A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ, after Mathevv.
The fyrst Chapiter.

IN VAYNE do cer­taine interpretours trauel about this titel, or inscrip­tion, to make excuse, be­cause the Euangelist Ma­thew doth name the whole history, of the halfe of one chapter. For this titel is not extēded to the whole booke, but the name of the booke is put for a Cataloge or re­hersall: as if it had ben saide, here folo­weth y^e order of the generation of Christ.Gene. 5. B. Euen as we maye reade in Genesis, This is the boke of the generatiō of mē. In the which place the Hebrew worde is [...] sepher, which cōmeth of the verbe [...] saphar, that is, he hath nombred, rehersed, or declared. For there foloweth the Cataloge or rehersal of men from A­dam vntyll Noah, with a discription of whō, and what tyme, euery one had his ofspringe and originall. Or els the booke of the generation, signifieth that, in the which, somwhat is rehersed or nombred. M. whervpon we reade that the booke of the Iust,Exod. 32 Iosua. 10. the booke of God, in the whiche the Iust are written, is so called.

B. This name therfore perteineth pro­perly to the Cataloge, and to the history. A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long be­fore in the lawe and Prophetes, and lo­ked for of the fathers: B. Yet notwith­standing he wolde begyn the Gospell of Christ with the basenes of his generati­on, sekinge to bring in all the sorrowes, traueiles, and paines of his life, euen till the power, glory, and maiestie of his re­surrection, and kingdome, (in the which he sittinge at the right hande of God, go­uerneth all thinges): that as Christ suf­fered many thynges and so entered into the glory of his kingdome, and as he dyd fyrst abase hym selfe, and became man, a seruant also,Philip. 2. and humbled him selfe to the death of the crosse: euen so he myght preache Christ vnto vs to be a mortal mā and crucified, before that he was mortal, and rayned gloriously in his kyngdome: and so by the folishenes of preachinge,1. Cor. 1. to bringe saluation to the faythfull.

A The Euangelist Iohn more plain­ly euen at the fyrst, preacheth the maie­stie of Christ,Iohn. 1 [...] B. teaching him to be the eternall worde of the father, and that de­uine power and vertue, by the which all thynges were made, lyue, moue, consist, feele, & vnderstand. But our Euangelist Mathewe thought it sufficient to shewe briefely, (as it were) in one word, the di­uinitie of Christe, wrytinge thus, The booke of the generation of Chryste, And where as he calleth Iesus (whiche was thought to be a carpenter, and the sonne of a carpenter) Chryst, (being that king which was long loked for & promysed to the fathers) he hath already shewed a sufficient cause and reason of so doinge, to those that knowe the force of this name.

C. He calleth Chryst the son of Dauid, and Abrahā, in respecte of the promises: because God had promised that the seede should come of Abraham, in the which al the nations of the earth shuld be blessed.Gene. 21. and .22. But to Dauid there was a more playne promise made, namely, that his kingdom shulde abide firme euen vnto the worlds ende, and that a kynge out of his loynes, should syf vpon the throne so long as the sonne & the moone endured.Psalm. 89. Wherfore it was a common speache amonge the Iewes to call Christ the sonne of Dauid: M. The cause therefore why Mathewe doth place Dauid, before Abraham, was the same and renowne which Dauid had [Page 2] in that Age among the people, when so euer they talked of Christ to com: which fame was first brought by the wordes of the prophetes, with whom it was coun­ted a solem matter to prophesy of Chryst vnder the name of Dauid. Euen so in many places the people cried vnto christ, Thou sonne of Dauid,Math. 21. and Hosanna to thée sonne of Dauid. And the Phariseis being demaūded as concerning Christ, whose sonne he was,Matth. 22. aunswered the son of Dauid. S. Paule also sayth, whiche was borne of the sede of Dauid after the fleshe.Roman. i. A. But because the genealogy or pedegrewe of Christe is described and set forth by the two Euangelistes, (as by Mathewe and Luke) and that not with­out great difference, (as it might seeme) this chiefly ought to be considered, whe­ther both of them do bryng the petegrew of Christ from Ioseph: or whether Ma­thew doth it alone, and Luke from Ma­ry. They which thinke that Luke brin­geth the petegrew of Christ from Mary, haue a speciall pretence of difference in diuerse names. and trewely at the fyrste syght, a man can not perceiue that Ma­thewe and Luke do declare all one pete­grewe, there is so muche difference be­twene them. For in the genealogy, frō Dauid to Salathiell, & from Zorobabell to Ioseph, Mathew nameth not one of those names which Luke nameth. Further­more they say that is very absurde to be­stowe so muche laboure in a thynge not necessary, as to haue the stocke of Ioseph (who notwithstandinge was not the fa­ther of Ioseph) twise recited. And be­cause Mathewe hath recited the progeny and ofspringe of Ioseph, they excuse the matter, and say that it was done for ma­ny mens sakes which thought him as yet to be the father of Chryst. But truely, it had ben great folly by suche sufferance to maynteine a perniciouse errour: also the text it selfe is manifestly repugnant, and contrary to it. For so sone as the E­uangelist Mathew commeth to the ende of the genealogy or petegrew, hee tea­cheth that Christ came not of the seede of Ioseph, but that he was conceyued in the wombe of the virgyn, by the secret wor­king of the holy ghost.

Wherfore if theyr reason shuld stande and be allowed, then we must nedes con­demne Mathew of folishenes, and rash­nes, that he in vaine woulde recite from whence Ioseph hadde his originall. But theyr obiection is not yet aunswered, which affirme that the progeny of Ioseph doth nothing parteine vnto Christ. We aunswere therfore that the stocke of Ma­ry is comprehended in the person of Io­seph: B. because the lawe commanded euerye man to take a wyfe of his owne tribe. As it is wrytten,Nume 36. Euery man shal marry his wife of his own tribe, and kinred: & euery woman shall take her hus­bande of the same trybe: that the inheri­taunce of the children of Israell, remoue not from trybe, to trybe. C. They ga­ther against this law, saying that it was almost neuer vsed, but neglected. But the argumentes which they bring in are but vayne.Iudg. 21. They alleage an exāple out of the booke of Iudges, because the eleuē tribes promised that in no wise thei wold geeue any of their daughters to wyfe, to the trybe of Beniamin. It may be aun­swered, that very vnaptly they bryng in that which is extraordinary, and nothing to the purpose, for a common rule. For it must needes be, that one trybe beynge cut of, the body of the people must be mu­tilate, lame, and imperfecte, excepte the last extremitie by this remedy were hol­pen. Therfore the common lawe in this place must not be regarded.

Beside this they do obiecte, that Mary being the mother of Christ,Luke. 1. was cosyn to Elizabeth, whom Luke at the firste wyt­nessed to be of the daughters of Aron.

This also maye easelye be aunswered, namely, that it was lawefull for younge damsels of y^e tribe of Iuda or of any other tribe, to be maried frō them to the priest­ly trybe: because the lawe dyd not gain­say it, which was, that no woman shulde remoue her inheritaunce from one trybe to an other.2. Par. 22. So doth the sacred hystory make mētion that the wyfe of Ioiada the hie priest sprange of a kingely stocke.

Therfore no strange or vnwonted thing is it, if that the mother of Elizabeth were ioyned to a priest.

Wherfore these two generations written [Page 3] by Mathew and Luke, do very well agree together. Yet notwithstandynge there are fower differences to be noted.

1 First, Luke preposterously (as a man maye terme it) ascendeth vpwarde from the later ende to the begynning, where as Mathew beginneth euen at the origi­nall, and so desendeth.

2 The seconde is, because that Mathewes beginning tendeth no farther then to the holy and chosen seede of Abraham: but Luke euen from Adam goeth forwarde.

The thirde is, because Mathewe onely taketh in hande the legal stocke or stocke perteyning to Christ, and cutteth of and omitteth some men in the order of the rehersal of the petegrew, and seking to help the memory of the readers, he reckeneth vp onely thre tymes fouertene generati­ons: but Luke dothe more exactly prose­cute the naturall stocke of Christe.

4 The fourth and last is, that these twoo speaking of one and the self same men, do somtimes notwithstanding vary and disagree in their names.

As concerning the first difference be­cause it is not hard, but very easy, it wer to no effect, to make more wordes about the same then were requisite. The secōd wanteth no good reason. For seing that God had chosen to hym selfe the seede of Abraham, from the whiche, the redemer of the worlde shoulde come, and seing the promised sauynge health was there, after a sorte included vntill the commyng of Christ, Mathew passeth not the boundes or lymittes appoynted of God.

Wee must remember what S. Paule saith, [...]oma. 15. Christ was made a minister of the circumcision of the trueth of God, to con­fyrme the promyses made vnto the fa­thers. To the whiche agreeth the saying of our sauiour Chryst, [...]on. 4. namely that Sal­uation sprang of the Iewes. So that Ma­thew placeth him to be sene in that stock, to the whiche he was properly and pecu­liarly appoynted. Therfore in the pete­grew of Mathew, we must consider the couenant of God, by the whiche he chose the seede of Abrahā, to be a people to him selfe, that they mighte be hedged in (as it were) and seperated from other nations.

But Luke had a further consideration and regarde, for although God had made his leage and couenante with Abraham that of his séede the redemer shold spring: notwithstandinge we knowe that from the defection and fall of the fyrst man, he was necessary to all mē: euen as he was then ordeyned & appoynted to the whole world. This was don by the wonderfull wisedom of God, that Luke shoulde de­scribe & declare vnto vs that Christ was the sonne of Adam: and that Mathewe should include him in the stock and kin­red of Abraham. For it should haue no­thing profited vs, that Christ was geuē and appoynted of the father to be the re­demer and author of saluation, except he had perteined generally to al men alike. Furthermore the sayinge of the Apostel should not be true, that he was to daye,Hebre. 15. and to morrowe, and for euer, excepte his grace and goodnesse had ben powred out apon al ages from the creation of the worlde. Let vs therfore know for a su­ertie, that saluation by Iesus Christ, is made manifest, & geuen to all mankind: for so muche as not without cause, he is called the sonne of Noe, & the sonne of Adam. Notwithstandinge, because he must be sought for in the worde of God, the spirite dothe not rashely, or without good consideration call vs backe by this oure Euangelist Mathewe, to the holye stocke and kynred of Abraham, where, the treasure of euerlastinge lyfe wyth Christ, was layed vp for a tyme.

As touchinge the thirde difference: there is not doubt but that Mathewe obserueth an other maner of order then doth Luke: for the one hath, Salamon the sonne of Dauid, and the other hath, Nathan the sonne of Dauid. wherupon it euidently appereth, that there are dyuerse lyniall descentes appoynted.

The best, and most cunning interpre­tours do thus vnite, and reconcile this shewe and apparance of discorde, name­ly, that Mathew, leauinge the naturall lyne and stocke, (which Luke followeth) doth reherse the legall genealogy or pe­tegrewe. And wee interprete that to be the legall genealogye, by the whiche it was ordeyned that the right of the king­dome shoulde come to Salathiell.

[Page 4]And where as Eusebius in his fyrst booke of his Ecclesiasticall hystorie, calleth the genealogy (which is described of Luke) a legall petegrewe, it commeth all to one effecte. For he meaneth nothinge elles, then that the same kingedome whiche by lawful right was stablished in the person of Solomon, came at the length to Sala­thiell,. But more trewly and parfectlye a great deale, do they speake, which saye that the legall petegrew was set forth of Mathew: because he naminge Solomon streight after Dauid, doth not al together by order still obserue, of whō Christ cam as touching the fleshe, but howe he descē ­ded and sprange out of Solomon, and o­ther kinges, that he might be the lawful successour, in whose hande the eternitie of the kingdome should be stablished, ac­cordinge to the couenant and promise of God. For their opinion is probable, and likely, which think that the stocke of So­lomon ended by the death of Ochozias.

As touching that, which many allege out of the cōmentaries of y^e Iewes, (how that it was cōmaunded of Dauid, that if at any time the issue of Solomon should decay or want, that thē the kingdome shulde come to the posteritie of Nathan) we leaue vn­spoken: and we take that onely whiche is certayne, namely, that the successiō of the kingdome was not confounded, but that the degres therof were distinct.

4. King. 11.Now where as the sacred historie doth shewe that after the deathe of Ochozias, the kyngedome was taken of his mother Athalia, & all the kinges séede destroyed, it is very euident & plaine, that those horrible and wicked slaughters were procu­red of a woman ambitious and desirous of rule, least shée being brought to a pri­uate estate, and meane condition of lyfe, shoulde see the kingedome remoued and taken away. Therefore if the sonne of Ochozias, hadde bene alyue, Athalia the grandmother, shoulde quietly haue ray­gned vnder the collour of protectiō with­out enuy or daūger. But the reason why Ioas, 1. para. 22. is sayd to be the sonne of Ochozias, is this: because he was the next of kinne or bloud, they called him so, to the end he might in dede, be thought to be the trewe and naturall heire of the kingedome.

For if Athalia had ben the grandmother of Ioas in déede, he beinge an infant, shée woulde neuer wyllingly haue so muche abused his titel: againe what man of in­different iudgement wil thincke it like­ly, that the naturall sonne of the kynge, coulde be so priuyly hydden by Ioiada the priest, that the grandmother by diligent care and serche shuld not finde him out? But rather, if a man waye all thynges wisely, he shall finde that the next heyre of the kingedome was of an other stocke. And that is the meaninge of the woordes of Ioiada the priest when he sayde,2. Para. 23. the kinges sonne shall raigne accordinge to the couenant of the lorde with Dauid: as who shuld say, it was an execrable thing for a woman, beinge a straunger, to take by violence vnto her y^e which God wold haue stande in the house of Dauid.

Wherefore it is no absurditie if Luke bring the stocke of Christe from Nathan: because it mighte be, that the stock of So­lomon, as perteining to the succession of the kingdome, myght decaye.

Now, if any do obiect that Iesus Christ can not be known to be the Messias whi­che was promised, but by the posteritie of Solomon, who without all doubte was a figure of Christe: we answere, that al though he sprāg not naturally from So­lomon, yet notwithstāding by the legall order he ought to be coūted & thought his sonne, because he tooke his originall and beginninge of kinges. But so great dy­uersitie in names, troubleth many very muche. For from Dauid to Ioseph, there semeth to be no agrement at al betwene the twoo Euangelistes, sauing onely be­twene Zorobabell, and Salathiell. This difference is sayde to come, because the Iewes for the most part had two names: but this excuse of some is not well lyked. But truely, for so much as the maner & order of bringing, & placing genealogies & petegrewes, is not well knowne to vs now adayes, (the whiche order Mathew kept and folowed) it is no marueile if we be ignorant, & knowe not, howe bothe of them do agree or differ in euerye name. and yet not withstandinge it can not be doubted, but that frō the tyme of the ex­ile of Babilō. they rekned certain men by [Page 5] diuers names, and yet the selfe and same men. But in Salathiel, and Zorobabel bothe the names were kept still, perad­uenture for the altered state of the peo­ple: because then the kingely throne and maiestie was cleane extinguyshed & put out. And that small and thyn shadowe of domination and rule, being left as a remnant, there apered a marueylous chāge, whiche change shoulde admonishe all the faithful to hope for a more excellēt king­dome, then the vysible kingdome of Sa­lomon, whiche for a short time onely flo­rished. This also is now worthy the no­tinge, namely, that it is no absurdytie, for Luke in his Cataloge or rehersall, to recken vp more then Mathew: when as it was vsuall to put more in nomber in the natural generation, thē in the legall. Moreouer it cōmeth to this purpose that Mathew deuiding y^e genealogy of Christ into three degrées or partes, and attribu­tynge to euery degrée fowertene heades or pryncipalles, gaue to hym selfe ly­bertie to pretermytte certaine names, whiche Luke could not omyt, because he had not tyed him selfe to that lawe, or or­der. Thus farre as concernynge the ge­nealogy of Christ.

Nowe it resteth to declare, wherefore Mathew, hath comprehended the whole generation of Chryste in three speciall heades and pyllers (as it wer) and hath at­trybuted to euery head fowertene gene­rations. Suerly hée dyd it, not onely to helpe the memory of the readers, but al­so to note the trypell estate and conditi­on of the people, of the whiche Chryste was promysed to Abraham, to come, e­uen vntyl the fulnesse of tyme came, in the whiche he shoulde be reuealed in the fleshe. For althoughe the trybe of Iu­da, vntyll the tyme of Dauid dyd excell the rest, yet not withstandynge it kept not the principalitie. In Dauid the king­ly authoritie (contrary to all mennes ex­pectation) issued out, whiche abode vn­tyll the tyme of Iechonias. From that tyme there remayned some dignitie and gouernement in the tribe of Iuda, which chered vp, and comforted the myndes of the godly, vntyll the comminge of the Messias.

2 Abraham begat Isaac, Isaac begat Ia­cob, Iacob begat Iudas and his bre­therne. ‘Abraham begat Isaac.’ M.

Moyses doth shewe that Abraham dyd not only beget Isaac, but also Ismaell. Gene. 16.

But to the generation of Christ, the car­nall propagation was not sufficient, but the deuine election was also required.

Wherefore God sayde to Abraham,Gene 21. Roman. 9. In Isaac shall thy seede be called.

A. Whiche, sainct Paule also alleageth, when that he maketh a distinction be­tweene the carnall sonnes of Abraham and the spirituall. M And to this Isa­ac (although he ware inferiour,Gene. 26. bothe by byrthe and condition) dyd God promyse the blessed seede: In thy seede (sayth hée) shall all the nations of the earth be bles­sed. And trewely this miraculous and wonderfull byrth of Isaac, beinge begot­ten by a man that was an hundred yeres olde, and beinge borne of a woman that was also fowerscore and tenne, and bar­ren, dyd foreshewe the miraculouse nati­uitie of Christ:Luke. [...]. euen as did also the nati­uitie of Iohn the Baptist. Beside this the wonderful obedience of Isaac, which he shewed first to God,Gene. 22. Philip. 2. then to his father when he shuld be offered: bare the Image of Christe, which was obedient to his fa­ther, euen to the death. ‘Isaac begat Iacob.’

M. He begat Esau also:Gene. 25. which two were borne at one birth. But Christ came not of Esau. Iacob was chosen to this digni­tie, althoughe he were inferioure to his brother Esau, both in age, and also in cō ­dition of life.Malac. 1. For so God saith by his prophete: Iacob haue I loued,Roman. 9. but Esau haue I hated. And S. Paule also repeteth the same woordes. To this Iacob also the promyse was made: In thée, and in thye séede shall all the nations of the earthe be blessed. ‘Iacob begat Iudas and his bretherne.’

M. Neyther was he the fyrste begot­ten, but the fowrth, neyther of Rachell, Gene. 29. Gene 49. (which was so wel beloued of her husbād) but of Lea he was borne. And yet the Patriarche Iacob dyd prophesie that Christe shuld spryng of him, saying, The scepter shall not depart from Iuda. For so much as the Euangelist maketh no mention [Page 6] of Ismael the first begotten sonne of A­braham, neither of Esau, whiche by or­der of nature was aboue his brother Ia­cob: he did not vnaduisedly place the .xii. Patriarkes in the genealogy, when as God hath geuen the adoption of his grace to all men alike. It signifieth therefore vnto vs that the blessednes, promysed in Christ, doth not onely belong to the tribe of Iuda, but to all the children of Iacob also, whom God hath gathered into hys churche,Roma. 9. where as Ismaell and Esau, are made aliantes. M. And although Christ came only of Iuda, yet not withstanding all those fathers perteyned to the rest of the tribes of whom Christ came.

3 Iudas begat Phares and Zarā of Tha­mar. Phares begat Esrom. Esrom be­gat Aram.

Many thynges are to be reprehended in Iudas. First because he went from his bretherne: because hée agreed to the Chananeās, and maryed w^t a woman of the same countrey, because he begyled his daughter in lawe of the maryage of his sonne, being promised to her: because he committed fylthines: so that of this mā was Phares begotten out of wedlocke, by whoredome, which Pha­res is nombred among the fathers and elders of Christ. This was truely a fore­shewinge of the basenes and lowlines of Christe,Phillip. 2. a of the whiche Paule speaketh.

The sonne of god could haue kept by his prouidence, his seede, his stocke, from al filthines, & note of infamie. but he came into the worlde to abase him selfe, and to take vpon him the forme of a seruaunte, that he might be a worme & no man, op­probry,Psalm. 42. and iestinge stocke of men, and the outcast of the people, & that at length he might take vpon him the cursed death of the crosse. This reproche hée refused not in his stock, that out of the incestious bed might come one that shuld be among his anceters. For although Thamar did not couete to lye with her father in lawe being by lust prouoked, yet not withstā ­ding she sought by an vnlawful meanes to reuenge her iniurie:Gene. 38. for Iudas whē he wolde haue cōmitted filthines,A comforta­ble saying. by chance happened on his daughter in lawe. But certainely the inspeakeable loue & good­nes of god stroue with the sinne of them bothe that this vncleane séede should ne­uerthelesse obteyne the septer.

M Furthermore it was so conuenient and necessarie that he whiche should dye for sinners, and should take fleshe of our synfull fleshe. should also take his gene­ration by synfull fathers, & sinful fleshe.

A. For so hath the sacred hystorie, The sonnes of Phares are Esrom and Hamul.

Loke in the booke of Ruth. chap. 4. &. 18.

4 Aram begat Aminadab, Aminadab begat Naasson, Naasson begat Salmon.

The order of these is plainely set forth in the hystorie of Ruth, the. 4, Chapter

5 Salmon begat Booz of Rahab, Booz begat Obed of Ruth, Obed begat Iesse.

B This Rahab is rehersed by name, that in her, we may se the cause why Christ came, which was to delyuer that which was lost, & wholly subiect to death, and not onely to delyuer it from destruction and death: but also to beutifie and decke the same with dignitie and worship. For this woman was one of the citizens of Ihericho, whom the lord had made to be accursed, the chyldren of Israell being commaunded wholly to destroy them, and to burne the Citie and al thinges therein with fyer, yet notwith­standing, he did exempt this woman, be­inge scant good (as men thought,) for she was a tauerner, and perhappes a harlot, for the hebrew word signifieth bothe) not onely from this curse, but also he wolde haue her to be his mother.Iosua [...]. Looke in the historie of Iosua.

M. This womā was of the cuntrey of the Moabites, who afterward by diuine inspiratiō, leauinge her countrey and kynred, came with her mother in law, an Hebrues, to the Isra­elites, and being taken to wife of Booz, is made the mother of kinges, B. that we may therby see howe louing Christe is to euery one, but specially, to the deso­late, gentell, and mercifull.Ruth. [...].

6 Iesse begat Dauid the king, Dauid the king begat Salomon, of her whiche was the wyfe of Vri.

C. Only Dauid is described with this title of honour, be­cause God hath set forth in his persone y^e type of the Messias and captayne to come Firste, the kingdome beganne of Saule: But because this happened by the tu­mult and vnhonest desires of the people, the alteration and chaunge was at laste thought lawfull in Dauid: specially as pertaining to the league and couenaunt of God, in the whiche he promised that he would be a gouernour of his seruauntes for euer. For when the people (the yoke of God being shaken of) required to haue a king, [...]. Sam. 8. he gaue them by and by Saul. But God straightwayes [...]tablished his king­dome, which was the pledge of true bles­sednes in the hands of Dauid. Therfore let vs here vnderstande that the seconde state of the people is here noted, as it was ordained of the lorde. M. But the father of Dauid was of no high bloude, but vn­knowen, and of smal reputation. Wher­vpon also Dauid in despite and cōtempt, was called of Saule the sonne of Isai. 2. Sam. 20. Besides, Dauid was the yongest, & least of his brethren, and contemned. And yet afterwardes he was not onely chosen to the kingdome, but also into this dignitie, that he should, be specially nominated a­mong the aunceters of Christe:2. Sam. 7. & 1, Pet. 17. & Psalm. 89. & 132. yea to whom the promise (as cōcerning Christ) was renewed. That we may learne, how that God, dothe not cast of those that are humble, but leauing the proude, doth ex­tolle those that are abiectes and despised.

C. Nowe is added of the Euangeliste, the humane shame and reproche, which after a sorte myghte pollute and defile that glory of the heauenly benediction, wherof we spake euē now, that is to say: because Dauid begat Salomon of Beer­sabe, whom wickedly by violence he toke from her husbād, and to thende he might vse her still, deceitfully he betrayed the giltles man, and caused him to be slayne of the enemy. This filthines in the be­ginning of the kingdom, might make the Iewes not to glory in the flesh.Mans me­rites are con­demned. For God would haue it knowen and sure, that he in appointing that kingdom, did nothing regarde, or waie mans merites, further­more, to the ende Mathew might more specially admonishe vs, that sinners are not reiected of Christ (because he thought no scorne to haue his aunceters as con­cerning the fleshe) he rather chose to call her the wife of Vrias, then by her pro­per name, Beersabe. H. It is to be no­ted therefore in the geneallogie of Christ that none of the holy women are taken, but those whom the scripture doth repre­hende: that he whiche came for sinners, being borne of sinners, might cleane put away the sinnes of all men.

7 Salomon begat Roboam, Roboam begat Abia, Abia begat Asa.

A. In the begin­ning of this chapter it was shewed, why Luke bringeth from this place the gene­ration of Christe, not by Salomon, but by Nathan, the other sonne of Dauid and his posteritie also euen vntill the time of the captiuitie of Babilon. 1. Reg. 12, &. 2. Para. 12. M. The scri­pture maketh mention of Roboā that he was euill, whose harte was not righte with God. His mothers name was Naa­ma, an Amonnites. 2. Para. 12. Whē this man rai­gned, Iuda was stricken & vanquished, and the gould of the temple caried away by Pharao kinge of Egypte: 2. para. 10. also in this mans tyme, the tenne tribes rebelled. Note therfore here, y^t both the good & bad kinges are set forth by the Euangelist.

M. This mā also was euill, his harte being tourned from God. Notwithstanding this man being kyng, God had mercy vpon Iuda, so that he suf­fered them not to be geuē into the hands of Iheroboam king of Israell.para 1 [...]. He had fourtene wyues of whiche he begat .xxij. sonnes and .xvi. daughters.

This man was good, and sought the lorde with all his harte, euen as did Dauid his father, sauing that in the .xxx. yeare of his reigne, when that Baasa king of Israel came against him to fight, he fled (not vnto the lorde) but to the king of Sirria, and craued his helpe: for the whiche being reprehended of the prophet Ananias, was displeased,2. para. 14. 2. po. 15. 2. para. 16. and commaun­ded the prophete to be set in stockes.

Againe in the .xxxix. yeare of his reigne, [Page 8] being sicke, he cried not vnto the lorde, but rather trusted to the phisitions. By this example we are admonished, with howe great diligence we ought to praye vnto the lorde, that he will giue vs sound and true godlines euen to the ende. For it is written: The righteousnes of the righteous shall not saue him,Ezech. 33. whensoe­uer he turneth away vnfaithfully.

8 Asa begat Iosaphat, Iosaphat begat Ioram, Ioram begat Ozias.

M. This man also followed the footesteps of his father Da­uid, & sought the lorde with a pure harte, notwithstanding, in this he sinned, that euen at the first he entred into league with the wicked king Achab, and assisted him in battayle, for the whiche he was sharpely blamed of Iehu the prophete, with the whiche being nothing moued, after Achab also he was at peace with his sonne Ochosias: for the whiche also he was againe reprehended of the prophet Eliezer, the sonne of Dodan of Maresa. As concerning the which loke in the .ij. booke of Chronicles, cap. 17.18.19. &. 20. So y^t we may se nothing to be perfecte, no not in holy men. A. Wherfore with the greater carefulnesse we must wishe that the continuall fauour of God may abide with vs, to amende our corrupte and vi­tious nature.

A. This man followed the wickednes of the house of Achab and made Iuda and Hierusalem to swarue from the lord their God. Moreouer, he killed all his brethren the sonnes of Iosaphat, when that he was stablished in his kingdome, whiche wic­kednes and crueltie the lord suffered not to scape vnpunished.2. Par. 21. Loke in the 21. chap. of the second booke of Chronicles. So that many tymes we sée of honest and godly auncestours and elders, to spring a wic­ked posteritie. ‘Ioram begat Osias.’ C. In this successiō, whiche Mathew describeth, there are thrée kinges omitted as appea­reth by the sacred history. M. For Iorā did not beget Hozias but Ochozias: Ochozias begat Ioas: Ioas Amazias, and Ama­zias begat Hozias otherwise Azarias.

C. They whiche affirme that these thrée were of Mathewe by obliuion omitted, are not to be harde, neither is their rea­son to be allowed whiche saye that they were vnworthy to haue place in the ge­nology of Christe. For many other also were vnworthy, whom notwithstanding Mathew placeth indifferently with the godly. Therefore, it is more trewe: that when he woulde make a Catalogue, or rehersal of fourtene kinges, he was not greatly curious in hauing of choyse: be­cause hée counted it sufficient to sette the order of the genealogie before the readers eyes, euen from the beginning to the ende of the kyngdome. But wher­as in some bookes, thirtene are only red, it is likely that it came to passe by the false and negligence of the wryter of the booke.Epiphanius in his booke against here­sie. Epiphanius in his first booke a­gainst heresies, sheweth the cause, name­ly that whereas the name of Iechonias is put twyse, the vnlearned are so bould as to put it out of y^e second place as a thing superfluous. The whiche he saith, ought not to haue ben done, because Ioachim the sonne of king Ioachim, had the same name that his sonne Iechonias had. Loke in the .iij. chap. of the .i of the Chronicles, & the second of the Chronicle .xxxvi. chap.

9 Ozias begat Ioatham, Ioatham begat Achaz, Achaz begat Ezechias,

M. It is wrytten that this Ioatham was good and perma­nent in the lawe of God. A. He made the sonnes of Ammon (after he had ouer­come thē in battaile) to be tributary vnto him. As concerning the whiche, reade in the .27. chap. of the second of Chronicles. ‘Ioatham begat Achas.’ This man was euil, and walked in the wayes of the kynges of Israell: be made molten Images for Baalym, he offered incense in the valley of the sonne of Himnon, and burnte his children in fier, after the abhomina­tions of the Heathen, whom the lord cast out before the children of Israell. He of­fered also and burnt incēce in hilaultars, and on mountaynes, and vnder euery grene trée: to be brief, the true God being forsaken, he liued very wickedly. Here therfore we haue an example of false re­ligion:False religiō with the whiche also we haue to note howe euill and perniciouse a thing [Page 9] it is to the people, to haue ouer thē a su­perstitious and wicked kyng.

A. This was a god­ly king, whose earnest zeale against the worshipping of Images, is fully descri­bed and set forth in the .xviij. chap. of the second booke of kynges.

10 Ezechias begat Manasses, Manasses begat Amon, Amon begat Iosias.

M. This man was so euill and vngodly, that he exceaded all his elders, and kinges of Israell, yea the very Heathē, in malice and vngodlines: at length notwithstanding, being in ex­tremitie, he was moued with repen­taunce, & tourned to the Lorde, of whome he obteined mercy and grace. Reade of him in the .xxxiij. chap. of the second booke of Chronicles. We haue therfore in this kyng a worthy example of repentance, & of the diuine grace. ‘Manasses begat Amon.’ This man exceded his father in wicked­nes, but he folowed not his repentaunce. ‘Amon begat Iosias.’ This man was godly after the example of Ezechias. In his time the booke of the Diuine lawe which was geuen by the hande of Moyses, was founde, being hidden in the temple of the Lorde, whiche the king receaued in the feare of the lorde, and commaunded the lorde to be intreated & prayed vnto, that he would tourne awaye his anger from Israel,The reuerent [...]steming of gods worde. which had neglected the wordes of the Diuine lawe. By the which exam­ple we sée what is in the ende to be loked for where wicked kinges reigne, [...]. Para. 34 and are nothing touched with the worde of God. For so long Israel fel from the feare of the lorde, that the booke of the lawe it self was hidden & of a lōg time not regarded.

11 Iosias begat Iechonias and his bre­thren, about that time that they were brought to Babylon.

Bu. This Iechonias differeth from him that came next after. [...]. King. 24 For this is called Ioachim & Eliachim, as appeareth. 2. King. 23. &. 24. and .2. Chron. 36. But he that foloweth, being the sonne of the former Iechonias, and the father of Salathiel, is called Ioa­chim and Iechonias, as in .1. Paralip. 3.

It is not red in any place that Iosias be­gat any, whose name was Iechonias, that had brethren: but it is red that Iechonias was borne to Ioachim, whiche was the originall of the captiuitie of Babylon.

But in a certaine auncient Greke booke we reade thus, Iosias begat Ioachim, Ioa­chim begat Iechonias: and rightly it may so be saide as we haue shewed before.

C. That is, when the Iewes were brought into captiuitie. For the Euan­gelist doth shewe that then the posteritie of Dauid, were of kinges made ser­uauntes & banished men into bondage. But where as this captiuitie was a cer­taine kynde of destructiō, it was brought to passe by the wonderfull working and prouidēce of God, that the Iewes should not only increase and gather together in one body, but also that some remnaunt of rule, principalitie & kyngdome should abyde in the house of Dauid. For they whiche retourned home againe, did wil­lingly submitte them selues to the rule of Zorobabel without cohertion and con­strainte. The remnant therfore or frag­mentes (as it were) of the kyngly scep­ter, indured after this sorte, euen till the comming of Christ, according to the pro­phecie of Iacob, when he saide:Gene. 49. The scep­ter shall not departe from Iuda, nor a captaine from his thigh vntill he come, whiche must be sente. And euen in that miserable and sorowfull discipation of the people, the sparkes of the grace of God ceased not to shine. A. But where as it is saide, about the tyme that they were brought to Babylon: It is not to be vnderstoode so, that Iosias begat his sonnes in the exile of Babylon, when as he sawe not the same, being by death pre­uented: but that his posteritie was brought into the same. C. For the Ie­wes were constrained to wander out of their countrey that they might leade their lyues in an other place as pyl­grymes and straungers.

12 And after they were brought to Ba­bylon, Iechonias begat Salathiel, Salathiel begat Zorobabel.

C. That is, after the Iewes were brought into captiuitie: or els, after their demigration, or wandring into Babylon: [Page 10] for euen in the very exile, Iechonias be­gat Salathiel and his brethren. M. It is sayde that he begat them after the exyle, because the Euangelist semeth to reken or reherse his generation and posteritie, whiche immediatly foloweth the exile. Finally,1 Paralip. 3. it is saide that Asir, Salathiel, Melchiram, Phedaia, Senneser, Iechmias, Hosamai, and Nadabia, wer the sonnes of Iechonias.

13 Zorobabel begat Abiud, Abiud begat Eliachim, Eliachim begat Azor.

Gene. 49. Bu. In this thirde and laste degrée, the kinges are not rehersed or nombred, but the captaines and chief, and (as Iacob the Patriarche doth name them) the lawe­geuers, and headmen in the common wealth of Israel. But they whiche folow Salathiel, in Luke are thought to be of two names (according to the opinion of Philo) euen vnto Simeon: so that Neri (whiche Luke maketh mention of (is Ie­chonias. of Melchi, Ioachim, and the rest, we haue spoken at large in the first verse before.

14 Azor begat Sadoc, Sadoc begat A­chim, Achim begat Eliud.

15 Eliud begat Eleazar, Eleazar begat Mathan, Mathan begat Iacob.

M. As concerning these, there is no mē ­cion in scripture, yet it is lykely that the posteritie of Dauid was diligently com­comprehended and kepte in certaine vo­lumes of the whiche nothing pertaineth vnto vs.

16 Iacob begat Ioseph the husbande of Mary, of whome was borne Iesus which is called Christe.

B. Luke placeth Heli for the father of Ioseph, as also he diffe­reth from Mathew in the whole genea­logie both in name and nombre, euen as it is saide already. ‘The husband of Mary.’ M. For the coniunction in wedlocke or mariage, Ioseph is called the husband of Mary, not for carnal copulation, neither did he know her according to wedlock, as we shall heare in that whiche foloweth. B. And because the genealogies are ioy­ned to the Hebrewes, only by the enume­ration of men, Mathew could not shewe the stocke of Mary, except he had shewed Ioseph him selfe, her husband, to be of the tribe of Iuda: for she could not mary, but to a man of her owne tribe, as we haue declared aboue in the first verse.

M. Speakinge in the foeminine gender: for Iesus was not borne of Ioseph but of Mary the vir­gin. ‘VVhiche is called Christe.’ C. The Euā ­gelist in the syrname doth declare the of­fice, that the readers may knowe him, not to be a priuate mā, but diuinely annoin­ted by the power of God, to fulfill the of­fice of a redemer. As touching that which pertaineth to this worde Christe, this is to be noted, that after the kingdome was abolished and taken away, it began to be referred soly to him, from whom a full & perfecte renuing and restoring of the lost helth was hoped for to come. For so long as any maiestie florished in the house of Dauid,The signification of the woorde of Christi. the kyngs wer wont to be called Christi, whiche signifieth anoynted. But truely, least the foule destruction which folowed, should bring the myndes of the godly into dispayre, & discourage them: God would haue this name made pro­per to the only redemer,Dan. 9. as it appeareth out of the .ix. chapter of Daniel. The Euā ­gelical historie doth shewe in diuers pla­ces, that it was then the common kynd­of speaking, when the sonne of God was manifested in the fleshe, as in Mathew .16 Iohn .1.4. and .10 chapters for it is plain and manifest that Iesus is annointed to be our kyng, prophete, and hie priest, euen as the kinges, prophetes, & priests, in tymes paste were wonte to be anoyn­ted.Psalm. 45. As concerning which anointing read the .45. Psalme, and the first to the He­brewes. By the name of y^e which anoin­ting is vnderstode the fulnes of the gra­ce of the holy ghoste. For to this Christe, is the spirite geuen, not according to me­sure as to the rest of the sainctes,Iohn. 3. but most aboundātly: so that it behoueth al saintes to receiue of the fulnes of the same.

17 Therefore all the generations from Abraham to Dauid, are .14. genera­tions, and from Dauid to the capti­uitie of Babylon, are .14. generatiōs, and from the captiuitie of Babylon vnto Christe, are .14. generations.

[Page 11] [...]e. 6. ‘Therfore all the generations.’ A. That is, they whiche were begotten, or whiche lyued from Abraham to Dauid are .xiiij. gene­rations, so is it saide in the first booke of Moyses: Noe being a iust man, was per­fecte in his generation. He hath deuided the generations of the people of Israell into thrée orders and cōditions, and hath ascribed the sure and certaine nomber of the generations, to euery one of them, because he sawe, that the state of the peo­ple must be chaunged, fourtene genera­tions being thrise complete and ended. They were, from Abraham to Dauid, vnder the rule of Iudges, from Dauid vn­tyll the captiuitie of Babylon, vnder kinges, and from the captiuitie of Baby­lon they were vnder hie priestes.

The xiiij. laste generations therefore, frō the captiuitie of Babilon, vnto Christ being ended: the maner and disposition of the tymes did greatly require, that the state and gouernment of the hie priestes shuld be taken away, & that the alteration of the same shuld be made by the cōming of Christ, so that this people at that time should be, neither vnder Iudges, neither vnder kinges, nor vnder hie priestes, but rather that the harde harted and vnbele­uing, should be subiecte to princes of straunge nacions, as we sée this daye: and that the faithfull should be taken vp into the kingdome of the true Iudge, king, and hie priest.

B. In this seconde degrée there are reade only xiij. excepte the name of Iechonias should be put twyse, that in him, the head of the third generation myght be appointed: euen as it is before noted of vs in the sixt verse of this chapter.

18 The birth of Iesu Christ, was on this wise. VVhen his mother Mary was maried to Ioseph (before they came to dwel together) she was founde with childe by the holy ghoste.

C. Mathew as yet doth not expounde or declare, where, or howe, Christe was borne, but how his heauenly generatian doth belonge to Ioseph. [...]th. 13. [...]o. 6. M. The Euan­gelist therefore meaneth to declare that Christ Iesus was not the sonne of Io­seph (as commonly the Iewes thought) but that he was conceiued of the holy ghoste, and borne of his mother Mary, notwithstanding she a virgin. But becau­se this was altogether newe, and neuer harde of before: it semeth good vnto him not to geue it forthe simply, but to ad­ioyne certaine testimonies, by the which he myghte proue these three thynges, namely that Iesus was not borne of the seede of Ioseph, that he was conceiued of the holy ghost, and thirdely, that he was not only conceiued of a virgin, but also borne of a virgin. ‘VVhen she vvas betrothed.’ B. Betrothed, not yet gouerned or scarse touched of her spouse. Luke dothe more plainly set forth the same, saying:Luke. 1. The aungell Gabriell was sent of God into a citie of Galilae named Nazareth, to a vir­gin betrothed to a man. Therefore a vir­gyn was the mother of our lorde.

C. The woorde which the Euangeliste doth here vse, doth denote the honeste lying toge­together in the way of generation or els simplely it is taken for to dwel together, that the man & wife may make one house and family. So, the sence is this, that the virgin was not geuen into the handes of Ioseph by her parentes, as yet, but lyued stil in their custody and keping. A. But certaine expounde this according to the other signification of the woorde, as con­concerning the intermedling of the hus­band with the wife, folowyng their opi­nion which thought Mary to be the wife of Ioseph long before, from whom he ab­stained for the vowe of virginitie, of the whiche thing, no doubt they dreame.

E. This the Euangelist saith, not that the hidden and secrete workynge of God was openly knowen: but that he mingelth with the knowledge of men, the vertue & power of the spirite, whiche as yet laye hidde.

B. Ioseph was fleshe, and therefore he coulde beget nothing but fleshe, that is lies and vanitie, for that whiche is borne of the fleshe is flesh. But by Christe there commeth grace & truth. Therefore he could not be begotten of [Page 12] a man. It was necessary also that by the secrete power of God, (that is by the ho­ly ghost) the tyme and course of the séede of man, should be supplied and haue hys full continuance in the virgin, being the elect vessell of God, and in the same time or terme, a body to be formed to the lord, in a Most chast virgin, wherby he being pure and voyde of all synne, mighte be a holy and acceptable sacrifice to his fa­ther, and also might purge and sanctifie vs. The aungell being sent of God, did foreshewe the same to the virgin saiyng: The holy ghost shall come vpon thée,Luke. 1. and the power of the highest shall ouersha­dowe thée.

19 Then Ioseph her husband (because he was a righteous man, and woulde not put her to shame) he was minded priuely to departe from her.

