche is the Diuel in that he had a peruerse hearte and hate bare rule in all his life and hauing killed hys brother for no other cause but in as muche as the workes of hys brother were Iuste hee shewed manifestly that the Diuel whoe is the Father of murtherers possessed him 86 Dyd oure Princes knovve trulye that this is very Christ but vve knovv vvhence this man is Ioan ◠If they had knovven him they had neuer crucified the Lorde of glory 1. Co◠2. SOme of the Iewes knowing what deadly hatred the gouernoures and chiefe of them bare to the Lord Iesus and seing that he preached openly and notwithstanding no mā layd hand on him they ask this question howe might it be that our rulers had knowē that this fellowe is the true Messias Herein there is some sygne of knowledge bicause that although they desyred to put hym to death yet they doe it not These Iewes askyng thys question thynke it to be a worke of God yet can they not lift vp their eyes to Gods prouidence So do fleshly men For as ofte as they see before thē any straūge worke of God they wonder at it but it cōmeth not in their minde at al to consyder the power of God to take profyte of it And as for these men that say they knowe whence Christ is they know but who are his fleshly parents but when they should ascende vnto the wonderful wisdome infynite goodnesse of God whence he was sente vs they are together blynde A man seeth hereby howe not onely me haue their eyes stopped when they shuld iudge of thyngs y ◠belong to God but also they haue thys fault as it were of nature y ◠is to say they ar very wittye in forging thēselues lettes to kepe thē frō cōming to y e knowledge of god Sathan truly offereth very often occasions of offence by whiche many turne away frō the sonne of God But though their way were playne and very smothe yet so it is that euery one wil laye stomblyng blockes before his own fete There neded nothyng but y ◠vnbeliefe of the gouernours to withdrawe all thys preace of people from Christ but is thys let taken frō them yet deuyse they a new occasion to kepe them from comming to the fayth The example of the gouernours oughte to moue them yet so farre are they from folowing that whiche is good ryghte that they stomble euen at the fyrst step So if the Lord conduct not and guyde our steppes vntill the end thoughe wee haue somthyng wel begon yet afterwarde wee shal stroy loose stomacke But Saint Paule speaketh of another manner of knowlege in thys seconde Chapiter of y ◠first to y ◠Corrinthians Thys knowledge cōmeth not of fleshly sight for so Pilate Iudas y ◠scribes Christes very enemyes which wer led driuē with a mad rage to put hym to death might wel haue knowē hī Ther was another thyng in hym wherein y ◠wysedome of God shyne clearely the which notwithstanding the great ones could not comprehend To crucifie our Lorde Christ of one syde were the gouernours of the Iewes which were in reputation of holynesse and wysedome aboue all other on the other syde Pylate and the Empyre of Rome Herein a man seeth manyfestly the blyndnesse of al those whiche are not wyse but after the fleshe But for the better vnderstandyng hereof let vs note that there are to sorts of ignorance the fyrst is that which procedeth from an vnaduised zeale and doth not symply reiect y ◠which is good but it reiecteth it bicause it thynketh it to be ill But although no man so synneth of ignorance that the whylest he is not gyltye before God of a naughtie conscience bicause hypocrisye is euer myxed withal or some pride or dyspisyng Neuerthelesse it happeneth sometymes that al Iudgement vnderstandyng is so cloked in the witt of man that nothyng appeareth but mere ignorance not only to the eies of other but also of themself Saint Paul was such a one beefore he was lyghtened For he hated Iesus Christ and his doctryne in that he was caryed awaye with a fonde zeale not knowing what he dyd and yet he was not without hypocrisye nor without pryde so that he was inexcusable before God But his vyces were altogether couered wyth ignorance and blyndnesse so that himself perceaued them not nor felt them The second manner of ignorance is more like to a stubbornesse and wilfulnesse than a mere ignorance for they that of their own accord rise vp against God ar as it wer freniticke mē They haue eyes and yet they see not These gouernours were suche and we muste not maruell that Saint Paule so speaketh of them for if they had wel knowen the wysedome of God they had neuer crucifyed Christ For the Scribes and Pharisyes dyd not so knowe that the doctryne of Iesus Christ was true but that in the meane tyme they erred as doltyshe people 87 There are many Antichristes euen already vvherfore vve knovve that it is the latter tyme. 1. Ioan. 2. Brethren vve pray you be not sone moued in your vvittes and bee not troubled neyther by spyrite nor by vvoorde nor by
the Lorde hymselfe hath humbled the faythfull foorthwith he appeaseth their fearfulnesse leaste beeing ouercharged they shoulde fal vnder the burden and not that onely but also he healeth by the mildenesse of hys grace the wound and hurt which he himselfe caused But as touching the reprobate and proud they are sodenly flyghted and wyther by little and little in their tourmentes as men out of theyr wittes are agaste for a litle whyle yet are they not touched to the quicke for by and by they forget that they wer in feare not that the remembraunce of the feare is altogether oute of them but bycause thys lyuely apprehension of Gods power is fallen from them Nowe as touching the fyrst Feare whiche proceadeth of Fayth it maketh vs to walke in all reuerence and obedience vnto Goddes Iustyce And therefore it maketh vs happy bycause God wyl neuer forsake those that obey him in