C. These twoo partes must be reade aduersatiuely, that Ioseph was righteous, and yet that he was carefull for the fame of his wyfe. Therefore the righteousnes whiche is here praysed, was for the contempte of the euill facte, because he suspected his wyfe of adultery, yea and iudged her to be an adulteresse.The honest zeale of Io­seph. Suche a wickednes with his clemencie and gentlenes, he would not seme to fauoure, for truly he is a bawde to his owne wyfe, whatsoe­uer he be that winketh at her dishonesty: neither is there any (being of honestie and godly disposition) but they abhorre & detest suche wickednes. Therefore Io­seph by the zeale of righteousnes dyd condemne that whiche he thought to be a falte in his wyfe, notwithstanding his mynde bending to humanitie did staye him that he shewed not the rigor or ex­tremitie of the lawe.Deutro 22. M. The lawe commaunded that she shoulde be puni­shed, which in adultery was founde with childe. Yet the humanitie that was in Io­seph would not suffer him to shewe such extremitie. C. This was a more meane and reasonable waye, if he departing pri­uely went to another place. Wherby we may gather that he was not of so tender or effeminate mynde, that vnder shewe of mercy and compassiō, he should main­taine the falte in hiding of it. He did only remitte somwhat of the extremitie of the lawe, least he should make his wyfe an open shame. And we ought not (truly) to think, but that this was done by the de­uine counsel of God, who no doubt staied his minde by the secrete motion of his holy spirite. By this we knowe how im­potent and weake Ielosy is, and howe violently it withdraweth a man. Wher­fore although Ioseph did fully determine in his minde to departe away from his wife, yet he was let with the considera­tion of so many daungers that woulde insue vpon the same. And the selfsame is to be iudged of the silence of Mary, who no doubte also, was let with shame that she durst not bewraie her selfe to be with childe by the holy ghoste: Notwithstan­ding she was let more by the prouidence of God then by her owne counsell and mynde. For if she had spoken of it (the matter being so straunge, and hard to be beleued) namely that she was with child by the holy ghoste, then would Ioseph haue though he had bene mocked. Ther­fore the lorde did suffer his seruaunte Ioseph to be led by ignoraunce into a peruerse iudgement, that he by his own voice might bringe him into the waye.

But we must vnderstande that this was done rather for vs then priuately for Io­sephs sake or cause. For God in no wyse would suffer any to haue a sinister or wrong iudgement and suspicion in his woorde. M. Let vs learne here,Iustice, modestie, mer [...] and anger, must be had punishing v [...] by the example of Ioseph, so to be angry with wickednes, that we swarne not altoge­ther from humanitie, yea and let out hu­manitie be suche that iustice thereby be not hindered. C. Also this is the reason why this misery was not made knowen then immediatly to many: because it was necessary that the excellent and incom­parable treasure should be hidde, that it might onely be reueled to the sonnes of God. Againe it should seme no absurditie if we saye that the lorde did it (as he often doth) to proue the faithe and obedience of those that be his. For the same cause also it came to passe that the lorde suffered Mary to marie, that the celestiall & hea­uenly conception of the virgin should be hid vnder the name of mariage, vntil the [Page 13] full time that reuelation should be made: in the meane time it was hidde from the vnbeleuers,The cause why Mary maried. as their ingratitude & malice deserued. ‘And vvould not put her to shame.’ M. A man is put to shame when that he is opēly punished according to his desert.

20 But while he thus thought, behoulde the aungel of the lorde appeared vnto him in slepe saying: Ioseph thou sonne of Dauid, feare not to take vnto thee Mary thy wife. For that which is cōceiued in her cōmeth of the holy ghost.

C. Here we may perceiue that y^e lorde is always ready to help those y^t are his, & that in time euē at the very instant. Bu. In Ioseph is vere­sted that whiche Paule writeth,1. Cor. 20. saiyng: God is faithful which shal not suffer you to be tēpted aboue your strength: but shal in the mids of the temptatiō make away that ye may be able to beare it. For with a wonderfull cōfort here, doth God assiste Ioseph being afflicted. Whereby we may gather y^t although he feareth or semeth as though he regarded not our cares and griefes, yet notwithstanding he hath re­spect vnto vs: but he thus hideth him self, & refraineth, that he may haue a ful triall of our pacience, & in the time which shall be of him appointed to helpe vs. And all though his help be long ere it be shewed oftentimes, yet is it profitable for vs, so to haue it differred. ‘Appered vnto him in slepe’ A. That thaungel appeared vnto him in slepe, it sheweth vnto vs that this is one of the two ordinary meanes, that God v­sed in time paste to shewe his minde to man, of the which is made mēcion in Nu­meri, Nume. 12 where the lord saith. I wilbe knowē to the prophetes which are among you by a vision, & will speake to them in a slepe. My seruaunt Moyses is not so vnto whō I will speake mouth to mouth. Bu. Su­pernatural slepes or dreames do come of God from aboue by good aungels,Dreames su­ [...]rnaturall [...]d naturall. by the which God reueleth his will to whome it pleaseth him. C. And we must vnder­stande that those kinde of dreames, doo much differ from those that are naturall, because they are of more certeintie, and sealed & confirmed from aboue, so that the veritie of the same cannot be ambigious or doubtfull. [...]he cause of [...]turall [...]ames. The dreames which com­monly happē vnto mē, are wont to come of continual cogitacions & thoughtes of the minde, or of y^e course of nature, or of y^e distēperance of y^e body, or of such like cau­ses. Bu to the deuine dreames cometh y^e testimony of the spirite which witnesseth for a suertie y^t it is God whiche speaketh.Gene 28. Bu. As of y^e ladder of Iacob which we rede y^t he saw in a vision or dreame. Moreouer we learne out of this place, how greate y^e prouidēce of God is towards those y^t are his,Gods proui­dence shewed in dreames. w^t the which by his fatherly watching & care, he doth instruct & teache those that are a slepe, & nothing careful for thinges necessary, what they must do, & what thei must auoide: & he wil soner teache thē w^t a miracle, thē thei shold so daūgerously erre ‘Ioseph thou sonne of Dauid.’ C. This exhorta­tion of the aungell, doth declare y^t Ioseph was troubled w^t carefulnes of mind least he should be polluted or defiled with any infection, in suffering the adultery of his wife. Therfore that opiniō y^t he had con­ceiued of y^e fact, thangel taketh away, that he might abide & dwel with his wife with a quiet conscience. This Epithete of the sonne of Dauid, he vseth according to the present cause, that he might lifte vp his mynde to that hie mistery, because he should be of that family, & a certain rem­naunt with a few, of whom saluatiō was promised to y^e world. Ioseph therfore hea­ring the name of Dauid (of y^t which stock he maried) he might remēber that excellēt couenāt of the restoring of his kingdom: that he might vnderstād y^t no new thing was spoken vnto him. Therfore it is euē as if the aungell bringing in the foretel­linges of the prophetes, should haue pre­pared the minde of Ioseph to receiue the grace presently proffered.

21 She shal bring forth a sonne and thou shalt cal his name Iesus, for he shal saue his people from their sinnes.

This thing was forshewed by thangel saying: thou shalt cōceiue & bring forth a sonne. ‘She shal bring forth a sonne. And thou shalt cal his name Iesus.’ C. The cause why he should be so called is presēt­ly added, for he shal saue his people from their sinnes. This name Iesus is takē frō this word [...] Hiphil, which properly signifieth to saue, but accordīg to y^t Hebrew it is otherwise pronoūced as Ieho­sua: but the Euangelistes, for so much as they write in Greke, haue vsed the cōmō [Page 14] phrase of speache wherby their folly is reproued, which rather do wrest this name Iesus of [...] then deriue it. For they coūte it a gret absurditie y^t any shold haue this name, saue only the sone of God. And tragically and cruelly they crie out, that Christ would neuer suffer his name so to be prophaned and made cōmen, as though truely we had forgotten, [...] that is, that the name of Iesu, was no lesse cō ­mon to those men thē Iehosua. But wher as the Rabbines, The malice of the Rabbines do write in euery place, Iesus. It is plaine that they do it malici­ously, least they should call Christ by any title of honor: but rather they imagined him to be some base borne Iewe. There­fore their writing deserueth as much au­thoritie as y^e barking of a dog. Moreouer they obiecte,Philip. 2 that this name Iesus (before the which euery knée ought to bowe) de­serueth no reuerence nor trēbling feare, except only & alone it pertaineth to y^e son of God.There is no vertue inclu­ded in the bare woorde Iesus. But certainly Paule ascribeth not vnto him any magicall name, in the sillables wherof, any maiesty is included or hid, no rather he meaneth thus, that al power is geuē to Christ of his father, yea al empire & dominion, & therfore that the whole world ought to hūble it self vnder him. Therfore al such fonde & fained ima­ginatiōs laid apart, let vs vnderstād that the name of Iesus was geuen to Christ, y^t in it the faithful might learne to seke for that, which in times past was shadowed vnder the law: which was, that saluatiō should come through him.Esay. 49 Bu The selfe same worde vseth the prophet Esay spea­king of Christ saying. I haue made thée the light of the Gentils,Act 4. b. that y^e maiest be my helth or saluatiō, to thend of y^e world. ‘For he shal saue his people frō their sinnes.’ A. Here the sonne of God is plainly cōmended to be the author of saluation, euen as there is no saluation in any other but in hym. C. First of al therfore we must consider, that al they in thē selues are lost, to whō Christe is sent to saue: for he is called by name, the sauiour of the church. If y^t they are ouerwhelmed with death & destructiō (whom God hath taken & ioyned to him self) vntil Christ restore life vnto them a­gain: what shal we say of those straūgers which are not of y^e fellowship, vnto whō at no time any hope of light or life hath shined? Wherfore we must nedes cōfesse that mankinde vniuersally was iudged & geuen to vtter death destructiō & damna­tiō, vntil saluatiō was included in Christ.Saluation by Christ only. But here also we must note & cōsider the cause of this death & destructiō, for the ce­lestial iudge, wil not pronounce vs to be accursed rashely or without cause. The aungel therfore doth witnes that we pe­rished, & were oppressed & kept down in miserable dānatiō, because by our sinnes we wer alienated & drawē frō life. Wher­by is shewed vnto vs the wickednes and corruptiō of our nature. For if there wer any man so fully be [...]t in any pointes to liue vprightly & iustly, yet he shal stande in nede of Christ the deliuerer. But tru­ly there are none, but they haue nede of his grace. Therfore it followeth that we are the seruauntes of sinne, & altogether destitute of true righeousnes,Roma. 3 euē as the apostle Paule writeth. C. Here also we may gather what way & meanes Christe hath to saue vs,Two partes of deliuerāce. because he deliuereth vs from our sinnes. There are two parts of this deliueraunce. The first is by the pa­cifiyng 1 of the wrath of God, whiche brin­geth vnto vs frée pardon & remission, by the which we are exempted from death & reconciled to God. The second is, by the 2 sanctification of his spirite, through the which he doth deliuer vs frō the tyranny of Sathā, that we may liue to righteous­nes. Wherefore Christe is not truly ac­knowledged to be our sauiour,Christ is not our sauiour without we beleue. vntill we assure our selues to haue frée remission of our sinnes, and to be certified that we are righteous & acceptable in y^e sight of God, because we are absolued from the desert & gilte of death. And finally, we hauing no confidence in our own workes & me­rites, must craue of him the spirite of perfect righteousnes. M. Therfore diligētly we must indeuour, that this effectuall power of Christ to saluation, may ratifie and confirme in vs his truth and veritie. We must also note here,The cōming of Christ hat [...] abolished the awe. how the aungel with this only sentence doth cast downe all the seruice of the lawe, and the whole opinion of the Scribes and Phariseis, when that he pronounceth that at length he shall come whiche shall deliuer his people from their sinnes. ‘His people.’ C. No doubt the aūgell called the Iewes the people of Christ, to whom he was or­dayned [Page 15] ioyned a ruler & a king, but because shortly after, the Gentiles were to be vnited to the stocke of Abraham, this promyse of saluation is extended to all one with an other, whiche growe into one body of the churche, by faith: A. as more plainly appeareth by the woordes of the prophete saying:Osee. 3. Roman. 9 I will call her my people whiche was not my people, & her beloued which was not beloued, & her to haue obtained mercy whiche had not obtained mercy.

22 All this was done that it might be ful­filled which was spoken of the lorde by the prophet saying. P. That is to to saye: that our sauiour should be borne man of the holy virgin by the power of the holy ghost: and should be called accor­ding to his office, Iesus. C. For Mathew comprehendeth whatsoeuer is deuine & heauenly in the conception of Christe, as easely may be gathered by the vniuersall note whiche he geueth.

23 Beholde a maide shalbe with child and shal bring forth a sonne, and they shal call his name Emanuel, which if a man interprete, is as muche to saye, as God with vs. Esay. 7

This place is plain & commonly knowen. But the Iewes according to their wōted ma­lice, do depraue and corrupt the same, yet here they do bewray and shewe forth, not only their blinde & folishe, but also their wicked malice against Christe and his truthe. With no lesse impudencie their Rabbines haue gone about to expounde this place of the prophete, of Ezechias, whiche was then fiftene yeares of age.

But what vnreasonable falshode is this, to laye vp the young man againe in his mothers wombe, that he might be sixtene yeares of age, and all to obscure the light and to deny a manifest truthe. But they are the worthy enemies of Christ, whom (being stricken with y^e spirite of madnes) God will make foolishe. Other somme fayne and imagin to them selues an vn­knowen sonne of Achaz, whom the pro­phete did foretelle should be borne.

But here it may be demaunded by what right he should be called Emanuel, and how the lande was subiecte to his autho­ritie when he died as a priuate man without honour. For the same prophete, by and by saith that the same childe, what­soeuer he be, shalbe lorde and ruler of the earth. And no lesse fondly do they babble whiche applie this prophesy to the pro­phetes sonne. And truely in this pointe our Christian wryters haue to grosly er­red, in applying the prophesie (in y^e eight chapter following) to Christe.Esay. 8. There the prophete saith, that he was commaunded to go to the prophetisse his wyfe by a vi­sion, and by the commaūdement of God, to cal the childe that was borne vnto him a spedy robber, and a hasty spoyler. For there is only noted the troublesomnes of warre, with the great destruction and de­solation that was at hande. Whereby it may easely be gathered that there were diuers causes. Let vs seke therefore for the proper sence & meaning of this place. When king Achaz was afraide, Hieru­salem being besieged, yea he being al­moste discouraged with feare, the pro­phete is sent vnto him, whiche promiseth that God shall be the keper and defender of the citie. But when this simple and vndoubted promise did nothing eleuate his troubled mynde, the prophete was bydden to proffer somme signe or token, whether in heauen aboue, or in earth be­neath. When this wicked hipocrite clo­king his infidelitie, denied to haue any signe or token, the prophete did more sharpely reproue him, and at length said. Notwithstanding, the lord shal geue you a signe. For behold a maide shal conceiue and bring forth a sonne. We expounde this to be spoken of Christe in this man­ner: All you which are of the posteritie of Dauid, do indeuour so much as in you lieth to abbolishe the grace promised vn­to you: notwithstanding your distrust shall neuer bryng to passe, but that the truthe of God shall alwayes be higher, and haue the vpper hande. God doth pro­mise that the citie shalbe safe and defen­ded from the enemies: if his woorde be not sufficient he is ready to geue you ac­cording to your own arbitrement a tokē to cōfirme the same. You exclude y^e grace proffered & driue the same from you, yet shall God abyde firme & iust in his cou­naunt & promyse: for the promised rede­mer shall come, in whome God wyll shewe him self perfectly vnto his people. [Page 16] The Iewes do obiecte that Esay shoulde haue done both folishly and absurdly, if that, he had geuen a signe to the people in those daies, whiche signe was exhibited & manifestly shewed vnto them eight hū ­dred yeres after or thereabout. And here very arrogantly they triunphe: because that this obiection, either by the want of skill and learning, or els by the carelesnes and negligence of the Christians, was passed ouer with silence. But truly the solution and aunswere to this obiec­tion appertaining, doth not seme hard, if that we consider & way, that the promise of adoption was geuen to the Iewes, whereupon all the reste of the benefites of God did depende, and wholy consiste. It was therfore a generall promise, by the which God did take & chose the sonnes of Abraham to be a peculiar people vnto him selfe, in the whiche all other speciall promises were founded and stablished.

Againe, the Messias was the foundation of this couenaunt and promise. Now let vs note that the cause of the deliuering of the citie was,Hierusalem the sanctuary of God. for that it was the sanc­tuary of God, and that from thence the redemer should come. This respect being taken away, Hierusalem had bene de­stroyed & laide waste, an hundred times. Now, let the godly readers way, and di­ligently consider, that when as the king­like house had reiected the signe proffered of God vnto them, whether the prophete conueniently passed to the Messias or no. As if he should haue sayd: Although this people are vnworthy of y^e sauing health, whiche I promise from the lorde: Not­withstanding God being mindeful of his couenaunt, shall deliuer this citie from her enemies. Therefore that he might shewe forth no particuler signe for the testifiyng of his grace, this might be suf­ficient & enough, that the Messias should come of the stock of Dauid. Further we must note here, that the prophete doth cal the vnfaithful to the general promise, because they would admitte no particu­ler signe. It is therfore nowe manifest that the prophet (when no miracle might be receiued) very aptly and in good time passed to shewe of Christe: that the vn­beleuing might conceiue in their mindes that there was no other cause of their deliuerance then the couenaunt made with their fathers. Now also resteth to confute their cauil in the Hebrew word [...]. Almah. They do shamefully cō ­tende against Mathew, who proueth that Christe was borne of a virgin, where as the Hebrewe worde simplely signifieth a yong wenche or damsel. Also they scorne and mocke vs whiche (being deceiued, the woorde being wrested amis) do beleue that he was borne of the holy ghoste, whome the prophete sayth to be only the sonne of a mayde. And first they take to much occasion in this to raile, when they vrge y^e name to be vnderstode of a yo [...]ge damsel knowen vnto a man, which name of damsell, the scripture in diuers places, geueth to virgins. B. For by this name Rebecca was called whē she was craued to be geuen to wife vnto Isaac. Also Mary the sister of Moyses whē she was bed of Pharaos daughter to fetche the Nurice,Gene. 24. c Exod. 2. b she was called [...]. Almah, which in lattin is either Adolescentula or puella, a damsel or wenche. Moreouer the Ety­mology or force of the woorde is here to be noted, whiche signifieth a hiding, by the whiche may also be noted the sha­mefastnes of virginitie. They bring on place out of the .xxxi.Prouerb. 31. Chapter of the Prouerbes, which notwithstanding doth nothing at al helpe them. There, Salo­mon speaketh of a damsell which a yong man founde. But it followeth not at all that she is corrupted or defiled, whiche is beloued of a yonge man. But nowe let vs graunte that whiche they require of the name, yet notwithstanding the mat­ter it self doth ouercome, & constraine thē to confesse, that the prophete doth speake of a miraculouse and an vnwonted birth. He crieth that he bringeth a signe frō the lorde, not common, but suche a one as ex­celleth all other signes and tokens. If he only should haue said that a woman shal bring forth a sonne, how ridiculous wold that great preface haue bene. We see that by peruersenes & vntowardnes, the Iewes do not only make them selues but also the deuine misteries of God, to be a scorne or ieste.

M. So the olde latinistes do reade it, [Page 17] and so doth Chrysostome very well wit­nes that it must be read in his fift home­ly But Matthewe sayde, they shall call, putting it to the nomber of the multi­tude. For he respected the persone of the people whiche sayde, God with vs: That is to saye, they greatly reioyced to them selues of suche a byrth. Somewhat the Euangelist hath altered the woordes of the prophesie: for there it is read vocabis, thou shalt call, in the foeminine gender, or els vocabit, she shall call, that it may be referred to the virgin whiche brought forth. ‘His name Emanuel.’ This is an He­brew worde compounded of [...] with v [...]nd [...] God. C. For the scripture doth often tymes so speake, that God is with vs, when as he asisteth vs and hel­peth vs with his grace, and stretcheth out his arme ouer vs to be our defence.

But here is expressed the meane by the whiche God doth communicate with mē. For without Christe we are alienate frō God: but by Christe we are not only re­ceiued into his grace and fauour, but al­so we are made one with him. Our ini­quities haue so withdrawen vs from God and made suche a diuision betwene him and vs:Esay. 59. And also our sinnes haue caused him so farre to hyde his face from vs, because he would not heare vs, that none but he whiche was adioyned vnto hym, euen Iesus Christe, might appease his wrath. This thing was lamenta­ble and past all hope of recouery, if the great and excellent maiestie and power of God had not come downe to vs, when it was not in vs to ascende vnto hym.

The nere affi­ [...]tie betwene God and vs, [...]y his sonne Christe.Wherefore the sonne of God is made God with vs, and that vpon this condi­tion, that euen as he adioyned his deui­nitie vnto vs, euen so, that he might cou­ple our humanitie to his deuinitie: otherwyse we should haue had neither suffi­cient néerenes, neither sufficient affini­tie or kinred, to haue made vs hope and beleue that God is with vs: so much in al poinctes did our humilitie disagrée from the maiestie of God. But wheras Paule doth teach that the Iewes were nere vn­to God vnder the lawe, [...]phe. 2. and that there was mortall dissention betwene them & the Gentyles, he meaneth nothing els but that God did geue thē to the people, (which he chose to him selfe) signes of his presence in types and shadowes. For the promise whiche he made vnto them was great. As this:Deut. 7. Thou shalt be blessed a­boue all other nacions. Also he sheweth his worde vnto Iacob, Psal. 147. his statutes and ordinaunces vnto Israell, he hathe not delte so with any natiō, neither haue the Heathen knowledge of his lawes. But when as the familiar copulation of the people with God, did depende of the me­diator: that whiche was not in dede fully accomplished, was shadowed in signes & tokens. His seate or mantiō place, is pla­ced betwene the Cherubins: because it was the Arke, the figure of his glory, and the visible pledge: but the presēce of God was shewed no more to the people in shadowes, but perfecte and sounde in Christ. By the which reason Paule saith that in him dwelleth all the fulnes of the godhed bodely.Collos. 2. Christ a lawfull mediator. And truly otherwyse he should not be the lawfull mediator, excepte the inseparable connexion and knitting to­gether of both y^e natures in Christ should adioyne men vnto God.

Christ therfore being the woorde of his father, became fleshe,Iohn. 1. and dwelt among vs men:Hebr. 2. and that because children are partakers of his flesh and bloude, and be­cause he him selfe also toke parte with them. Trewly a wonderful consolation, that God is ioyned to vs in Christe, by whom he hath reconsiled vs to him selfe, all thinges both in heauen and in earth, being appeased by his precious bloud,Collos. 1. as witnesseth S. Paule. Which apostell al­so (when he had propounded him a media­tor vnto vs) called him a man by name, as plainly appeareth by his woordes.1. Tim. 2. There is one God & one mediator betwene God and man, euen the man Christe Iesus. Lest peraduēture some man should say: but where is that mediator to be sought, or whiche waye should we come vnto him? Therefore his woordes are in ef­fect thus. He is nere vnto you, he in man­ner toucheth you, because he is your flesh: Going about to shew the same whiche in an other place more plainly he declareth saying,Hebr. 4. we haue not an high priest which cannot haue cōpassiō on our infirmities: [Page 18] But was in all pointes tempted like as we are,2. Pet. 1. but yet without sinne. A. He therfore is the only meane, by whom we come vnto God. Yea by the which media­tor as (S. Peter saith) we are made par­takers of the deuine nature. C. Neither is there any cause why the Iewes should make exclamation & say, that often times the name of God is transferred to those monumentes in the whiche he witnessed him self to be present to the faithful. For it cannot be denied, but that this name Emanuel, hath a certain hidden Antithe­sis and force in it selfe, whiche maketh e­quall the manifeste presence of God in Christe, with the whole kinde and man­ner of presence, as it was manifested to the auncient people before his cōming. And truely he hathe done the office of a mediatour euen from the beginning of the worlde: but because this did depende wholly of the laste reuelation, he nowe comming openly forth as a priest in the sight of all men, which should put away the sinnes of man, by the oblation of his owne body, and should reconcile them to his father by the price of his owne bloud, finally when he hauing finished all the partes of mans saluation, he hauing (I saye) as it were put on a new person, worthely is nowe called Emanuel.

So that the deuine maiestie of Christe in this name is to be counted of vs in the first place, and to be highly estemed of vs, that it may haue the reuerence of vs whiche is only dewe to the eternall God: but in the meane tyme the frute is not to be neglected, whiche God afterwarde would haue gathered and receiued of vs. For so often as we beholde and sée God and man in one persone of Christe, for certaine, we may beleue that we shall haue & possesse the liuing God, if by faith we be ioyned and linked to Christe.

24 And Ioseph so sone as he awoke out of slepe did as the aungell of the lord commaunded him: and he toke his wyfe vnto him.

C. The promptnes and redines whiche is here described and set forth, maketh no les to the witnesing of the fyrme faythe of Ioseph then it doth to the prayse of his obedience. For excepte all doubte and care, had bene taken away,The obediēce and faith of Ioseph. and his mind very well pacified, he had neuer so wil­lingly taken his wyfe agayne, with whose company a litle before, he thought him selfe to be polluted. Therefore some note of godlines was printed in his slepe, whiche would not suffer his mynde any more to be troubled, or to be caried hither and thether. After this, the effecte and force of faythe followed, that so soone as he knewe the will of God he prepared hym selfe without delaye to obey the same. B. Euen so when the lorde shal beginne to speake to oure hartes those thinges whiche séeme vnpossible to the mynde of man, it is our partes not only to beleue all those thinges that are ab­surde and doubtfull, but also to followe,Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne. and imbrace them all. Therefore howe obscure and doubtful so euer the woordes of the crosse of Christe do seme to oure mynde to be, yea howe vntrewely soeuer the same be preached: if the Lorde do teache within, nothing at all shall be harde vnto vs to be beleued, or done: but if he teache not, the hearers may seme to haue faythe and workes, but they can not haue it in dede nor do those workes, no although they hearde Paule or Christe hym selfe perswading them.

Therfore in that Ioseph did not doubt in him selfe, but that the aungell of God appeared vnto him, & that those thinges whiche he harde were true, (although they were marueilous and straunge) and diligently without delaye did that whiche the aungell of the Lorde had in­ioyned him to doo, she being taken to wyfe, (whome he fearing a litle before to kepe) determined to put away priuely: it was the worke of the holy ghost gui­ding his minde according to the woordes of the aungell.

25 And he knewe her not vntill shee had brought forthe her first begot­ten sonne, and called his name Iesus.

C. About this place Heluidius maketh a great a do in the churche, affirming that she continued a virgin no longer then till the byrth of Christe, but that afterwardes she bare more children to her husbande. And he proueth it thus.

The seconde Chapter.

B In the first cha­piter, the Euangelist hath descrybed the original and stocke of Christ: In this se­cond chap. he dothe reherse what hapned vnto hym in his infancie, in all thinges preachinge hym to be the Sauioure and trewe Christe: For the whiche cause in this place he dothe expresse by name the place of his byrthe, and the kingdome of Herode. ‘At Bethleem.’ M. By what occasion the virgin came into Bethleem, where as the aungell was sent to her in Nazareth, Mathewe sheweth not: but Luke very playnly declareth it in the be­gynning of the seconde chapter.Luke. 2. a C For the spirite of God, whiche prepared and appointed him self scribes or secretaries, doth seeme so orderly to moderate, theyr stile and manner of writynge,The notable agrement of the Euange­listes. that all of them should write on, and the selfe same hystorie, with most excellent agreement, and yet notwithstanding diuerse wayes, whereby the trueth of God should be the more vndoubted and manifest: where as it is certaine, that they spake not of their owne brayne, but euery man did wryte seuerally, that which the spirite declared and tolde, (one hauing no regarde to the [Page 21] other) and that simply and fréely. ‘Iuda.’ M. There are twoo Bethleems, one in the tribe of Iuda, and the other in the tribe of Zabulon, [...]a. 19. [...]ges, 12. of the which is mention made in the bookes of Iosua and Iudges.

M The greke texte hath, in the dayes of Herode, accor­ding to the maner of the Hebrewes, This is that Herode the greatter, [...]. li. anti. [...]ic. 14. [...] 18. the sonne of Hircane, of the beginning of whose kingdome Iosephus wryteth. In this mans tyme, he beinge now olde, was Chryste borne.

C. Here a hystorie worthy remembrāce is declared, that God styrred vppe wyse men out of Chaldea, whiche came into Iewry, onely to worship Chryst, where he laye in a maunger, without pompe, yea rather contemned. Suerly this was the wonderfull wisedome of God, that he wolde suffer his sonne in so base humili­tie, to come into the worlde, and yet not­withstandynge, he decked, and beutified him, as well with prayse, and glorious tytels, as with other excellent thinges, least that any thinge should be wantinge to our fayth, to the prouing of his deuine maiestie. Notwithstanding in this shew of repugnancie and disagreinge, the apt, and proper harmony is to be considered, and noted. The Starre from heauen doth declare him to be a kynge, whose state or throne is the maunger or crybbe of bea­stes, because he was denied to haue rome or place amonge men. In the Easte his maiestie did brightly shine, where as in Iewry, not onely there appered none at all, but also it was polluted with muche ignomie and reproch. [...]he ende of [...]apering of [...] starre. But to what pur­pose was this? Because our heauenly fa­ther wold appoynte, both the starre, and also the wyse menne, to be our guydes, whiche shoulde directe and brynge vs a righte to his sonne. But in the meane tyme he toke frō him al earthly renoune and glory, to the ende we mighte vnder­stande, that his kyngdome was a spiry­tuall and heauenly kingedome. Where­fore this historie is not onely profitable, for this cause, that God brought the wise menne to his sonne, as it were the fyrste fruites of the Gentiles, but also because he wolde celebrate the kingedome of his sonne, as wel by the witnessing of them, as of the starre, to the profitynge of oure faythe, leaste that the wycked and euyll despite of his countrey, shuld haue made him contemptible, and despised vnto vs. B. These wyse men, that the Euange­list maketh here mention of, were com­monly so called of the Chaldeis, Percians and Grekes, and of the Latins, Astrolo­gi, that is, suche as vsed the speculation of coelestiall or heauenly motions. These were specially amonge the Percians in great price, honour, and veneration, so that no publique matters were moued without their councel: neyther was any thing thought to be done lawfully, with­out their consente, had approued and al­lowed the same. ‘From the Easte.’ C. It may easely be gathered, that these men came out of Persia. But how many they were in number, because the Euange­liste dothe not expresse it, better it is to omitte it, then to affirme that for a cer­tainty, whiche is doubtfull. A folishe o­pinion, and childishe errour, caused the papistes to fayne and immagin them, to be thrée for certaine, and no mo: because that Mathewe (as hereafter foloweth in the leuenth verse) sayth, that they offe­red Goolde, Myrre, and Frankensence. As thoughe he shoulde assigne to euerye one his proper gyfte, distinctly, and not rather to expresse these three thynges to be offered of them, generally and cōmon­ly. There are some whiche affirme that there were fowertene of theim, whiche fonde immagination notwithstandinge hath no more lykelyhode then the other, excepte peraduenture it come of the tra­dition of the fathers, which thing neuer­thelsse hath no certaintie. But oure fond and ridiculous papistes, can not be suffi­ciently derided, whiche inuent and make vnto them selues kynges: because they reade in an other place,Psalm. 72. The fond im­magination of papistes. y^t it is foreshew­ed, that kinges of Tharsis, of the Iles, and of Saba, should come and offer giftes vn­to the lorde. Forsoth these are witty and artificiall craftesmen, who, to the ende they mighte gyue a newe forme & shape vnto menne, they haue taken it from the conuersion and turninge of the worlde.

[Page 22]For of the South & the West parte also, they haue made the East. Thus we may sée howe they are blynded, and no doubt, by the iust iudgement of God, that their grose ignoraunce, and dull folyshenes, might moue worthy occasion of laughter to all men: with whom it was no relygion, but counted a tryfle, to counterfait the truth of God, & to turne the same in­to a lie. ‘To Hierusalem.’ M. They came to Hierusalem, because it was the chiefe citie: and also that it might be a shame, and reproche to the Iewes, that straun­gers should come from so farre, to wor­ship and they to neglecte the same.

2. Saying, where is he that is borne king of the Iewes, for we haue sene his starr in the East, and are come to worship hym.

C. They doe signifie by this manner of speache, that this king was lately borne; and as yet an infante, that they myghte distinguish and make him to differ from a kynge of sufficient age, and holdynge gouernment of the people. For straight­waye they adde, that they were stryrred therunto, not by the same of his valeant actes, or by his present & manifest great­nesse, but rather by the signe and token of his heuenly kingdome. ‘King of the Ievves.’ M They call him kynge of the Iewes, beinge ignorante as yet, that he shoulde be the kynge and lorde of all the whole earth. They dyd beleue that he should be some wyse, mighty, and a more excel­lente man then the rest.

Question. C. Fyrste, here it may be demaunded, whether this starre was one of the num­ber of those starres, whiche God created, in the beginning,Gene. 1. for the adorning & fur­niture of the elemente. Besydes, whe­ther the reason of Astrology, broughte the wyse men hither, that thereby they might conceyue in theyr minde the birth of Christe.Aunswere. Althoughe we may not rage or braule contentiously about these thin­ges, yet notwithstanding by the wordes of Mathew, it maye be gathered, that it was not a natural, but a strange and ex­traordinary starre. Neyther was it ac­cordinge to the order of nature, that cer­taine times it vanisheth out of syght, and sodeinely againe it wolde shyne: Then, because it went directly towardes Beth­leem, what th [...] starre [...] and at lengthe it abode fixed ouer the house where Chryste was (of the whiche thinges, nothing doth parteyne and agree to natural starres (it is more probable that it was rather a Comet, thē a starre, and more lykely to be seene in the ayre, then in the firmament. And yet no absurditie that Mathewe (speakynge accordinge to the maner of the common people) doth call it a starre improperlye. Hereby the aunswere of the second ques­tion is almost gathered. For, in so much as it is certaine that Astrology is conteined in the lymittes of nature, they could not (onely by the leading therof) come so far as Christ. Therfore they must nedes be holpen by the secret reuelation of the spirite. Notwithstandinge it cannot be denyed, but that they hadde some inke­lyng and knowledge by arte: yet, it was necessarye that the same (by a newe and extraordinary reuelation) shulde be hol­pen. But for somuche as the sight of the starre did so much preuaile with the wise men, that by the same they came from farre, to Christ: Woe vnto our sluggishnes,The dilig [...] of these he [...] is to be pr [...] ferred bet [...] the slouth [...] neglectyn [...] Christian [...] whiche so slowely and coldely seeke after Christ, being made knowē vnto vs. M. We must note in this place, the maner and reason of the deuine dispensati­on, howe she doth submit her selfe to the capacitie of mortall men, in reuealynge of the trueth. It might haue pleased God to teache these wyse menne the byrthe of Christ, by sending to them an Aungell,Luke. 2. as he did to y^e shepherdes but he thought it better to appoint and shew vnto them a star, by the syght whereof, they might be instructed of the same matter.

But werefore did he rather leade them by a starre then by any other thynge?Question

Because they were men geuen to the obseruinge, and markinge of starres,Aunswere he vsed that signe, as a thynge wherewith they were most accustomed and familiar that by the same, he might bring them to the knowledge of the natiuitie of Christ. By this example we are admonished and taught, that in instructing and winning men vnto Chryst, we vse those thynges [Page 23] that are familiar vnto them: and soo by thinges known, to bring them to vnder­stande thinges more harde & vnknowne.

C. To this ende and purpose, the starre was shewed to the wise men, to bryng thē into Iew­ry, that they shoulde be wytnesses, and proclaymers of the newe king. [...] wise mē [...] not to [...]ship christ [...] spiritu­ [...] [...]orshyp. But as parteyninge to them selues, they came not to worshippe Christe with that godly worship, whiche apperteyneth to the son of God, but according to the maner of the Persians, they came to salute hym, as the most excellent kinge. Neyther dyd they thinck more of him, thā that he was en­dewed with a singuler power & dygnitie, wherby he might make all peple to haue him in worthy admiration and reuerēce. It may be also, that they came vnto him before the tyme, to obteyne his fauoure, wherby he might be fauourable and ien­tle vnto theym, if by chaunce it came to passe, that he myght gette the dominion of the East parte, vnto him.

3. VVhen Herode the kinge had harde these thinges, he was troubled, and all Hierusalem with him.

B. It was no marueyle, if the kynge were pricked and troubled in conscience, when that he heard that a king was born to the Iewes The forewarninges of the Prophetes were not vnknowne to He­rode, by the whiche a kynge was promi­sed to the Iewes, whiche shoulde restore those that were afflicted and ouerwhel­med, into a blessed and happy state. For he was brought vp of a child in that coū ­trey, & had lerned those things familiarly

Admitte that this rumour was publy­shed a broade by little and lyttle, that the people dwellyng there aboutes, myghte knowe it: Notwithstanding he is trou­bled, as with some newe and vnwonted thing: And that, because hée, abrogating Faith from God & his promises, thought that a redemer was looked for in vayne: [...]e wilfull [...]dnes of [...]rode. specially when as he had perswaded him selfe with foolishe trust and confidence, (as lofty and proude men are wōt to do) that his kyngdome was stablyshed for e­uer, to him and his posteritie. But wheras at the fyrste, he beinge druncke (as it were) and ouercom with his felicitie and happy state, did carelesly despise the prophetes, is nowe made sodeinely afraide with the remembraunce of them. Neyther wolde he haue ben so greatly moued with the symple talke of the wyse men, excepte the deuine oracles had come into his minde,The slepinge onbeleuers are nowe and then wakned. whiche before seemed ridicu­lous vnto him, and of no force. Euen so, the lord after he hath suffered the vnfaithfull, for a time to sleepe, dothe at a soden wake them, and stirre them vp from the same. M. Also in this place we muste note, howe that this kinge Christ, came to geue heauenly kingdoms to the faith­full, & not to take awaye from those that rayne in this world, their earthly kingdomes: very rashely, therefore was He­rode troubled, about this rumour of him that should be borne king of the Iewes. For he was troubled with the sinister & wronge opinion that he had of Christe.

After the very same maner is the truthe of God despysed in this worlde,worldelinges at the comyng of Christe, feare the losse of promotion of those that are mighty, and beare rule, because they are afrayde that theyr kingedomes shalbe taken from them, when as his do­ctrine doth not take away the rule of this worlde, but dothe confyrme them by the word of God, and doth direct them to the glory of God. Peraduenture also, the se­ditiouse braine of the Iewes, gaue great occasion to Herode, to be troubled. But thereby his impietie and vngodlinesse is not excused, whiche he shewed towardes Christ, beinge borne. For howe sediti­ouse so euer this people had ben, notwithstandinge all thinges being attempted, he was fayne to go vnder the yoke, and to submit him selfe: in the whiche thing sufficiently the wyll of the lorde is decla­red, because he wold in no wise moue and helpe forwarde the seditiouse pretence of the Iewes. Whereby he myghte easely haue taken occasion to putte awaye this feare, if he had had any reason or vnder­standinge of the iudgementes & workes of God.The oppres­sours of the truth in those dayes, are in­excusable. In lyke maner the prynces and maiestrates in our tymes, can not be ex­cused, whiche go about to opresse the do­ctrine of the truethe, as if it were a sedi­tiouse doctrine. For although not a few [Page 24] seditiouse spirites, haue gonne about to trouble the state of the common wealth, yet neuerthelesse it is euidently enough declared, that the prouidēce of God doth not fauour their indeuoures: which hath made al their doings hitherto voyde, and of none effect, that they myghte haue no iust occasion of resistinge the doctrine of the trueth.

C. This maye be expounded twoo maner of wayes: eyther that the citezens were troublously (as it were) with a tumulte styrred by the suddeyne noueltie of the matter, (although willingly they recey­ued the glad tydinges of the kynge that was borne vnto them): or elles because they beinge accustomed to euill kinges, & for their longe pacience the sore being ouerlayed, they feared a chaunge, leaste that afterward ther should come a grea­ter destruction and calamytie. For they were so worne & weried with continuall warres, and almost consumed, that my­serable and cruell seruitude ioyned to them, with peace, was not onely tollera­ble, but also of them, desyred and wished for. Whereby it is euidente, howe euyll they profited vnder the correctiō of God. For they were made so dul with abashe­ment,The blindnes of the Iewes and vnsensiblenes, that euen now the promised redemption and health, af­ter a sorte stancke, and was odiouse vnto thē. And it is not to be doubted, but that Mathew goeth about to note their ingratitude: because they beinge discouraged with the tediousenesse of euyll men, dyd caste from them all hope and desier of the grace whiche was promysed vnto them. Very few that beleued were at that time at Hierusalem, so that almost all of them did rather couet a worldly peace and qui­etnesse, whiche dureth but a tyme, then the euerlastinge tranquillitie and king­dome of Chryste, they were so troubled so sone as they hearde that a newe kynge was borne vnto them. And so of that, whereof they should haue most reioyced, they most lamented and sorowed.

4. And when he had gathered all the chiefe pristes and scribes of the peo­ple together, he demaunded of them where Christ should be borne

C. We haue hearde the trouble of He­rode, nowe let vs here his crafte and hy­pocrisie. Althoughe there was greate si­lence & small talke of Christ in the kings courte, yet notwithstandynge a rumour of the kynge was spred abroade, by the wyse men, whiche made the prophesies to be remembred, where as before they were quite forgotten. Wherfore Herode dyd by and by coniecture that the kynge, wherof the wise men made inquiry, was the Messias, which long before was pro­mised. And hereby agayne it appereth that Herode was afraide in good earnest, since that so carefully he inquireth: & no maruaile: For so muche as all tyrantes are afrayde,Tyrant [...] more afr [...] then oth [...] and their owne crueltie and tyranny bringeth more feare vnto them, then it doth to any other.

Herode coulde not chose but be more afrayde then any other, whiche knewe that he raigned agaynst the will of God. ‘All the chiefe priestes.’ E. These chiefe pri­stes, weare the chiefe prelates amonge the priestes, both for their holy lyfe, and wysedome, and also for their skyll in o­ther matters, whiche were of great po­wer, before that Herode bare rule, wher­by they were as yet in greate authorytie among the common people. ‘And scribes.’ Bu. S. Luke calleth these scrybes,Luke. 7 and .11 [...] law­yers. These gaue aunsweres out of the bokes, the prophet saying. In the pristes lyppes shoulde be sure knowledge, that men may seeke the lawe at his mouthe.Malac [...]

5 And they sayd vnto hym, at Bethlem in Iewry, for thus it is wrytten by the Prophete.

M. Here is to be considered the wonder­full impietie of the tyrante. The twoo thinges whiche he sought, as well of the chiefe priestes, as of the wyse men, dyd wholly consist vpon the detection and re­uelation of God: that whiche was de­maunded of the hye priestes, was of that whiche is wrytten in the prophetes: that whiche was demanded of the wyse men, was as concerning the heauenly sygne. So that the maiestie and power of God was on bothe sydes, and yet the foolysshe mad man thought he could deceyue god, and coulde make all the deuine oracles, [Page 25] and tokens, [...]he wycked [...]ade the scrip [...]rs to vsurp [...]e same. as concernynge Chryste of none effecte. Euen so the wicked menne in these dayes are wonte to learne the prophesies, and to vsurpe the same, soo farre as they do séeme to make by any meanes for theyr vngodlynesse or hypo­crysie. but in howe muche they myghte be withdrawne frō the same, in so much with shamelesse obstinacie they doo re­iecte it.