feare and lowlynesse Thys is contrary to the common opinion of al men that they that seate the Lord are happy and principally in thys life For how many Epicures are there whiche vomite oute blasphemies saying that God fauoureth the wicked when they prosper in their wickednesse Moreouer the prosperity of the wicked troubleth and maketh the weake to wauer besyde they faint in trouble and vnquietnesse And althoughe the dispisers of God ar not very wel at their ease and that the state of the good is in some sorte good and tollerable yet so it is that the more parte haue their eyes blinde or shutte vppe when they consider Goddes prouidence But howsoeuer it be this is very certayne that happye are they that feare the Lorde Nowe if it be so that true charyty whiche can not be withoute Fayth and is not but of the holy Ghoste causeth vs to know that we abyde in God and hee in vs howe is it sayed that feaâ—e is not in loue but that loue driueth out al feare We muste remembre the seconde kinde of feare which bringeth nothing but trembling and horroure There is in deede a seruyle feare which is altogether contrary to willing reuereÌ„ce When we loue not God francklye as our father but ar chiefely constrayned by feare of punnishment but Saynte Iohn meaneth another thynge hys mind is to shew that when we knowe by Faith what the loue of god to vs is wee haue peace in our conscience whyche is contrary to this feare And though we cannot yet altogether driue feare awaye bycause we canne haue but a little taste of the loue of God towardes vs yet whennesoeuer we haue recourse to God as to an assured porte free from all feare and daunger of wracke and of all stormes and tempestes feare is truly driuen awaye bycause it geueth place to fayth Feare then is not in loue not that it moueth not our hearts but bicause it troubleth vs not nor letteth not our reste whiche wee obtayne by fayth So a man maye saye of those two sayinges that there is in them diuersitye but no contrarietie 90 Touche me not for I am not yet gon vp to my father The vvemen handled hys feete and bent themself dovvne before hym Ioan. 20. A Man may easely agree these two places if we loke vpon the affectioÌ„ of Marye Magdalene and on the manner of the other wemens doyngs Christ suffereth these to touche hym to the end hys resurrection myghte bee certaynlye knowen And therefore Saint Mathew addeth that the wemen bowed downe before hym which was an argumente or a sygne of an vndoubted knowledge Also he suffered hys Dysciples to touche hym and specially Thomas to put hys fyngers within the hollownesse of his wounds And that he dyd bycause it was nedeful to put them out of al doubt of hys resurrection But when he sawe that Marye stayed at hys bodily presence and loked for no other happier maner of enioying hym than that he shoulde bee conuersante in earth with them a man oughte not to maruell if he were willyng to moderate and correct thys vnaduised zeale Wherefore let vs take thys for a certayntye that Christ forbad not Marye to touch him tyll he sawe that shee Importunely desyred to keepe hym styll in the worlde The reason is added therunto whiche sufficiently sheweth that whiche is very worthy to be noted to wete that he is not yet gon vp to hys father Nowe he wil make Marye to vnderstand that shee oughte to suspende her affection til time he were receaued into the heauenly glorye Besyde thys he sheweth what the end of hys resurrection is not suche as Marye deuysed it to bee according to her fantasye to wete that after hys resurrection he shoulde tryumphe here belowe in y â— world but rather that by going vp into heauenly glorye he myght take possession of the kyngdome that was promysed hym being set on the ryght hand and in the glorye of hys father he myghte mayntayne hys Church by the power of hys holy spirite Mary then dyd ill forasmuche as contentyng her selfe with the halfe of the resurrection of Iesus Christ she desyred to haue hym present in the worlde And as for vs if wee will not fayle to fynde Iesus Christ wee muste lifte vp our spirites a lofte Moreouer as many as endeuour to goe to him haue nede to vnwrap theÌ„selfe of all earthlye affections of the fleshe 91 Bevvare you doe not your ryghteousnesse before men to the end to be sene of them Math. 6. Let your lyghte so shyne beefore men that they maye see your good vvorkes may glorifye your father vvhich is in heauen 〈◊〉 CHrist warneth hys faythfull to doe good works simply before god not hauyng care for their apparauÌ„ce before men which is a warnyng very necessary for it is alwaies to be doubted leaste ambition thruste in it selfe among the vertues and it commeth to passe often tymes that ther is not so coÌ„mendable woorke but by ambition is corrupted Christ speaketh nowe of almose now of prayers both are good testimonyes of the honestye of a man but when a maÌ„ dealeth almose or prayeth onely to thys purpose to bee sene of men what beelongeth to suche an almose man or to suche a prayer but onely that he bee esteemed of men We see then that here he goeth aboute to cure the syckenesse of ambition by whiche men seke for glorye at mennes handes for their wel doing But the whylest the Christian vertues can not be in a man except they shyne vnto other Thys cannot otherwise be Euen as a man fylled ful of vyces cannot be so close but that he shal be an ill example to other so the vertues can not so abyde in a vertuous maÌ„ but that other shal perceaue them Yet a Christian man beyng as it were hyd in hymselfs ought to desyre that men should so see hys vertues that al the glory should be geuen to God So not onely these two sentences dysagree not in themself but also the seconde serueth to expound the fyrst For thys seconde