C. That the chiefe priestes and scrybes, do so syncerely and truely aunswere out of the Scriptures, (whiche notwithstan­dynge afterwarde, wente aboute fury­ousely to peruerte the same, leaste they shoulde geue any estymation to Chryst) was done for this ende, bycause as yet Christe was not troublesome vnto them with his Gospell. Euen so all the vn­godly in generall beginnynges, do wyl­lyngely subscribe and submytte theimselues vnto God, but when as the truth of God dothe more neerely begynne to vrge and touche them, then they shewe out theyr poysoned cankered dysobedy­ence. Of the whiche thynge, at this day we haue a manifeste and playne exaum­ple in oure Papistes. For they wyll confesse without contention or contro­uersie, [...] Papists [...]e to con­ [...] Chryste, [...]n deede [...] deny him that Chryste is the onely begot­ten sonne of God, whiche hath taken v­pon hym oure fleshe, and they wyll ac­knowledge also one person in twoo na­tures, of God and man, but when wee come to the vertue and offyce of Chryst, then begynneth the contention.

In fyne, so longe as the wycked per­ceyue that they do nothynge preiudicy­all or hurtefull to theym selues, they wyll geeue some reuerence to God and his woorde: But when Chryste shall fyghte hande to hande,wickid [...]ot abide [...]hention. with Ambytion, with Couetousenesse, Pryde, Hypocry­sie, and Deceyte. then they forgette all modestie, and become more madde then dogges. Let vs be well assured there­fore, that wicked affections are the prin­cypall cause of blyndenesse to the enne­myes of the trewethe, whiche tourne lyght into darckenesse.

6. And thou Bethleem in the lande of Iuda, arte not the leaste amonge the prynces of Iuda. For out of thee there shal come a captayne whiche shall feede my people Israell.

M. This place is wrytten in the pro­phecie of Mycheas. Miche. 5 From the whyche texte the hyghe priestes and Scrybes, be­inge asked of the place where Chryste shoulde be borne, aunswered Herode.

C. And no doubte, they syted trewely, the woordes of the texte in theyr tongue, accordyng to the prophesie: but Mathew thought it suffycient to note the place.

And because he wrytt in Gréeke, he fol­lowed the readynge admytted, and recei­uyd. For out of this place, and such lyke, it maye easely be gathered, that he wrote not the Gospell in the Hebrewe tongue. But this is alwayes to be noted, that so often as the Apostelles do syte and alleage any place of scrypture, althouge they reherse it not word for worde, (yea sometymes they much dyffer in wordes) yet for all that they applye it verye agre­able, and aptly for the purpose.

Wherefore lette the readers alwayes marcke and take heede, for what pour­pose the Euangelystes brynge in places of the Scrypture, that they stande not scrupulousely, vpon euery worde, but to be satisfyed and contented with this one thynge, that the Scripture is at no tyme wrested of them into a contrarye sence, but is properly vsed accordynge to the trewe sence and meanynge thereof.

But for so muche as they were appoyn­ted to nouryshe vp infantes and nouy­ces in the Faythe, with the dryncke of mylke, whiche coulde not take fleshe as yet, no religion dothe hynder, but that the chyldren of God, maye exactely and dyligently serche what the scrypture cō ­teyneth: and so the taste whiche the A­postelles do geue, maye brynge them to the cleere and perfect well.Miche. 5. Nowe let vs retourne to the prophesie of Mycheas. it is red thus, according to the words of the prophesie. And thou Bethleem Ephrata, art not littel amōg the thousādes of Iuda. [Page 26] Out of thee shall come vnto mee, whiche shall be the gouernour of Israell. For Ephrata. Mathewe hath put Iuda: but in the same sence. For Mycheas woulde haue Bethleem, whereof he speaketh, dis­cerned as it were, by this note, from the other, whiche was in the tribe of Zabu­lon, of the whiche we spake before in the fyrste verse.

C. In the rest of the text, there is much more difficultie and hardenes. For the Prophete saithe that Bethleem was lyt­tle amonge the thousandes of Iuda.

Mathewe on the other syde extolleth the dignitie thereof, and sayth, that it is one of the chiefe: And this is the cause that dyuerse interpretoures doo reade this place interrogatiuely. But others much better expounde it: whiche thought that Mathewe woulde cellebrate the grace of God in this mutation and chaunge: be­cause that a symple, lyttle, base towne, shoulde be made the place of byrthe, for so excellente a kynge: Bu. As yf he shoulde haue sayde. And thou Bethleem, althoughe thou seemest a base and con­temned towne, if thou be compared to many other townes, in the tribe of Iuda: yet notwithstandinge, thou arte not the leaste amonge the chiefe Cities of Iuda, if that in deede we haue respecte vnto the mysterie. For oute of thée shall be borne a captayne, whiche shall gouerne my people Israell. M. In the whiche we maye note, howe God dothe choose those thinges that are humble, and of no repu­tation in the worlde, to greate and hye matters.1. Samu. 16. Euen so he chose Dauid, be­inge the leaste of his bretherne, to the dignitie of a kynge. Furthermore we see of howe greate pryce and estimation those thynges are, whiche when they be abiectes and castawayes in the syghte of the worlde, are made by the gyft of God most excellente. What had that poore cy­tie Bethleem, and the very leaste among the reste of the cities of Iuda, whereby it shoulde be so muche exalted of the Pro­phete. It hadde the byrthe of Christe, and that of all byrthes the moste base and humble: and yet throughe this name it was so greate in the syghte of God and the Prophete. But althoughe this cytie dyd excell with such honour, yet not with­standing it nothyng at all profyted them that dwelte therein, so that they fell into greatter mischiefe, because that the re­demer of mankynde was so vnworthely receyued.

Bu. In stede of a gouernour, Mathew hath put in a pastore or feder, althoughe in déede he hath expressed bothe, that is to saye, Chryste to be the captayne of the people, and yet the office of feedynge to perteyne to him. E. The aungell saide before. for he shall saue his people from theyr synnes. M. Bothe the places do commende vnto vs, wholly the grace of God toward his people in Chryst, whom he hath sent to be a captaine and sauiour. The one dothe promyse delyueraunce from synnes, hauynge respecte vnto the priestehode of Chryst, And the other, go­uernemente and rule, hauynge respecte vnto the kyngedome of Chryste. Bothe of them are necessary for vs, and both of them are offered vnto vs in Chryst.

B. Seinge that therefore wee haue a prynce and gouernour geuen vnto vs of our father, beynge of suche power that all thynges are in his hande, let vs safe­ly commytte our selues vnto hym: and it is méete and conueniente that we here one, in whom al healthe and euerlasting lyfe is put, who also shall iudge al men, and shall destroye all those quyte, that woulde not haue hym to raygne ouer them.Luke. 19.

7. Then Herode, when he had priuyly called the wyse men, hee inquired of them diligently, what time the Starre appered, ‘Then Herode vvhen he had priuily called the vvyse men.’

M. All thinges are ful of deceyt & crafte. C. The tyraunte durste not confesse his feare and care, leaste he shoulde in­courage the people to be boulde againste hym, of whom he knewe that he was en­uied. He doth therefore openly dissemble this thynge to partayne vnto hym, but he maketh priuie inquiry, that he might [Page 27] helpe and remedye the present daunger. [...]ote herethe [...]icked pre­ [...]ace of hypo­ [...]sie. And althoughe an euyll conscience ma­keth him afraid, yet for all that, no doubt God stroke his mynde, with a strange feare, that he beynge voyde of counsell, and distraught of minde, shuld for a time be astonied, for if he had ben well aduy­sed, nothing had ben more easie, then to haue sente one of the noble men of his courte, as an offycer, the whiche so sone as he had perceyued the whole matter, might spedely haue retourned agayne.

For Herode in pollicie was wonderfull: beside that, he had an excellente hawtye minde, and therefore it is the more mar­uaile, [...]sedom and [...]licie can [...] withstād [...]od. nowe in the extreme peryll and daunger, the remedie beinge in his own handes, that he lyeth astonied and quyte discouraged. Wherefore let vs well vn­derstande, & be perswaded, that not with­out miracle, the sonne of God escaped the mouthe of the lyon. And no lesse in these peryllouse tymes dothe the lorde amase & astonishe his enemies, who, although they haue a thousande meanes & wayes, yea, and that before theyr eies, to destroy his church: yet he doth frustrate the same and make them quite forgotten.

A. Herode hydeth his crafte and sut­teltie, as much as may be, in the whiche, at length he is taken.

M. Mathew hereafter addeth that He­rode sente forthe his men of warre, and slewe all the chyldren that were in Beth­leem, and in the coastes there aboutes, so many as were twoo yeres old and vn­der, [...]erse. 16. accordinge to the tyme whiche hee had dyligently learned of the wyse men. Therefore this cruell and subtyll man, for this ende, enquired so diligentlye of the wyse men, what tyme the starre ap­pered, that if they brake promyse and re­tourned not agayne, that then he should haue a sure token of the new borne king, accordinge to the whiche he mighte exe­cute his tyrannye vppon all the infantes there aboutes, and so by that meanes, to destroy Chryste, whom he soughte. So greate crueltie dyd this tyrant conceyue in his minde against Chryste.

8. And he bad them go to Bethleem, and sayde. Go your vvaye thither and search diligently for the child, and vvhen yee haue founde hym, brynge me vvorde agayne, that I may come and worship also.

A. The wonderful wysedome and pro­uidence of God dothe here appere.

M. Beholde, the wycked kynge is a meane to shew the place where the king Christe was, althoughe against his wil. Euen so, the wicked often times by their wicked deedes are constrayned to helpe the godly, ‘Go your vvaye and searche.’ This he speaketh, that Christ beinge taken, he might spare the multitude of infantes, and not slaie them.

This is dyuelishe hipocrisy. His mynde is: that I may come and kyll hym, where as he saith, that I may come & worship hym.

You do well saythe hee, in sekinge after this kinge, to worshyppe hym, for he shal be greate, I knowe it, and therefore I my self couet to be acqueynted with him and to worshyppe hym. So that he thin­keth one thynge in his harte, and speaketh an other thinge with his mouthe.

He knewe that Christe coulde be extyn­guished, by no better aduauntage, then by suche dissimulation.

C. But God, (as wee shall here) by an other meanes made this crafte and de­ceypte, to appere. In the meane tyme, we maye behoulde and see the myserable lotte and chaunce of the reprobate.

B. This tyraunte doth heere that the wyse menne were styrred by the syghte of the Starre, to come from the Easte parte, to worshyppe the kynge of the Iewes: he hereth also the Scripture to geue testimonye of Chryste, yet for all this, he was no whyt moued, but seketh with tooth and naile to deface and spoile this new king. Not consyderynge, that if hee were the lorde Chryst, (whiche in deede the newe signe declared) that then he woulde easely escape his handes: but if not, that then he neede not to feare hym at all. C. Therefore as hee, fea­rynge him selfe, by the tumulte of the people, is as it were out of his wytte: [Page 26] [...] [Page 27] [...] [Page 28] euen so agayne, suche fury and madnesse doth stirre him, that he is not afraide to prouoke the wrath of God againste hym selfe. For he wel vnderstode, that if any kinge shoulde be borne, that he was or­deyned by the power of God, to erect and set vp the decayed throne of Dauid. Hée doth not therefore go againste men, but outragyouselye he staieth not (voide of all feare) to fyght with God. This there­fore is to be noted, that he was suddeinly strycken with the spirite of madnesse, so that he sought to inuade God: yet he be­haued hym selfe chyldishely, for his coū ­sell was broughte to naughte, that euen lyke vnto a blynde man, he might grope in the darke. B. Euen so throughoute the whole scripture wee may sée, that the more playne and euidente the power of God, by woordes and signes, doth at any tyme appere vnto the wycked, the more are they encreased in madnesse.

Very manifest exaumples wee haue of Pharao, of Saule, and of the Iewes, which were the persecuters of Christe. Let vs not then marueyle, if we see the self and same, at this daye to happen to the repro­bates:The repro­bates are cap­tiues to Sa­than. For they are captiues to Sathan the deuill: who, the nerer he is touched with the power of God, the worse hee is set on fier, & the more cruelly he vexeth and disquyeteth those that are his, that they maye make that thinge poyson for them selues, which by nature, is the me­dicine, and foode of euerlasting lyfe.

This tyrante therefore is a paterne and image of them, whiche wyl seeme to ho­nour, and worship God aright, when as in deede, they would, if they could, haue him quite destroied. A. But that great iudge of the world, in due tyme shal dis­close, and openly shewe their hipocrisie.

9, VVhen they had heard the kynge, they departed, & loc, the star which they saw in the Easte, wente before them, till it came and stode ouer the place where the childe was.

C. A great shame was it to the Iewes, that not one of them wold go with these wyse men, to beholde their promysed kyng. The chiefe priestes and scribes tolde them the waye before, and playnely declared the place, where he was borne, and yet not one of them would once moue his foote thither­wardes. Peraduenture they greatly fea­red the crueltie of Herode: but this was a wicked ingratitude, to haue no regard at all of the profered sauynge health, and to lesse esteme the grace of God, then the displeasure of the tyrant. But al the peo­ple as we shewed before, were to muche voyde of reason, which rather desyred to be oppressed with the yoke and bondage of tyrannye, then by the alteration and chaunge of theyr kynge, to feele some discomoditie. And excepte God had con­fyrmed the mindes of the wyse men, by his holy spirite, this mighte haue ben a stomblinge blocke and let in theyr iour­ney: neuerthelesse theyr earnest desyre to the same, is neuer a whitte dyminy­shed, but without any to beare them cō ­panye, they procede forwarde. Neyther wanteth there any matter to thē to con­fyrme their fayth, when they hearde the kyng to be renoun [...]ed, and honored with deuyne oracles, whiche was shewed to them by the starre. They were ignorant of the mallice of Herode, in so much that they credyted hym in all thynges, that he spake vnto them. And it is very lyke­ly, that they wolde haue retourned to the wicked tirante, and so vnwisely to haue bestowed their peine and trauaile, to the destroyinge of Christe. And therefore (as we shal here) they were admonished frō aboue, not to returne to Herode.

M. The Greeke woord doth signifie: so to go before, as a guyde or leader of the way. So God was wōt to direct the way of those that are his seruauntes: So he led his people by the cloudy piller in the daye, and by the fyrie piller in the night.

C. That the same dyd guyde the wyse men (they being entered into their way) to the verye place, it maye easely be ga­thered, that at the fyrst, it vanished away, for noo other cause, but that at Hierusa­lem, they might serch and enquire for the newe king: and that to take excuse away from the Iewes, whoo after they were taught, as cōcerning the redemer which was sent vnto thē, yet notwithstanding, [Page 29] wittingly & willingly they despise hym. M Nowe there are two sygnes as tou­ching the place where Christ was borne, whiche do very wel agree, that is to wit, the oracle of the prophete, [...]eauenly re­ [...]elations do [...]waies agre [...]ith the scrip [...]res. and the starre the moderatrix & guyder of them in their way. Euen so it is always necessary that heauenly reuelatiōs agre with the scrip­tures. The citezens of Hierusalem, had the letter of the scripture, the which they had alwayes in memory: yet they wan­ted the heauenly Starre. Euen so a great manye at this daye, well remembrynge the letter of the scripture, seke not Christ with all their harte, and therefore wor­thely they are depryued of the guiding of the heauenly grace. Therefore God is to be intreated and prayed, that he wyll suffer heauenly reuelations to ioyne vn­to the scryptures, and the oracle of the scripture, to heuenly reuelatiōs. In these meanes Christ is founde, which is neuer founde by the wisedom of mans reason

10. And when they sawe the starre, they were excedinge glad.

M. Not only this was brought to passe by the apperynge of the starre, that they mighte be led to the place where Christe was borne, and all feare beynge dryuen awaye, shoulde be made gladde: but also that they should haue heauenly muniti­on and furniture, agaynste this obstacle and let, of humilitie and poorenes which they shoulde fynde in Christe, and in his parentes. Whereby it came to passe, theyr faithe beinge confyrmed the childe beinge founde, [...]od neuer [...]leth those [...]t are his. and with his humylitie nothinge at all staied, they worshypped. Euen so, God is accustomed to sende the trewe lyghte of his trueth and grace, to those that are his in the middest of temp­tation, and that to this ende and purpose that they should reioyce for the dangers paste, and that they are prepared and for­tified against those that are to come.

11. And when they were entered into the house, they founde the chylde with Mary his mother, and they fel downe flatte, and worshipped him, and opened their treasures, and of­fered vnto hym giftes, Gould, Frā ­kensence, and Myrrhe.

C. This monstruous syghte myghte haue ben a newe let or obstacle vnto the wyse menne, when as no one shewe or sparke of kyngelynes appered in Christ, so that hée was more base and contemp­tiouse then any common mannes childe: but because they were perswaded by the instincte of the holy ghoste,The operatiō of Gods spy­rite surmoū ­teth mannes reason. that hée was appoynted a king: This onely perswasi­on beinge fixed in theyr minde, maketh them to worshyppe Christe. They consi­der that as yet, his dignitie (by the wise­dome of God) is not reuealed.

And because they are fully perswaded, that he shall be of an other pryce and e­stimation then he nowe appereth to be, they staied not, to geeue vnto hym that honour, to a kynge apperteyning.

By the prostrating of their bodies they acknowledge him to be a kyng, and wor­shyp him accordingely.The maner of the Persians in worship­pinge. This is the ma­ner of the Persians to worshyp a kynge, with fallynge downe and prostratynge them selues. Euen so Sathan desyred to be worshipped of Iesus, sayinge,Math. 4. al these wyll I geue thée, if thou wilt fall downe and worshyp mee.

The bysshop of Rome dothe not onely desyre to be worshypped, that is,The Romish byshop, euen as sathan did desyreth to be worshipped. to haue men fall downe before hym, but also he wyll haue his feete kiste, and that not of the meaner sorte, but of suche as are of greate dignitie: Hée sheweth greate fa­uour to others, if he suffer theim but to kysse the place, where his foote hath but troden. So muche the successour of Pe­ter, and the viccar of Christ, hath excel­led bothe Peter and Chryste, in honour and dignitie. But I woulde to God that he wolde so followe Chryste, and Peter, in doctrine and lyfe, as he doth so folishe­ly craue of all men by the name of them, to be worshipped.

C The wyse men by their giftes do declare frō whēce they came. For it is no doubte, but that they brought these gyftes as a present of the beste thynges that they had in theyr countrey. But note here, that euery one brought not his seueral & proper gyft, as one to bring Gold, an other frankensēce [Page 30] and the third Myrrhe, but they broughte these three seuerall thynges, as partey­ninge to euerye man alike. They chose these three thinges as principall among others. ‘Goulde, Frankensence, and Myrrhe.’ The profyte whereof dyd much enryche the East part. After this maner we may reade, that Iacob dyd sende of preciouse fruites of the lande into Aegypt. Lyke­wise the quéene of Saba broughte gyftes vnto Salomon the kynge.Gene. 43 1. King. 10 It was vsuall amonge the Persians, to haue some gift in theyr hande, so often as they saluted their king: For by such oblation and of­feringe of gyftes, they declare the good affection and good wyl that they beare to theyr kyng. But where as the wyse men worshippinge the king, according to the maner of the Persians (whose kyngdome they thoughte to be earthely, and of this worlde) offered the fruites of the earthe: it is our parte to offer spiritual thynges, and to worshyppe him spiritually, seing that we ar fully perswaded, that his kingdome is heauenly.Two things to be studied of euery chri­stian. Therefore the fyrste kinde of worshipping is, the study of do­ctrine, and Fayth: and the second is in­uocation. For so he is trewly worshyp­ped, not when wee geue, but when we aske. After this, there followeth not on­ly bodely afflictions, but also the craftye assaultes of the deuyl, by the which faith is exercysed and tryed, To conclude, this is the laufull and trewe worshyppinge, whiche he requireth,Roma. 12. to geue our bodies a holy and acceptable sacrifice vnto him.

12 And after they were warned of God in sleepe, that they shoulde not go agayne to Herode, they returned in­to their owne countreye an other waye.

B The wyse men coulde not perceyue the deceyte of Herode. The simplici­tie of Godli­nesse. So symple alwaies is godlines, that it measureth other men by it selfe. The oracles therefore of God is at hand, whiche taketh awaye all daunger from them, & maketh them to retourne home againe in safetie. M. God wolde not haue these good,The dedes of the godly are often tymes peruerted by [...]he wycked. sincere, and innocente men retourne to the wicked tyrant, lest that they, for lacke of knowledge shoulde haue ben made against their willes, mi­nisters of his mallice. And meter it was that they obeied the commaundement of God, then the crafty and deceytfull peti­tion of Herode. B. These thinges were done, and wrytten for oure instruction, to teache vs that our simplicitie wyl ne­uer deceiue vs: and that God doth continually care for vs.A singuler comforte. So that he wyll soner send his aungel, (if occasion shuld serue) then he wyll suffer vs to peryshe in any daunger,Psalm. 9 [...] accordynge to the sayinge of the Prophete. Who so dwelleth vnder the defence of the moste highe, shal abide vnder the shaddowe of the almyghtie. Yea almoste all the Psalmes and the whole Scripture, being written for our consolation, do often inculcate the same matter: that God, in all thynges dothe defende those that feare him, althoughe he do not declare the same, by manifest reuelations.

13 VVhen they were departed, beholde the aungell of the lorde appeared to Ioseph in slepe saying: arise and take the childe and his mother and flie in­to Egipte: and be thou there till I bring the worde. For it will come to passe that Herode shall seke the child to destroye it.

C. How many dayes it was from the departure of the wyse men, vntill the time that Ioseph was commaunded to flie into Egipte, it is not knowen, neither maketh it any mat­ter, saying: that it is probable, that the lorde spared Mary vntill she was reco­uered of her childbyrth, that she might be able to take that iourney. This was the wonderfull counsayle of God, whiche woulde saue his sonne by sleynge from one place to an other. M. But this is an other temptation and trybulation of Ioseph, in this cause of Chryste.

C. There is no doubte, but his mynde was assaulted with verye daungerouse temptations, when as there appered no hope, but in running awaye: besyde this it was very vnlikely that he which shuld be the sauiour of al mē, could be saued by no other meanes, then by the worke and industry of mortall man. But God vsed this moderatiō, in preseruing his sonne, [Page 31] that he might geue some signes of his heauenly power: neither did God make this so manifest, but that it laye hid vnder the shewe of infirmitie. For the full tyme of the glorifiyng of Christe openly, was not yet come. [...]estion. ‘And flye into Aegipte.’ M. Why into Aegipt? Could he not flye into Iury, and be priuely kept in some place there? I aunswer, [...]nswere. in Aegypt Herode had no power or libertie to searche where the childe was hidde, because it was in an o­ther mans dominion: but in Iuda he had. Furthermore, this was done by the iust iudgement of God, to declare that it should come to passe that the kingdom of God should be taken from the Iewes & caried to the Gentiles. And beside this, Aegypt being nere vnto Palestine was more proffitable to flie vnto. Moreouer, it was necessary, that y^e scripture whiche the Euangeliste resisteth here, [...]erse. 23. should be fulfilled. It is very well therefore. If Iu­ry dryue away Christe. Aegypt will re­ceiue him. Euen so, if our kinsmen, if our frendes, yea, if our countrey dryue vs and expulse vs awaye, yet let vs not di­spayre, for we shal haue place and frend­ship among straungers. If Europe do banishe vs, [...]amu. 27. [...]ene. 41 King. 17 King. 10 Asia will receiue vs. Dauid being expulsed Iuda, was receiued and entertained in Palestine. Ioseph being solde of his brethren in Aegipte, was greatly exalted. Elias being driuen from the company of men, was nourished of Rauens. And after that he was kept by y^e widowe of Sarephta. By this therefore we are tought that God doth not always preserue those that are his by one kynde of meane, but sometimes mightely he de­clareth his power, and some tymes again very obscurely he sheweth forth y^e same. Nowe this wonderfull meane of sauing, and preseruing, vnder the crosse of the sonne of God, teacheth vs that they do very wickedly and ill, whiche will pre­scribe vnto God any meane or waye of deliueraunce. Let vs suffer therefore our health to be wrought of him by vn­likely meanes. Neither let vs refuse to humble our selues, whereby the better he may shewe forth his glory. But spe­cially we must take hede that we flie not from the crosse, with the whiche he hath exercised his sonne from his infancy.The folishnes of Christes crosse excel­leth all wis­dome of the worlde. For this flight is a parte of the folishenes of the crosse, and yet the same excelleth all the wysdome in the world. That the Sa­uiour of Iury may come forth and shewe him selfe in dewe tyme, he is constray­ned to flie out of the same: & Aegipt nou­risheth him, out of the whiche nothing came at the firste, but that whiche was cruell and hurtefull. Who therefore is not amased at the worke of God so farre beyond mans expectation.

M. This con­solation and comforte the aungell brin­geth vnto him, least he should thynke that he should abide still in Aegipte in exile and banishement, which no doubte woulde haue bene very greuous vnto him. Furthermore, by these woordes the aungell doth declare and shewe, that God hereafter will take charge and care of the childes lyfe. And to saye the truthe, Ioseph had great nede of this confirma­tion and strengthening, that he mightfully be perswaded that God was not only the guyde of his iourney: but also that he would be his continual keper and defender in his banishement. And by this meanes God would pacifie and aswage, many cares, with the whiche the harte of the godly mā might exceadingly haue bene tormented and troubled, to the ende he might quietly abide in Aegipte. For there was no moment in whiche he e­scaped at any tyme without trouble and torment, for nowe againe he seeth that he was depriued not only of the enheri­taunce promised of God to all sainctes, but also of the temple, of sacrifices, and of the open profession of the faith, and shold dwell among the moste wicked enemies of God, & in the pitte and gulfe of super­stition.Ioseph in the persone of Christ caried the redemptiō of mankinde. And truly he caried with him in the persone of the infant, what good thing soeuer at any time the fathers loked for, or the lorde had promised vnto them: but because as yet he had not sufficiētly prof­fited in the faithe & knowledge of Christ, he ought of necessitie to be staied with this commaundement: Be thou there vntill I bring thée worde, least it should be greuous vnto him, being banished frō his countrey to languishe among the [Page 32] Aegiptians. We are taught by this ex­ample, that when we are in the middest of affliction and mysery, we loke pacient­ly for the hande of the lorde, whiche will deliuer vs from the same:God neuer forsaketh those that o­bey his will. Then that we doubte not, but that the same proui­dence of our heauenly father wil be with vs in tribulations whiche brought vs to the same. He whiche saith, go, and flye, doth neuer forsake those that are in fly­ing or going, according to his commaun­dement. ‘For it vvill come to passe.’ C. In that the aungel doth foreshew a secrete thing and vnknowen to man, it is a plaine to­ken of the power of God: and in that he biddeth Ioseph by flight and exile, to saue the life of the childe: it is a token also of humanitie, and pertaining to the infir­mitie of the fleshe, vnto the which Christ as yet was subiecte. M. Nothing therefore is hydden from the Lorde.

The wicked tyraunt deceiued the wyse men, but he could not by fayning that he him selfe would come & worship, deceiue the liuing god, who knoweth the coun­cell of princes.Psalm. 33. In what misery were the godly, if that wicked hipocrites might deceiue the lorde. But for certayne let vs be assured that there is no knowledge, no wysdome,Prouerb. 21 no counsell against the lorde. M. Wherefore the aungell saith not: It will come to passe that Herode shall destroye the chylde: but that he wil seke to destroy the childe. In this exam­ple is depainted vnto vs, that all the fond and vayne enterpryses of the wicked a­gainst this Christe,The wicked cannot de­stroy in dede how much so euer they seke to destroy. whom (whylest they would destroy in dede) do nothing els but seke to destroie: and in vayne, for so much as he can be destroyed of none, whiche at length shal deliuer al the wicked to euer­lasting punishement and destruction.

We must thinke the like of the iust and all godly men, whom the vngodly seke to destroy in vayne, because they are ne­uer forsaken of God, as the prophet saith, The vngodly seeth the righteous and se­keth occasion to slaye him,Psalm. 37 but the lorde will not leaue him in his hande, nor con­demne him when he is iudged.1. Pet. 5. Let vs therfore cast our care vpon him, because it is he that careth for vs.

14 So when he awoke, he toke the child and his mother, by night, and depar­ted into Aegipt.

C. That Ioseph without delay obayeth the commaundement of the aungell, we may gather agayne the certaintie of the dreame. For such willingnes in obeying, doth plainely declare, that he nothing doubted, but that God was the author & cause of taking his slighte. Notwith­standing, this might seme to be attribu­ted to distrust, that he taketh his iourney so priuily in secrete. For his departure in the night was not without great feare but the excuse is easy. He sawe that a base and abiecte kynde of way in sauing, was appointed from aboue vnto hym, he thought it good therefore priuily with feare, (as commonly men do in the extre­mitie) to take his flight. It is mete there­fore that we temperate and measure our feare with predictiōs and forewarnings of God, with the whiche if it agrée, it is not contrary to faith.

15 And was there, vnto the death of He­rode, that it might be fulfilled which was spoken of the lorde by the pro­phete, saying. Out of Aegipt haue I called my sonne.

A. How long the childe abode in Aegypt it is not well knowen. M. There are some that write that Ioseph, and Mary abode in Aegipte with the childe Iesus seuen yeares. But in what place they abode in Aegipte, and howe they were there accepted: also whe­ther there were any miracles cōcerning them, and suche lyke, because the Euan­gelistes make no mention of the same, we ought not more curiously then they to stande about it. ‘That it might be fulfilled.’ B. Or brought to passe. For the scripture is fulfilled, or brought to passe, when that is done whiche it before decla­red or rehersed, or by any kynde of meanes spake. In this place we must vnderstande the scripture, or that which is spoken of the lorde, to be fulfilled, whē that is done or brought to passe, which of the same is rehersed: although it be not the thing it selfe, of the whiche it is pro­perly spoken or written, but hath some cōgruence and likelihode with the thing [Page 33] that is past and finished. [...]iscōstruing of the place of [...]e prophetes C. But because Mathewe doth saie that the prophesy is fulfilled, many haue thought that the prophete ment nothing els but that which is expressed, and thereby they cōster it thus: that the Iewes did foolyshly in seking to oppresse and resiste the sonne of God, be­cause the father called him out of Aegipt. And after this manner, amis they do wrest the woordes of the prophete, whose meanynge is to proue the Iewes gilty of ingratitude, who from their infancy & original, haue had God the father louing and benificiall vnto them, and yet with newe sinnes, they seke to prouoke him to anger more and more. Wherefore let vs determine without cōtrouersie that this place ought not to be referred to Christe. And yet neuertheles the place is not strained into an vnpropre sence and mea­ning, but aptly applied according to the present occasion.The true vn­ [...]erstāding of [...]e place of [...]e prophetes Thus are the woordes of the prophete to be vnderstoode. For so muche as the childe, as yet was in Israel. I brought him out of the miserable ser­uitude and bōdage, in the which he was ouerwhelmed and drowned. At the first he was like vnto a dead man, and Aegipt was vnto him as it were a sepulcher, but I brought him as it were out of y^e wōbe, into the light of life. Not without cause the lorde speaketh this, because the deli­ueraunce was as it were a certaine na­tiuitie of the people, by the whiche they became newe borne. For then openly the tables of adoption were made, when as the lawe being promulgated and pu­blished, they were made a peculiar people vnto God, a priestly kyngdome, and a ho­ly nation, when as they were seperated from all people: yea, finally when as the lorde dwelling in the middest of them e­rected and buylt a tabernacle to him self. Wherefore the woordes of the prophete are in effect as if he should haue said, that the people were escaped out of Aegipte, as out of the depe gulfe of death and de­struction. Nowe the redemption by Christe being brought vnto them, what is it els, but a rising from death, and the beginning of a newe lyfe? For almoste the light of saluation was extinguished, when as God in the persone of Christe, againe begat vnto him a true churche: then came the churche out of Aegipte, as it was brought before from thence, a whole body. For this analogy or propor­tion maketh that it should not seme ab­surde, that Christe passed some parte of his childhode in Aegipte: but rather the grace and power of God was the more manifeste, and his wisdome did the more appeare, that light should arise out of the pitte and dungeon of Darkenes. For otherwyse the carnal sense and meaning might make muche a do here, that the re­demer should come out of Aegipte.

Mathewe therfore doth shewe that it is no vnwonted or newe thing, that God would call his sonne to him from thence, and that rather this thing did concerne the confirmation of our faith, that as in times past, euen so nowe the churche of God should spring in Aegipte, from the one ende to the other. By this meanes it is otherwyse, because in tymes past all the people were shut vp in the brikehouse or pryson of Aegipt: but in the second re­demption only Christe the head of the churche was there priuely kepte, but he it was, in whome was included the life and saluation of all men. Bu. Moreouer the scripture is fulfilled, when as one thing oftentimes is finished and done. As this:Esay. 6. Marke. 4. Actes. 28 Roma. 11. With the eares ye shall heare and not vnderstande. Of the whiche in the thirtene chapter of Mathew, is made mention also. And the same saying was fulfilled in the Iewes in the time of the prophete Esaye.

16 Then Herode when he sawe that he was mocked of the wyse men, he was eexceading wrath, and sent forth men of warre, and flewe all the childrē that were in Bethlehē, and in all the costes (as many as were two yere olde an vn­der) according to the time whiche he had diligently learned of the wise mē.

B. Here we may se that the wyse men were neither kinges nor princes, for if they had they could not haue scaped away without the knowledge of Herode, neither would he haue sent them away to Betlehem with­out some to wayte vpon them for nobili­ties [Page 34] sake. C. But as touching the texte. Mathewe speaketh of the minde and opi­nion of Herode, who thought him selfe to be deceiued of the wyse mē, because they would not be ministers of his wicked crueltie. He in dede was rather taken in his owne craft and fraude, which deceit­fully fayned that he ment to come and worship the newe king. M. Therfore in that the wyse men retourned not, ac­cording to their promise, it was not done for any crafte and contempt, but because they were admonished to the contrary by the commaundement of God.

Although the wise men seme to geue this cause of greate and vehement anger, yet they are not in faulte of this fearce and mad crueltie.

Two kyndes of anger.For there are two kyndes of anger, the one deserued, the other vndeserued. The 1 deserued anger is with the whiche God is prouoked against sinners, parentes a­gainst disobedient children, magistrates against wicked subiectes, and maisters against negligent scholers, and such like. He that geueth occasion of suche anger, offendeth and is in faulte, because the party against whome the offence is cō ­mitted is iustly angry, but suche was 2 not the anger of Herode. The vndeser­ued anger is when as they are angery whiche are let by some meanes or other from their wicked intent and purpose. He that geueth occasion to these, is not in faulte. With this kinde of anger was Herode angry, wherefore the faulte was in him selfe and not in the wyse men.

C. Iosephus maketh no mention of this history.Macro. li. 2. Saturnalio­rum. Only Macrobius shewyng the iestes and dedes of Augustus, saith. Whē he harde that all the children that were two yeare olde and vnder, should (by the commaundement of Herode) be slayne, and that among the multitude his owne sonne was slaine also, he sayde, I had ra­ther be Herodes hogge then his sonne. But in dede sufficient enough is the au­thoritie of Mathew vnto vs. For so no­table a dede should not haue bene preter­mitted of Iosephus, and yet notwithstan­ding it is no meruaile that he maketh no mention of the infantes, when as he doth lightly passe ouer & obscurely touch the detestable example of crueltie, that almost euen at the same tyme he shewed in destroying all the Iudges, that no remnaunt of the stocke of Dauid might remayne. There is no doubt, but one feare, constrained him to commit bothe kyndes of murther: and yet for all that, there is great doubt, as concerning the tyme. For when as the Euangelist saith that the children that were two yeare old and vnder, were slayne according to the tyme, that he had diligently learned of the wyse men, we may thereby gather that Christ was come to that age, or very nere thereaboutes. Howe greatly with feare Herode was amased, When the rumor was spred abrode of the newe kyng that was borne, we harde before. At the whiche tyme (feare letting hym) he durst not fende any priuy betrayor or spye, whiche diligently might haue sear­ched out all thinges. And yet we neade not marueyle that he was withhelde and let, so long tyme from suche wicked and detestable slaughter: specially when as the fame of the retourne of the wyse men as yet was newe and brim in all places. And certainly it may well be coniectured and thought, that this wicked dede which did reuolue and pricke in his minde, did lynger and watche, for his occasion: and it may be that he first flewe the Iudges, whereby (the people being depriued of their Iudges) he might constrayne them to ende any matter without dammage or checke. Whereby we may easely ga­ther, that fondly they argue, which wold make Christe two yeares olde when he was worshipped of the wyse men: be­cause at the second time when the 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 thende 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 [Page 35] 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 y^e 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, [...]it. 12. 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.

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 lamē ­tation 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.

This place is taken out of the prophecie of Ieremie. [...]my. 31 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, Iosua. 18. Iud. 4. & 19 as we may reade in the booke of Iosua and Iudges.

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 cō ­mōly 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 [Page 36] 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 shalbe 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:The voyce of Gods childrē pearceth the heauens. 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.

Bu. Herode rained aboue .xxxvij. yeares, the kingdom being appointed to him of the Romaines foure and thirty yeares after that Anti­gonus was slaine,Lib. anti. 17 cap. 10. 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, Psalm. 37 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,God spareth the wicked for a time, but at length he pla­geth thē for al 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?

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,2. Cor. 4. 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.

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.

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 [Page 37] 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, cō ­mitting 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.

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. [...]entle and [...]rcifull [...]nce maketh [...] subiect to [...] without [...]nger. 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.

C. We must alwayes haue in minde the determinate counsell and purpose of God,Christ was exercised with [...]he crosse, euē [...]rom his childhoode. 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.The ende of Christes crosse. 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 shalbe called a Nazarite.

M. Luke the Euan­gelist saith,Luke. 4 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, y^e history of the wyse men, doth staye & let, beside also y^e 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 y^e which Luke semeth to alleage,Luke. 2 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, [Page 38] to the ende we mighte learne, that all thinges that were done as con­cerning Christe, were signified before by the foretellinges of the prophetes.

Why doth Mathewe vse here the plurall number, when as he al­leageth but y^e testimony of one prophete? why he so doth we shall see by and by.

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,Nume. 6. as we may reade in the booke of Numbers. Wherfore the sence and mea­ning is this, namely, although Ioseph by feare was constrained to go into a cor­ner, of Galile, yet for all that, the lord had a farther respect and purpose, to haue the cittie of Nazareth ordeyned a dwellinge place for Christe, to the ende the name of a Nazarite might pertaine vnto him.

The place also in the thirtene of Iud­ges is here noted, for there mention is made of Samson: but because Samson was not called a redemer of the people, sauing only in the respecte that he was a figure of Christe:Sampson was only a fi­gure of Christ and the health which he brought by his hande vnto the people, was a certaine obscure and mistical pro­heme and foreshewing, of the full and perfecte sauing health, which at the lēgth was reueled and exhibited by the sonne of God to the whole worlde: whatsoe­uer goodnes the scripture doth shewe of Sampson, it oughte to be referred vnto Christe. Wherefore Christe is the chiefe example, Sampson the inferiour tipe and shadowe. But where as Mathew putteth prophetes in the plural number, it may easely be aunswered: because the booke of Iudges was compyled and made of many prophetes. Although that which is here spoken of prophetes, is muche more ample and large. For Ioseph which was a temporall sauiour and preseruer of the Churche, and many wayes bare the figure of Christ, yea the very Image and patterne of hym, was called of his brethren the Nazarite, that is to saye, the flourishing among his brethren:Gene. 4 [...] Deut. 33. as we may reade in Genesis & Deutronomy. God therefore would haue the excellent dignitie (the shewe whereof he declared in Ioseph) to appeare in Sampson, and gaue him also the name of Nazarite, that the faythfull hauing these fyrste rudi­mentes, and enteraunces might be the more fixed and grounded vpon the rede­mer to come, which should be separated from all men, that he might be the firste begottē among many brethren. B. Furthermore, we are here taught, that whatsoeuer happened vnto Christe, shall also happen to all the electe & chosen of God▪ for there is nothing so small or litle that happeneth vnto them by chaunce and not by the prouidence of God. But whatsoe­uer happeneth, he doth wonderfully in al thinges comforte and stablishe them.

Moreouer we sée all thinges so ordered in Christe, that the godly cannot chose, but acknowledge hym to bee their sa­uiour: but contrariwyse all thinges are so obscure to the reprobate, that nothing can be vnto them more harde: his diui­nitie and godhead,The hum [...] of Christ [...]eth from [...]eprobate [...] diuinitie. is so couered with his crosse and humilitie. Againe, his portion and lot was not the least, in that he was coumpted a Galilean and a Nazarite, that is, to be borne in the poorest region or countrey of the Iewes,Iohn. 1. & in a base towne also. Whereupon, Nathanaell sayde: Can ther come any goodnes out of Nazareth? But we may sée that hereby the repro­bate Iewes were offended, so that in no wyse they coulde abyde to acknowledge him to be Christe. Wherfore to Nicho­demus (perswading the Phariseis that no man ought to be condemned, before his cause were knowen) it was auns­wered, arte thou also of Galile? Iohn. 17.

Searche the scriptures, and loke, for out of Galile ariseth no prophete.

[Page 39]But the godly, although they thought him [...] Nazarite, neuertheles when they ba [...]e in preache, & publish wordes of eternal life, & when they sawe that he sought not his own praise or glory, but y^e glorie of his father, they by & by with all their harte beleued: and so were easely perswaded that Christe was borne at Bethlehem, according to the promises.

The thirde Chapter.

M. Before in the first chapter, the E­uangelist shewed the generatiō of Christ in the secōd chapter he shewed the reue­lation of his natiuitie made by the wyse men, with the craft & crueltie of Herode, the flight of Ioseph with the child and his mother, & finally their retourne againe. Nowe of necessitie it followeth that he shewe his childhod vntill the time of his preaching. But leauing those thinges, he doth accelerate & come to those tymes, in the whiche the original & beginning of y^e dispensing of our saluation began, & the reueling of the sonne of God. Therefore he doth begin with the preaching of Iohn the Baptist, by whom Christe was firste made knowne to the Iewes, as by afore­ronner & crier, ordained from aboue to this purpose, that he should beare witnes of the light. C. But it cā not be gathered by Math, and Marke what time of his age Iohn began opēly to shew him self: [...]ap. 3. ther­fore Luke doth sufficiently shew that he was thirty yeares of age or there about. For he saith: In the .xv. yere of the raigne of Tiberius y^e Emperour, Pontius Pilate being liftenaunt of Iury. &c. The aun­cient wryters of the churche almost with one consent, do affirme that Iohn was borne .xv. yeares before the death of Au­gustus. Tiberius his successor had obtay­ned the empire of Rome .xv. yeres before y^t Iohn began to preach. Therfore as we said before, that time of .30. yeres was ex­pired, wherof also it followeth that he did not long execute the office of a teacher, but shortly gaue place to Christ him self, because it is certaine, that Christe was baptized when he was .xxx. yere olde. And then he toke in hande to accomplishe his office.Christ was the bright son of righteous­nes. For when Christ the bright sonne of righteousnes, immediatly followed Iohn his Lucifer or morning starre, it is no marueile if Iohn vanished awaye, whereby the only shining & brightnes of Christe might the more appere. B. For this was the moste apte and fitte time to preache the kingdom of heauē, when that the earthly kingdom was not in prospe­rous estate, but had euil successe.What time is most apt to receiue the word of God. For we are neuer more apte to conceiue in oure myndes & to vnderstād heauenly things, then when as earthly thinges are out of square, and contrary vnto vs.

Bu. Therfore Iohn was so called, because that God had appointed by his ministery, the sacrament of Bap­tisme, & because he was the first that euer baptized ‘In the vvyldernes of Iury.Luke. 3’ Luke doth seme to adde more saying: And he came into all the coastes round about Iordane. But in this place of Math. and in the first of Marke, there is no mentiō made of the wildernes, but only in [...]iske. The Euā ­gelistes are thus vnited Iohn began first to do his duty in teaching among those that bordered nere vnto him, where he dwelte: afterwarde more publiquely he preached the Gospel, y^t it might be knowē in many places. Wherby it came to passe that in short tyme his fame was spred to Hierusalem. Howbeit, that place might be called the deserte of Iordane. For indede it was not a wildernes, but a harde, stony and hylly place, which for the smal cōpany of men is not inhabited. Bu. Af­ter the same māner also the virgin Mary is said to go into the moūtaines of Iury, Luke. 1 and to enter into the house of Zacharie.

So Ioab is sayde to be buried in his own house in the wyldernesse. Moreouer Idumea or Edom, is called a wylder­nes:3 King. 2. 4. King. 3. where as it is well knowen that it was in those dayes muche inhabited.

Also certayne wryters haue sayde that Heluetia was barren & without people dwelling therin, and that the whole land was called the desert of y^e Heluetiās, otherwise Swisers. Iosue. 15. Furthermore thinheritāce of the tribe of Iuda, is said to haue sixe ci­ties and their villages in the wyldernes. [Page 40] Wherfore we may not thinke that Iohn gat him quite out of the cōpany of men,The custome of Heremites as the Heremites seme to do in these dais, who dwel & leade their liues in solitary woodes: but for so muche as his fathers house was in the moūtaines of Iury, per­aduenture he went a litle into the desert, that is, through y^e woodes towards Iordan

2 And saying: Repent the kingdome of heauen is at hand.

In this, our Euāgelist differeth here frō thother two, Marke & Luke, that he in y^e persone of Iohn, sheweth the some of his doctrine, but they with their own wordes. Although Marke hath more then Luke by one word: for he saith, he came baptizing & preaching the baptim of repentaūce. But in the very thing it selfe, they agrée very well in one, because all men do ioyne re­pentaunce with remissio of sinnes, as we shal sée by & by.The sermon of Iohn con­sisteth of two partes. The wordes of Iohn cō ­siste of two partes. For first he teacheth what we must do: thē he sheweth the rea­sone why it ought to be done. He biddeth repent, because the kingdom of heuen is at hande. E. The Greke woorde, for the which we reade (repent) is said, of vnder­standing the thing which followeth, whē as one hauing offended, doth marke and waye his offence. Wherefore the Greke worde Metanoīa, or repentaunce, is not only referred to the mind of man,Repentaunce but to the worke & amendement of life, & to the whole cōuersiō of mā: which Peter plainly declareth,Act. 3 when he saith: Repent you & conuert, that your sinnes may be done a­way. For that whiche followeth is a de­claration of that whiche went before.

A. We haue shewed y^e remissiō of sinnes, is ioyned w^t repentaunce, in the preaching of Iohn, y^t which this reasō following doth approue C. For the kingdome of heauen among men, is nothing els but a restoring to the blessed & happy life, & so it is the true and euerlasting felicitie. Therefore when Iohn sayd, the kingdom of heauen drewe neare, he ment that those men that were alienate from the righteousnes of God, were banished from the kingdom of hea­uen, & that they were again to be gathe­red vnto God, that they might liue vnder his hād. But frée adoptiō & forgeuenes of sinnes, bringeth this thing to passe by the which he doth recōcile those that are vn­worthy to him self.That the kin­gdome of hea­uen is. To be sh [...] the king­dom of heauen is nothing els but a ne [...] ­nes of life, by the which God doth restore vnto vs a hope of euerlasting blessednes.Ephe. 1 Coloss. 3 For he doth chalēge vs to him self, being taken frō the bondage & seruitude of sin & death, that we being pilgrimes vpō earth may possesse at length (by faith) a celestial and heauēly life. And although we be like vnto dead men, yet we knowe & are assu­red that our life is in safetie, so long as it is hid in Christ. From hence (as from the fountaine) the exhortation to repentance is brought. Neither doth Iohn say repēt, and so by this meanes the kingdome of God shal approche straight way, but first he doth propounde & set before them the grace of God,The foundation of repentance. & then be doth exhorte men to repēt. Wherby it doth appere, that the foundation of repentaunce is the mercy of God, by the which he doth restore those that are lost. Neither doth Marke & Luke say,Repentance is not y^e cau [...] of remission of sinnes. that he preached remission of sinnes in any other sence. For repentaūce is not placed first (as some very ignorātly fain) as though that were the cause of the re­mission of sinnes, or that it should preuēt God, that he might be fauorable vnto vs: but men are cōmaunded to repente, that they may taste of the grace profered vn­to them, & the reconciliation also. But as by order, the frée loue of God doth go be­fore, by y^e which he doth receiue & imbrace vnto him miserable men, not imputing their sinnes vnto them: euen so we must note, that we haue remission of sinnes in Christ, not y^e God doth by his suffrāce al­lowe thē, but rather y^t he may cure & deli­uer vs from sinne.Who they [...] that taste o [...] Gods gra [...] Neither truly can any man taste of the grace of God, without he hate & abhorre sinne & vice. But it is con­uenient to waye & cōsider so much as pertaineth to y^e sence & meaning of this pre­sent place,The Go [...] consisteth [...] two parte [...] y^t the whole Gospel doth cōsist of two partes, of remission of sinnes & re­pentaunce. But for so much as Math. did note & signifie the first part, by the king­dom of heauen, we may therby gather, y^t there is deadly warre and contentiō be­twene God & mā, that we are quite bani­shed out of the kingdom of heauen, vntil he receyue vs againe into his grace & fa­uour. [Page 41] B. Therefore very shorte are the woordes of Iohn, yet they conteyne the somme of the whole preaching of the Gospell. Wherefore, both Christ and his apostles haue begonne their Gospell in these woordes.Math. 4. And although Iohn propounding the grace of God, doth ex­horte men to repentaunce, yet for all that we must waye and note, that this grace is no lesse the gifte of God, than is the heritage of euerlasting lyfe. For as he doth frely forgeue vs our synnes, and doth by his mercy and goodnes, deliuer vs from the gulffe and pitte of euerla­sting death: so he doth make and fashion vs like vnto him selfe, that we may lyue to righteousnes, euen as he doth adopte vs to be his sonnes, euen so he doth rege­nerate vs with his holy spirite, that our life may testifie and witnesse howe that, not in vayne we call him father. And no lesse doth Christe, quicken vs to righte­ousnes, if that we crucifie our olde man, & vtterly abolishe the whole body of sinne lurking in our fleshe, then he doth put a­way our sinnes by his bloud, & appeaseth the wrath of his father, by the sacrifice of his death. Notwithstanding this is the somme of the Gospel, that our sinnes be­ing wiped away, God doth imbrace vs in his sonne Christe, that we denying our selues and our owne nature, may leade a godly and holy life, and so in earth haue our mindes altogether fixed in heauen.

3 For this is he of whome the prophete Esay spake, saiyng: The voyce of a crier in the wyldernes, prepare ye the waye of the lord, and make his pathes straighte.

M. The auncient latine wrytings haue (VVhiche is called by Esaie,) and so hath the Greke texte also. But by Marke and Luke, they seeme to be the woordes of the Euāgelistes. M. Some notwithstāding referre it to Iohn him self, geuing a rea­son of that whiche he spake, of the king­dome of God, whiche was at hande: but yet to speake this of him selfe in the per­sone of a foreronner, & a proclaimer. As if he should haue saide: [...]ohn the fore [...]nner of [...]hriste. Beholde I am a proclaimer, and foreronner before the face of the lord, shewing vnto you the cō ­ming of the kingdome of God. But, that he might bringe credite to him selfe, he bringeth in the prophecie of Esay, admo­nishing them that the same was fulfilled by his ministery, whiche was spoken be­fore in times paste by the prophete, of the redēption made vnder Cyrus and Darius, and also to concerne & apertaine to these tymes. C. For although this place of Esay ought not to be restrayned only to Iohn: yet neuerthelesse he is one of them of whom the same was spoken. For after that the prophete had declared the besie­ging of the cittie, and the extreame de­struction of the people, he promiseth the reedifiyng of the same again: the woordes are these.Esay, 40. a Comforte my people O ye pro­phetes, comforte my people saithe your God, comforte Hierusalem at the hart. &c. For after that the temple was destroyed, and the sacrifices abolished, the people being led into captiuitie, thinges were desperate and out of all order. And be­cause that eares were deafe and shutte at the continuall voyce of the prophetes, the lorde for a time was as it were dombe. Now in this sadde and dolefull silence, in this heuy chere, the prophete, least the godly myndes should faynte or in any wyse quayle, plainly openeth vnto them this comforte, that there shall arise newe proclaymers & setters forth of the grace of God, whiche should chere vp the peo­ple to hope for the sauing health. Suche wer Zachary, Haggeus, Malachi, Esdras, & suche like. But because the perpetuall restoring is not there promised at a mo­ment, yea rather Esaias had much respect to the redemption, whiche was hoped for by the comming of Christe: therefore Iohn is worthely thought to be the chief among the ministers of comforte. Then it followeth in the text of the prophete.

C. This voyce is com­pared to that tēporal silence, of the which we spake euen now. The Iewes were to be depriued of that doctrine (for a tyme) which wickedly they despised. M. Iohn Theuāgelist, whē he brought certain te­stimonies of this crier cōcerning Christ, he said: Iohn bare witnes of him self, and cried saying:Iohn. 1. This is he of whome I spake. &c. shewyng that he declared all things with a diligent crie to euery one. [Page 42] For he being indewed with the spiritie and vertue of Elias, stoutly rebuked vn­godlines, (as Elias did the Thesbites) and with diligent endeuour he sought to re­store againe the true religion.A trewe wit­nes bearer of Christe. And cer­tainly he is a true witnes of Christe, not which without a courage, faintly, incon­stantly, and obscurely, but which openly, plainly, and truly with force, doth so wit­nes of Christe that none may excuse hym that he harde not the voyce of this crye. Wherfore the lord by the same prophete, saith:Esay. 58. Crie out and cease not, exalte thy voice like a trōpet. For in dede the world hath great neade, to haue this crie of re­pentaunce and true godlines in Christe, which continually refuseth to heare, like vnto the deafe adder whiche stopped her eares, and will not heare the voyce of the charmer, charme he neuer so wysely.

C. The name of deserte is put metaphorically, for the vaste, wilde, & deformed raigne of the people, as it was in the time of their exile and banishment. For it was suche horrible destructiō, that well it might be compared to a deserte. So the prophete doth amplifie the grace of God: as if he should haue said, although the people are cast out from their coun­trey afarre, yea, and vanyshed the com­pany of men, yet for all that, the voyce of God shall sounde in the deserte, whiche shall bryng ioyfull consolation to those that are out of harte and quite discoura­ged. At what tyme Iohn began to preache, Hierusalem (in this sence and meaninge) was a deserte: because all thinges were brought euery where, into vaste, and horrible confusion: but it be­houed grosse and dull men, to be more moued and affected with the sighte of the visible deserte, whereby they might with the greater desyre, receyue to them selues being in death, the promyse of sal­uation. Nowe we sée howe truely this prophecie did appertayne vnto Iohn, and howe fetely it is applied vnto hym.

There is no doubte, but the prophete spake to Syrus and the Persians, of whose workes the lorde had intelligence: and the sence and meaning is, that the lorde would bringe to passe by his wonderful power, that his people should haue way through the vn­occupied woode, ouer the hilly and sharp rockes, and through the barren and drye wyldernes because at his hande he shall haue ministers of his grace, whiche shall take away all lettes & stombling blockes from among them. But this was a sha­dowed declaration of the redemption.

But when the spirituall and heauenly veritie came into the light and was ma­nifeste, Iohn was sente to remoue and take awaye all impedimentes whiche might let and hinder the same.Sinne stop­ped the way to gods gra [...] And day­ly the same voyce soundeth in our eares, that we might prepare the waye of the lorde, that is: all vices being taken away whiche do stoppe and shutte vp the waye of the lorde, we maye geue frée accesse and passage to his grace.

M. Furthermore, we amending our life by the study of repentaunce, may re­moue and put aparte all suche thinges, as may offende the deuine maiestie of God. C. It pertaineth to the same ef­fecte whiche followeth in the woordes of the prophete, Let all croked thinges be made straighte. For by these woordes he doth signifie, that in this worlde there is nothing but rough, stony, hilly, and croked waies: but yet he sheweth that the lorde wil make a waye through so many and harde strayghtes, that by his won­derful power he may pearse through the same, to the accomplishing and fulfilling of our saluation. B. But in the Hebrew texte this saying, ‘In the deserte.’ is ioyned with that whiche followeth, as thus: A voyce crying in the wyldernes, prepare the waye of the lorde, that it may agree with the clause followyng: And make the pathes of our lorde straighte in the wyldernes: M. Therfore Iohn the pro­claymer of Christe to the Iewes, by his crye, stirred them vp, to prepare them selues against the comming of the kyng promysed before tyme, to lifte vp their mindes also, to amēde their liues, casting of all suche thinges as might be lothsom and odious in the eyes of his deuine ma­iestie, that thei might be partakers of his grace with ioye.

4 This Iohn had his raiment of Camels heare. And a girdell of skinne about [Page 43] his loynes, his meate was locustes and wylde hony.

The austere [...]fe of Iohn [...]e Baptist. ‘This Iohn had his rayment.’ C. The Euan­gelist reckneth not this among the chief and excellente vertues, that he was ad­dicte and giuen to a rude, & austere kinde of lyfe, eschewinge and not regardynge the ciuyll and accustomed maner of lyfe: but because the same Euangelist shewed that he was a man that came out of the mountaines, or deserte: he sheweth al­so his apparell and maner of foode, which was agreable to his habitation and aby­dynge. And also he reherseth this, not onely that we myghte vnderstande that his rusticall kinde of diet, did suffyse and content hym, in so muche that he neuer hungred after delycate deyntie dysshes: but was in his vncomly and contempti­ble attyre, in great price and estimation among sumptuouse, and neate persons. But to the ende superstition mighte ap­pointe parfecte righteousenes in eternal shewes, the common and ignorant sorte of people thought such continencie, to be a greate parte of holynesse. To this er­rour agreed the foolyshe and superstity­ouse vice, [...]arefoted fri [...] the deuils [...]keis. of Monkery, of Hermites, of barefooted fryers, whiche were the de­uills lackies, and suche kinde of hypocri­sie, to seeme to be in the face of the world those, which in deede they were not. But there is no doubt that the Euangelyste, describeth him here, to be a mountayne manne seperated from all vrbanitie, and ciuill fashion and order: and not onelye contente with suche foode, as he coulde easely get, but onely eating such meate, as was in the place, where he had his a­bode, as wilde hony, of the whiche there was greate aboundaunce, and locustes, of the whiche it was a most plentiful re­gion: or elles because it was profitable, for a contemptible, and vnsemely man to come amonge the multitude of people, that onely in hym, the maiestie of God might shyne, whiche notwithstandinge did rauishe their senses, with the admira­tion of the man. B. This therefore he did that he might be the more commen­ded of the people, and that he might adde the wayte of seueritie to his preachinge of the truethe. ‘And a girdell of skinne aboute.’ M. The same is redde of Elias the Thes­bite. It is apparaunte,4. King. 1. that in olde tyme they vsed to weare very preciouse Gyr­delles, and adorned with great cost, very sumptuously. Agaynste the whiche the Prophete inuaieth, saying. In steede of your swete smell, you shall haue stinke, and in steade of your gyrdelles, you shal weare loose bandes. His meate also ‘vvas locustes. etc.’ He vsed suche meate as they do, that lyue in the wyldernesse. As y^e holy fathers haue eschewed luxury and excesse: euen so they coulde not abide the arrogancie, and vaine ostentation of holinesse, of suche a one as would be sin­guler.1. Sam. 14. We do reade in the boke of Samu­ell, that in the woodde there was greate plenty of hony. We do reade also that the locustes whiche he dyd eate, were nom­bred among the beasts that were cleane. Furthermore Plinie dothe wryte that this meate was in greate pryce,Leuit. 11. and ve­ry acceptable to the Parthians. Plin li. 11. chap. 29. The same Plinie also doth write, that in som place there are founde Locustes that are three foote longe.Temperance. Therefore in this place the sobrietie and temperaunce of meate and drinke is commended vnto vs. For to al men lyuinge, it is honest profitable, ple­sante, tractable, and a frende to Nature. On the other syde,Luxury. luxury or ryot is fyl­thy, hurtfull, vnsauery, vntractable, and an ennemy to Nature.

5, Then wente out to him all Hierusa­lem, and all Iewry, and the whole re­gion that lyeth rounde about Iordan.

C. The Euange­liste dothe heere shewe that there was a greate multitude of people gathered to­gether to here Iohn: wherby we gather, howe great his fame was. M. For ma­ny came vnto hym by heapes as it were, because from the seconde temple vntyll nowe, they had no prophetes:Mat. 11. for Chryst saith. What went ye out in the wylder­nesse to see? a Prophete? Moreouer be­cause he dothe not symplelye preache re­pentaunce, and the obseruation of the lawe,Luke. 7. accordynge to the lawe of the hye priestes, and commaundeth to prepare the waye of the Lorde, and saide, that the kingdome of God was at hande. And al­so because he lyued a straite and austere [Page 44] lyfe. But as it is wonte and commonly seene, that in newe thinges men are ve­ry feruent and gredy: euen so in Iohns time, the people being feruent, came a­pase to hym, but at the lengthe this fer­uent heate being colde, fewe there were (whiche by Iohn beynge called to trewe repentance) that came vnto Chryst. For neither the austere & strayte lyfe of Iohn, nor the gentlenes of Christe, coulde pre­uaile any thyng at al with this people, as appereth by the woordes of oure sauiour. Iohn came neyther eatynge nor dryn­kinge,Math. 11, and they sayd, beholde, he hath a deuyll, the sonne of man he came eating & drinking, and they saide, behold a glut­ton etc. So that neyther the prophetes that were before Chryst, nor yet Christe him selfe, coulde please and wynne this people.

6 And they were baptyzed of hym in Iordane, confessyng their synnes.

M. The other Euangelistes saye, that Iohn preached the baptisme of repentāce in the remission of sinnes: that is, he cal­led euery one to repentance, and he sig­ned them also that professed repentaunce with the signe of baptisme, with the pro­mise of remission of synnes, if they bele­ued in hym, in whom he preached, and adioined them selues in good faith to the kingedome of heauen,Chap. 19. as we may reade in the actes of the Apostels.

C. The trewe te­stimony and signe of repentaunce, was the confession of their synnes. For euen as the lord in his sacramentes doth bind hym selfe (as it were) vnto vs, by his owne hande writynge, so likewise it is mete that wee, in all poyntes, become bounde vnto hym. Baptisme witnesseth vnto vs, that our synnes are forgeuen, and biddeth and commaundeth vs to re­pent. Therefore that men maye duelye offer them selues to repentance, confes­sing of theyr syns is required: otherwise what were that, but a vaine iest whiche he dyd? But let vs heere note, that the wordes whiche are spoken, are of suche as were at the yeres of discretion, whom we know ought not to be admitted rash­ly, without consideratiō into the church, what soo euer they be, neyther are to be vnited or knitt to the body of Christe by baptisme, vnlesse dewe examination be first had. Whereby euery man may see, how fonde the Papistes are which wrest this place to proue their auriculer confession.Auriculer confession. For neyther were there any sacry­ficers presente, vnto whom they mighte secretelye tell their synnes: neyther is there made mention of all synnes: Ney­ther did Iohn geue his disciples any ordi­nary right or custome of confessinge.

But let vs graunte to the Papistes, that which they require, that confessiō is one­ly proper to those that are of age, yet af­ter baptisme, it hath no place. Trewely contrary to the exāple of Iohn, they pre­scribe a lawe of confessynge from Bap­tisme. The like place of publique cōfes­sion we haue in the actes, wher it is thus written. And many that were faythfull came confessing & declaring theyr dedes.Actes. 19.

7. But when he sawe many of the Pha­riseis, and Saduseys, come to his bap­tisme, he sayde vnto them. O gene­ration of vipers, who hathe taughte you to fle from the vengeāce to come

C. In this place Mathew doth shewe that Iohn dothe not onely preache repentance generally, but also dothe apply the same to personnes.

And certainely it wyll be a colde kinde of teachinge,A consider [...] tion to be h [...] in preachy [...] excepte the preachers wysely waye, the time, the person, and the place where, and to whom they preache. For nothinge is more out of order, then con­tinually to keepe one kynde of order in teching. For this cause Iohn is thought more seuerely to handell, the Phariseis, and Saduceies, who (because of their hi­pocrisie & disdaine, with the whiche they did swel) sawe that more sharply he must pricke and touche them, then the comon sorte of people. M As concernyng the Saduceys, Phariseys, and Esseys, reade Io­sephus,Pharisey [...] in his seconde booke de bello Iu­daico. These were special sectes among the people. The Phariseys dyd professe the more sure knowledge of the rytes. and customes of the lawe, they were had in great veneration and reuerence of the people, and they got vnto them selues the greateste parte of domination and rule, [Page 45] neither did they onely oppresse the people with the burthen of the prescripte lawe, but also with theyr owne traditions, in the whiche thynge, the Saduce is were greately against them, as we may reade in Iosephus. [...] de Anti. [...]ap. 17. C. But they are deceiued whiche thinck them to be so named of the diuision, as though, they beinge sepera­ted from the order of the common sort of people, might take a degree proper vnto them selues. They were called also Phe­russim, that is to saye, interpreters: be­cause not beinge contente with the sym­ple letter, they professed that they had the keye to vnderstande secrete misteries.

Whereof there arose a wonderfull myx­ture, and confusion of errours, when as they (takinge to them selues the dignitie of mastership) did with their wicked lust and sence, & also with wonderfull pride, thrust in steede of the trewth, their own inuentions. Bu. Luke, bothe of the Scribes and Phariseis wryteth thus: [...]t. 23. when Paule perceiued that the one parte were Phariseis, and the other Saduceis, he cryed out in the councell. Menne and bretherne, I am a Pharisey, the sonne of a Pharisey. Of the hope and resurre­ction of the dead, I am iudged. And whē he had so saide, there arose a debate be­twene the Phariseis and Saduceys, and the multitude was deuided. For the Sa­duceis say, that there is no resurrection, neyther angel, nor spirite: but the Pha­riseys graunte bothe. B. Therfore the Phariseyes dyd acknowledge destenye: notwithstanding with the lybertie of the minde, beleuing the immortalitie of the soule. [...]duceies. The Saduceys wolde graunt no­thing to come by desteny, but attrybuted all thynges to the wyll of man: neyther wold they allowe the immortalitie of the soule: these also were more rude of man­ners, & further from humanitie, then the phariseis. [...]eyes. Bu. The Esseyes were the third secte, so called, as labouringe and workinge: they attributed all thinges to de­steny, B. they professed a marueylous continent life, muche lyke vnto our olde monkes. Bu. Besides, they did not al­lowe wedlocke, and parte did admitte it, but with great warines. Of these, bothe Iosephus in his second booke of the warre of the Iewes in the .vii. chapi. And Plini in his. 5. booke, and 17. chapter, writeth at large. But nowe let vs returne to the woordes of Iohn. ‘O generation of vipers.’ C. That we may wel vnderstād the mea­ning of the holy man,The terrour of hipocrites. we must note that there is nothinge that dothe more amase and abashe hipocrites, whiche deceiue o­ther by the outwarde shewes of holynes, then to haue their hipocrisy detected, and to be thretened with the vengeaunce of God. For that god may thunder general­ly against the whole worlde, by false im­magination they make vnto them selues a sanctuarye: because they perswade thē selues that they haue nothing to do with the iudgement of God. If any man doo thincke that Iohon kept a preposterouse order in receyuing them at the fyrst gre­tinge so sharpely: we answere, that they were not vnknowne to him, but that he had good inteligence of them before, and yet not by experience, or his owne know­ledge, but rather by the secrete reuelati­on of the spirite of God. Wherefore they were not to be spared one whit, lest they came home againe more puft with pride then they wente. It was necessary ther­fore that their highe stomackes should be abated. Againe if any shall obiecte, that they ought not to haue bē dismaied with so harde a reproche, synce that comming to baptisme, they wold afterwarde shew them selues to be altered, and to become newe men: we maye easely aunswere, that suche as do lye vnto God, and being wonte to dally with them selues doo vse falshod and dissimulatiō in stede of truth, are the more sharpely to be vrged to true repentance. For the obstinacie of hypo­crites is wonderfull, therefore vntyll by force and violence, they are fleyne, they wyl holde their skinne fast. Now where as Iohn doth openly before all men, re­proue and rebuke them, it perseyneth to example:Chap. 3. in the whiche sence Luke doth say, that it was spoken to the multitude. For althoughe Iohn spake vnto a fewe, yet he hadde respecte vnto the multitude that he mighte make theim afraide. As Paule to Timothe, bad vs looke euer for that fruite in open reprehentions,1. Timo. 2. sayinge: Those whiche offende openly, re­proue [Page 46] openly, that others may be afraid. Therfore in the parson of the Phariseys and Saduceys, he dothe comprehende the whole multitude, leaste they shoulde shewe a fayned clooke of repentaunce, in stede of trewe affection.

Moreouer it belonged greatly to the peo­ple to knowe what the Saduceyes and Phariseys were, of whom miserably the trew worshippinge of God was corrup­ted, the churche destroyed, and all trewe religion quite subuerted, finallye with their corruptyon, they extinguyshed the trewe and cleere light of God, and with their vices infected all thynges. There­fore it is certayne, that Iohn went pub­liquely and openly to the Phariseis, that he might admonishe the whole church of God, least that any more, through vaine shewes, thei should blynd the eyes of the simple, & throughe wicked tyrrany kepe the people in oppression. In this there­fore,The constan­cie of Iohn. we may beholde the constant bold­nesse of Iohn, who, for al that they excel­led others, dyd not one whit spare theyr dignitie: but sharply, (as they deserued) reprehended them. Euen to it becometh all godly teachers to be bould & constant, and not to feare any power or authoritie of men, but without al feare to contend, against all that exalteth it selfe agaynste Christ.2. Cor. 10. But and if they that came fained­ly to baptisme, to beare the name of the Gospell, were so sharply and cruelly re­buked, and dealt withall, howe shall we deale, with the professed and sworne en­nemies of Christe, whiche do not onely refuse all tast and sauour of holsome do­ctrine: but also with sworde and fyer, do violently rage, to seke the vtter destroy­inge of the name of Chryst? Certainely if thou compare the polluted Pope, and his bloddy caynishe clergy, with the Sa­duces and Phariseyes, and do deale with them bothe alyke, they muste needes be bound al in one faggot. Wherefore they quarrel not with vs but with the spirite of God, whose eares are so tickle, that they wyll suffer nothynge to be spoken against the Pope. In the meane time, let the godly preachers, and teachers, take hede vnto thē selues, when they are mo­ued with godly zeale agaynst the tyrants of the churche, that they mingell not the lustes and affections of the fleshe.Rashe zeal [...] prohibited. And because vehemency or zeale can not be a­lowed of God, but that whiche is mode­rated by the wisedome of the spiryte, let them not onely refraine their affections, but also geue & commit the selues whol­ly to the regiment and moderation of the holy ghost, leste that any thing vnadui­sedly spoken, shoulde excede.

He calleth them ra­ther the generation of vipers, then vi­pers, because he wold cast in their tethe their venemouse and poysoned mallice.

Neyther did he meane onely to condēne those that were presente before him but also the whole bodye and corporation of them. as if he should haue said, that both their sectes, and diuisions, did nothyng but ingender serpentes. For they con­tended with great discention among thē selues: but the contempte of God, the wicked desyre of rulyage, the hatred of wholsome doctrine, and the syncke of all mischief and wickednesse, was common to them all, they neuer contended about that:The natur [...] of a viper. M. Finally the vipers of all kind of beastes are moste pestiferouse, for if they do but scant touch a mā, they bring violent deathe. As appereth by the men that dwelt in the Isle of Mylctum. who whē they saw the viper hang on Paules fynger after his shipwracke, they sayde. surely this man is a murtherer,Act. 28. whom although he haue scaped the daunger of the sea) vengeaunce wyll not suffer to lyue. But when they sawe him, (the viper beinge caste into the fyer, to haue no harme, (for they thought he should haue ben burnt, or elles sodainely fall downe beade) they altered their mindes, & sayde he was a God. So greate daunger doth the poyson of a viper brynge. Then, whē Iohn knewe that the Phariseys and Sa­duceys, with the hie priestes, scribes and lawyers, were all of lyke mallice, and that they wer as wicked as theyr fathers whiche slewe the prophetes, so that they woulde fyll theyr Fathers measure: he doth cast in theyr teethe, not onely theyr own, but also their fathers mallice, whē he sayth. O generation of vipers.Math. 12. With this title also they were commended of [Page 47] Christ.

C. Because he suspected their repen­tance, doubtinge with admiration, he enquireth of them, whether it be possible that they should repent from their harte, and by this meanes he maketh them to examine their owne consciences, and to enter into iudgement with them selues, concernyng theyr owne wickednesse.

M As if he should haue said. Who gaue you that mynde, beinge so peruerse, so wicked, to flye and auoide so greate ven­geaunce and destruction, whiche shortly would come to passe, and presently han­geth ouer this vngodly generation. An­ger in this place, iudgement, and ven­geaunce are all alyke, as they be also in many other places. As in the epistle to the Romaines, where it is sayd, the law causeth wrath. [...]ma. 4. To flye the vengeaunce of God, in this place is taken in good parte, because it is a meane to seeke to please God, that he wil not be āgry with vs. For the godly sorte of men, to the ende they may escape the wrath & iudge­ment of God, they wyll seeke al meanes possible before hande, to preuent and a­uoyde it. But nothinge at al it doth pro­fyte a synner, to flie frō God, for he doth more and more prouoke him to wrathe.

M. By the vengeaunce to come maye be vnderstand, the destruction of the hole nation of the Iewes, [...]ap. 23. [...]4. whiche was lyke to be brought to passe by the Romaines, of the whiche is made mention hereafter: then the whiche destruction nothyng can be redde more cruel: in the which it hath ben kept miserable and voide, the time of 1400. yeres. The lorde declaringe this vengeaunce, more plainely he saythe.

[...]e. 21.Wo vnto them that be with childe, and geue sucke in those dayes, for there shall be greate trouble in the lande, and wrath ouer all this people. And they shall fall through the edge of the sword, and shall be led away captiue into al nations.

8. Bring forth therfore the fruites wor­thy of repentaunce.

B. As if he shoulde haue said. You ioyne your selues to the nomber and company of penitentes. Here is no dissembling in the matter. Therfore if you wyll be bap­tized, and be accepted among the nomber of them, whiche are trewly regestred ci­tezens of the kingdome of heauen, your repentaunce must then be trew, and not fained. It shalbe true,The fruites of repētance. if it bringe forthe fruites accordingly, that is to saye, con­tempte and hatred of all thinges present deniyng your selues, excellent modestie, and the burninge zeale and loue of pitie and godlines. These certainely are the fruites in deede of a repentaunt mynde, whiche willingly seketh to leade a newe life. C. Therfore Iohn confirmeth that whiche we spake before, that the repen­taunce is nothinge, whiche is witnessed with woordes and not in dede. For it is a more preciouse thynge then to be made lighte or a iest of. Therefore Iohn sayth plainely, that it was not a sufficient testimonie which they did shewe: but he said, it would plainely appere in continuance of tyme, whether they receyued it wyl­lingely or no.Papisticall repentaunce. The Papistes euery yere do faine a repentaunce, with forbeddyng of certaine meates, with auriculer con­fession, with strewing of ashes, and with certayne buzing woordes and songes and in the meane time, whyle theye fayned these thinges, howe many of them were there, whiche by the example of the Ni­niuites, amended their liues, and shewed forthe the trewe fruites of repentaunce. C. We muste note therefore, that good woorkes are called the trewe fruites of repentaunce.Repentance. For repentaunce is an in­warde thing, which hath his seate in the hart and mind, but bringeth forth fruites in chaunging the lyfe. But because this part of doctrine was foulely corrupted of the Papacy, we must note this differēce, that repentaunce, is the inwarde renew­inge of the man, which sheweth it selfe in the externall and outward life, euen as the trée of it selfe, bringeth forth fruite. M. And trewly he whiche doth acknow­ledge his synnes from the bottom of his harte, and is trewely sory for those offen­ces that he hath committed, he truely wil remoue and cast away al hipocrisie from him, and will take vnto him the true hu­militie of the mynde, and will not onely allowe the phisition of healthe, but also, wil desire to haue him aboue al thinges: he wyll not onely absteine from his ac­customed [Page 48] faltes, but also wil w^t diligent study and care, by al meanes auoide them & the occasion therof, yea, he wil great­ly abhorre them, and as before, he gaue him self to fylthines of lyfe, euen so now he will ensue and seeke to get with syn­guler diligence, puritie, innocency, and trewe godlines.

9. And be not of suche mynde, that ye would say within your selues, we haue Abrahā to our father. For I saye vnto you, that God is able, of these stones, to rayse vp children to Abraham.

E. That is, lyue not so that you may seme to lay al your trust in Abraham. M. Or be not of this opi­on, to saye that you are the sonnes of A­brahā, as though that were sufficient to righteousenesse, to be begottē of saintes. C. Vntill hypocrites are oppressed,Hipocrites are secure. they slepe securely in theyr synnes: but when they are cyted so y^e tribunal seate of God, carefully they seke for starting holes and lurking places, or some couering to hidē them selues. Thus therefore Iohn doth speake to the Phariseies, and Saduceis, Nowe that you are sharpely reproued of mée, I would not haue you do, as others are wonte, whiche are lyke vnto you, to seke for remedy by a false, vaine, and co­loured pretence. For he doth extorte frō them the vaine trust with the which they were bewitched. The league and coue­naunte that God made with Abraham, was as it were a target or buckeler to co­uer their euill conscience: not that they would place all their saluation vpon one man, but because God had adopted all the stocke of Abraham: not wayinge at all, that none were of the séede of Abraham, but suche as followed his faithe, and that the league of god was not ratified to profite to saluation, but by fayth. Therfore Iohn addeth not this in vaine.

For althoughe they boasted not with their tōgues, that they were the sonnes of Abrahā, yet inward­ly they greatly gloryed of this title: as hipocrites are not ashamed at all, to iest, & more grossely to dally with God, than with men. ‘VVe haue Abraham.’ M. Iohn knewe that they were the sonnes of A­braham, as also Christe witnesseth,Iohn. 8. say­ing, I knowe that you are the sonnes of Abrahā. he knew that the couenant was not only made with Abraham, Gene. 17. but with his séede also: I wyll make a couenaunt betwene thée and mée, betwene my séede and thy séede after thée. &c. This he had neuer taken frō them, if they wold haue followed the steps of their father Abra­ham. But because after a preposterouse sorte, they flattered them selues, through the promises made by God to Abraham: and because they perswaded them selues that it was possible that they shoulde be cut of, because the promise was made for euer to Abraham and his posteritie: their hartes were so hardened, that at no time they were moued at the threteninges of God: to powre vengeance on them: ther­fore after the apte and profitable exhorta­tion, to bring forth fruites of repentāce, he thoughte to take away this preposte­rouse securitie, and carelesnesse.

C. The Iewes dyd flatter them selues almost after the same maner, that the Papistes do at this daye aduance them selues. It is necessary that some church be in the world, because god wyll be knowen in the worlde, and wyll haue his name called vppon. And his churche can be no where but amonge vs, with whom the lorde hath made his couenaunte. The hye priestes and bys­shoppes swelled aboue others with arro­gancie, and others which were of great power and authoritie with them.

For the common sorte of people were counted prophane and accursed of them.Chap. 7. as we maye reade in Iohn. But theye thought them selues to be holy primates and heades, euen as at this daye our hor­ned byshoppes, our abbotes,The pry [...] Papistes. our monkes our channons, oure fryers, and euerye masse prieste, being eleuated and puffed vp with the proude tytle of (Clergy) did muche despise the laytie. Iohn dothe re­fell, and confute, this errour, that they do to much restraine the promyse of god, shewinge, that althoughe God do want them, yet he will haue his churche. The effecte therefore of his woordes, is this. God made an euerlastinge couenaunte with Abraham, and his séede, Yet one [Page 49] thinge deceiueth you, that when you are more thē bastardes, you thinck your sel­ues to be the sonnes of Abrahā. Therfore God will rayse vp a newe seede to Abra­ham, which nowe apereth not. For Iohn speaketh here in the datiue case, (he will rayse vp to Abraham sonnes:) that they may vnderstand that the promise of god shall not be voide, but stande in effecte still Neither was Abraham deceiued, al­though his sede died in them. So that frō the beginning of the world god was true & iust in his promises to his seruauntes. Neither dothe he at any tyme leaue of to geue his grace to those y^t be his children, althoughe he reiecte hipocrytes. Neyther dothe Iohn speake here of the callinge of the Gentiles, as some suppose, but he meaneth the verye stones, without any further sence. For because that prowde men thought it vnpossible, y^t his churche should be caried to an other place, he she­weth that the lorde hath meanes & waies in his hande to delyuer his church, which they thoughte not vppon, euen, as if he shoulde create newe sonnes to him selfe of stones: As if he should haue said. I de­clare vnto you that God is of such power that althoughe he vtterly destroy you (as you haue deserued) yet he can rayse vp children to his beloued Abraham, euen of these stones. Te lyke argument our sa­uiour Christ vsed, saying. I say vnto you that if these holde their peace, the stones shal cry. Abraham had respect vnto this power of God, when he was commaun­ded to offer vp his sonne.

10 Euen nowe is the axe layde vnto the rote of the tree: euery tree that bryn­geth not forth good fruite, is hewen downe and cast into the fyer.

C. After that Iohn had taken awaye the cloake of vayne truste from the hypocrites, he de­nounceth vnto them, that the iudgemēt of God is at hande. Before he shewed them, that being expelled they were not the people of God: now he addeth, y^t God is bent to banishe & rote out, al chose that are vnworthy, from his church, euen as barren, vnfruitful & rotten trees, ar wōt to be cut vp. The efecte is this that God is purposed to purge his church. For the grace of God neuer cōmeth forthe to the healthe of the godly,The health of the godly and the destructi­on of the wic­ked come to­gether for two causes. but also his iudge­ment cometh forth to the destructiō of the world, & that for two causes: because then god wil seperate his people from the re­probate, and the ingratitude of the world prouoketh newe anger. Wherefore no maruaile, if the preaching of the gos­pell, and the comming of Christ haue re­moued the axe to the cuttīg vp of the wic­ked trees, & do daily hasten against them, the vengeance of God.

B. Here he saithe, that as trees (whiche in vayne comber the grounde, and are vnfrutful) are cast into the fier: euen so shal you be cast out of the lād, and be consumed with fier; which hitherto haue ben vnfrutful, & vnthankful to Go [...]. To this efecte was the parable of the figge tree alleaged, of our sauiour Christ in Luke,Luke. 13. saying Ex­cept ye repent, ye shal al likewise perish: he tolde also this similitude. A certayne man had a figge tree, plāted in his vyne­yard, & he came and sought fruite therō and found none Then said he to the dres­ser of his vyneyarde. Beholde, this three yere haue I com and sought fruit of this figge tree, & find none, cut it downe, why combereth it the ground? & he answered, and said vnto him: Lord, let it alone this yere also, tyl I digge round about it, and dounge it, to see whether it wyll beare fruits: and if it beare not then, after that shall you cut it downe. And in an other place Christ faith thus.Iohn. 15 If any abyde not in mee, he is caste out of the doores, as a branches withereth, & men gather them and cast them into the fyer, & they burne.

11. I baptise you with water vnto repen­tance: but he that shal com after me, is mightier then I, whose shoote I am not worthy to beare: he shall baptise you with the holy ghost, & with fier.

C. The thre Euangelistes do reherse the selfe same wordes of Iohn the Baptiste; In this one thynge Luke is more plen­tyfull because fyrste he dothe shewe for what occasion this sermon was made, that is to saye, because it was a doubte, that the people would take away the ho­nour [Page 50] of Christ, by a false & wrong opini­on. M. For he saith. As the people were in a doubt, & al mē mused in their hartes at Iohn, whether he were very Chryste, Iohn answered & said vnto thē all.Luke, 3. I bap­tise you with water. &c. C. Therfore that he might in time take away the occasion of the errour, he doth plainely say, that he is not Christ, and so he doth disseuer him self frō him, that he may bringe him that right which aparteined vnto him. And truly he did this willingely, that he myghte bringe disciples vnto Christ, (as the pro­uerbe is) from hand to hand: but he pre­uenteth it the soner, least in holdinge his peace any lōger, he shuld confirme the er­rour of the people. C. His wordes there­fore tend to this efect. I cal al men to re, pentance: and hauing professed the same, I signe them with the seale of Baptisme, whereby they maye be assured that theyr sinnes are forgeuen thē, if they beleue in him, which shal come after me, that is to say, in Christe, whiche onely forgeueth sinnes, & geueth the holy ghost, printing a true faith in our hartes, of remission of sinnes, and mortifying also the affectiōs of our fleshe.

This is spoken in the present tence. The greke participle is doubtful, so that thou maist vnderstand it, that Christ was Iu­nior or younger then Iohn, or elles that he shoulde succede Iohn in the office of preaching.Chap. 1. So the Euāgelist Iohn resi­teth the same wordes, saying. After me there came a mā, which went before me, for he was before me.

C. By these wordes he dothe shewe, that Christ was of a greter power & dignitie, in respect of whom, he also was subiecte: as if he should say, The worke of Christ to come, that is, the redemption of mankind, & the kingdom which he receiued of God the father, do require greater force & power, then I or any man els cā shew. I am his minister, he is the lord whiche hath receiued all power of his father.

Therfore in that Iohn doth acknowledge his own imbecillitie, it is done to attry­bute y^e glory of vertue & power to Christ,No Aungell hath power to saue. to saue and to destroy: to saue the elect, & to destroy the reprobate: also he doth ad­monish vs, y^t there is no sainct or angel, Christ only excepted, that hath power to saue & destroy. ‘VVhose shoose I am not vvorthy’ E. He said before that Christ was stron­ger then he: to āplifie the same, he saith, that he is vnworthye to cary his shoose: He vseth the common forme & phrase of speche, by the which he doth so extol y^e glo­ry of Christ, that aboue him he cōpareth nothing. To the whiche ende this is also spoken, He must increase,Iohn. 3. but I must de­crease. ‘He shal baptize you vvith the holy.’ Here Iohn maketh Christ the authour of spy­rituall baptisme, but yet neuerthelesse a minister of the externall thing.Occupati [...] Here he dothe seme to preuent before, secretly, a question, that might be obiected agaynst him, to what ende & pourpose, the bap­tisme, y^t he toke vnto him, serued. Ney­ther was it any small triffell, to bringe a new & vnwonted thinge into the churche of God: and that specially to set forthe a new kind of begīning, that shold be more perfecte, and better then the law of God.Baptism [...] Therfore he answereth that he hath don nothing rashly, & though he be a minister of the outwarde signe, that yet he dothe nothing at al diminish the vertue & pow­er of God. Wherfore we may easely ga­ther y^t it was no parte of his meaning to distinguishe & make a differēce, betwene his baptisme, & that, which Christ gaue his disciples in cōmandement to vse, the vse wherof also he wold haue cōtinually establyshed in the churche. Neither doth he compare the visible signe to the inuisi­ble: but cōparing the persons of the ser­uant & lord together, he doth teache what is proper, & apperteining to the seruant, what also (as due & right) is to be rendred to the lord. And also herby is gathered a general doctrine, y^t is to say, what are the partes of men in baptisme, & also what is properly to y^e son of god. For only to men is cōmitted y^e administratiō of y^e outward and visible thing, but y^t trueth it self doth onely remaine w^t Christ. The scripture somtime doth improperly assigne to men that, whiche Iohn doth affirme onely to belong to Christe, & which he denieth to apperteine vnto men: but thā he doth not way and consider, what man hath speci­ally by him self, but simplely doth teach, what is the force and profite of signes, & howe God doth woorke with his holy spi­rite [Page 51] by them. [...] difference [...]twene [...]hriste & his [...]nisters. Here is geuen a distinctiō, betwene Christ and his ministers, least that the world geue y^t vnto them, which only of duetie and right, perteineth vnto him: as nothing is more ready and incli­ned then the world, to beautifie & adorne the creatures with the spoyles of God.

We knowe what, & howe great outragi­ouse contentions haue ben in these days, as concerning the vse and efficacy of the signes, al the which may be taken awaye with this one word, that the whole insti­tution of the lorde, doth comprehende the author hym selfe, and the vertue of the spirite, with the figure & minister: but when as the mynister is compared with the lord, that he maye haue al, we muste bring the other to nothing.

It may be demaūded, why Iohn did not say as wel, that it was Christ, which did washe our soules with his bloud. Forsothe, because, y^e washing is done by the vertue & power of the spi­rite also, he thought it sufficient, onely in the name of the spirite to expresse the whole effect of baptisme. The meaning truely is plaine, that we must geue vnto Christ, what grace soeuer baptisme doth figurate or signifie, because that he doth sprincle the consciences of men with his bloud: he also doth mortifie the old man, and he doth geue vnto it his spirite of re­generation. ‘And vvith fyer.’ Bu. Fyer is a signe of purging, & loue. C. But the name of fyer is applied to the spirite, be­cause he doth purge away our filthines, euen, [...]n. 3. as golde is purified in the fyer. He is called fier metaphorically, as he is cal­led water. Therfore, he shal baptyse you with the holy ghost, and with fier, that is he shal ad vnto it, his holy spirite, which hath the propertie & nature of fier: he shal regenerate, renouate, and make cleane your hartes, & shal consecrate you into y^e adoptiō of the sonnes of God. [...]ke 24. [...]t. 1. &. 11. To be bap­tised with the holy ghoste, to be indewed with the power of the hiest, to receiue the holy ghost, and to haue the power or vertue of the spirite, commynge vpon any man, signifieth all one thinge.

12. VVhose fanne is in his hand, and he wil pourge his floure: and gather his wheate into his barne: but will burne the chaffe with vnquenchable fier.

B. Hitherto Iohn hath preached the lord Iesus to be the sa­uiour, because he affyrmed that he was the giuer of the spirite, of iustification.

C. That the Iewes mighte offer them selues to be renewed of him: now he re­soneth of iudgement, & sheweth y^e Christ is the generall iudge of all men, that he might make the contēners afraide. For, because many hipocrites alwaies proud­ly reiect the grace of Christ proffered vn­to them, it is necessary also that the ven­geance, which hāgeth ouer their heades, be declared vnto thē. For this cause Iohn doth here describe Christe to be a seuere iudge, against the harde harted & vnbele­uing. We must note here also, this order of teaching, that hipocrites may knowe, that they shal not escape vnpunished, be­cause they reiect Christ: & being awaked frō their sluggishnes, shal begin to feare the reuenger, whom (being the authour of health) they despised. But no doubte the purpose of Iohn was, to teache what Christ woulde bring to passe by his gos­pell. Therefore the preaching of the gos­pel is a fan:The Gospell is a fanne. because before the lord dothe shake & sift vs, all the worlde is wrapped with cōfusion, euery mā flattereth with him self, & the good and euil are mingled together: and it is enough for vs to swel & increase with the chaff. But whē Christ cōmeth among thē with his gospel, whē he pearceth their consciēces & citeth thē before his tribunal seate,The repro­bate are com­pared to chaff the chaf is win­noed or fanned frō the wheate, which be­fore cōbred a gret rome. For although al men ar fāned by the gospel, frō the chaff. yet notwithstāding here Iohn doth com­pare y^e reprobate to chafte, & the elect chil­drē of God to wheat. Wherfore the flou­erth is not takē for y^e world as som deme, but for the church. For we must cōsider to whom Iohn speaketh. For the Iewes wer only puffed vp with a name or title, so that Iohn doth tel them, that they are proude in vaine, since that but for a time they occupy the roome of the churche of God, frō the which euen by and by, they shall be reiected and banyshed, euen as chaffe is seperated and deuyded from the flouerth. By this meanes be doth touch y^e state of the churche at that tyme corrup­ted, [Page 52] because it was full of chaffe, darnel, cockle, and reffuse, but strayte way with the freshe wind of the Gospell, to be pur­ged,Question. But howe is Chryst said to seperate the chaffe from the wheate, when as no­thinge can be founde in men, but meere chaffe?Aunswere. It may easely be aunswered, that the elect are fourmed & made into wheat, that beynge exempted from the chaffe, they maye be gathered into the barne,

Christe began, and perfourmeth this purgynge dayely, notwithstandinge the ef­fecte of the same shall not be vntyll the laste daye: therefore Iohn calleth vs thi­ther.The fruite of Hope. But let vs remember, that euen at this daye the faythfull enter by hope in­to the barne of God, that in the ende in dede they maye haue a place there, and the reprobate do feele (according to their deserte) the heate and burnynge of that fyer, which shalbe in the last day. Ther­fore, before the Gospell was preached in Iewery, the reprobate were not onelye ioyned with the elect, but also they were so couered with the brightnesse of the ce­remoniall lawe, that they were counted for trewe Israelites. But when the prea­chynge of the Gospell came, which is the sounde and perfect fanne, there was such a seperation made, that easelye the one mighte be deserued from the other, yea, the very secretes of theyr hartes were o­pened,Iohn. 8. Christe him selfe sayinge. He that is of God heareth Goddes woorde, there­fore you do not here, because you are not of God. And againe. You beleue not, be­cause you are none of my sheepe:Iohn. 10. euen as I sayde vnto you, my sheepe heere my voyce, and I knowe theim, and they fol­lowe mee. The lyke seperation also is in these our dayes. ‘VVith vnquenchable fyer.’ In these fewe woordes, is thretened the ponishment of euerlastinge damnation which neuer shall haue ende, appointed for this purpose, that more sharply they shuld be moued to repētaunce. This po­nishement doth not onely apperteyne to chaffe, to be seperated from the wheate, but also to be caste into the fier, & burnte, euen as vnfruiteful braunches, are not onely cut of, but gathered and caste into the fier. The like ponishemēt doth Christ threaten to counterfait & false Christiās, telling them before, what a terrible sen­tence he will pronounce against thē, say­inge. Go ye cursed into euerlasting fier,Math. 25. prepared for the deuyl and his angelles. About this fyer there hath ben great dis­putatiō. But we may gather out of scripture, that it is a metaphoricall kynde of speche. For if we maye determyne and iudge it to be a materiall, and reall fyer, (as they terme it) thē we must adde vnto it also wodde, brimstone, and breathe to kendel it, as Esay in his .30. chap. maketh mention. Neyther is there any further meaning in the fier, then there is in the worme. For if al men do agree and con­sent, that there is in the name of worme a metaphorical sence, and meaning, they must then confesse that the lyke is in the fyer. Wherefore all speculation and lo­kinges omitted, with the whiche vayne men do wery them selues, without pro­fyte, let vs be satisfyed with this, that those maners & formes of speakinge (for the rudenesse of our capacitie) do note vnto vs, horrible torment, yea and so ter­rible, and painful, that neyther the mind of man can comprehende it, nor yet the toungue with wordes expresse the same.

13 Then came Iesus from Galile, to Ior­dane, to Iohn, that he myght be bap­tised of him.

B. The preachinge of Iohn the Baptiste being ended, the Euāgelist beginneth to preach our lord Iesus, the sauiour of the world, personally of his own wordes and dedes. And first of al he sheweth howe he was baptised not onely w^t water, but also with the spirite: & was not so much cele­brated, and put into the flock of Goddes people, which was the kingdom of heauē as he was declared, by the voice of his fa­ther frō aboue, to be a teacher, & kinge,Chap. 1. of his people & kingdome. M. Marke saith, in those daies. whē as Iohn had preached a while, and a gret multitude of the peo­ple came to be baptised:A conuen [...] time whe [...] word of [...] should be [...] ched. then was it a fyt & conueniēt tyme for Christ to be reuea­led, the hartes of mortal men, by the pre­ching of repētance, being pricked, & desi­ring, & thirsting after the grace of Christ.

C. To what ende the son of god wold be baptised, we maye somewhat gather of his aunswere folowinge.

[Page 53]14. But Iohn forbad him, saying: I haue nede to be baptised of thee, and com­mest thou to mee.

M. Iohn denied his office and ministe­rye to Christe, firste in consideration of his maiestie, then in consideration of his own imbecillitie and weakenes, the which he partly declared, when he sayd, whose shoose I am not worthye to beare. He knewe that Chryste had no neede to be baptized with this baptisme of repen­taunce, yea, rather that he had neede to be baptized of hym: he thoughte it was vnworthy and vnmete that the seruant shoulde baptize the lorde and maister of all, whiche had no necessitie therevnto.

By these reasons beinge moued he refu­sed to baptise him. ‘I haue nede to be.’ C. It is certaine, that Christe was not onely knowne of Iohn to be an excellente pro­phete, (as many very fondly imagin) but also to be the son of God: otherwyse, sub­mittinge and surrendring his holy voca­tion to a mortal man, he should haue ben iniuriouse to God. But the reader may learn, wherby he was knowē vnto Iohn in the first cha. of Iohn. This was a rea­sonable cause to refuse, and denye, seing that Christ had no nede of baptisme: but in this Iohn was deceyued, that he way­ed not, howe that Christe dyd not desire baptisme for his owne sake but for other mennes. Therefore Christ beddeth hym to consyder, what doth belong vnto him that hath taken vpon him the parson of a seruaunte: because that willinge subie­ction dothe derogate nothinge of his glo­rye and renowne. For althoughe, Iohn knewe not his owne office, and dewely for a tyme, yet notwithstandinge his er­rour doth not let, but that he did his due­tie, both lawfully and duely.

15. Iesus aunswered and saide vnto hym: let it be so nowe, For thus it becom­meth vs to fulfyll all ryghteousenes. Then he suffered him.

E. Our saui­our Christ, by these wordes doth not de­nie the wordes of Iohn to be true, when he said, I haue nede to be baptized of the. but graunteth the wordes of Iohn to be trew, yet neuerthelesse he doth infringe and put away the occasyon of controuer­sie which arose of those wordes, sayinge.

C. By this aunswere of Chryste, we may gather, why he woulde be baptised, because it becommeth vs (saith he) to ful­fyll all righteousenes, To fulfil al righ­teousenes in the scripture, is as much to saye, as to fulfyll the lawe. And so wee may expounde this place, that it behoued Christe, which willingly submitted hym selfe to the lawe, to fulfill the same in al poyntes. But better it maye be vnder­stande on this maner. as if Christe shuld haue sayde, Sease and leaue of to speake of my dignitie, neyther is it my purpose at this tyme to reason whiche of vs two, is the better: but rather we must looke what oure vocation requireth, and what God the father hath appoynted vnto vs For Chryst vsed this generall baptisme,Generall and speciall Ba [...] ­time. that he might in al poyntes obey the will of his father: but he vsed the special bap­tisme, that he might consecrate the same in his owne body, that it mighte be com­mon to vs with him. Therfore he saith, so it behoueth vs to fulfill all righteouse­nesse, as if he shoulde say, I muste in all thinges be obediente to my father. Thy baptisme is apoynted of the father, there­fore although I am greter then thou, yet it so pleased my father, that I should re­ceyue baptisme of thée, and shoulde con­secrate the same in my bodye, that they whiche receyue mée, and are in me bap­tyzed, should acknowledge me to be their brother, and fellowe heyre.

Here is to be noted the modestie of Iohn, whiche by and by geueth place and obeyeth Chryste. For he contendeth no farther, but hearynge reason, that so it became hym, to fulfyll all ryghteousenes, (althoughe before it seemed verye absurde) is nowe perswa­ded, and baptizeth Christe. Euen so Pe­ter, which said,Iohn. 13. Thou shalt neuer washe my feete, when he hearde Christ say, ex­cepte I wasshe thée, thou haste no parte with me: by and by he sayde, Lorde not onely my fete, but my handes and head.

M. Whereby we are taught,Errour by ignorance is easely put a­waye. that those that erre by ignorance, when they know the trueth, are easely perswaded.

[Page 54]16. And when Iesus was baptized, he as­cended out of the water, and behold the heauens were opened vnto hym. and he sawe the spirite of God descē ­dinge lyke a dooue, and lyghtynge vpon him.

M, Now the Euangeliste dothe shewe vnto vs, howe Christ was celebrated and authorised af­ter his baptisme. ‘And beholde the.’ C. The openinge of the heauens, is sometymes taken for the shewing forth of the glory of the heauens. But in this place it is ta­ken for the visible seperation and diuisi­on of the heauens, so that Iohn might se somwhat hier then the starry firmamēt, where the planettes were. But to search farther what this opening of the heauēs meaneth, or what it was, neyther dothe it parteine to the matter, neyther is it necessary: because it is sufficiēt to know that this was a signe & token of the pre­sence of God. Yet, where the Euange­listes do saye, that Iohn sawe the holye ghost, it is lykely that the heauens were open, specially for his sake. Althoughe it ought not to be denied, but that Christ in respect that he was mā, was the more assured of his vocation. And to this ef­fect do the wordes of Luke seme to serue,Chap. 3. whiche sayth, that when Christe prayed, the heauens were open. M. But by the openinge of the heauens here specifyed, is signified, that this is he, whiche shulde come from heauen, and shoulde teache heauenlye thynges, that is, he shoulde shewe the wyll of his father to heauenly men.Iohn. 3. For he that is of the earthe, spea­keth of the earthe: but he whiche came from heauen is aboue all. Furthermore it is signified, that this is hée, whiche by his incarnation and bloud, should make agrement betwene humaine things and heauenly thinges, as S. Paule wryteth to the Ephesians, Ephe. 1. Collo. 1. and Collossians. Third­ly it signifieth, that he is that same Christ which made vnto vs free passage and re­course to the thron of his grace, the gates of heauen, beinge by hym broken open. To be shorte, that whiche was reuealed to Ioseph in the vision, of the opening of the heauens, and of the ladder that from the earth reached therevnto, is declared from aboue by this inauguration and celebration of Christe.

C. Namely Iohn: because by and by yt foloweth, that the spirite descended vpon Christe. M. And Iohn hym selfe in an other place saithe, I did not knowe hym: but he that sente me to baptize with wa­ter, the same sayd vnto me:Iohn. 1. vpon whom thou shalt se the spirite descende, and ta­ry styl on him, the same is he which bap­tizeth with the holye ghost. And I sawe, & bare recorde, that the same is he which is the sonne of God.Question. C. It may now be demaunded, how Iohn coulde se the spi­ryte, We aunswere,Aunswere. that for as muche as the spirite of God is dispersed euerye where, and fylleth both heauen & earth, that the descention from heauen, is very vnproperly applied vnto it. the same we must iudge also, as concerning the sight therof. For although the holyghost be in­uisible by it selfe, yet notwithstanding it is said, that we se it, when as it sheweth any signe of his presence.The spirite God can not be seene. Iohn sawe not the essence of the spirite, the which essēce or beinge, can not be sene with mannes eies: neyther did he se the vertue it self, which cannot be comprehended with hu­maine sence, but onely with the intelli­gence and vnderstandinge of fayth: but he sawe the shape of a dooue, vnder the which, it pleased God to shewe and ma­nifest his spirite.Metonymi [...] [...]s a fygure [...] [...]ed denomi­nation. as when Bac­chus is put for wyne. [...] Venus for [...] chery. Therfore this is a me­tonymical kinde of speache, by the which the name of a spiritual thinge, is put for a visible signe. For as some very folish­ly, and preposterously, do vrge the let­ter, that they might include the thyng in the signe: euen so we must wey & consider that by these meanes & phrases of spea­king figuratiuely, is noted, the coniun­ction of the thing, with the signe. Accor­dinge to this sence & meaning, the bredde of the sacred, and holy supper of the lord, is called the body of Christ, not because it is so, but because it dothe witnesse vnto vs, that it is trewely geuen vs to eate.

Furthermore we must call to mynd that whiche we towched euen nowe, that is, we must not fayne and imagin the com­mynge downe of any notable or myra­louse thynge, that the holye Ghoste [Page 55] should be sought in a signe, as though he were included in the same, as in a place: but we must satisfie & content our selues with this, that the lorde by his secrete power doth shewe forthe vnto vs by fi­gures, whatsoeuer he promysed.

M. This comming downe of the spirite of God, was made for this purpose in a visible shape to descende vpō Christe, that the authoritie that he had from aboue, might be declared in earth. The like came vpon the Apostels, [...]es. 2. when they were sent to preache the Gospell throughout the whole worlde. And when the Apostles had layde handes on those that were ready to preache the Gospell, the vertue and power of the holy ghoste was geuen to theim by a visible signe, (which before they had receiued through faith, that the churche as yet being rude, should be comforted, and that by the sin­guler and visible gift of the spirite, they might be appointed to the worke of the mistery, and instructed and confirmed in the same. [...]estion. ‘Like a doue.’ C. It may be de­maunded why the holy ghoste rather ap­peared in the shape of a doue, [...]nswere. then in fier. The solution of this question doth de­pende vpon the analogy or similitude, of the thinge sealed with the figure. We knowe what the Prophete attributeth to Christe, [...]ay. 42. when he sayde: A broosed reede shall he not breake, and the smoking flaxe shal he not quenche, he shall not cry, nei­ther shall his voyce be harde. Because of this gentlenes of Christe, by the whiche mildely and louingly, he hath brought sinners to the hope of saluation, the holy ghost descended vpon him in the likenes of a doue. And in this signe is offered vn­to vs the manifeste pledge of swete con­solation that we should not be afrayde to come vnto Christe, whiche came not vn­to vs in the fearefull & terrible power of the spirite, but in the pleasant & amiable shewe of his grace. M. Also by the same is shewed what Christe would worke in the hartes of the faithfull, namely the ve­ry same, whiche he him selfe saith: Be ye innocente as doues. Finally by this ap­pearing of the holy ghoste, is shewed, what this heauenly kyng should be, how meke and louing: then what behauiour and disposition they should haue, whiche should be regenerate, by the baptisme of the holy ghost. C. Moreouer, some more curiously, then profitable, do seke and de­maunde, whether this doue were a per­fecte and sounde body, or only an image and figure of a Doue.Luke [...]. For although the woordes of Luke do seme to affirme, that it was not the substaunce, but the shape of a Doue, yet notwithstanding, we can not appointe any certaintie thereof.

M. That is to say, vpon Christe.Question. C. Here it may be de­maunded why the spirite did then descēde vpon him, when as before he was reple­nished with the same.Aunswere. Esay. 61. Luke. 4. This question is aunswered with this place of the pro­phete, The spirite of the lorde vpon me, therefore he anointed me, to preache to the poore he sent me. For although Christ did excell in the singuler grace of the spirite, euen vntill the myracle: yet neuer­theles he kept hym selfe at home like a priuate man, vntill he was brought forth of his heauenly father. Therefore nowe when the dewe time was come, in the whiche he should prepare him selfe to ac­complishe the office of a redemer, he is indewed with the newe power of the spirite, and that not for his owne cause so muche as for others. For this was done by the prouidence of God, that the faithfull might learne to imbrace reue­rently his deuine power, and that the in­firmitie of the fleshe should not be con­temptible and despised in him. And that was also the cause, why he differred his baptisme till y^t he was thirty yeare olde.Baptisme was the be­ginning of the Gospell. Baptisme was the beginning of the Go­spell, therefore he toke it when he began to preache the Gospell. For Christe pre­paring him selfe to preache the Gospell, began his office as well by baptisme, as by the instruction of the holy ghost. The holy ghoste therfore descending vppon Christe, appeared vnto Iohn to teache that no carnall or earthly thing was to be foūde in Christ, but as a diuine person to come from heauen, in whom the ful­nes of the spirite raigned. We knowe vndoubtedly that he was God, mani­fested in the fleshe: yet notwithstanding his heauenly vertue is to be cōsidered in [Page 56] the persone of a seruaunt, and in his hu­mane nature.

17 And loe, there came a voyce from heauen, saying: This is my beloued sonne in whom I am well pleased.

M. Math. doth not saye simplelie that a voyce was heard from heauen, but that a voyce came frō heauen. C. For out of that diuision and opening of the heauens (whiche we tou­ched euen nowe) came this voyce, wher­by he might haue the greater maiestie.

M. This testimo­ny of the father being brought from the heauens to the earth, as concerning his sonne, hath a declaration of his will towardes mankynde, with a declaration also of Christe, the onely begotten sonne of God. C. For the title of (sonne) doth only pertayne vnto Christe, truly and naturally: but yet the sonne of God was made manifest in our fleshe, that by the same righte that God was father vnto him, he might make him our father also. Wherefore God bringing vnto vs a me­diator, in the tytell and commendation of his sonne, doth shewe him selfe to be a father to vs all. The Grek woorde doth signifie more then my beloued sonne, in the superlatiue degrée, my best beloued sonne. For Christe is so called, because when we were hatefull and odious vnto God, it was necessary that his fatherly loue should flowe from Christe vnto vs. M. As if the father should haue sayde: He whom I haue sent vnto you, and cau­sed to come in your fleshe, is my only be­loued sonne: In whome you may sée how greatly I loue mankynde, and his salua­tion, wherefore see that you cleaue vnto him by faythe.Ephe. 1. But S. Paule doth very well interprete this place saying: By his grace he made vs accepted through the beloued.

The Greke woorde doth signifie a minde so inclined, that it hathe a singuler and ready good wyll and affection, separated from all anger and displeasure.

C. Therfore it declareth that the loue of God so resteth in Christe, that he doth geue him self from him vnto vs, and not only to vs, but to the very aungels: not that they haue neede of reconsiliation, who were neuer out of Gods fauoure, but because they them selues cleane not vnto God, but by the benefite of the head. Wherefore he is called the first begotten of all creatures.Coloss. [...] Coloss. [...] And S. Paule in ano­ther place teacheth, that he came to set at peace all thinges bothe in heauen and earth.2. Pet. 1. M. The Apostle Peter gotte the certainty of the faith & doctrine of Christ, by this testimony of the father,Math. 17 whiche was declared in the mounte. Moreouer this place teacheth vs that none can re­uele the sonne but only the father: accor­ding to the saying of Christe.Math. 11. None kno­weth the sonne sauing the father, and a­gayne.Math. 16. Fleshe and bloud hath not reue­led this vnto thee, but my father whiche is in heauen. Also he sayth:Iohn. 6. No man cō ­meth vnto me excepte my father whiche sent me drawe him. Wherefore we must praye vnto God, that he will reuele vnto vs, and make vs knowe his welbeloued sonne Iesus Christe, in whome he is so well pleased, that whatsoeuer we aske in his name we shall receiue the same, if it be according to his will.

The .iiij. Chapter.

B. In this fourthe chapter, the Euange­liste doth shewe that our lord was temp­ted, before he toke in hande the office of preaching: M. Then what disciples in the beginning of his preaching he called vnto him: Last of all, howe at the firste in Galile, with going about, with tea­ching, and with healing those that were diseased, his name was spred throughout all Syria. M. Therefore immediatly after baptisme (as Marke saithe) he was led or caried,Marke. 1. as it were from the middes of the people, and from the conuersation of his former lyfe, from those thynges whiche he (being subiect to his parentes) hitherto exercised, ‘Into the vvildernes.’ The wyldernes was a place not inhabi­ted, [Page 57] or voyde of men, for Marke saythe, that he was among the beastes. C. For twoo causes Christe went into the wyl­dernes, [...]rist went [...] the wyl­ [...]nes for [...] causes. first, that after the faste of fourty daies, he might come forthe as a newe man, yea rather as a heauenly creature, to the executing of his office. Secondly being proued and tried, with nothing but temptatiōs, he might (being through­ly instructed in all pointes) prepare hym selfe to so difficulte and excellent an of­fice. Knowe we therfore, that Christe (the spirite being his guyde) was led a­waye from the company of men, that he might when he came againe appeare, to be the chief doctor & teacher of y^e churche, and the Embassadour of God, that he might rather be thought to be sent from heauen then to be taken out of some cit­tie, or from the company of men. Euen so God toke Moyses into the mounte of Synai, when that he purposed to promul­gate and set forth his lande by his hande, and being taken out of the peoples sight, was receiued as it were into a consecra­ted and holy place.

Nowe it behoued Christe to shyne no lesse with the notes of heauenly grace and vertue, [...]od. 24 then Moyses, leaste that the maiestie and authoritie of the Gospell, should be lesse then the force of the lawe. For if the lorde did decke the doctrine be­ing the minister of death, with so excel­lent dignitie, howe muche more shoulde he beutifie the doctrine of life? And if the shadowed figure of God had so great light and brightnes, [...] Cor. 3. how necessary was it then for his face and countenaunce, which ap­peareth in the Gospell with glittering beames to shyne. ‘Of the spirite.’ Bu. That is to saye of the holy ghoste, by the which euē now he was declared to be the sonne of God. But al this is signified to be done by the prouidence of God, and not by for­tune or chaunce, but by the councell of the spirit to be gouerned. Not as though he wanted hitherto the direction of the spirite: but that now by the appearing of the spirite, and by his more manifest im­pulsion, he shoulde do greater thinges.

[...]arke. 1.Marke saith, The spirite droue him into the wyldernes. Luke saith he was forced of the spirite, that we may vnderstande, that nowe at this time by a speciall kinde of meane, through the force of the spirite he toke in hande higher thinges of greater and waightier charge. M. By this example we sée, how that those which the spirite of God dothe selecte and chose, to the glory of the deuine office, are chaun­ged into other men, and by the spirite of God are dryuen and constrayned to take great matters in hande,The force of the spirite. as we maye for example sée in Moyses and Dauid.

C. Sathan toke occasion to tempte Christ by his honger, as we shall here anone. But nowe gene­rally we must sée why God would tēpte him. Mathew and Marke by their wordes do seme to affirme that he was led into the wyldernes of the spirite, by the sure & determinate coūsel of God,Sathan the enemy of mā ­kinde. who no doubt would shew in the person of his sonne, as in a clere glasse, what a cruel & importu­nate aduersary Sathan is to the health & saluation of mākinde. Wherby it came to passe that more sharpely he assaulteth Christe, and vseth al his force and power against him, euen in this moment, which the Euāgelistes do note: and that because he sawe him prepared at his fathers com­maundement to worke the redemption of man. Therefore, then he resisted our saluation in the persone of Christe, euen as he doth cruelly bende all his mighte, dayly against the ministers of the same redemptiō, the authour wherof is Christ. But we must also note, that the sonne of God did wyllingly without cohersion,Christe suffe­red him self to be tempted willingly. take these temptations vpon him which here are mencioned, and that he conten­ded with the deuill hande to hande, that by his victory he might cause vs to reioyce and triumphe. Therefore so often as Sathan doth assaulte vs, let vs remē ­ber that we can by no other meanes sheylde and defende our selues then by this bucler: and this was the cause in dede that the sonne of God suffered hym selfe to be tempted, that he might helpe vs, so often as Sathan armed him selfe a­gainst vs.Hebr. 2 M. For in that he was temp­ted him self, he can help thē that are tēp­ted. Therefore when he led a priuate life at home, we reade not that he was tempted, but when he toke vpon him the office [Page 58] of a redemer, he descended into the midst of the fielde, to take the quarrel in hand, in the name of his churche. But if Christ was tempted in the common state and persone of all the faithfull,Temptatiōs come not vnto vs by chaunce let vs then wel know that those temptations which we suffer, are not by chaūce, or at the wil and pleasure of Sathan, without the permission of God, but that the spirite of God is the cause of all our temptations, by the whiche oure faithe is tried.

Whereby a sure hope is to be gathered, that God whiche is the chiefe ouerseer and moderator, will not be vnmynde­full of vs, but will helpe vs at all suche nedes and straites whiche are to harde for vs. But the woordes of Luke haue more force, who saieth that Iesus being ful of the holy ghost, retourned frō Iordane: By the which he signifieth that he was then endewed with more plenti­full grace and power of the spirite, that he might be more strong and apte to the enterpryse whiche he had in hande, ney­ther in vayne did the holy ghost descende vpon him in a visible shape.Obiection. But at the firste sighte it semeth very absurde, that Christe shoulde be subiecte to the deuels temptatiōs: because it is a great vice and infirmitie,Aunswere. that causeth man to be temp­ted. First I aunswere, that Christ toke our infirmities vpon him, but without vice: furthermore, that nothing of his glory was any whit the more demini­shed, in suffering him self to be tempted, then it should be in taking oure infirmi­ties vpon him. For this was the cause that he was made man, that taking vpon him our fleshe, he should take our affec­tions also. But all the doubte consisteth in the first member or parte, how Christ should be inclosed in our infirmitie that he might be subiect to the temptation of Sathan, and yet neuerthelesse to be pure and frée from all vyce and synne. But truly this is no doubt at all if we call to mynde the whole and perfecte nature of Adam, in whome although the Image of God did shyne,So many af­fections in mā so many temptations also. yet neuerthelesse, he was subiecte to temptations. Moreouer, loke howe many corporall affections there be in men, so many occasions dothe Sathan take to tempte them. And this is worthe­ly thought to be the infirmitie of mans nature to haue his sences moued with those thinges that are before him: where­by it commeth to passe that Sathan doth at no time set vpō vs, but he doth woūde vs, or at least with some stroke or other hurte vs. But the integritie of nature in this parte, doth seperate vs from Christ. Howebeit, suche a meane condition, as was in Adam, is not to be imagined, who had power geuen hym only not to synne. But truely we knowe that Christe was so replenished with the vertue of the spirite, that the ingins and dartes of Sa­than could not once pearce and enter into him. Bu. Nowe as touching the texte, Mathewe here calleth hym the [...]uell, whom by and by he calleth Sathan, that the Greke texte whiche signifieth (deuel) and the Hebrew texte that hath (Sathan) may be all one. In some places these two are ioyned together.Apoca. 1 [...] Iob. 1. b Zacha 32 Psal. 99 The olde Serpent whiche is called the deuell and Sathan. where the Hebrewe texte doth alleadge this woorde (Sathā) the .lxx interpretours haue altered it into (deuell). Properly this name deuell doth signifie a priuy ac­cusar and slaunderer, causing infamy, & betraying men. According to the etimo­logy or force of the same woorde, Iohn sayth:Apoca. 1 [...] The accusar of our brethren is cast downe, whiche accused them before our God daye and night. But (Sathan) dothe signifie an enemy, an aduersary, & a ha­tefull persone. As Dauid sayd: what mat­ter is betwene you and me, for this daye ye are become aduersaries vnto me.2. King. 1 [...] The Lattin text hath. Cur efficimini mihi ho­die in Satan. Math. 16 Euen so to Peter he per­swading Christe from the crosse, it was sayde: Come after me Sathan, for he was an aduersary vnto Christe reuoking him from his fathers commaundement.

2 And when he had fasted fourty dayes and fourty nightes, he was at the last an hongered.

C. The fasting of Christe, and his de­parture into the wyldernes, were done all to one effecte and purpose. Neyther did Christe abstaine from meate & drinke, to geue an example of temperauncy, but because thereby he might haue the grea­ter authoritie, and being exempted from [Page 59] the common cōpany of men, might come as an aungell from heauen, and not as a man out of the earth. For what vertue of abstinēcie was that, not to taste meate, to the desire wherof he was not once mo­ued by h [...]nger? For it is moste sure, and the Euangelistes do declare the same that he suffered hunger no otherwyse thē as if he had not taken vpon him our flesh. Wherefore the faste of the holy tyme of Lente (as they call it) was mere foolishe­nes synce it was appointed to the immi­tation of Christe. [...]he supersti­ [...]us faste in [...]nte. Neyther is there any suche reason to perswade vs more to fol­lowe this example of Christe at this day, then there was to moue the holy pro­phetes and fathers in tymes paste vnder the lawe, to followe the example of Moy­ses fast. And we know that none remem­bred this. Also, allmoste for the same ende,King. 19. God caused only Helias to faste in the mounte, because he was a minister of the restoring of the lawe. [...]e deuoute [...]e of Pa­ [...]es. They fayne them selues to be immitators and fol­lowers of Christe, whiche obserue and kepe the faste of the holy tyme of Lente: For they so stuffe their bellies at dyn­ner, that at night they may easely go to bed without a supper. Are these lyke vn­to the sonne of God? Are these immita­tors of hym? The faste of our fathers was farre greater, yet it was in no point to be compared to Christes faste. Moreo­uer, neyther Christe nor Moyses, did ob­serue this solemne faste euery yeare, but both of thē fasted but once in their whole lyfe. But I would they had bene conten­ted with apyshe toyes onely, and not to haue attempted to fashion them selues to his rule, with their fayned fastinge, whiche was a wicked and moste detesta­ble deriding of Christe: for because they perswaded them selues, that it was a me­ritorious worke, & a worshiping of God it was a wicked superstition. But this cōtumely towardes God is not to be suf­fered, because they obscure and darken his singuler myracle. Then they are in­iurious to Christe: because they detracte from him excelency & decke them selues with his spoyles. Thirdly they are ene­mies to the Gospell, from the which they take no small authoritie, except this faste of Christ be knowem to be his seale God did shewe a wonderfull myracle when y^t he exempted his sonne from the necessi­tie of eating: do they not with mad rashe­nes immitate God, and seke to be lyke vnto hym, whē that they thinke they are able by their owne power and strengthe to do the lyke? Christ was marked to be knowen, with deuine glory by his fa­sting: Do they not (he being robbed of his glory) take away his excellency, when as they ioyne them selues being mortall mē to be fellowes and companiōs with him. God apointed to the faste of Christ, this ende, that he might seale the Gospell: nowe they whiche brought the same to an other vse, did they not take awaye the dignitie of the Gospell? Away therefore with this Cacozelia, or false, peruerse, & apishe immitation, which both doth per­uerte the councell and purpose of God, and also the order of his workes. But let the Reader note here that we speake not generally of fastinges, the vse whereof I would to God were oftner among vs, (So that it were pure & holy as it ought to be) but our purpose and intent is to shewe for what ende Christe fasted.

M. As if the Euā ­geliste should haue sayd he hongered not before. For Christe fasted (as we haue shewed already) not as we faste,The miracu­lous faste of Christe. (whiche somewhile leaue our ordinary and accu­stomed diet or fare, somwhyle lesse som­whyle more, we take as occasion and cu­stome shall serue) but farre exceding the custome and manner of men he fasted, abstaining wonderfully altogether both from breade and drinke, finally from all kynde of foode to sustaine humane na­ture: for he liued that tyme amonge the beastes wher was nothing to be gotten. It was necessary therfore that the hu­mane body should be preserued by his de­uine power, that he should lyue not only without meate, but also that he shoulde not be a hongred so longe as the appoin­ted tyme of temptation endured.

3 And when the tempter came vnto him, he sayde, if thou be the sonne of God, commaunde that these stones be made bread.

M. Nowe Mathew beginneth to describe the order of the tēp­tatiōs of Sathā. And first he called him y^e tempter, whome before he called the de­uell, whereby he admonisheth the faith­full to take hede of him: as doth also the apostle Paule,1. Thes 3. 1. Cor. 7. saying: Least peraduen­ture the tempter tempte you: and in an other place: Least Sathan tempt you.

He is iustly called by the name of Sathā since the tyme, in the whiche he with a wyly and subtill temptation, caused all mankinde in our first parētes, to be sub­iecte to death. C. Whereby also we may gather that those temptations whiche stirre our myndes to euill,Euel tempta­tions come from Sathan do only come from him. For where it is sayde that God doth tempte, that is done to an other end namely to trie the faith of his seruaūtes, or els to punishe the vnbeleuing, or at least to make their hipocrisie (which loue not the truthe) to be openly knowen.

P. But craftely the deuel bryngeth men to mischiefe or calamitie, that he may leade them to desperatiō and blasphemy. These craftes and wyles of Sathan, let vs learne to knowe, that we may flie to our captayne Christe the sonne of God; whiche fighteth against the deuell, as it is written in Genesis. Genesis. 3 This seade shall treade towne the head of the Serpente which agreeth with this saying of Iohn. The sonne of God came to destroye the workes of the deuell.1. Iohn. 3.

M. This is the first temptation of Sathan whiche is here described, with the whiche by occa­sion of honger he setteth vpon Christe.

C. Here some auncient writers with slender rea­sons dallied. For they sayde that the first temptation was of Glottony. The se­conde of ambition, and the thirde of coue­tousnes. But very ridiculous it is, to re­ferre that to the intemperancy of glotto­ny, when a man that is very hongry, doth desire to haue meate, whereby he might sustaine nature. Moreouer what delicates or dainties do they sayne in breade, that he may be thoughe so be very delicious and daintie, whiche was contē ted (as we saye) with drie bread? But the only aunswere of Christe doth sufficient­ly declare, that the purpose of Sathan was otherwyse. For certainly the sonne of God was no rude, or inexperte wrast­ler, which knewe not to shonne the trips of his aduersary, which being offered the foyle on the right syde, would not defend him selfe on the lefte. Therefore if Sa­than went about to deceiue hym with pleasures of Glottony, he had in a readi­nes the testimonies of scripture, with the which he mighte repelle him and put him to flight. But yet he propoundeth no sache thing, but taketh this sentence that man shall not lyue by bread only, but by the secrete benediction of God.Deut. 18. Whereby we may gather that Sathan began di­rectly with the saythe of Christe, that the same being extinguyshed, he might con­strayne Christ to seke his liuing by per­uerse and vnlawefull meanes. And truly then he followeth vs at an inche (as we saye) when he assayeth to brynge this to passe, that we distrusting God, may helpe our selues otherwyse then Gods worde doth allowe. Therefore, the effecte and sence of the wordes is this:Sathan se­keth to mak [...] vs to dist [...] Gods pro [...] fes. Seing thou seest thy selfe to be forsaken of God, it is tyme to loke to thy selfe. Therefore make thy selfe meate, whiche God refuseth to helpe thée with. For although he pre­tende the deuine power of Christ, by the whiche the stones might be tourned into breade, yet notwithstanding this only he hunteth after, that Christe departing frō the worde of God, whatsoeuer he should haue sayde, should haue bene discredited. To the purpose therefore Christ maketh aunswere, that man shall not lyue by bread only: as if he should haue said thou beddest me seke some remedy, wherby I may helpe my selfe otherwyse then God doth allowe: And this were distruste, whereof there is no nede, so long as God doth promyse to nourishe me. Thou Sa­than, doste bynde his grace vnto breade: but he on the contrary parte witnesseth, that his grace is sufficient to nourishe and succoure vs. Nowe let vs consyder what kynde of temptation this was: su­rely suche a one, with the which Sathan dayly fighteth against vs. For the sonne of God would not suffer any vnwonted [Page 61] temptation, but would fight in the same battaile that we fight in, [...]iste our [...]uerer. to the ende that we, being fournished with the same ar­moure, wherewith he was armed, nede not doubt of the victory, but that already we haue the palme in our handes.

4 But he aunswered and said: It is wryt­ten, man shal not lyue by bread only, but by euery woorde that proceadeth out of the mouthe of God.

C. First, this is here worthy to be noted, [...]s woord [...]r weapō [...]ate down [...]han. [...]c 6. that Christe taketh the scripture for his buckler, for this is the true kynde of fight, if we couet to haue the victory. Neyther in vayne doth Paull call the woorde of God the sworde of the spirite. M. Christe coulde by his deuine power haue caste Sathan in­to the bottomles pit: but for our sake, he would ouercome his temptations, that his deceites should not only be frustrate, but also we that shoulde followe, thereby might learne howe to fight. A. That we being well appointed with the armoure of the woorde of God might bouldely re­siste our enemy the deuell. C. Where­by also we may gather that the Papistes hauing made a league, [...] Papists [...] from vs [...]s worde. and agremente with Sathan (as it were) to caste out the soules of men, to thende they may cruely of hym be destroyed, they suppressing the scripture, do despoyle the people of God of their armoure, with the whiche they might only defend them selues. For they whiche caste from them this armour, and exercise not thē selues daily in the schole of God, are worthy euery houre to be in daunger of the deuell: to whome they do betraye them selues. Neyther is there any other reason why Sathan should so spoyle and ouercomme so many, were it not that God would be reuēged on their negligence and contempt of his woorde. Now we must consider the testimony of Moyses, whiche Christe citeth.

M. By this word bread he vnderstandeth all maner of foode what soeuer we vse, to y^e sustentation of our body: Loke in y^e sixt chap. folowing. Some very falsely wreste this testimony of Moyses, as if it had bene saide that the liues of mē were not nourished with vi­sible breade, but with the worde of God. In some respect this is true, but Moyses respected another thing. For when they had no other breade at hande,Mans lifes consisteth not in breade. he sheweth that Manna was an extraordinary foode to the people, that by this document it might be witnessed for euer, that the life of men is not included in bread, but to de­pend at the wil and pleasure of God. The woorde therefore in this place is not takē for doctrine, but for the decrée, which god published to the defending of the order of nature, & to the nourishing of his crea­tures. Neither doth he reiecte men which are the workemanship of his handes, but for this cause he powreth life into them,God geueth life to man to sustayne lyfe in him. that once being geuen, he may daily su­staine the same. The woorde is the ver­tue and power of God, by the whiche we be sustained as well without meate as with meate: whether he place any other thinge in steade of meate, as Manna, which he gaue to our forefathers: or no­thing, as he kept and preserued Moyses, Helias, and Christe so many dayes. C. So saythe the Apostle,Hebr. 1. he ruleth all thinges with the woorde of his power. That is, al the worlde is preserued, & all the partes thereof abide in their proper state, at his becke and decrée, by whom al thinges are gouerned. Therefore although we be fed by breade, yet we must not attribute our lyfe to the vertue of the same, but to the secrete power of his grace, whiche God inspireth in the bread to feede vs.Bread is but the ordinary meane of life. Wher­vpon also it followeth that God, whiche vseth y^e ordinary meane of bread to our sustentatiō, will otherwise (whē it pleaseth him) fede vs, that we may liue. B. Ther­fore the aunswere of Christe, is in effecte thus, Although I honger, yet God by his power can preserue me still as he hathe done hitherto without meate, that I shal not nede to make these stones breade.

A. Neyther is the power of my father tyed vnto breade.Mans felici­tie consisteth not in meate and drinke. By this sentence of Moyses, therefore their wickednes is condemned wiche counte that their lyfe and felicitie to haue aboundace and su­perfluitie of all thynges pertayning to the body. Here also is reproued the di­struste & wicked carefulnes, whiche cau­seth vs to seke after vnlawfull thinges. [Page 62] And to this point the aunswere of Christ is properly directed: that we must so trust to receiue our foode, and other thinges necessary to our life, that we passe not the boundes limited vnto vs.Vnlaufull meanes ought to be auoyded For if Christe thought it not lawfull and mete to make breade of stones, contrary to his fathers commaundement, muche lesse it is lefull to get our liuinge by rapine, violence, murther, bribery, extortion, vsury, and suche lyke. We knowe it was sayde to Adam in the beginning.Gene. 3. Thou shalt get thy liuing in the sweate of thy browes.2. Thes. 3. And Paule: He whiche laboureth not let hym not eate. And againe, if any prouide not for his housholde,1. Tim. 5 he hath denied the fayth, and is worse then an infidele. And these places are wrytten leaste that any man should take occasion to lyue idely, & refuse the labour of his handes whiche God hath appoynted to get our liuing by.

5 Then the Deuell toke hym into the holy cittie, and set hym on a pinna­cle of the temple.

M. This is the other temptation of Sathan, by the which what he wente aboute, we may gather by the aunswere of Christe.

Luke resiteth this in the second place, but the Euangelistes ment not so to or­der the history, that they would obserue and kepe alwayes exactly the order of tyme: but rather to gather the speciall thynges, that they might set forthe as it were in a glasse or table, those thynges whiche were moste proffitable to bee knowen, as concernyng Christe. This therefore shall be sufficient for vs to knowe, that Christe was tempted thrée manner of wayes. But whiche was the fyrste, seconde, or thyrde, it maketh no matter vnto vs.

A. Here Mathew declareth that Christ was taken of the deuell, and set vppon the Pinacle of the temple. E. But howe he was taken and caried, whether by force, or by his own free wyll, follow­ing the Deuell, C. Or whether he were caried through the aire, or whether it were done by a vysion, it is not for the godly to searche. It may be that there was no small tyme betwene the first and seconde temptation, and betwene the se­conde and the thyrde, but that there was some distaunce: whiche is moste lykely, although by the wordes of Luke it is ga­thered,Luke. 4 that there was no long space be­twene, because he saythe, that Christ had reste for a tyme.

M. Luke calleth it Hierusalem, whiche in dede was the moste corrupted cittie,Why Hie [...] lem was c [...] led holy. notwithstanding it was called holy, not of her owne righteousnes, but for the grace of God, because he would haue the habitation of his name there.

After this sorte the Prophetes called it holy, partly for the promises, and part­ly because of the holy thinges which the lorde wrought there. Reade the ninthe chap. of Daniel. Daniel [...] Euen so although we are sinners, yet we are the holy people of the lorde, because of the name of God which we call vpon. And this title ought to be a sufficient warning vnto vs, that with all our myndes we should study true ho­lynes.

Bu. That is, vppon the very shafte or steple, being the highest place of the tem­ple, vppon the whiche commonly we set wethercockes for the wynde.

6 And sayth vnto him: If thou be the sonne of God, caste thy selfe downe hedlong. For it is wryttē, he shal geue his aūgels charge ouer thee, and with their handes they shal holde thee vp, that thou dash not thy foote against the stone at any tyme.

C. To this ende the wiles and deceites of Sathan did tende that Christ forsaking y^e ordinary meanes might tempte God. Before, the Deuell sought to bring Christe into dispaire, be­cause he wanted foode, and the appointed meanes against honger: now he stirreth him to vayne glory and light credit, that he reiecting the ordinary meanes, which was at hand, might put him self in perill without necessitie.We must [...] ther disp [...] nor pre [...] And as it is not mete for vs to dispaire, whē as we are oppres­sed with nede and penury, but still with a sure trust and confidence to depend vpon the prouidence of God: euen so it is not laufull for vs to exalte our selues, and to reache farther then God would suffer vs. Nowe let vs note what was the dryfte [Page 63] of Sathan in this poynte: Surely, to cause Christe to tempte God with foo­lyshe and vngodly rashenes, in assaying what he was able to do by the power of his Godheade. M. As if Sathan should haue sayde: For so muche as thou doste so depende vpon thy fathers proui­dence, that being a hongred, and in ex­treame penury, doubtest not, but that he wyll sustayne thee, it is well: now caste thy selfe downe hedlong, that thou mayst the more shewe thy selfe to depende vp­pon his prouidence: for there shall no peryll come vnto thee.

Question. But wherefore doth not Sathan go a­bout to throwe downe Christe, rather then to perswade hym that he woulde throwe him selfe downe hedlong?

Aunswere.The aunswere is this: No man temp­teth God which doth not willingly with­out necessitie cast him self into daunger, but against his wyll is brought thereto: furthermore the prouidence of God hath a care,Gods proui­ [...]ence. not of those whiche loue daunger, but of them whiche against their wylles are in hasarde.The subtiltie of Sathan. Therefore Sathan when he tempted the sonnes of God, he seketh not to throwe them downe perforce, or by violence into destruction, but rather that they them selues should wyllingly throwe downe them selues hedlong into mischiefe. Furthermore, it is not in his power by violence to constraine the chil­dren of God.Sathan can­ [...]ot lay hands [...]olently on [...]e children of [...]od. To tempte it is permit­ted vnto him, but to destroye it is not so. Hereby it cōmeth to passe, that he drow­neth not y^e desperate against their wills, he hangeth them not, he cutteth not their throates, but by his temptations be brin­geth to passe, that they do vnto thē selues suche violence.

C. This malice of Sathan is here to be noted, in that he abbuseth the testimony of scripture to bring death vnto Christe, and to tourne the bread into poyson. For dayly he seaseth not to vse this crafte: and the sonne of God in his own person wold enter into this contention, whiche is a common example of all the Godly, that euery one of them might learne to take hede to them selues, least by the deceit­ful and false colouring of Scripture, thei fall into the snares of Sathan.

Nor there is no doubt, but that the lorde doth geue so much libertie to our enemy, least with negligence we shoulde be to slowe & dull, but that we might watche continually to beware of him.The Papists saye the scrip­ture is doubt­full. But let vs not be like vnto preposterous men, which caste the scripture from them as a thing ambiguous, because that Sathan dothe falcifie the same, as though we ought to abstaine from meate, leste we should be poysoned. Sathan dothe profanate the worde of God, and doth seke all that euer he can, to wreste the same to our destruc­tion: but for somuche as the same is or­dayned from aboue to vs for saluation shall the councell and purpose of God be of none effecte, vnlesse the wholsome vse thereof do perishe, through our sluggish­nes? But this matter hath no nede of any long disputation: Let vs only loke what Christe doth prescribe vnto vs by his example, whiche we must follow as a sure and certayne rule. Doth Christe geue place to Sathan, moste wickedly wresting y^e scripture? Nay, rather he doth boldly refell and confute the wicked ca­lumniation of Sathan, whiche he obiec­ted by the scripture. Wherefore so of­ten as Sathan dothe seme to alleage by his fallacis the scripture, and by the selfe same pretence wicked men setting vpon vs, to the ende they mighte oppresse our faythe, let vs borrowe weapons from no other place to defende our fayth then out of the scripture.

For although this promyse, (He shall geue his aungels charge ouer thee. &c.) dothe pertayne to all the faythefull, yet notwithstandinge specially it dothe be­longe vnto Christe, who, as he is the head of the whole Churche, euen so by his owne ryghte he dothe gouerne his aungels, and dothe geue them charge and care ouer vs.The worde of God is a sufficient weapon to driue away Sathan. Wherefore Sa­than dothe not deceyue in this that he proueth by this testimonie that the aun­gels are appoynted ministers ad ser­uauntes vnto Christ, which should kepe hym and holde him vp with their hands: but the fallacion and deceit is in this, that he draweth the custody of aungels to that whiche is vncertayne and rashe,The aungels are Gods mi­nisters to kepe vs. whiche custody is promised to y^e sonnes of god, so [Page 64] longe as they kepe them within their boundes and walke in his wayes.

God doth commaunde vs to walke in his wayes, and then he dothe promyse that his aungels shall kepe vs. Sathan pre­tending the custody of aungels, exhorteth Christe to caste him selfe down from the pinnacle hedlong, as if he shoulde haue sayde: If thou caste thy selfe into the pe­rill of death, contrary to the wyll of God, he wyll by the custody of his aungels de­fende thee and preserue thy lyfe. To con­clude,The ordinary meanes must be vsed. the deuell would haue had Christe to trye the power of his Godheade, in throwynge downe hym selfe, when as he might descende by the steres from the pinnacle, the whiche God would haue vs vse, rather then to caste our selues downe and nede not.

7 Iesus sayde vnto hym, agayne it is wrytten, thou shalte not tempte thy lorde thy God.

M. Here our sauioure Christe doth very well set and compare Scripture to Scripture, not to deny the Scripture whiche Sathan broughte, as though it were false, but rather to reiect y^e whiche he falsely applied out of the scrip­ture, saying: Throwe thy selfe downe. Although the Greke woorde [...], is so placed that it may be referred to both: He sayde agayne, or againe it is wrytten.

Furthermore sometime it signifieth an itteration, sometyme a contrarietie.

If it be referred to this woorde (sayde) it signifieth an itteration, for he aunswered before once, but if it be referred to this woorde (it is wrytten) it signifieth then a contrarietie. As if he should haue sayde, on the contrary parte, it is wrytten: that he might set scripture against his scrip­ture, not that he woulde deny the same (as it was sayde euen now,) but that he might resiste the temptation of Sathan by the testimony of scripture.

B. This place is in the booke of Deutronomie, Deut. 6. where as Moyses doth warne the Israelites not to tempte the lorde, as they did in that place whiche was called Massa and Meriba, Exod. 17 that is temptation. For there when they thyrsted, thei would proue whether there were a God amōg them or no, saying: Is there a God amonge vs or not?

C. Moste aptly therefore dothe Christe aunswere that the helpe whiche God promysed there, is no otherwyse to be hoped for, then if the faythfull modestly committe them selues to hym to be go­uerned.Obedience is a trial of gods promises. For we can no otherwyse assaye the promyses of God, then if we obeye his commaundementes. But for so muche as God is tempted by many kyndes of meanes: in this place he is sayde to be tempted, when we forsake the ordinary meanes whiche are before oure eyes. And they, whiche forsakinge the meanes that God dothe com­mende wyll trye the power and strength of God, do euen as if one should cut of a mans armes and his handes,Presumpti [...] and af­ter bedde hym set them on agayne and go worke. Or as if a man hauing his limmes should lye styll in the ditche and yet desyre God to helpe hym out.

To be shorte, whosoeuer seketh to trie the deuine power, whereas there is no necessitie, he tempteth God, makyng his promyses to none effecte.

M. So the Iewes tempted Christe say­ing: What signe doest thou showe that we may sée and beleue thée? What wor­kest thou?Iohn. 6. Our fathers did eate Man­na. &c. And in an other place, when as somme of them tempting hym,Luke. 11. required a signe from heauē. But this place which our sauiour Christe alleageth, was spo­ken of Moyses plurally, as thus, see that ye tempte not the lorde your God, as ye did in the temptatiō. Yet he toke no more then that which should serue for his pur­pose, leauing out that whiche followed. (as ye tempted in the temptation) be­cause that did appertayne to the chyldren of Israell.

8 Agayne the deuell toke him vp into an exceading hyghe mountayne, and shewed hym all the kyngdomes of the worlde, and the glory thereof.

M. By the two former temptatiōs, the tempter nothing preuayled. For Christe neyther gaue place to the honger, nor to the subtill wresting of the Scripture amisse.

[Page 65]Therefore nowe the enemy taketh ano­ther kynde of temptation in hande.

C. This truly was a vision, yet we must note that it was not made by the imbicillitie and weakenes of the nature of Christe, that Sathan shoulde staye his eyes, but rather by voluntary dispensa­tion and sufferaunce.

Furthermore, his sences were so plea­sauntly touched and styrred with the kyngdomes of the worlde set before him, that his mynde was nothyng at all ther­with touched: When as the lustes of the fleshe, (as wylde and vntamed beastes) are caried headlong to those things that seme pleasaunt vnto vs. For Christe had the lyke sence and felinge that we haue, but not his desyers and appetite so vnruly and out of square. Nothing therefore is saide here to be vnworthy of Christe, although he were God nor no­thing secrete vnto hym. For it was ne­cessary that his diuinitie for a tyme shold be hidde, that he myghte bee subiecte to temptations.

9 And he sayth vnto him all these wyll I geue thee, if thou wylt fall downe and worship me.

C. The order of this temptation was, that Christe should seke for the enheritaunce whiche God had promysed to his sonnes, from some other then of God hym selfe: then being delighted with the pompe of the worlde might submitte him selfe to Sa­than: with the whiche temptations we are daily assalted. And here the theuishe boldenes of Sathan, in stealing of holy thinges, doth shewe it selfe, in that he v­surpeth the kingdom of the earth to him selfe, whiche pertaineth vnto God. A. As more plainly by the wordes of Luke ap­pereth, where he saith. I wyll geue thee all this power and the glory thereof, be­cause they are geuen vnto me, & to whom I wyll, I geue them. C. And we with the same deceite must haue no lesse con­tention daily: the whiche all the faithfull do fele in them selues, and is more plain­ly perceiued in the whole life of the wic­ked. For although we repose all oure strength, and defence, all our riches, and proffit in the blessing of God, yet neuer­thelesse, our sences do prouoke and allure vs, to seke for the helpes of Sathan, as though God alone were not sufficient. For the chiefe parte of the world, taking away from God the empyre, and rule of the earth, do perswade them selues that Sathan is the geuer of all good thinges. Whereby it commeth to passe that they are addicte and geuen to euell practyses, to rapyne, and to all kynde of deceites. Thei truly with their mouth desier God to geue them their dayly breade, but no farther then with their mouthe, because they make Sathan the chiefe in distribu­ting the ryches of the whole worlde.

M. Moreouer the byshop of Rome doth immitate this lie of Sathan,The Pope & Sathan in ambiton and lying ar alike which saith that the power and empire, both of hea­uen and earth, is geuen vnto him, that also he hath by ryght the dispensation of kyngdomes, and that by his liberalitie it came to passe that the empire came to the Germanes.

C. This is the spirite whiche frō that time requi­reth to haue deuine honor of mortal mē, in the which, because of his pride, he was cast downe from heauen into the inferior partes. He prescribeth this condition to his subiectes, to whō he promiseth earth­ly power and glory, that they may wor­ship him. And this was the chiefest cause of worshiping of deuels, that therby they were promysed to haue the kingdome & rule of this worlde.

10 Then sayde Iesus vnto him, auoyde Sathan: for it is wrytten, thou shalt worship the lord thy God, and hym only shalt thou serue.

B. As in y^e former temptations,Sathan sig­nifieth an ad­uersary. so euen in this Sathan per­swaded to do that whiche was wicked, & farther he exalted him self aboue god. For this cause, Christ only seking his fathers glory, doth more sharpely geue him the repulse, & called him Sathā (that is an ad­uersary) which euen now openly went a­bout to withdrawe him from God and to worship him. C. Luke hath: Come be­hinde me Sathan. Wherefore some very fōdly trouble thē selues about y^e aduerbe when as it was said to Peter: vade retrò, Math. 16. [Page 66] that is, come backe, as though Sathan also heard not the same, for Christe sim­plely bed him departe.

C. Christe defendeth hym selfe with scripture, not as with a target or sheelde made of strawe or rushes, but with a bu­cler as it were of brasse and stele, citing the testimony out of the lawe, that one God only is to be worshipped.

Deut. 6.And now by the application and circum­staunce of this present place, we maye gather of what force, and wherefore the worshipping of God is appoynted.

The Papists deny only God to be worshipped.The Papistes, when that they denye only God to be worshypped, they with a false comment and interpretation, do shyfte and falsefie this place and the like. They graunte that the deuine worship, oughte to be lefte vnto God alone: but they attribute and geue a certayne ser­uice to the deade, to their bones, and I­mages. But that friuolous and vayne destinction being reiected, let vs consider that Christe dothe chalenge only to God [...] or adoration, by the whiche we are admonished to haue respecte ra­ther to the thynge it selfe then to the woorde, so often as there is any mention made of the worshipping of God.

The Scripture commaundeth to wor­ship God alone: We must loke to what ende it so commaundeth.Idolatry. If man do take any thyng awaye from his glorie, and ascribeth the same to the creatures, it is a robbyng and violation of his de­uine worshyp. And this is manifestly sene to be done, when as we attribute those benefites that we receyue to crea­tures of the whiche God in dede wyll be acknowledged to be the authour. But nowe, as Religion properly is spiritual, and the confession thereof pertayneth to the body: euen so not only the internall worship is due solely to God, but also the externall shewe and testimony of the same. M. Furthermore against temptation, this woorde (feare) is chaun­ged into the woorde (worship) where as the sence is all one. For to worship God and to feare God, are bothe of suche lyke pietie and godlynes, that very well the one may be taken for the other. Agayne this woorde (only) is not in the Hebrewe texte, but the thrée score and tenne, in­terpretours vsed the same, and that wor­thely. For Moyses speaketh there,Why God must be only worshipped. not simplely, that as concerning he is God, he is to be feared and worshipped, (which peraduenture no man wil deny) but that he is therefore to be feared and worship­ped, because besyde him there is no other God. Wherupō immediatly it followeth,Deut. 6. ye shall not go after straunge Gods of the Gentyles.

11 Then the deuell forsoke him, and be­holde the aungels came and mini­stred vnto him.

C. Luke expresseth more, saying: All the temptatiō being ended, as if he shold haue saide. Christ had not rest and quiet­nes, before that he was exactly proued & assayed with all kinde of temptations.

Moreouer he addeth that Christ was left for a tyme, that we may knowe that the reste of his life was not voyde of tempta­tions: but the power of Sathan was stayed from aboue, least importunately he shoulde be troublesome vnto Christe, euen as God doth commonly deale with those that are his.Temptatiōs are but a trial for a time. For if at any tyme he suffer them to be vexed, after a littell temptation, he dothe somewhat aswage and slake, that they may breathe a whyle and call their myndes and spirites vnto them: notwithstanding he doth not spare them least they shoulde be careles and sluggyshe, but doth as it were prepare them to a newe battayle. Neuerthe­lesse, we must always resiste hym bold­ly, and that with faythe, as Peter tea­cheth vs,1. Pet. 5. that beyng alwayes ouercome he may departe from vs. The affections truly and motions of Sathan are neuer wanting: but the lorde hath hym bounde that he can exercyse his deceites no far­ther then he wyll suffer hym: Moreouer we haue a promyse, God is faythfull and wyll not suffer you to be tempted aboue your power, yea euen in the middest of temptation he wyll make awaye for vs,1. Cor. 13. Iames. 4 by the whiche we maye escape. In fine, let vs resiste the deuell and he wyll flye from vs.

C. This, is to be referred to Solace and comforte that Christe might knowe that his father had a care ouer him and also [Page 67] that he wanted no safe munition and de­fence against Sathan. For the wylder­nes might be an increasynge of sorrow, when as he was depriued from the com­pany of men, and led his lyfe among the wilde beastes. Neyther must we thinke that Christ at any tyme, was forsaken of the angels: but that there might be tyme and place geuen to the temptation, the grace of God, for a while (though it were present with him) was hyd from hym in respect of the fleshe, according to y^e sence and felinge thereof. M. By this place let vs learne, that those which constant­ly resist the temptations of Sathan, shal neuer wāt the aide & helpe of god: but in the very moment, when daunger appro­cheth, they shal be sure to be deliuered.

12 VVhen Iesus hearde that Iohn was taken, he departed into Galile.

M. After the descrip­tion of the victory of Christe, (whiche he gate of Sathan the temptour) the Euā ­gelist consequently goeth forward to de­clare the beginninge of the manifesting of him, and of his preaching. And fyrste of al, he sheweth whither he went when he came out of y^e desert, namely into Ga­lile: but after this sorte, that he sheweth a reason why he abode in Iewery.

C. Luke only shew­eth the cause why Herode did caste Iohn into prison. Ioseph saythe, that he was cast into the prison of Macherō, because that Herode feared the tumulte of the people, and newe matters: because his authoritie was suspected. But we shall gather the certainety of this history out of the Euangelistes to whose testimony we must stande.

M. The Greke worde somtime signify­eth to retourne, somtime to departe, and to slyppe priuily away, when daunger is at hande. Luke in his text hath, And Ie­sus retourned in the power of the spirite into Galile: [...]p. 4. the whiche kinde of speache, is firste of all to be noted. For it maketh great matter, that we imagin no earthly or humaine thing in Christ: but the hea­uenly power in him, & the deuine vertue alwaies come to our remembrance, and occupie our sences. Moreouer the narra­tion of Iohn, doth not seme to agre with these, who saith, that Christ and Iohn at one time, toke in hand their office of tea­chinge. We muste note, that Mathewe,Iohn. 3. Marcke, and Luke, did pretermitte with silence the shorte space of that tyme, be­cause as yet the race of Iohn was not en­ded, that is, the preparation, to receyue the Gospell of Christe. And trewely al­thoughe Christe had done the office of a teacher within that tyme: yet notwith­standing he began not properly the prea­chinge of the Gospell vntill he had succe­ded Iohn. Wherfore the three Euange­listes do graunt and assigne, not absurd­ly that tyme, to the mynistery of Iohn, by the whiche he prepared disciples vnto Christe: as if they should haue saide, the morning geuing place, the sonne ariseth.

13 And left Nazareth, and went & dwelt in Capernaum, whiche is a Citie vp­pon the sea coastes in the borders of Zabulon and Nephthalym.

M. Why did Christ, leauing his own countrey, go to Caper­naum? Luke in his .4. chapt. shewethe. The ingratitude of the countrey droue a­way Christe, the Nazarytes dyd not be­leue Christ, because he was known vn­to them. Furthermore they were offen­ded with him, because he reproue them, and therfore they went about to cast him downe hedlong. He therefore him selfe, truely saythe of them, A prophete is not accepted in his own countrey. This dis­sease hath ben of longe time, as Chryste taught, by the examples of Elias, and Eli­zeus, and we our selues also, haue expe­rience of the same. For those thynges whiche are best, cōmon, auncient,Thinges fa­miliar vnto vs, are not estemed. plen­tiful, and familiar, are dogge cheape (as we say) and of no reputation. This hap­ned not to the prophetes, & Christ alone, but to all the giftes of God. Suche is our wickednes, which deserueth to be depri­ued of the gyftes of God, til such time we be more destrous of the. Therfore by this example of Christ, we are taught, to de­parte for a time (if we maye) when that the furor of the wicked rageth againste the ministers of God. A. For as before, our lorde auoyded the outragious cruel­tie of Herode, so nowe he escheweth the [Page 68] rage and madnes of the Nazarytes.

M. That is, oftē tymes he abode there. Wherefore being reiected of the Nazarytes, the Caperna­ites receyue him. So that we see, there wanteth no place to those, which are ba­nished for the trueth of God. This cittie gat a wonderfull gifte, and a great prerogatiue, aboue all other citties: beside this, a singular cōmoditie for the know­ledge of God, by the presence of Chryste. But it vsed not this gift well,Math. 11. as we shal se anone. ‘VVhich is a cittie vpon the sea coastes.’ M. The Hebreus call the metynge, and gathering together of many waters, the sea, and therfore the lakes, and marishes by them are called the sea. So the lake of Genefar, is called the sea, and Caparna­um, a cittie bordering vpō the sea coastes, because it is nere vnto that water, where the endes and borders of Zabulon, and Nephthalym do meete: or elles Nazareth shoulde be nerer to the sea Mediterrane, then Capernaū: least some shuld thinke, that the citie was for that cause, sayde to border vpon the sea.

14. That it myghte be fulfylled whiche was spoken by the prophete, saying.

M. Why did Christ returne out of Iewrye, into Galile, and for what cause, leauinge Nazareth, came he to Capernaum? What is that therfore that Mathewe saith, he lefte Nazareth, & came to Capernaum, that the sayinge of the prophete might be fulfilled? The an­swere.Aunswere. It is no rare or vnwonted thing, that those thinges which are done by de­uine power, ar done for certain humain causes. For it was so appoynted of God, that in this region Christ shuld set forth his light. First, because when Iohn was taken, he went into Galile: then because of the ingratitude of the Nazarites, he left his countrey, and wente into Capernaū. But as concerning the fulfyllinge of the scripture,Chap. 2 verse. 15. we haue spoken before.

15 The land of Zabulon, and Nephtha­lim, by the way of the sea beiond Ior­dan, Galile of the Gentyles.

A. This place is ta­ken out of the .9. of Esay. C. But Ma­thewe semeth to abuse the testimonye of the prophete in an other sence: yet if we waye and consider the true meanynge of the prophete, the appliynge of the same to this present place, shalbe very apt and easy. For after that Esay had spoken of the great calamitie, and destructiō of the people: to comforte them againe, and to adioyne ioye with sorrowe, he promiseth that when they ar brought to extremitie, there shall a deliuerance com, which shal driue away the darkenesse most vncom­fortable, and restore vnto them agayne, the parfecte lighte of lyfe. The woordes of the prophets are these. Out of such ad­uersitie he shall not escape.Esay. 9 Euen like as in tyme past, it hath ben well seene, that the land of Zabulon, & the land of Neph­thaly (where throughe the sea way goeth ouer Iordane, into the lande of Galile) was at the first in lyttle trouble: but af­terwarde soore vexed. The people that walk in darkenes haue sene great light. At this time the people of Israel were in double calamitie, and, bothe the waies oppressed. Firste,4. King whereas they were broughte into exyle by Tyglath peleser, beinge in nomber .3. tribes, or there a­boutes.4. King Then whereas Salmanasar cut of the whole kingedome of Israell. The thirde calamitie remayneth in the latter ende of the .8. chap. whiche the prophete saith, shulde be most cruell of all. Nowe in the wordes whiche we haue rehersed, there followeth a mittigation: namely because God will stretch out his arme o­uer his people, to defend thē, deathe shal be now more tolerable, then the disseases at the first, saith he, although al the peo­ple shall be destroyed, yet notwithstan­dinge, the shyninge lighte of grace shall bring to passe, that ther shalbe lesse dark­nes in this later destruction, then in the double ruine and destructiō of the tenne tribes. Forasmuch as therefore he doth promise the instauration, and reedicting of the whole churche, it must needes fol­lowe, that he comprehendeth the land of Zabulon, and the land of Nepthalim, and Galile of the Gentiles, in the nomber of them, whose darkenes of deathe, is to be chaunged into the lighte of life. The be­ginning of this light, was as it were the dawninge of the peoples retourne out of [Page 69] Babilon. At the length arose Christe, be­inge the sonne of righteousenesse, with parfecte brightnes, which wholly aboly­shed the darckenes of deathe by his com­ming. Therfore Paule sheweth vs, that the same whiche was spoken by the pro­phetes, was fulfilled in hym, saying. A­wake thou that slepest, [...] 5. & Christ shal geue thee lighte. Nowe, since we knowe that the kingdome of Christ is spiritual, [...] is our it is necessary that the lighte of his saluation, whiche he offereth, and what helpe so e­uer we haue at his handes, should be ac­cording to his nature. Whereby it follo­weth, that our soules are ouerwhelmed in the shadowe of euerlasting death, vn­till he doth illuminat thē with his grace. But as concerning the destruction of the Gentiles, the prophet sufficiently shew­eth. But what the state and condition of mankinde was, vntyll the comminge of christ, it is described as it wer in a glasse. M. For those thicke darcknesses do take place, where so euer that light of y^e grace of Christ doth not shine. [...]na. 13. This darknesse dothe ingender all kinde of wickednesse, whiche the apostel calleth the workes of darkenesse: ‘Galile of the Gentiles.’ C. This lower Galile, was called Galile of y^e Gen­tiles, not onely for the adioyning to Tyre & Sydon, but bicause y^t there the Iewes and the Gētyles wer mingled together, oute of the whiche specially, [...]ing. 9. Dauid had graunted to king Hiram certaine cities, to declare, that the lyghte of the Gospell shoulde be caried also to the Gentiles.

Iesus spake vnto Paule thus, Delyue­ringe the from this people, and from the Gentiles, vnto whom nowe I send thée, to open their eies, that they may be tur­ned from darkenes to light, and from the power of Sathā vnto God, [...]ct. 6. that they may receyue forgyuenesse of synnes, and in­heritaunce among them, which are san­ctified by faith, that is toward mée.

16. The people whiche sat in darknesse, haue seene greate lyght: and to them which sat in the regiō and shadow of darkenesse, is the lyght sprong vp.

M. The Apo­stell Paule most plainely declareth what it is to sit in darknesse and in the shadow of death, saying. Remēber that ye being in times past Gentiles in the flesh, were called vncircumcision, from that whiche is called circumcision in the flesh, which circumcision is made by hands: remem­ber I say, that at that time ye were with­out Christ, being aliantes from the com­mon weale of Israell, and strangers frō the testamētes of the promise,Ephe 2. hauing no hope, & being without God in this world. ‘Savve great lyght.’ C. That they whiche sat in darknesse are said to se great light, so sodaine and manifest a chaunge, dothe amplifie and inlarge the greatnes of the deuine sauing health.Iohn. 8.9. and .12. M. Christ doth cal him selfe the light of the world. The pro­pertie of the lighte is to dryue awaye the darkenesse, and to lyghten those that are in the same. So, Christ is the true lyght of the worlde,Iohn. 1. which lighteth euery man comming into the world, that is, he put­teth awaye the darkenes of our mindes, he openeth the secretes of our hartes, and by his holy spirite, he maketh vs to haue parfecte knowledge of God.

S. He cal­leth it the region and shadowe of deathe, according to the maner of the Hebreues a region, in the whiche there are darke cloudes, euen as in hell. The shadow of death, is the comming of present death, yea euen the very terrours of death, and it signifieth a continuall trouble of con­sciences. ‘Is a light sprong vp.’ A. To se the light, and to haue the lyght to shyne vp-vpon any man is all one.

17. From that tyme forth Iesus began to preach and say, repent, for the king­dome of heauen is at hande.

C. Mathewe in this place doth seeme somwhat to differ from the other two Euangelistes, Marke, and Luke. For after he saide, that Christ lea­uinge his countrey, went into Caperna­um, at length he toucheth the beginning of his preachinge: but Luke and Marke say, that he taughte openly in his owne countrey. A. For thus saith Marke. Af­ter that Iohn was taken came Iesus into Galile, preaching the Gospel of the king­dome, and saying: The time is fulfilled,Chap. [...]. and the kingdome of God is at hands: re­pente and beleue the Gospel. But Luke [Page 70] saith. And Iesus returned by the power of the spirite into Galile: and the fame of him was spredde througheout the whole region,Chap. 4 and he preached in theyre syna­gogges, and was cōmended of all men.

But the solution of these, is easie & soone gathered. For the aduerbe of time, which Mathew hath, oughte to be referred, not onely to the next member, but also to the whole somme of the narration. There­fore Christ, by his comming into Galile, entered and began his race.

C. The somme & order of this doctrine,Chap. 3. differeth nothinge from that which Iohn vsed: of the which we spake before. For it consisteth of two partes, of Repentaunce, and of the prea­ching of grace and healthe. He exhorteth the Iewes to cōuersion and amendment of life, because the kingdome of God was at hande, that is, because God wold take in hand him selfe, to gouerne his people, with full and parfect felicitie and blessed­nesse. Marke, a littell otherwise saythe. The kingdome of heauen is at hand, re­pent and beleeue the Gospell: notwith­standinge, euen in the same sence that Mathew writeth. For speaking before of the restoring againe of the kingdome of God to the Iewes, he exhorteth to repen­taunce and fayth.Math. 10. A. Christe hym selfe commaundeth his apostelles to preache the like.Luke. 9. Se that ye preache, sayinge, the kingdome of heauen is at hande. and a­gaine:Luke. 10. he sent them to preache the king­dome of God. Also: saye vnto theim, the kingdom of God is come vpon you. And againe:Luke. 24. Repentaunce, and remission of sinnes, muste be preached in his name.

Mark. 6.The whiche commaundement the Apo­stells obeyed. For when they went forth they preached,Actes. 2. repentaunce. But Peter said vnto them. Repent and be baptised, euery one of you, in the remission of sin­nes And again.Actes. 3. Repente and conuerte, that your sinnes maye be done awaye.

Actes. 20.Notwithstanding, it may be demanded, forasmuche as Repentaunce dependeth vppon the Gospell, why Marke did sepe­rate the same frō the doctrine of the Gos­pell. We maye aunswere two maner of waies. For God somtimes doth so bed vs amend our lyues, that he onely saith, the same must be chaunged into a better: af­terward he sheweth, that conuertion and newnes of life, is the gift of his holy spi­rite: that we maye knowe howe we are commaunded not onely to do that which is our duetie, but also that the grace and vertue of obeiyng, is with the same offe­red vnto vs. If after this maner we vn­derstande that whiche Iohn preached of repentaunce, the sence and meaning is, The lorde commaundeth you to tourne vnto him: but because of your selues, you can not do it, he promyseth his spirite of regeneration. Wherefore you must re­ceyue this grace by Fayth: although the faith which the Gospel requireth, ought not at all to be restrayned to the gyfte of renouation or renuinge, but specially it dothe belong to remission of synnes: For Iohn ioyneth repentaunce with faythe: because God dothe reconcile vs to hym selfe, to be worshipped and honored of vs as a father, in holines and rightousnes. Furthermore it is no absurditie to saye, that to beleue the Gospell, is as muche, as to imbrace and receyue free iustifica­cation & righteousenes. For often times in the scripture, this speciall relation be­twene faith & remission of sinnes is had: as when it teacheth, that we are iustify­ed by faythe. Bothe wayes we maye ex­pounde this place, but the beginninge is sure and ratyfied, that free saluation is offered vnto vs of God, that being tour­ned vnto him, we may liue to righteous­nes. Therfore he promising to vs mercy calleth vs to the deniynge of our fleshe.

18, As Iesus walked by the sea of Galile, he sawe two bretherne, Simon whose syr name was Peter, and Andrew his brother, castinge their nettes into the sea (for they were fysshers.)

M Here the Euange­list in fewe wordes toucheth the callinge of certaine of his disciples.Luke. 5. C. But be­cause this history is placed by Luke after the two miracles which we shal se anon, it grewe to a common opinion, that the miracle which he declareth, was shewed within shorte tyme after they were cal­led by Christ, to be his disciples: but the reason which moueth them thus to think is of small force. For it was not the E­uangelistes [Page 71] intente and shooteanker to make by a sure & distincte order of times, a yerely cronicle. Whereby it commeth to passe, that the order of dayes beynge neglected, they thought it sufficient, or­derly to gather the speciall actes & déedes of Chryste. They had a consideration of yeres, that it might be apparante to the readers, how Christ performed his race, during three yeres, from the beginning of his preachinge, vntill the tyme of his deathe: but those miracles that happened at that time, they sette together at theyr pleasure: as shal apere hereafter by more examples. But nowe it is manifeste and playne, [...]rke. 1 [...]ke. 5. by many argumentes, that this same history is shewed of Marke & Luke, which is here declared of Mathew: amōg whiche argumentes, let this one suffice the contentiouse reader, that these three with one consent, at length do teach that Peter, and Andrew, Iames, and Iohn, were made Apostelles. If they were cal­led before, it shuld follow that they were Apostatas, whiche, forsaking theyr ma­ster, and despising their calling, retorne to theyr former kinde of life. This is on­ly the difference, betwene Luke and the other two, that he onely reciteth the my­racle which they omitted. But this is no vnwonted thing to the Euangelistes, to touche one part of an acte, and to preter­myt many of the circumstances. Where­fore it is no absurditie if we say, that two pretermitted the miracle whiche one re­herseth. And we must not be vnmindful of that which Iohn saith: that among the innumerable myracles of Christe, there was a speciall parte chosen, which shuld serue & suffice to the confirmation of our faythe, [...]n. 20. and to the probation of his deuine power. No maruaile at all therefore, if Mathewe and Marke do not so at large shewe the calling of the foure Apostels, as Luke, who taketh in hande to shewe the occasion of their callinge, as there at full we maye reade. ‘Symon vvhose syrname.’ A. To this Peter Christ sayd, thou shalt be called Cephas. whiche by interpreta­tion signifiethe Peter. [...]n. 1. Also Marke hath, whom he named Peter, [...]ke. 5. [...]e. 6. and Luke hath in like maner the same woordes: That we might vnderstand that this Apostle had a peculiar name geuen hym of Christ, to signifie vnto vs, that a constant faith and confession is requisite to be in vs: or ells of a rocke, he obteyned his name.Math. 16. Thou arte Peter, and vppon this rocke I wyll buylde my church. ‘And Andrevv his brother.’ Of this Andrew, reade the first of Iohn.

E. The Greeke worde doth not signifie a fysher, of the fyshe, but of the sea. Here we may see what maner of men the lord called to the ministery of his woorde.

C. Dull ideotes they were trewely that he chose,The rudenes of Christes disciples whē they were called. whiche were not onely rude of wytt, but also voyde of learning: whom he so garnished, and renued with his ho­ly spirite, that they excelled all the wyse men of the worlde. So it pleased hym to abase and beate downe the pryde of the fleshe, and to geue a wonderful shewe of spirituall grace in their person, that we might learn to craue and begge the light of faythe from heauen,Wisedom commeth not by our owne in­dustry. knowing that by our owne industry and labour, it wyl begotten. M. Wherefore Paule saithe to the Corinthes, Behold your calling bre­thern, how that not many wyse after the fleshe, not many mightye, not many of hye degree are called,1. Cor. 1. but God hath cho­sen the folishe thynges of the worlde to confounde the wyse, because noo fleshe shoulde reioyce in his sighte. Agayne in the actes. When they sawe the boldenes of Peter, and Iohn, and vnderstoode that they were vnlearned and laye men,Actes, 4. they marueyled, and they knewe them, that they had ben with Iesus, and beholdyng also, the man that was healed, they could not say agaynst it, Beholde here the ad­uersaries of Christ, beinge learned, wise and mighty, are amased and confounded at the doinges of symple men, neyther cā they finde any thinge to gainesaye them. But because, (when he chose those that were vnlearned and rude) he did it not to leaue such behinde him alwayes,The ignorāce of the Apo­stels, is not an exāple for blind guides, in these daies we can not at this daye take it for an example, to chose and ordeyne suche pastors and my­nisters into the churche, as muste after their election go to schole, to learne to do their duetie. We are not ignorant of the rule prescribed by the mouthe of Paule, 1. Timo. 3. & Tit. 1. who commaundeth to ordeyne none, but [Page 72] such are apt to teache. Neyther trewely did Christ chose such, as thoughe he dyd preferre ignorance before learninge, as certain franticke and mad men perswade them selues, reioysing in their ignorāce, & thinkinge the more ignorant that they are, the liker to be to the apostells. No, God would in the beginnynge electe and choose contemptible and symple men,Why Chryste chose suche as were ignorāt to beate downe their pride, which thought that heauen was not open vnto vnlear­ned men, but he adioyned Paule a cōpa­nion to fisher men,Actes. 22. whiche was diligent­ly instructed, and brought vp, euen from his childhode

19. And he saith vnto them followe me, and I will make you fisshers of men.

B. Here is the sai­inge of the prophete Osee fulfilled. They shall walke after the lorde. And Ieremy, saiyng.Iere. 3. Ye shal call me father onely, and not shrinke from me.

M. The Apo­stels are not called to preache out of hand but that in trauailinge abroade with the lorde, they should be herers and seers, of all those thinges which he spake and did. For as yet they were rude and ignorant of deuine thinges, and therfore fyrst they wer to be instructed & framed to the same purpose. C. But althoughe it perteyne not to the purpose to make any long dis­putation or inquisition about the reason of the metaphor, because it was taken of a thinge present, notwithstanding very aptly it was aplied of our sauiour Christ to fysshing, when as the matter was, as concerning the preaching of the Gospel: because that men, being strayers & wan­derers in this worlde, are gathered toge­ther by the Gospell, as in the vaste and cōfused sea. But the historie of the which Iohn maketh mention in his fyrst chapt, dyffereth from this: as may easelye be gathered by the order of the texte.

20. And they, strait wayes, leauing theyr nettes followed him.

C. Fyrst of all, here apereth the greate force of the voyce of Christe: not that the voice onely doth so effectually perce into the hartes of men, but because the lorde dothe compell and force those. whom he wil drawe vnto him, by the inward wor­kinge of his spirite, to obey his voyce.

M. Christ speaketh vnto vs by the my­nisters of his worde,The out [...] calling is [...] thinge, w [...] out the in [...] uall. the whiche can no­thinge at al profite vs, excepte he touche our hartes. C. Secondly the redines in obeyinge the voyce of Christ, is to be cō ­mended in the Apostelles, who preferre the callinge of Christ before all the busi­nes in the worlde. This example special­ly belongeth to the mynisters,The dilig [...] that ought be in mini­sters. who for­sakinge all other busines, ought to geue them selues wholly to study, & dyligence in profiting the churche.

21 And when he was gone forthe from thence, he sawe other two bretherne, Iames the sonne of Zebede, and Iohn his brother, in the shyppe with Ze­bede their father, mending their net­tes, and he called them.

A. Here Mathewe sheweth the callinge of the sonnes of Zebede, in the which, the self same things ar to be obserued which were noted in the callyng of Andrewe.

For they had al one trade of liuyng, that is, they were all poore fisher men.

22 And they immediately, left the shyp and their father, and followed him.

M. Why did they all this? certaynely to followe Christ, and to be instructed and taught of him, how to become fysshers of men. Neyther dyd they seke their owne profite. For it was impossible to loke to theyr worldly affaires, and vnfaynedly to followe Christ, who went euery wheare preachinge and teachinge.

23 And Iesus went about all Galile, tea­chinge in their synagogges, & prea­chinge the Gospell of the kingdome, and healynge all maner of sickenesse, and all maner of dissease, among the people.

C. The selfe same myracles doth the Euangelist Mathew reherse in the .9. cha. folowing. But it is no absurditie at all (when as Christ ceassed not at no tyme to shew al­moste innumerable miracles) twise or thrise to touche them briefly in generall. ‘All Galile.’ B. Beholde howe this regy­on, whiche somtime was base, darck, and oppressed, with the shadowe of deathe, is nowe lightned with the brighte sonne of righteousnes, and is also become glory­ouse. ‘Teachinge in their synagogges’ [Page 73] M. Accordinge to the Gréeke worde, it is called a Synagogge, [...]ynagogge [...]at it is. and to the Latine woorde, a place for the people to assem­ble together to here dyuine matters: by the whiche name also, the places for the assembly of Ecclesiasticall persons, ar cal­led. In these places Chryst taught, leaste he shoulde seeme to do any thynge in se­crete, as one that suspected his owne do­ctrine to be euyll: furthermore leaste he shoulde be thought to condemne that cu­stome, of the meting together of the peo­ple, The whiche custome was geuen to the people from God, to the exercysing of godlynes, & to the readyng of the law

For it is wrytten, Moyses of olde tyme hat [...] in euerye cittie, them that preache hym in the Synagogges, when he is red euery Sabboth daye. C. Here therfore we must note, [...]tes. 15 that Christe rested in no place, that he might sowe the séede of the Gospell euery where. [...]e office of [...]icars of [...]yste. This truely is the office of the vicars of Christ, so to walke a progresse, that they call synners to lyfe by the doctrine of saluation, if they seeke to preferre Christ, rather in dede then in name and dignitie. But what did Christ preache?

Here is to be noted the epitheton or title of the Gospel. The which title also Mark addeth vnto it. [...]p. 1. For herby we learne, that by his preachinge the kingdome of god is erected and set vp in earth, [...] gospel of [...]ingdom. and that God doth rayne by no other meanes amonge men for their saluation. Whereby it ap­pereth howe miserable the state and con­dition of men is, without the Gospell.

Mathew therefore doth seperate the par­fecte and euerlastynge blessednes, from the prosperouse and pleasaunte thinges whiche are in this lyfe. C. The Gospell of the kyngedome is preached, when we are admonished of our mysery, and when Chryste is offered vnto vs, who delyue­reth vs from the kingdom of sathan, and sanctifieth vs in the obedience of God.

C. In that Mathewe sayth, that he healed all sycke­nesses, we must vnderstande, he ment all kynde of disseases, what so euer they were. For it is certayne, that all were not delyuered from theyr disseases: but there was no kynde of dysseased person brought vnto him which he healed not.

24, And his fame spred abrode through­out all Syria, and they brought vnto hym all sicke people that were taken with diuerse disseases and grypinges, and that were possessed with deuilles: and those whiche were lunatick, and those that had the palsey, and he hea­led them.

M. This was done not onely that the name of Chryste shoulde be famouse in Iewry, and in Galile alone, but also a­monge the Gentiles. For although the tyme of the callyng of the Gentiles was not yet come, notwithstandyng the way of Grace was prepared vnto them. And trewely the blyndnes of the Iewes must nedes be greate, whiche so obstinately reiected the sauiour sente vnto theim, so manifested with the lyght of his diuyne grace,The fame of Christe. that his fame was spred through­out all Syria. ‘And they brought vnto hym all.’ M. This fame, whiche was spredde througheout all Syria, as concernynge the déedes of Chryste, maye be proued, in that the Syrians brought out to hym all the dysseased:The two spe­ciall thinges that Chryste dyd. By this it may appere that our sauiour Chryst dyd twoo thynges in especiall, that is to saye, He preached the Gospell of the kyngedome, and he hea­led all those that had infyrmities.

By the fyrste benefyte, fewe were mo­ued, by the seconde verye many. These broughte theyr sycke, sekynge to haue them cured:We all seeke more for the healthe of our bodies than of our soules. but as concernynge the do­ctryne of lyfe, there is no mention that they soughte after that, where as it was the trewe medycine of lyfe, in the which myghte be sene the croked and peruerse nature of men. For he whiche is sicke in bodye, wyll without blusshynge dys­close his griefe and dissease vnto the phi­sition: but hee whiche is sicke in minde,Dissimulatiō dothe indeuoure to hyde his vyce, and of­ten tymes dothe cloake the same, wyth the shewe of vertue. If he be easely pro­uoked to anger, he pretendeth the name of zeale: If he disdayne synners, he will seme to loue rightuousnes: if he be fear­full,The cloake of hipocrites. he fayneth hym selfe to be verye ware: If he be nigardely, he woulde be [Page 74] counted to haue a care ouer his houshold. If he be proude, he wold deceiue the eies of men with a clenly cloake. And if he be obstinate: he wolde be thought constant. So that in dede, we seeke to cloake & hide all the disseases of the mynde, so farre is the care of spiritual health from vs. The phisition of the earthly & corruptible bo­dy, shal not want for no price, if he wyll minister medicine: but as for the heauē ­ly phisition, fewe or none regard hym.

C. He reckeneth vp the speciall kynde of disseases, in the whiche Christ exercysed his power. The scripture calleth not all them generallye possessed with deuilles, whiche are vexed of the deuyll, but those whiche are solde vnto sathan, by the se­crete vengeaunce of God, that he maye possesse theyr mynd and senses. They are called Lunatike, the force of whose dys­sease, doth increase or decrease, accordīg to the inclination of the mone, suche are they that haue the fallinge sickenes, the frensie, and suche like. Nowe for so much as we knowe that these kind of disseases, are not curable by naturall remedyes. it followeth that by theim the dygnitie of Christ is proued, for so much as he most miraculously cured them.

25 And there followed him great multi­tudes of people from Galile, and frō the ten citties, and from Ierusalem, and from Iewery, and from the regi­ons that lye beyonde Iordane.

A. By this it should appere that Christ was known more & more vnto y^e world. So excellente was the begynning of his preachinge of the Gospell, and so greate was his fame, that this great multitude followed him, from place to place.

The fyfth Chapter.

Chap. 6. C. This sermon of Christe differeth not frō that which is in Luke. They whiche thincke otherwyse, reade the words of Luke preposterously, because Christ descended into the playne fielde, & because, he castinge his eies vppon his disciples, spake after this maner. For it was the purpose of bothe the E­uangelistes, to gather at once, into one place all the speciall and principal partes of the doctrine of Christ, which appertei­ned to the methode and rule, of framinge a godly and holy life. Therfore although Luke at the firste doth make mention of the plaine féeld, yet he doth not prosecute by and by the same historye: but sheweth thē of the miracles that Christ wrought, & after the myracles, he passeth forward, to shewe of his doctryne, neyther shew­inge the tyme nor place. Mathew in like maner descrybeth the place, but not the tyme, And it is lykely that Christ did not preache vntyll the twelue were chosen: but I would not y^t we should be to cury­ouse in searchinge out the order of tyme, which we sawe to be neglected of the spi­rite of God. For this ought to suffice the modeste readers, that they haue the brefe some of the doctrine of Christe set before theyr eies, beinge collected and gathered out of many and sundry of his sermons, of the whiche, this here mentyoned was the fyrste, wherein he preachethe to hys disciples, of the trewe blessednes.

M. It was the cu­stome, that those which dyd teach shulde sytte and teache. Euen so Chryst, when he red the prophesye of Esay in the Sy­nagogge of Nazareth, he closed the boke,Luke. 4▪ gaue it to the minister, and satte downe and taughte. And in an other place hee sayde to the souldioures in the garden: ye are come forthe as vnto a théefe, with swoordes and staues, to take me,Math. 2 [...] I satte dayly teachynge in the temple amonge you, and ye toke me not, Also Iohn saith all the people came vnto hym,Iohn. 8. and he sat downe and taughte them. The bysshops followed this custōe, because it brought som maiestie vnto thē.The by [...] chayre. And they thought it mete for none to teache after this sort, but byshoppes. Herevpon came the bys­shoppes Chayre, whereof diuers chur­ches are called cathedrall Churches.

For it maketh no matter to graunte vn­to [Page 75] them this maiestie of teachyng, so that they instructe the people as they oughte to do in the doctrine of Chryst. But now where as none of them do teache neither sittynge nor standynge, howe shall they be excused? Christe hym selfe dyd teache some while standynge, some while syt­tinge, according to the oportunitie of the place. ‘His disciples came.’ Bu. The discy­ples came vnto Christe as witnesses of the doctrine of truethe, that they mighte therefully preache, and leaue the same in writinge to their posteritie, whiche they had receyued from his most holy mouth.

2. And after that he hadde opened hys mouth, he taught them, saiynge.

C. This is accor­dyng to the Hebrew phrase. He opened his mouthe, that is, he began to speake.

Bu. Christ taught his disciples as well as the multitude.

But first of all we must see to what ende & purpose our sauiour Christ did preache vnto his disciples, of the trewe and par­fecte blessednes. We knowe that not on­ly the common sorte of people, but also wyse men thē selues haue ben in this er­rour, thinkinge that he is happy & blessed that is exempt and voyde of al griefe and trouble, [...] felicitie [...]e world. and that hauing his owne desire leadeth a ioyful and quiet lyfe. Yea true­ly, all for the moste parte do thincke that felicitie dothe depende vpon the presente state of this life. Christ therfore (that he mighte accustome, and make his seruan­tes acqueinted with the sufferaunce and bearynge of the crosse) seketh to take a­way and redresse this wicked opiniō, that they are blessed which liue prosperousely and well in respecte of the fleshe. For it is vnpossible, [...]aciēt per [...] can not [...]e the [...]. that they shuld willingly put their neckes vnder the yoke, of sorrows, and iniuries, which thincke that paciēce. is disagreinge and contrary to a blessed lyfe. [...]medy to [...]age the [...]ernes of [...]rosse. Therefore there is one solace and ioye, by the whiche the sharpe and bytter stinge of the crosse, and of all euylles, is made swete and mittigated: that is, whē we perswade our selues, that in the mid­dest of misery, we are blessed and happy: because the lord doth blesse our pacience, who in short time wil send a more ioyful ende. We cōfesse truly that this doctrine excedeth the common sence, & capacitie of men: but it was necessary that the disci­ples of Christ shuld be so instructed, that they might ground their felicitie in hea­uen, and not in this worlde, nor in the pleasure and affection of the fleshe. For althoughe that the reason of fleshe, wyll neuer admit that which Christ here preacheth: yet neuerthelesse he propoundethe no fained thing, as the Stoikes, plaied in their paradoxis: but in very dede he sheweth why they (whose state and condition is thought miserable) are parfectly hap­py. This therfore is the som of the firste part of the sermon of Christ. First he de­nieth those to be miserable which are op­pressed with iniury, & which are subiecte to diuerse kindes of calamities. Secōdly he sheweth that they do very peruersely which measure the blessednes of men by the present state of this life, because the miseries of y^e godly shal in a shorte time, euen as it were in a moment be altered & changed into ioy. Therfore he exhorteth them to pacience in hope of the rewarde.

3. Blessed are the poore in spirite, for theirs is the kingdome of heauen.

M. This is the be­ginning of the sermon of Christ, follow­ing, in the which we must not only note & marke what Christ saith, but also with what affection of mind he speketh it. For these sentēses do not only seme to teach, but also to cōmende theyr felicite, to whō the kingdome of heauen is appoynted.

Luke maketh this sentence, a bare Meta­phor: but because the pouertie of many men is iudged accursed, & vnhappy, Ma­thewe dothe more plainely set forthe the mynde of Chryste. Therfore, where as many men beyng oppressed with euil,Blessednesse parteyneth to the pacient. do swel with disdaine & madnes, Christ pro­nounceth those to be blessed, which paci­ently suffer such troubles as are laied v­pon thē, and with humilite wholly sub­mit them selues to the will & pleasure of the almighty. M. But howe, and after what maner are the poore and afflycted blessed,Question. when that pouertie and afflycti­on doth rather apparteine to misery then to felycitie? For as pouertie can not be said to aperteine to felicitie, euē so felici­tie cānot be said to apertein to pouertie. So that if poore men are blessed in res­pecte [Page 76] of their penurie, then ar those that are blessed poore, whiche is most absurde. Lette vs heare the reason therefore,Aunswere. for what cause they are called blessed.

Therfore the poore are not blessed for their pouertie, but because the kingedome of heauen is geuen vnto them. C. So that we see that Christe dothe not puffe vp the mindes of his seruauntes with any lyghte or vaine perswasion, but calling them to the hope of eternall lyfe, he dothe animate, and strengthen them to pacience: because by this meanes they shulde come to the hea­uenly kingedome of God.Poore in spy­rite. Furthermore we must note, that none is poore in spy­rite, but he whiche beinge humble and lowly in his owne eyes, trusteth onelye in the mercy of God. For they which are ouerwhelmed with desperation, when they frette and fume againste God, are puffed vp with a lofty and proude spirite.

4 Blessed are they that morne, for they shall receyue comforte.

This sentence dothe not onelye depende of that whiche wente before, but also is a confyrmation of the same. For, because that sorrowes doth make a man myserable, it is thereby thought, that moornyng and griefe doth alwayes come with the same. And no­thinge is more contrarye to felicitie and happinesse then moorninge But Chryst doth not onely denye those to be mysera­ble,The moor­ning estate is happy. but also doth declare that this moor­nynge dothe greately helpe to a blessed lyfe, because that by this meanes, men are made to taste and feele, the euerlas­tinge ioye, & are as it were with a spurre prouoked to seeke for their comforte and consolation onely in God.

So the Apostell Paule sayde, Let vs re­ioice in trybulations,Roma. 5. because they bring pacience, pacience bryngeth tryall, try­all worketh Hope, Hope maketh not a­shamed. Bu. But they are moorners, whiche do trewelye with all theyr harte sorrowe and bewayle their synnes com­mytted,Godly so­rowe. theyr errours, theyr excedyng study and care of earthely thynges, and theyr small desyer of heauenly thynges. For that is that Godly sorrowe,2. Cor. 7. whiche causethe repentaunce vnto saluatyon.

Chryste therefore, here, speakethe not of all suche as moorne, but of his dys­ciples and faythful, whose condition and state of lyfe is, in this worlde to suffer trouble, oppression, and wronge,Chap. 16. as he hym selfe sayth in Iohn, the sixtene chap­ter. Wherefore in Luke it is sayde,Chap. 6. Blessed are ye whiche weepe nowe, be­cause ye shall laugh. Christian men tru­ly are not stony harted, voyde of all hu­maine affection, for they sorrowe, they moorne, they lamente and weepe: but not without measure, not without the inuocation of God, and not without the hope of better thynges. No doubte the churche and congregation of the faythe­full dyd moorne, when that Peter was caste into pryson by Herode. Actes. 12 They dyd moorne, when that any had committed a greate enormitie, or greuouse offence agaynste God: the whiche moornynge,1. Cor. 5. the Apostel required of the Corinthians, that they shoulde sorrowe for the forny­catoure. He byddethe vs also,Roma. 12 to weepe with theim that weepe, and to moorne with them that moorne.Math. 9. Chryst also tel­leth his disciples, that when the bryde­grome is taken from them, they shal fast and moorne.Iohn. 16. The whiche he confirmeth in an other place, sayinge, Ye shal wepe and moorne, but the worlde shal reioyce.

P. Here consolation is promised to them that moorne, bothe in this lyfe, and in the life to come.Esay. 6. M. Chryste was sent to the greate comfort and consolation of them that moorne.Iohn. 16. wherevpon he sayde to his disciples. The world shal reioyce, but ye shall be sorrowefull, but your sor­rowe shall be tourned into ioye. Agayn, it is wrytten,Actes. 5. The apostelles departed from the counsell, reioycynge that they were counted worthye to suffer rebuke,2 Cor. 1. for the name of Iesus. And Paule, Bles­sed be the God of all comforte, whiche comforteth vs in all tribulations. There is also an euerlastinge comforte, of the whiche Paule speaketh, saying. And he gaue euerlastinge comforte. This com­fort Abrahā vnderstode, when he spake vnto the ryche man, saying. Remember that thou in thy life time, receiuedst plea­sure, & Lazarus likewise receiued peine:Luke. 1 [...]. [Page 77] but nowe is he comforted, and thou tor­mented. And in the reuelation of saynct Iohn, it is wrytten, God shall wype a­waye all teares frome the eyes of the sainctes, [...]oc. 21. and there shalbe no more death neyther sorrowe, neyther cryinge, neyther shall there bee any more payne, for the olde thynges are gone. And he that satte vppon the seate, sayde, beholde I make all thinges newe.

5 Blessed are the meeke, for they shall receyue the inheritaunce of the earthe.

F. Our sauioure Chryste by this sentence dothe comforte those that are oppressed, which haue none to defend them, and reuenge their cause, and he techeth, that the vengeance which belongeth to God, is to be cōmitted vn­to hym, as Ioseph and the Israelites in Aegypte, Dauid vnder Saule, the god­ly vnder Antiochus, the churches vnder Dioclesian: all these were withoute de­fence C. The meeke therefore are such, [...]o are meke as are not easelye prouoked by iniuries: who by euery offence are not waywarde and frowarde, but are rather readye to suffer any thynge, then they wyll be lyke vnto the wycked: fynallye they are suche, [...]ma. 12. whiche do not resite euyll, but do ouercome euill in doynge that whiche is good ‘For they shall receyue the inheri.’

C. This semeth to be very absurde, that the meeke should haue the possession and inheritaunce of the earthe. [...]iection. They rather séeme to haue the dominion and rule of the earthe, whiche at no tyme wyll suf­fer iniuries, but beinge hurt, are by and by, with force readye to reuenge. And trewely, [...]e nature of [...] wicked. experience doth teache, that the wicked do more bouldly rage and spoyle, when they are paciently and mekely for borne. And hereof commeth this deue­lishe prouerbe. [...]rouerbe. We must holde with the Woulfe: because that euery one that ma­keth hym selfe a sheepe, is by and by de­uoured of the Woulfe. [...]unswere. But Chryste set­ting his fathers defence and his against the furor and violēce of the wicked, doth affyrme not in vayne, that the meke are lordes and heyres of the earthe. The chil­dren of this world, thyncke that they can be in no better sauegard,The impacy­ence of the wicked. then if they cru­elly resyste the euill brought vnto them, and so they defende theyr lyfe with force and armes. But trewly, seing we must appoynte none to be the preseruer and staye of our lyfe, but onely Christ,Christe our onely stay in trouble. there resteth nothinge elles, but that we hyde oure selues vnder the shaddowe of his wynges. Furthermore we must becom shéepe, if we wyll be of his flocke.

P. Those whiche are tyrauntes think, that theyr empire, authoritie, and rule, is supported and kept, by the crueltie of vengeaunce: on the contrary parte, the gospell teacheth vs, that in a iuste cause we shoulde be constante, and yet for all that, that wee shoulde not seeke the re­uengement of our owne cause, but com­mytte the ende vnto God, that we maye lyue a quiet lyfe.Cruel persē [...] are a feare to them selues. If any do obiecte that this whiche is here spoken, is contrarye to experience: fyrste let hym here waye, and consyder, howe vnquyete, fierce and cruell personnes are, in so muche that they are troubled euen of them selues.

Trewelye in so troublesome a lyfe, al­though they be lordes of the earth a hun­dred tymes, yet in possessinge all thyn­ges, they possesse nothynge. But the sonnes of God, althoughe they can at no time possesse and kepe that which is their own, yet do they quietly inioye the man­sion place of the earthe: neyther is this any immagined or fayned possession, by the which they do inhabite the earth, the whiche they knowe to be geuen theim from aboue. Agayne, they are defended against the intemperancie and furiouse­nesse of the wycked, and beinge subiecte to all the assaultes of Fortune, beinge in daunger of the dishonestie of the wicked beinge compassed aboute with all daun­gers, yet notwithstandinge, they com­mytte them selues wholly to the tuition of God, that they might tast of his grace. And this is sufficiente vnto them,The inhery­tance of the godly. vntyll they come to the euerlasting inheritance in the laste daye. Our lorde therefore in this place saithe, in effecte. Let the children of this worlde braule, and chide, let them go together by the eares, let theim moue sedition, for empires & kingdoms, for rule and lordshyp, for authorytie and [Page 78] power, for estimation and prefermente: (for in these vaine and fonde titles, doth the worlde delight): but you that are my disciples, shall not appoynte and deter­mine any blessednesse to be in those most fraile and vayne thynges, but rather in this, that with a quiete mynde ye leade your liues,The ioye of vngodly. & in that you are chosen be­fore the foundation of the worlde, to be heyres of euerlastinge lyfe. This sen­tence semeth to be takē out of the psalme where it is thus wrytten. The wycked doers shal be rooted out, but they that pa­ciently abide the lorde, shall inherite the lande,Psalm. 37. The méeke spirited shall possesse the earth, & shalbe refreshed in the mul­titude of peace.

6 Blessed are they that hunger & thirste after ryghteousnesse, for they shalbe satisfyed, ‘Blessed are they that hunger.’

C. To hunger and thyrste, here, are ta­ken by a figure called Synecdoche, by the whiche, parte is vsed for the whole, and the whole for part, so that to hunger and thyrste, is to be in neede, to wante those thinges whiche are necessary, and also to be defrauded of a mannes owne righte.

Where as the Euangelist therfore saith to hunger after righteousnes, he putteth the parte for the whole.Obiection. S. Some man might here say, if we be meke, vice wyll increase and preuaile. To the which Ie­sus answereth priuily,Aunswere. sayinge I meane not that ye should be méeke in allowing wickednes, but I say, that such are bles­sed, as haue a hūger & thirst after righte­ousenes. ‘Because they shalbe satis.’ That is, God wyll here their sighynge, and wyll accomplishe their desyre, whose office is to fulfil the hungery with good thinges.Luke. 12. M. Euen so the prophetes before Christ which were put to deathe of the wycked, hungered and thyrsted after ryghteous­nes. Christ hym selfe, & the whole multi­tude of martires, bothe of that and oure tyme also, whiche were innocentely op­pressed, commended theyr spirites to the iuste iudge. They shall be satisfyed at that day, in the whiche all secrete thyn­ges shall be made manyfest, and al thin­ges shall be brought to iudgemente. He shall make theyr righteousenes,Psalm. 37. as clere as the lyghte, and theyr iuste dealynge, as the noone daye.

7 Blessed are the mercyfull, for they shall obteyne mercy.

The reward is here promised to the mercyfull, which do help and defende the afflicted.What merc [...] is. For merciful­nes is taken here for gentlenes and libe­ralitie, A. by the whiche one man be­ing touched with the misery of an other, taketh pittie on hym that suffereth, and to his power helpeth him that laboureth. Euen so the faythfull, whiche are knytt vnto Christe, do bewayle those that are in myserye, speciallye when they them selues are afflycted and troubled manye wayes, so that by theyr owne afflictions they are moued to haue compassion and mercy vpon other mennes mysery. these are pronounced to be blessed of Christe: because that whiche is wonderfull and seldome hard of, is contrary to the iudge­ment of man. For the worlde countethe them happy, whiche hauing no care of o­ther mennes mysery, lyue quietlye and in ease, and seke to vphoulde the same.

But Christe in this place doth call those blessed, whiche are not onely contente, to beare theyr own troubles, but do take vpon them other mennes mysery also.

Chryste reprouynge the vnmercyfull Phariseyes murmurynge agaynste his disciples, sayde.Math. 12 If ye knewe what thys mente, I wyll haue mercye, and not sa­crifyce, ye woulde neuer haue condemp­ned innocentes. He aunswered them al­so that murmured againste hym, because he kepte companye with publicanes, e­uen in lyke sorte, sayinge.Math. 9. Go learne what this meaneth, I wyll haue mercy, and not sacrifyce.Luke. 10 Furthermore the pa­rable of the Samaritane doth playnely de­clare, what it is to shewe mercy.

C. They shall not onely haue mercy at the handes of God, but among men also, whose mindes God dothe inclyne to hu­manitie. And although often tymes the whole world is vnthanckful and recom­penceth euyll to theym,The go [...] their p [...] shall not [...] vnrewa [...] at the h [...] of God. that haue well deserued, yet this oughte to suffyce, that God hath in store to rewarde those that are mercifull, so that they shalbe sure to haue him louing and fauourable vnto [Page 79] them. For the good man that is merciful and lendeth, shall neuer be moued.

8 Blessed are the pure in harte, for they shall see God.

B. This is the office of a true Christian, [...]e office of [...]ue christiā to defende the purenes and cleanes of his harte, whiche is sim­plicitie and integritie, that he thinke not one thing in his harte, and with woordes and externall shewes declare an other, but that al thinges be done with a simple and pure harte to the glory of God, and to the profite of our neighbour, not sekyng our own proffite. C. All men do graunt that purenes of harte is the mother of al vertues, [...]enes of [...]e is the [...]her of all [...]ues. but notwithstanding there is scant one among a hundred whiche hath not crafte and deceite in steade of excelēt vertue. Hereupon it commeth that the common sort of people thinke them bles­sed and happy, whiche are conning and practised in working deceites: and which can deale craftely with such as they haue to do withall. Christe therefore doth no­thing at al agre to the reason of the flesh, when he calleth those blessed, whiche are not delighted in deceit and fraude, but do walke sincerely among mē, and do shewe no other thinge with their woordes and countenaunce then they thinke and pre­tende in their harte. M. Double in harte and pure in harte are contrary. Lorde who shall dwell in thy tabernacle? [...]m. 15. Euen he that leadeth an vncorrupte lyfe, and doth the thing whiche is righte, and that speaketh the truthe from his harte. And agayne who shall ascende into the hill of the lorde? or who shall ryse vp in his ho­ly place. Euen he that hath cleane handes and a pure harte, and that hath not lifte vp his minde vnto vanitie, nor sworne to deceiue his neighbour. [...]m. 24 This cleanenes or sinceritie of harte commeth not of the nature of man. For mans harte (as the prophete saythe) is wicked and inscruta­ble. [...]m. 17. [...]e. 8 And the thoughte of mans harte is wicked euen from his youthe. Further­more who can saye, [...]ner. 20 my harte is cleane or I am free from synne? But this cleanes and puritie of harte is geuen to man, [...]m. 51. of God from aboue: wherfore Dauid saith. Make a newe harte within me O God.

[...]es. 15.Also this sinceritie is gotten by faythe in Christe: by which faythe he purifieth the harte. Therefore, whosoeuer beleueth in Christe he is of a pure harte, and so ma­ny as follow the study of innocencie with a true faith. For although our innocēcie in al pointes is not perfect, notwithstan­ding we are sayde to be pure and cleane, because the lorde doth impute the moste perfecte cleanes of Christe vnto vs, and for our faythe, he doth accept and receiue vs as cleane. M. Moreouer, the lorde doth seme to reproue the hypocrisie of the Phariseis, whose hartes as they were hollowe & crafty, so were they obstinate and peruerse, and had a false and wronge iudgement of the doctrine of truth. Bles­sed (saith he) are the pure in harte: that is which ioyne them selues vnto me with a pure, symple, & desirous minde of know­ing the wyll of God, and do imbrace the doctrine of truthe, without hipocrisie and doublenes of harte. Suche were the disci­ples of Christ, who imbraced the doctrine of Christe, so sone as it was offered vnto them. Suche was Nathanaell, Iohn. 1. of whom Christe sayde, Beholde a true Israelite in whome there is no deceite.

C. Because the sym­ple are derived as fooles, for that they are not circumspecte to their owne luker and proffite, Christe calleth them to consider farther: that if they be not circumspecte to defraude and deceiue in earthe, they shall haue and enioye the syghte of God in heauen. Therefore, they whiche are not delighted with crafte and deceite, but walke godly, purely, and sincerely amōg men, whiche also adioyne them selues with a sincere and feruent mynde vnto Christe, suche I saye shall see God:The iust shall see God. that is, firste they shall be endewed with the perfecte knowledge of God: they shal vn­derstande his wyll and mynde, what af­fection he beareth towardes them: and laste of all, they shall haue euerlastynge lyfe, when they shall beholde hym, not in the darke speakyng of faythe, but face to face, with his holy aungels.

9. Blessed are the peace makers, for they shall be called the sonnes of God.

C. He vnderstā ­dethe suche peacemakers whiche do not only study for peace,Peacemakers and so muche as in [Page 80] them lieth do eschewe & put away braw­linges, chidinges, and contentions, but also which with diligence pacifie conten­tions, whiche aryse among others: they are the authours of peace among all mē: they cut of the occasion of hatred and de­bate,Psal. 34. as commaundeth the prophete Da­uid. Eschewe euell, and do good, seke af­ter peace and insewe it. Neither is this spoken of the lorde without great consi­deration. For, seing it is a troublesome thing to pa [...]ifie those whiche are at dis­sention among them selues, moderate & temperate men, which study and seke by all meanes to get peace, are constrayned to beare this dishonestie: that they heare the reproches, the complaintes and quar­rels of both partes: which riseth hereup­pon, that none would willingly haue thē to be their aduocates, whiche wyll not take their parte and defende them. Let vs not therfore depende vpon the fauour of men, Christe biddeth vs to haue respect vnto his fathers iudgement. Who, for so muche as he is the God of peace, taketh vs to be his sonnes, so long as we seke for peace, although oure study and inde­uour please not men.

M. That is, they shall be thought, they shalbe in dede, and they shalbe acknowledged the sonnes of God, whether it be of God him selfe, or of those whiche haue the spirite of God. The He­brewe texte hath this woorde call,Gene. 12. for to suppose or thynke. In Isaack shall thy seede be called. The which Paule expoū ­deth thus: Neyther are they all children straightway that are of the seede of A­braham. Roma. 9. But in Isaac shall thy seede be called: that is to saye, they whiche are the children of the fleshe, are not the children of God. But they whiche are the children of promise, are counted the seede. Also where as Mathewe hath.Math. 19. My house shall be called the house of prayer. Luke saith. It is the house of prayer. Therefore if there aryse any contention and strife a­mong men, the preachers of the worde of peace,The magi­strates office. shall redresse the same. And for this purpose the Magistrate is appoin­ted of God, that we may one with ano­ther liue a godly and a peaceable life. And so we shalbe blessed and happy. For we shalbe called, that is, we shalbe y^e sonnes of God, whiche is the God of peace,1. Cor. 1 [...] and not the God of debate and stryfe. Also if we be sonnes,Roman. [...] then are we heyres of his glory and true felicitie. Let the Cardi­nalles, Byshoppes, & heads of the church in these our dayes, reade and waye these thinges dilligently. For men may easely vnderstande whose sonnes they be, whē that thei blowe not the trōpe of y^e Gospel in the courtes of princes, but rather they sounde their trōpet to warres & battayle.

10 Blessed are they that suffer persecutiō for righteousnes sake, for theirs is the kingdome of heauen.

M. It is a wonted and a commen thing for the chil­dren of this worlde to persecute the god­ly. This wicked nature is declared,Persecu [...] by an infinite number of examples from the beginning of the worlde. Bu. Therfore the worlde in this life doth counte them moste vnhappy and miserable, which are banished their countrie, spoyled of their goodes, and hated and despised of al men. But on the contrary parte, the lorde pro­nounceth them blessed, so that they suffer the same persecution and afflictiō for the lorde & rightuousnes sake. Of the whiche doctrine y^e disciples of Christe haue great nede: and the more harde, and greuously that fleshe wyll beare the same, the more intentiuely we ought to meditate vpon the same. Neyther is there any other condition to fighte vnder the banner of Christe, then that when the whole world doth ryse against vs, and pursue vs to the death. The matter is thus:The po [...] of Sath [...] Sathan the prince of the worlde ceaseth not to arme his souldiours with furious madnes, to the ende they may ryse against the mem­bers of Christe. This is very monstrous truly and exceadinge nature, that they whiche imbrace righteousnes should be violently vexed contrary to their desert. Therefore Peter sayth.1. Petr. [...] Who is it that wyll harme you if ye followe that which is good: yea happy are ye if any trouble happen vnto you for righteousnes sake. But in suche vntamed and fierce wic­kednes of the worlde, it hapneth to much oftentimes, that the good,The zea [...] the righ [...] by the zeale of righteousnes, do inflame the hatered of [Page 81] the wycked against them selues: and this is specially common vnto Christians to be hated of the greatest number of men. For fleshe can not beare the doctrine of the Gospel: [...]t perse­ [...]n is. none can abyde to haue their faltes reproued. M. But persecution, is an obstinate pursewing to destroy, by the whiche there is no place of reste and quietnes geuen, but the destruction of innocentes is soughte with all kynde of violence and deceites.

[...] they be suffer for [...]eousnes. C. They are sayde to suffer for righte­ousnes, whiche therefore purchase and prouoke the hatred of euell men, because with all their indeuour they resiste that whiche is euell, and defende that whiche is good. In this part therefore the truthe of God worthely hath the preheminence. Wherfore, by this note Christe doth dis­ceuer his martyres from the euell and wycked persones. A. According to that saying of Peter. [...]r. 4. Se that none of you be punished as a murther or as a thiefe, or as an euell doer. If any man suffer as a Christian man, let him not be ashamed, but glorifie god on this behalf. Therfore for so muche as all they whiche wyll liue godly in Christ Iesus, [...]mo. 3. must suffer perse­cution (as witnesseth the apostell Paule) this admonition dothe belonge to all the godly alike. But and if the lorde do at any tyme beare with our infirmitie & weake­nes, and wil not suffer the wicked to vex vs at their pleasure: notwithstanding it is mete that in peace and reste, we me­ditate and thinke vpon this doctrine, that we may be ready so often as nede shal re­quire to come into the field, and not to en­coūter with our enemy vntil we be ther­unto sufficiently armed and appointed.

A. This is a moste ample and large rewarde, [...]p. 1. of the which also S. Iames speaketh thus: Hap­py is the man that endureth temptation, for when he is tried, he shall receiue the crowne of lyfe, whiche the lorde hathe promised to them that loue him.

For so much as therefore in the whole race of this lyfe, the state of the godly is moste miserable, Christe doth worthely call vs vnto the hope of a heauenly lyfe. Bu. And therefore the lorde whiche is liberall shall rewarde vs, for the losse of our countrey, for our goodes taken from vs, for the vayne glory of this worlde, he wyll geue vs a celestiall countrey, euer­lasting goodes, and perfecte glory, farre exceading the light in brightnes.

11 Blessed are ye when men reuile you, and persecute you, and shall falsely saye all maner of euill saying against you for my sake.

M. Here, by a figure called Apostrophe, be declareth to whom he hath spoken al these things, namely to his disciples, which beleued in him, whiche were afflicted by dyuers meanes despised and reiected for the Go­spels sake. C. But the Euāgelist.Luke. 6. Luke hath. Blessed shall ye be when men hate you, and thrust you out of their company and rayle on you, and abhorre your na­mes as an euill thinge. By the whiche wordes Christ would comforte his faith­full, that they should not be discouraged, although they perceiued them selues to be the moste detestable in the sight of the worlde. For this was no small temptatiō to be cast out of the churche as prophane and Heathenishe men: For when as he knewe, that nothinge was more vene­mous then hypocrites. Furthermore, when he forsawe with what violēt force the enemies of the Gospell were vehe­mently inflamed against his litle and cō temned flocke: he woulde fortifie them that they might not fainte, although an exceading sorte of reproches were pre­sently ready to be layde against them.

And hereby it appeareth how litle the ex­communication,The Popes excommuni­cation is not to be feared. and cursing of the Pope is to be feared, when as he lyke a tyraunt doth separate vs from his synagoge, be­cause we wyll not be diuorsed frō Christ. ‘And shall falsely say all.’ A. The children of this worlde, because they can not hate them which are indewed with the spirite of Christe, because they so lyue that they cannot worthely deserue their hate, and be afflicted: in stede of the truthe they in­uente false crimes, the whiche they al­leage as causes worthy of hatred & per­secution. M. Here they saye,The excuse of the wicked. that they reiecte not the woorde of God, but that they cannot beare with suche as are alte­rers of custome, makers of new thinges, [Page 82] disturbers of peace and religion, and fi­nally contemners of true worship. So Christe was accused to Pilate that he se­duced the people,Luke. 13. and that he was a mo­uer of sedition against the empire.Acte. 6. And the enemies of Steuen brought in false witnes, which sayd: we harde him speake contumelious woordes against Moyses and against God. M. And Christians were called malefactours, murtherers, and seditious persones.Tertullian. As concerning the whiche we may reade in Tertullian, howe the wicked cried against the Chri­stians if any calamitie & trouble chaun­ced. To the beastes, to the beastes: away with the churcherobbers: it is not mete for suche wicked persones to lyue: and suche kynde of cruell and reprochefull woordes cried they against them.

Bu. That is, if thou suffer persecution for Christe and his Gospell, not for thy faltes and wicked desertes: Finally if they be false and imagined ac­cusations, whiche are layde against thée, thou shalt be happy and blessed.We are not persecuted when we are iustly puni­shed. For if thou be called a mouer of sedition, an he­retyke, a robber of God of his honour, and arte suche a one in dede, so that they be verified in thee: then thou hast no cause to thynke thy selfe happy, but rather ac­cursed.

12 Be glad and reioyce, for great is your rewarde in heauen: for so they perse­cuted the Prophetes whiche were be­fore you.

C. By these woordes he declareth that the remedy is at hande, least we should be dismayed with iniust reproches and slaunders: because so sone as we lifte vp our myndes to heauen, there the inspeakeable ioye offereth it selfe vnto vs, and taketh away all occasiō of heuines. A. Whereupon Peter the apostell saith: In the whiche ye reioyce though now for a season (if nede require) ye are in heuines through manifold tem­tations, that the triall of your faithe be­ing muche more precious then goulde that perisheth (though it be tried with fyre) might be founde vnto laude, glory, and honour, at the appearing of Iesus Christ, whome ye haue not sene, and yet loue hym, in whome euen nowe though ye see him not, yet do you beleue, and re­ioyce with ioye vnspeakeable,1 Pet [...]. 1 and glori­ous, receiuing the ende of your faythe, euen the saluation of your soules.

Bu. As if he should haue sayde. If it greue you that you suf­fer infamy, and that you are persecuted in this worlde, remember I praye you, howe greatly your glory shall increase in the worlde to come. For loke howe greate your affliction is in the earthe, so muche the brighter shall your glory be in heauen. Here the Papistes playe with this name of rewarde, saying that there is speciall relation betwene the rewarde and the deserte,Our w [...] deserue [...] warde. but they erre for the pro­myse of the rewarde is free. Further­more if we consider howe mutilate, im­perfecte, and vitious all good workes are what so euer they be, that come euen frō the very beste, we shal then well knowe that God at no tyme shall fynde anye worke worthy of rewarde. There is none therefore so simple, when he heareth mē ­tion made of the rewarde that wil thinke vs, when we spende oure lyues for the Gospell, to deserue any thynge at the handes of God, that is, to do any thinge by the whiche God may become debter vnto vs. We are all at the wyll and plea­sure of God, and he made not only vs, but also all our goodes, what so euer, & that of nothing, for it is he that worketh in vs both the wyll and also the dede,Philip [...] euē of good wyll. Notwithstāding the scrip­ture calleth that a rewarde which is ge­uen of God, to suche as neyther do nor can deserue the same at all, because they labour and worke all that they can to at­tayne the same.Exampl [...] Euen as the father sayth vnto his sonne, go diligētly to thy booke, apply thy mynde to learninge, and thou shalt haue a goodly rewarde of me, a new coate, or some other thing as good: nowe this coate is a rewarde, and it is not: be­cause he obtained that rewarde not by his diligence, but it happened to the child by his fathers gifte, neuerthelesse not without the accomplyshinge of that dili­gence and study, whiche he requyreth.

Euen so there is none that obtayneth this rewarde, of the which the lorde spea­keth here, excepte he suffer for Christe: [Page 83] and for this cause it is called a rewarde. Also, [...]n can not [...]rue so [...]he as a [...]e at the [...]des of god if it were possible that thou shoul­dest die a hundred tymes for the Gospell, yet for all that, thou couldest not deserue the worth of a here at the handes of God, that is, thou canst not constrayne and bynde hym to owe thee any thing at all, for so often as thou shouldest receiue life so often thou shouldest become detter to hym againe. And for this cause they are not rewardes whiche are geuen to vs of God, but they are his free giftes freely geuē without any desert in vs. As plain­ly appeareth by these testimonies of scri­pture: [...]e. 15. Abraham, I am thy defence, and thy rewarde shalbe exceading great. that is to saye: I wyll be thy defender, thy gayne, thy ryches, and thy felicitie. And the Prophete speaking of the consolation of the people vnder the person of Rachel, [...]m. 31. sayth: Leue of from weping and crying, withholde thyne eyes from teares, for thy labour shalbe rewarded saith the lord. And they shall come againe out of the lande of their enemies. So that, where he saith, thy labour shalbe rewarded, is euen as if he had sayde: The tyme wyll come that thou mayste knowe, that thou hast not had chyldren in vayne, for yet there remayneth a rewarde of this thy labour. [...]m. 127 Moreouer, in the Psalmiste it is wrytten. Lo, children, and the fruite of thy wombe, are an heritage, and reward that commeth of the lorde. In this place, the heritage and the rewarde, are taken for the free gifte of God. For there the Prophete dothe recorde, that not only all thinges that we desyre, but also, children come vnto vs, by the gifte of God, and through his goodnes, not by our labour & care. By these and suche lyke places of scripture, [...]is ment [...] woord [...]rde. it is apparant inough, that in the scriptures, this worde rewarde, is ta­ken for those benefites that we receiue from the lorde. In this place therefore the spirite of God would vse this woorde to shewe vs, that we ought to seke for no­thing so muche as for the giftes and re­wardes of God, the whiche he bestoweth vpon those that beleue in hym. Therfore when as our sauiour by these presentes sayde that they should loke for a large re­warde in heauen, whiche suffered perse­cution for his names sake, he mente, that they did an acceptable thing, and of great price, by bearing the burthē of the crosse, layde on them for the glory of his name, and that they them selues also thereby got great profite. To be briefe,Why the re­warde is promised. so often as a rewarde is promised to good workes, their deserte is not sayde to be the cause of rigteousnes or of saluation: but only the faithfull are incouraged to do well, since that they are sure that their labour shal not be in vaine. Wherfore these two do very wel agree that we are freely iu­stified, because we are acceptable vnto God without desertes: and yet for al that, he doth bestowe at his wyll and pleasure, free rewarde vpon vs for our dedes.

C. Here he requireth of vs hope, whiche dothe not beholde thinges present, but thinges to come. To this ef­fecte pertaineth that whiche is written of the apostell, saying. For our tribula­tion whiche is momentany and lyghte.2. Cor. 4. prepareth an exceading and an eternall wayght of glory vnto vs, whyle we loke not on the thinges whiche are sene but on the thinges whiche are not sene. For the things which are sene are temporal, but the thinges whiche are not sene are eternall.

This was added by the deuine consell of the spirite, least the apostels hoping to get the victory and triumphe without [...]aboure & fight, should fainte in the midest of persecution. For, because the resto­ring of all thinges was promysed in the scripture, vnder the kyngdome of Christ, it was a venture that thei did not deceiue them selues with vayne truste, not thin­king on their warrefare. And by other places also it doth appeare, that they very fondly imagined the kyngdome of Christ to be replenished with earthly ryches & pleasure. Wherefore not without cause, Christe doth admonishe them, that they must enter into the same battayle that the prophetes did, because they are their successors. Neither doth he saye only in respecte of tyme that the prophetes were before them, but because they are of the same order, and that therefore they must frame them selues according to their ex­ample. Finally, this sentence bringeth [Page 84] great cōsolatiō to the disciples of Christ. Neither can they easely be remoued whē that they knowe them selues to be the fellowes of the prophetes. M. Moreo­uer we must here note howe great the iniquitie is, of this present world, which letteth not to trouble the people of God, yea his speciall ministers, with lyes, re­proches and persecutions.

Nowe for so muche as this hapned to them in the Churche of God to the which they were appointed, what shall become of them that are without the churche?

Euen so the Prophetes, Christe him self and the Apostels, suffered all kynde of reproche and trouble, layde vpon them by the Church of Israel. Therefore what can be more blockishe and foolishe then they whiche thinke that none at this day can be afflicted and oppressed with iniury by the heads of Churches? As though the state and condition of the ministers of Christe were better at this day, then was the state of Christe him selfe, his Pro­phetes and Apostels in their tyme. Let the ministers of Christe therefore haue respecte vnto the lot and chaunce of thē, which were before them in the office and ministery of the woorde of God,The afflictiō of the apostels pertaineth to the ministers in these dayes neither let them hope in their tyme to haue bet­ter estimation and fauour, if they teache Christe sincerely then had the Apostels and Prophetes, which were before time.

13 You are the salte of the earth, but if the salte hath lost his saltnes, what shal be seasoned there with: it is then good for nothing, but to be caste forthe of the doores and to be troden vnder feete of men.

E. Nowe he doth bothe exhorte his disciples by rea­son to beare and suffer all kynde of euell for his kingdom, and also to followe and immitate whatsoeuer is ioyned with excellent vertue. C. Christ here doth re­ferre the propertie of the doctrine to the persons, to whome he had committed his ministration. For in calling his Apostels the salte of the earth, he meaneth that it is their office and dutie to salte and sea­son the earthe:The nature of man is vnsa­uery vntill it be salted with Gods worde. because men haue no­thing but that whiche is altogether vn­sauery, vntill they be seasoned with the salte of heauenly doctrine. M. Christe our sauiour therefore by these woordes doth signifie and teache that all mankind hath nede to be seasoned, least that it pu­trifie and perishe, for it is altogether vn­sauory, and wholy subiecte to corruption and destruction, if it be not seasoned with the heauenly salte, and so preserued.The G [...] is compa [...] to salte. The doctrine of the Gospell is this salte, with the whiche al men ought to be seasoned, that they maye attayne to the sauer and taste of the heauēly and euerlasting life. This doctrine for y^e sharpenes therof, is hated & enuied of the corruptible worlde,The Go [...] is hated [...] cause it [...] sharpe. for it requireth mortification of the flesh, a liuely faythe, and true repentaunce frō deade workes, and suche lyke, which are not very pleasaunt to the fleshe. Preache thou the woorde saithe saint Paule: be feruent in season and out of season, im­proue, rebuke, exhorte, with all long suf­fering and doctrine. B. Certainly it was necessary that the doctrine of the in­fallible truthe,The que [...] of the Go [...] whiche is the present me­dicine of the whole worlde, should byte, searche, smarte, burne, purifie, dissolue, and heale: by certayne reason notwith­standing and iust meane.A simile. For as the salt is a certayne seasoning of the meate and as the temperate vse of the same brin­geth some pleasaunt taste and pleasure: euen so the immoderate mixture, and o­uergreat quantitie, maketh the meate very vnpleasaunt. This doth signifie, that the pastors and teachers ought to do all thinges with iudgement,A consid [...] tion to [...] of the pr [...] cher. and adui­sedly, least that they make the doctrine of truthe to be hated of many, in beynge to curious in reprouing.

C. After our maister Christe had taught his disciples wherun­to they were called, he doth denounce vn­them greuous and horrible iudgement, except they discharge their office & duty. And he sheweth farther, that the doctrine which they preache, is so ioyned to a god­ly and and a honest lyfe, that the corrup­tion whiche is tollerable in others, is coū ­ted in them detestable and monstrous.

As if he should haue sayde: If other men be vnsauery before God, to you is geuen salte to make them sauore, and to haue a taste or relishe: but if you your selues [Page 85] haue lost youre saltnes, whence will you seke for the remedy, whiche you shoulde geue to others?

M. For as the salte beinge vnsauory, cannot season any thyng, [...]le. neither can the salte it selfe, hauing loste the proper na­ture, by any meanes be seasoned againe: euen so if those do amisse, to whome it belongeth to exhorte and instructe others to the study of godlynes, these twoo in­conueniences and dammages shall en­sue: 1 The one is, that the foolyshenes and corruption of mankynde, cannot by any other kynde of doctrine be amended: for here, neither the shewe of serimonies, neither mans traditions and inuentions, are of any force: here, vayne is the per­fection of Philosophers: yea, vayne is 2 here the holines of fleshe. The other is, that the ministers of the Churche, if they falle, if they erre, if they do amysse, then can not they by the seasoninge of other mens disciplyne be amendended and re­stored. The whiche truly (not onely the experience of the tyme paste, but also, of this tyme present) dothe plainly enoughe declare, namely that the corruption of ec­clesiasticall ministers, is incurable.

Christe very aptly doth prosecute his metaphor, when he saythe, that other thinges whiche do degenerate from their nature, are not­withstanding by some meanes proffita­ble after their corruption: but the salte also to be very hurteful, as to bryng bar­rens euen to the dounge hyll. The ef­fecte therefore is this, that the disease is incurable, when the ministers them selues do erre, and are deceyued: because they ought to season all the worlde with their salte. [...]le. B. For as the well head beyng dryed vp, from whenche all other do spryng and flowe: and as the lyghte being extinguyshed from whence all o­ther candels are lighted, there can no other water or fyer bee founde, from whence they may receyue their qualitie agayne: Euen so truly by foolyshe tea­chers who shal learne wisdom and knowledge, and by blynde guydes, who shall be conducted and led the ryght waye.

This therefore is a wonderful inconue­nience and incurable. E. Finally this admonition is not only proffitable to the ministers, but also to euerye Christian man. For so muche,He that wan­teth the salt of Gods worde is corrupted. as God intendeth to season the whole earthe with the salte of his worde, it followeth that whatsoeuer wanteth the same salte, is not only vnsa­uory, but putrified also & corrupted before him, although he seme to be seasoned in the sight of men. Wherfore there is no­thing better then to admitte and receiue this kynde of seasonynge, by the whiche onely oure putrifaction is corrected and amended: but in the meane tyme let the saltours take hede, that they suffer not the worlde in their foolishenes, yea, much more, let them take hede that they infecte them not with their euell and corrupte seasoning. And therefore,Impudency of Papistes. the impu­dency of the Papistes, is not to be borne with all, who are not ashamed to adorne and decke their masking Prelates with these tytels, that none myght so hardy of his eares, reprehende any thing in them. As though truely it were the purpose of Christe to geue vnto his disciples vn­laufull lybertie, and to appoynte and make them slears of soules, as tyrauntes and not rather to admonyshe them of their dutie, leaste they shoulde departe from the righte lyne.

Christe dothe here shewe, what man­ner of persones he would haue the tea­chers of his Churche to be.The punishe­ment of vnsa­uery salters. Let therefore all vnsauory ministers, pastors and tea­chers, yea, and suche specially as vaunte them selues to be the Apostels succes­sours, let suche I saye, consider what a seuere commination, and threatning our lorde and maister pronounceth against them, that they of all men are in worse case if they be vnsauoury.

As plainlye we may reade in the pro­phecie of Malachy. Malachi 2. V. Wherefore let the preachers of the woorde take hede that they discharge their office and cal­lynge throughlye, leaste that the curse of the Lorde pronounced, by the mouthe of the Prophete, fall vppon them, say­inge:Osee. 4. Seynge thou haste refused vn­derstandynge, therefore wyll I refuse the also, so that thou shalt be no more my Prieste.

14 You are the lighte of the worlde: a [Page 86] cittie set on a hill, cannot be hidde.

M. He spea­keth here in effect, the same thing which he spake in the wordes going before, sa­uing that he addeth a more plaine admo­nition. Bu. Those whome before he cal­led salte, he now calleth light, and where as before he called them the salte of the earth, he now calleth thē the light of the world: so that nowe by the worlde he vn­derstandeth men liuing in the worlde.

Therfore, as there is nothing more clere then the lighte, so there is nothing more proffitable then the same. He hathe very well therefore shadowed and prefigured the teachers of the church by the lighte, & by that meanes also, the celestial & euan­gelicall doctrine: then the which, as there is nothing more pure & cleane, so there is nothing that doth more replenishe vs w^t heauēly benefites thē that. For the Pro­phete saith.Psalm. 119, Thy woorde is a lanterne to my fete, & a light to my pathes. C. For although we be all the sonnes of lighte, af­ter we be illuminated by faithe, & are cō ­maunded to haue cādels burning in oure handes, least we wāder in darkenes, yea, and to shewe others the way of life:The mini­sters of Gods worde are the lighte of the worlde. Not­withstandinge, because the preaching of the Gospel was appointed to the apostles aboue other men, & also at this day is ap­pointed to the pastors of y^e church, Christ did specially geue this titel vnto them, as if he should haue saide: that for this cause they were placed in this degrée. to shyne clerely vnto all men. M. Finally Christe doth plainly shewe, that this world with­out the doctrine of the kingdome of God, (whereof his disciples shoulde be the mi­nisters) should be oppressed, & quite ouer whelmed with y^e darke & obscure cloudes of errour and finne. Furthermore we see that the ministers of Christe, ought to be in steade of the light, lighting the darke­nes of this worlde, because of the doctrine of truthe whiche they shewe to the whole worlde.Iohn. 3. For this is iudgement, that light is come into the worlde: and men loue darkenes more then lighte. The doctrine of the Gospel is the light, bewraying, de­tecting, and reprouing, vngodlines, and the ignoraunce of the true pietie of God: and for this name it is muche enuied of the worlde (for he which doth euill,Iohn. 3. hateth the light, neither commeth to the lighte, least his dedes should be made manifest.) Then after it hath put awaye the darke­nes of ignoraunce,The eff [...] the Eo [...] it offereth the know­ledge of God, and true godlines to the hartes of mortall men. But here it maye be demaunded how and after what sorte, the disciples are the lighte of the worlde, when as Iohn woulde not graunte the same to the foreronner of Christ, saying: He was not the lighte,Iohn. 1 Iohn. 8. but he graunted that Christe was the light of the worlde. And Christe speaking of him selfe, saith:Auns [...] I am the light of the worlde. I aunswer. Christe is the true light, which receiueth not the light from any other, but by his owne proper nature hath strengthe and power to illuminate. His Apostels haue not so, but are therefore called the lighte, because they bare wytnes of the true lighte, and they receyued the bright­nes of the deuine knowledge of that lighte whiche saythe:Iohn. 1 [...] I haue chosen and ordayned you. And agayne, without me ye can do nothyng.Iohn. 5. Euen so Iohn was a burnyng and shyuing lyghte, but not of hym selfe, for he was lyghted of this lyghte whiche is Christe.

Bu. The synceritie and integritie both of lyfe and manners, whiche oughte to be in them, is signified by this lyghte, as appeareth by the woordes followynge. So let youre lyghte shyne before men, that they may see your good workes and glorifie your father whiche is in heauē. Hereuppon Saynt Paule saythe,Philip. [...] Thes. 5 do all thynges without murmuringe and di­sputynge, that ye may be suche as no mā can complayne on: and vnfained sonnes of God, without rebuke, in the middest of a croked and peruerse nation: amonge whome see that ye shyne as lyghtnes in the worlde.

Bu. Nowe he sheweth by this parable that the heauenly doctrine and the lyfe of the teacher, muste be godly, holye,The d [...] and life [...] teacher. pure, perfecte, and irreprehensible.

B. But oure lorde leafte the exposi­tion of this collation, to the intelligence of the hearers: as thus.

As a cittie builte on a hill, cannot be hid, euen so ye can not be hyd, neither ought [Page 87] ye, but ye shalbe made manifest vnto the whole worlde, euen as a cittie set vppon an hill. Wherefore by all meanes ende­uour your selues, that men may se that in you, whiche is godly and verteous to immitate and followe.

15 Neither do men lighte a candell, and put it vnder a bushell, but on a can­delsticke, that it may geue light to all that are in the house.

C. He doth shew vnto thē by these wordes, that they ought so to lyue, as if they were set forth for all mē to be hold. [...]aulte is [...]ught more [...]mous in a [...]tuous mā, [...] in a wic­ [...] persone. And certainly y^e more a mā doth excell, the more he doth hurte by his euell example, if he behaue him selfe not well. Christ therfore wold haue his disci­ples to be more ware and circumspect, to leade a godly & sober lyfe, then are the cō ­mon sort of people, because al men do be­holde them as candels, and that they are in no wise to be borne withal, except god­lines and integritie of life, be agreable to the doctrine whereof they are ministers. B. In another place we reade that the lorde vsed the lyke similitude of a candel, when he expoūded the parable of the sede falling in diuers places, after the whiche he addeth. Is the candell lighted to be put vnder a bushel or vnder a table? Is it not lighted to be put on a cādelstick, that those which come into the house may se y^e light? For there is nothing so secrete, [...]ke. 4 [...]ke. 8. that shall not be opened, neither hath it bene so pri­uie, but that it shall come abroade. If any man haue eares to heare, let him heare: & he sayd vnto thē, take hede what ye here. Vnto him that hath, shall more be geuen: And from him that hath not, shalbe taken away, euen that whiche he hath. C. The whiche similitude, semeth not to be ap­plied like vnto this. For there Christe doth admonishe them that they must di­ligently beware, least any man bearing him selfe bolde of the darkenes, do take occasion and libertie to sinne.

16 Let your light so shyne before men, that they may see your good workes and glorifie your father whiche is in heauen.

C. After that our Sauiour Christ had taught his Apostles that they were set in the state and degrée, that as well their vices as their vertues were sene a farre, eyther to good or euill example: Nowe he byddeth them so to frame their lyfe, that all that behold the same may be styrred vp to glorifie God.

Let men saythe he, see your good woorkes and glorifie God: because, as Paule wytnesseth,2. Cor. 8. the faythfull do make prouision for good and honest thinges, not onely in the sighte of the lorde, but also in the sight of men.

M. By this therefore we are admony­shed to apply our selues to good workes,Good works becom a Christian for examples sake. and that so dilligentlye, that those men with whō we haue to do, by our workes may knowe what pietie there is in oure hartes ‘And glorifie your father vvhich is in heauē.’ Bu. Beholde the ende of good workes. As if he should haue sayde:Good works may not be done for vayn glory. Not that men maye glorifie you, or prayse you, or extoll you aboue the heauens, and to worshyp you as Gods, offering their goodes vnto you: but that they may glorifie God, that they attribute all praise to God, that they may onely depende vpon God, that they honour hym, worship hym, and serue hym with their whole harte.1. Petr. 2. M. So Pe­ter also saythe: Se that ye haue honest conuersation amonge the Gentyles, that where as they backebyte you, as euell doers, they may see your good workes, and glorifie God in the daye of visitatiō. C. Finally, if the glory of good workes ought rightely to be geuen vnto God,Against free wyll. and if he be the onely authour of them. it can not be without the derrogation of Gods glory, that free wyll shoulde be so highly exalted, as though good workes came of the same.Good works are sayde to be our works because God imputeth thē vnto vs. Agayne here we may see howe fauourably the lorde, doth deale with vs, to cal thē our good workes the prayse whereof by righte he shoulde haue ascribed to hym selfe.

17 Thinke not that I came to destroye the lawe and the Prophets, no I came not to destroy, but to fulfill them.

Bu. Hetherto our sauiour Christ hath reasoned as cōcerning the true and perfecte felicitie: nowe he commeth to the manifestynge and de­clarynge of the Lawe of God it selfe, and to remoue and puryfye the same [Page 88] from the traditiōs of the Phariseis with the whiche they corrupted and defiled, the true vse and meaning of the Lawe. C. And although Christe might wor­thely haue boasted that he came to fulfill the Lawe with the perfection of his lyfe: here notwithstandinge, he entreāteth of doctrine, not of his life. Moreouer, be­cause he cried that the kingdome of God was come, and lifted vp the myndes of men with a rare and vnwonted hope, and called his disciples to baptisme: it is pro­bable that the myndes of men were su­spended, and doubtfull, and that they dyd diligently searche to what end this new­nes did appertaine. Nowe Christe dothe testifie that there is suche concordaunce and agrement betwene his doctrine and the Lawe, that it dothe very well agree with the Lawe and the Prophetes: and that it doth not only agree, but also is a fulfilling of the same. For two causes he should seme to be led to testifie the agre­ment of the Lawe with the Gospell.Two causes moued Christ to declare the agremēt that was betwene the Lawe and the Gospell. So sone as there ariseth any newe order or forme of teaching, straightway the com­mon people thinke, that there is made an alteration of all thinges. But suche was 1 the preaching of the Gospell, to put men in hope that the Church should be other­wyse appointed then it was at the firste. Therefore they thought, that the old and accustomed gouernemēt was abolished, whiche opinion was very burtfull many wayes. For y^e godly worshippers of God, had neuer imbraced the Gospell, if it had bene a decresinge or diminishing of the Lawe: for some light and troublesome spirites hauing gotten occasion, assayed, gredely to ouerthrowe the state of reli­gion. For we knowe how proudely rash­nes reioyseth in newe thynges.

Moreouer Christe sawe that many of the Iewes, although they did professe, that they did beleue the Lawe, were not­withstandinge, profane, and vnlyke to their forefathers. For the people were in suche disorder, all thynges were so corrupted and defyled: The Priestes with their luskishnes and malice, did so extinguyshe the pure lighte of the doc­trine, that there was no more any great reuerence of the Lawe. But if any newe manner of doctrine had bene brought in, which had abrogated faythe from the Lawe and the Prophetes, then had Religion bene miserably shaken.

This semeth to be the fyrste reason 1 why Christe denieth that he came not to destroye the lawe: Whiche also may be gathered by the texte. For by and by, in steade of confyrmation he addeth, that not one tyttel of the Lawe shall perishe: and he curseth those teachers whiche haue not laboured to preferre the autho­ritie of the same.

The second reason was, that he might 2 put awaye the wycked calumniation of the people, who sayde that he came to de­stroye the Lawe. But we must note that this was the counsell of Christe, so to call and exhorte the Iewes to receiue the Gospell, that he mighte staye them notwithstanding in the obedience of the Lawe: Then he dothe refelle and put a­waye the vndeserued reproches & sclaun­ders, by the whiche the enemies wente about to defame, and discredite his prea­chinge. For if a man purpose and de­termine to restore thinges decayed and dispersed into a better order, then this wysdome, and moderation is alwayes to bee had, that the people maye knowe that the euerlastynge woorde of God. is not for that cause displaced, neyther newnes brought in, whiche is contrary to scripture, leaste any suspition of con­trarietie shoulde take awaye the faythe of the godly: and least rashe men should be presumptuous, by the colour of new­nes. Finally that there might be a reme­dy against the prophane contempte of the woorde of God, and that Religion myght not altogether be despysed, and of no reputation amonge the vnlearned.

But the defence of Christ with the which he dothe purge his doctrine, oughte to a­nimate, and incourage vs, If we at this daye haue the lyke reproche and false ac­cusations layde against vs.

This cryme also was layde againste Paule,Actes. [...] sayinge that he was an Apostata contrary to the lawe of God. Wherefore it is no marueyle if the Papistes in like sorte falsely accuse vs, and rayle a­gainst vs.

[Page 89] The Gospell is subiecte to sclaunders.But by the example of Christe, we must reiecte all false accusations and not re­garde them: notwithstanding, we muste frely professe the truthe although it be subiect to false sclaunders. B. But here this woorde ‘Lavve.’ is taken for the doc­trine ordeined for the institution of lyfe, by the wyll of God. Wherfore immediat­ly the lorde dothe adde to the Lawe, the Prophets also, saying: I am not come to destroye the Lawe and the Prophetes, that so he might more plainely declare what he ment by the Lawe, namely the doctrine and institution of life, which the Prophetes shewed and declared also. It is certaine therefore, whatsoeuer thinges are written in the Lawe, do appertayne to this ende, namely to call the minde of man to the perfecte and true righeous­nes, [...]. Timo. 3. that the man of God may be perfect, and prepared to all good woorkes. The whiche also the lorde signifieth, when af­ter the exhortation to the lighte of good workes, and the necessitie of fulfillinge the lawe, he addeth that therfore he came to fulfill the same. And so we vnderstand by the Lawe and the Prophetes, [...]hat is ment [...] the Lawe [...] this place. the doc­trine of God comprehended in the holy scriptures, by the whiche men are in­structed 1 to liue righteously and godly in this present world: whiche is comprehē ­ded in this, that we trust in God, that we feare and loue him with all our mynde: 2 to the whiche our elders added and ap­pointes the Lawes of sacrifices, and of o­ther ceremonies of the tabernacle. Fur­thermore, that we loue our neighbour as our selfe: to the whiche was added ciuile, 3 Lawes. Laste of all, that we vse those thinges cōtinently and comly, with mo­destie, which the necessitie of the body re­quireth: to the whiche also appertaineth whatsoeuer is cōmaunded, for the clean­nes and comlines of bodies, to the which are added certaine externall purifiynges. ‘To destroie.’ M. The Lawe is destroyed or broken, when that it is made voyde, & of none effecte, by false expositions & tra­ditions of men: or els, when as men do violate and breake the preceptes thereof, either by the imbecillitie & weakenes of the fleshe, or els by a wicked & contemp­tuous minde But here he vnderstandeth the destroying of the Lawe after the first māner, namely by false expositiōs. A. To breake the Lawe, and to destroy the lawe are all one, as appeareth by the saying of Christe in Iohn.Iohn. 7. If a man on the Saboth daye receiue circumcision, without brea­king of the lawe of Moyses, disdayne ye at me because I haue made a man whole on the Saboth day?

C. God truly had promised a new league by y^e cōming of Christ, but he had shewed also that it shoulde littell differ from the first: but rather this to be the end, that he would obserue & kepe the league whiche he made with his, euen from the begin­ning.Ierem. 31. I wil wryte saith he my Lawes in their hartes, & I will forget their sinnes. By these woordes he doth not so departe from his former league, that he woulde deny his laste to be firme and sure when the newe succeded. And this is the mea­ning of the woordes of Christe when he saide, I came not to destroy, but to fulfil y^e Lawe. For truly he fulfilled it,How Christe fulfilled the Lawe. in quick­ning the dead letter with his spirite, thē shewing the same in dede, whiche was declared vnder figures & signes. Ther­fore in respect of doctrine, we must ima­gine no abrogation of the Lawe in the comming of Christe. For seing that it is an euerlasting rule, to lyue well and godly by, it must be immutable, euen as there is one only permanente righteous­nes of God, which is cōprehended therin.

As touchinge ceremonies, although they may be thoughte improper and not pertayning to the Lawe: notwithstan­ding they wer only abrogated in vse, but the signification abideth still. Wherefore the comming of Christe did detracte no­thing, no not from ceremonies, but ra­ther the truthe of shadowes being decla­red, it doth bring great cōfirmation vnto them, when we beholding the true ef­fecte, do perceiue that they are not vayne and vnprofitable. Let vs learne therefore to kepe this holy bonde and knot of the Lawe and the Gospell inuiolable, the whiche many do breake amis and very fondly. M. Christe fulfilled the Lawe and the Prophetes, first by his comming in the fleshe, when as he fulfilled those thinges whiche are written in the Lawe [Page 90] and the Prophetes, as concerning his kyngdome and the redemption of man­kynde, promysed longe before. Of the whiche Luke speaketh in his .xxiiij. chap. Therefore as saint Paule saythe,Roma. 10. Christ is the fulfilling of the Lawe to all them that beleue:Roman. 3. Do we then destroye the Lawe through faythe? God forbidde, but we rather mayntaine the Lawe.

18 For truly I saye vnto you: tyl heauen and earth passe, one iot or one title of the Lawe shall not escape till all be fulfilled.

Bu. Although that whiche was spoken of before, was made manifest enough: yet for all that it is more strongely con­firmed agayne by the mouth of the lorde. For he vseth a moste vehement othe and confirmation, saying: For truly I saye vnto you. Truly, is a worde peculier to the Hebrewes, confirming and wytnes­sing the truthe, & for this cause it is so of­ten repeted of the lorde. And the Apostell Paule saythe.2. Cor. 1. All the promyses of God, by Christe, are yea: and are in hym amē, vnto the lande of God. Whiche is, as if he shoulde haue sayde, all the promyses of God are sure and certaine, by Christe.

Luke in woordes somwhat differeth,Luke, 16. but in sence he very well agreeth, saying. It is easier for hea­uen and earth to perishe, then for one iot or titell of the Lawe to fayle.

For the holy ghoste would teache by both places, that there was nothing so fyrme and stable in the whole worlde as the truthe of the lawe, & that truly in euery pointe. Some very subtilly dally with this woorde ‘Vntill.’ As though the va­nishing of heauen and earth (whiche shal be at the last daye of iudgement) shoulde bringe an ende to the Lawe and the Pro­phetes.1. Cor. 13. And truly, euen as then, tounges shall cease, and prophecies shalbe taken awaye: euen so we thinke that the Lawe written with the exposition of the same, shall cease. But because Christe spake more symply, suche intisementes being set to allure, this shalbe sufficient for vs to note,The firme strengthe of the Lawe. that heauen shal perishe, and the whole worlde shall decaye, before the sta­bilitie and strength of the Lawe be once shaken. For so sayth the Prophete:Iere. 33. Thus saithe the lorde. If the couenaunte which I haue made with the daye and the night may be brokē. Then may my couenaunt also be broken, whiche I made with Da­uid my seruaunt. And a littell after, he saythe agayne:Gods promi­ses are immu­table. If I haue made no coue­naunt with daye and nighte, and geuen no statute vnto heauen and earthe, then wyll I also caste awaye the seede of Ia­cob and Dauid my seruaunt.

C. What meaneth this,Question. that euery iot and titell of the Lawe shall be fulfilled.

For we sée howe farre men are (yea ando suche as are borne a newe by the spirite of God) from the perfecte obseruation of the Lawe. I aunswere,Aunswere. that this fulfil­ling of the lawe is not referred to the life of man, but to the sounde & perfect truth of doctrine: as if he shoulde haue sayde, there is nothing vnstable in the Lawe, there is nothing rashely put in the same, and therfore it can not come to passe, that one letter shall vanishe or passe awaye. Wherefore this place here, is of the cer­taintie and truthe of the woorde of God, that we might not doubte, no one tittell in the Lawe, no one iot to be in the Pro­phetes, in the whiche the vndoubted and infallible woorde of God is not declared. For the woordes of the lorde are pure woordes, euen as the syluer,Psalm. 12. which from the earth is tried, & purified seuen times in the fier. Bu. Tittels, are the smalest thinges in wryting: by the whiche also Christe dothe signifie, that the smalest thynges sene and red in the Lawe, shall be fulfilled. V. Neyther is the lawe of God a humane, and mutable constitutiō, (as are the preceptes of money or appa­rell, whiche are dayly altered): but as the wysdome of God & his euerlasting righ­teousnes, are immutable, euen so his lawe of perpetuall and euerlasting obe­dience, abideth for euer.

19. VVhosoeuer therfore breaketh one of these least cōmaundementes, and teacheth men so: he shall be called the least in the kingdome of heauen. But who so euer dothe, and teacheth the same, shalbe called great in the king­dome of heauen.

C. Here Christ speaketh particularly of the commaun­dementes of life, or of tenne sentēces, by the whiche all men that are the children of God, ought to frame theyr lyues. And therfore he pronounceth them to be false and peruerse teachers, whiche kepe not theyr scholers vnder the obedience of the lawe: and he counteth them vnworthy, whatsoeuer they be, that be of the church whiche diminishe the aucthoritie of the lawe in any poynct: & those to be honest, and méete ministers of God, which do al­lowe and commende the obseruation of the lawe, as well by the example of their life, [...] of the [...] as with woordes. S. To breake the lawe, and to fulfyll the lawe, are contra­ry. He breaketh the lawe, whiche desy­reth another mannes wyfe, although he commit not adultery: and he is in this o­pinion that he beleueth, that the fulfyl­lynge of the lawe, maye be forgeuen for oure imbecillitie and weakenes sake, or elles that God wil not so straightly deale with vs, for the fulfyllinge of the lawe.

C. He cal­leth them the least commaundementes, according to the sence & meaning of men. For although all are not of lyke force & weyght, but when we compare them to­gether, one is greater and lesse then an other: [...]east cō ­ [...]dement [...]at. Notwithstandinge, we may not thincke any thynge smale, of the whiche it pleaseth the heauenly lorde and lawe maker, to commaunde. For howe great derogation is it to the glorye of God, to take any thynge disdainefully which cō ­meth out of his mouthe? For by this meanes his maiestie shoulde be control­led. Wherefore where as Christ calleth them lyttell commaundementes, it is a kinde of graunting.

B. He doth not reiecte him onely, which transgresseth some cōmaundement, and despiseth the parfection of the same, but also him, which teacheth others so name­ly that so greate perfection is not requy­red: as the Phariseyes and Saduceyes, whiche requiringe onely the externall workes, and contemninge the spirite of the lawe, counted it nothinge, to lust af­ter a woman, and so they taught also.

C, He alludeth this to that whiche was spoken of a lyttell be­fore, as concernyng the comaundemen­tes, notwithstandinge the sence is mani­fest and playne, that they shall be reiected as the outcastes of all men, which make the lawe to be contemned, in any one poyncte. The kingdome of heauen is ta­ken here, for the renouation or renuyng of the churche, or for the second state and condition of the church, which arose then of the preachinge of the Gospall.Luke. 7.

So Christ maketh him which is least in the kingedome of heauen, greatter then Iohn. This maner of speakinge is, be­cause God renuinge the worlde, by hys sonne Christe, made his kingdome firme and sure. Therefore Christ admitteth no teachers into his churche, after it is re­nued, but such as are faythful interpre­tours of the lawe, and apply them selues to mainteine and set forthe the wholsom doctrine therof. Bu. Let such reade these thinges more diligently, whiche at thys day handle the law of the lorde, very ne­gligently and slyghtly: when as by these woordes of the lorde, a man may plainly perceiue, that there is nothinge set forth by the heauenly wysedome of God in his diuine lawe, whiche requireth not onely greate and earnest study, but also much estimation and credite. But some men wyll here demaunde.Question. Are not the cere­monies amonge the preceptes and com­maundementes of God, and what néede haue we of them, to what ende shall wee obserue them? They are answered,Aunswere. that if they weye and consider the ende & pur­pose of the lawe maker, they shall be sa­tisfyed.The external vse of ceremo­nies is done away. For althoughe God do cōmaund ceremonies, that the externall vse of thē shoulde be temporall, but their significa­tion eternall: yet he doth not lose & take away the ceremonies, whiche kepynge still theyr effecte, omitt that whiche is fi­guratiue and shadowed. Nowe when as Christe dothe banishe all those from hys kingdome, whiche accustome and teache men to despise the lawe, theyr senceles sence is wonderful, who ar not ashamed with theyr robbinge indulgences,Indulgences to re­mit that, which God moste seuerely doth require, and vnder the coullour of venial [Page 92] synne, to treade vnderfote & not regarde, the righteousenes of the lawe.

M. This that is spoken here perteyneth to the ministers of the word. C. He teacheth them therfore what perfectiō is re­quired of thē, namely that they expresse and declare those thynges in theyr lyfe, whiche by their doctrine they declare and teache. So Paule dyd chastice his bodye, and brought it into subiection,1. Cor. 9. least whē he preached to others, he hym selfe shuld be a cast awaye. And writinge to Timo­the. 1. Epist. 4, Be (sayth he) vnto them that beleue an exsample, in woord, in conuersation, in loue, in spirite, in fayth, in purenes. And to Titus he saythe.Titus. 2. 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.1. Petr. 5. 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.

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 inuē ­tions, 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.

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.

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 [Page 93] 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, [...]cope of [...]e. 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. [...]a 8. 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. [...]. 10. Moreouer he saithe, And nowe Israell, what dothe the lorde thy God require more of thee, but that thou cleaue onely vnto hym.

[...]ti. 18.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.Math. 19. For they whiche will enter into lyfe, by good workes, are commaunded of hym, to kepe, and do exactly all the cō ­maundementes. 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,The abuse of the lawe. that they broughte the do­ctrine of the law to a pollitike order, that it might suffice to perfourme the same, with externall offices, and dueties: So it came to passe, that euery one thought him selfe free from murther, whiche kil­led not his brother with violente hande: Againe he thought hym selfe free, with­out spotte or pollusion, yea, to be verye chaste before God, which defyled not his body with adultery. But this prophana­tion of the law was in no wyse to be suf­fered, when as it is vndoubted & for cer­tayne, that the spiritual worship of god, was euery wher required of Moses: And God whiche gaue the lawe bythe mouth of Moyses, dyd speake the same, as well to the hartes, as to the handes, and eies. ‘Thou shalt not kill.’ M. Christ here dothe not alleage the commandementes of the lawe, as they are placed in the lawe, but as they were depraued and corrupted of the wicked Scribes and Phariseyes, and [Page 94] interpreted & taught amisse, to the rude and ignorant people: to the end he might make the doctrine and ryghteousenes of the Scribes and Phariseys, playne and apparant to the people, and so admonishe them to beware of it: wherefore he saith not, it is written in the law: but, it was saide to them of olde time: least any man should thincke that it was newly inuen­ted in Christes time. Moreouer wher as he sayth. Ye haue harde, that it was said of olde time, that is, as if he should haue said: it is not vnknown what the scribes and phariseyes haue spoken of the com­maundement against murther. C. Hi­therto the litterall exposition of the law, hath ben published by the Scribes amōg you, that it is sufficient, if a man refrain his hande from murther, and violence, howe so euer their mindes are inflamed with yre,He that ha­teth his bro­ther in his hart commit­teth murther. hatred, and enuy. But I teach and warn you, to haue a farther respect: and because loue is the fulfyllinge of the lawe I say that ye hurt your neighbour, so oftē as any thing is vnfrēdly wrought against hym. For trewely the lawe re­quired the Harte in the time of Moyses, (as we shewed before) the whiche Christ also here requireth in expoundynge the same, We haue a sufficiente example of the phariseical interpretation in the Go­spel,Iohn. 8. after S. Iohn. Where they sayd, it is not lauful for vs to put any mā to death. Where as notwithstanding they beinge with ire, hatred, & enuy replenyshed, de­liuered Christ to Pilate, to be crucified. ‘For vvhosoeuer killeth, shalbe in danger of Iudgemēt.’ This sentence doth confirme that, which was spoken of before.

To be in daunger of iudgement, is to be subiect to the payne and punishemente, which by iudgement is appoynted to the offender.Iudgement. Or as some men think: iudge­ment signifieth that, by the which it is re­quired, whether a man wittingly or vn­wittingly, with his good wil, or by chāce killed his neighboure. For the law doth playnely distynguishe betwene wylfull and not wilfull murther.Exod. 21.

22. But I saye vnto you: that whosoeuer is angry with his brother vnaduised­ly, shalbe in daunger of iudgement.

And who so euer saithe vnto his bro­ther Racha, shall be in daunger of a counsell. But whosoeuer saithe, thou foole, shall be in daunger of hell fyer.

B. Here againe oure sauiour Christ with an earnest affirma­tion, doth shewe his minde, M. Yea he dothe strongely fortifie his auctoritie a­gainst the opinion of the Phariseis. For this worde (I) hath an emphasis & great force with it. As if he should haue saide, I your maister sente from heauen, saye vnto you whiche are my dysciples, that the lawe requireth more, then that you hold your hands: for it requireth a mind voyde of al anger, and hatred. C. Christ therefore bryngeth not this aunswere a­gainst the commaundement of Moyses, but againste the immagynation of the Scribes and Phariseis. And because they did boast of antiquitie:Truthe be pref [...] before [...] Christ calleth the people to his auctoritie, to the whiche all antiquitie, ought to geue place. Where­by we maye gather, of howe much more value the treweth is, then custome and antiquitie.

Bu. Here he setteth before them certain particulars, by doinge of the which they synne no lesse, then by committing mur­ther, althoughe by certaine degrees, one sinne is greater then an other, and eue­ry synne also in it selfe, doth growe and increase.The fi [...] to [...] And trewely the first degre or steppe to murther is anger, and burning ire, the impacient, and impotent commo­tion of the mind (and as the philosophers saye) the desire of ponishinge. Therfore the angry man, wisheth euill to his ney­bour, and seketh to hurte hym if he may. Wherefore S. Iames saith.Iam. 1. The wrath of man worketh not that whiche is righ­teouse before God. And S. Iohn,1. Iohn Euery one that hateth his brother is a man flo­ar. M. Ire and hatred,Ire is [...] rote of [...] ther. differ so muche from murther, as doth the roote from the fruite, so that murther, beinge the fruite of Ire, is let by no other reason thē this, that the angry parson is not able, or elles feareth ponishement. For our minde be­ing taken with Ire, is so bent, that with whom so euer it is angry, it sekethe his destruction. Cayne being angry,Gene. [...] sought occasion to sleye his brother, and because there was none to let hym, he broughte [Page 95] his purpose to effecte. [...]ne. 27. Esawe being kind­led with Ire against his brother, threat­ned to kyl hym. [...]am. 18. Euen so, Saule beyng an­gry with Dauid, sought to kil him, which afterwarde he assayed. Yea, this affecti­on dothe often preuayle in the very elect. As we may read of Dauid, [...]m. 25. who was an­gery with Naball the foole, in so muche that he was inflamed to reuenge, & toke counsaile to sley him. Wherefore not in vayne the Apostell excludeth the angry person out of the kingdom of heauen, [...]a. 5. in the whiche what doth he elles meane, but that the wickednesse of our nature is dā nable: Wherevpon Christ him selfe al­so saith. [...]. 3. Excepte a man be borne from a­boue, he can not se the kingdome of God. ‘Vnaduisedly.’ E. Or in vaine, or with­out a iust cause, for so signifieth y^e Greeke woorde [...] whiche the olde Greke bokes haue. [...]sost. in [...]. ho. 16. So doth Chrisostome seme to reade it in his 16. homely vpon Mathew where he distinguiseth deserued anger frō that whiche is vndeserued: affirmynge that the affection can not be taken from vs, but neuerthelesse that it maye be ruled & subdued. [...]r ray­ [...]uen in [...]ct. Christe is here angry with the Phariseies, in his fathers cause. Paule was likewise angrye with the false pro­phetes. Moyses likwise, that the children of Israell commytted Idolatry. [...]d. 132.

M. That is to saye before God, to whom the wyll of mans harte is euen as the worke it selfe. That is to say, he shall be in daunger of the diuine iudgement, he shall (I say) be condemned to ponishment and death, no lesse, then he which is conuict before the iudge, and condempned to die.

But we must here note, that he saythe not, he shall be damned in iudgemente, but he shalbe in daunger of iudgemente: that is to saye, he is worthy to be iudged of God, except he were saued by his mer­cy. So that he speaketh it for this cause, that he knowing the daunger of our dis­sease, mighte be oure phisition, to cure and helpe vs.

C. For so much as it is certaine, that this word ‘Racha’ is sette in the myddle place, be­twene anger, and the open and manifest reproche, there is no doubte, but that it is an interiection of despising, and enui­inge.The seconde step vnto murther. Bu. This therefore is the seconde degree, not to restraine euen at the first, and subdue our burninge Ire, but to be­wray the same with som signe of disdain, and to suffer it to burste forthe.

M. Wherfore let vs vnderstād, that here are condempned all signes of rancoure, and a maliciouse mynde. By what kinde of meanes so euer they burst forth.The tokens of anger. whe­ther it be in murmuring, or in ragynge, or in reprochynge, or in turnynge away the face disdainefully, or in frownynge, or in turning vp of y^e nose, with mowes and mockes, & suche lyke. By such kinde of signes, the trouble and perturbation of an angry mind is often times bewrai­ed, euen as the pleasuntnes of a louinge minde by certaine and speciall signes is declared. ‘Shall be in daunger of a counsaile.’ E. The Greke worde signifieth a sitting of iudges which Chrisostome also shew­eth. In suche sessions, (as in the court of Mars at Athens,) greate matters were wont to be handled: and also men were wonte to delyberate, of the order of po­nishement. Bu. Christ therfore, by the mention of a sessions, (applyinge it to the orders and customes of men) dothe declare, that they shall haue the greatter ponishement, whiche slacke the brydell of anger. As if he should haue sayd: such a one is worthye to haue a counsell and sessions vppon hym, if God might be sa­tisfied. ‘But he that saith thou foole.’ The third degree is, when anger bursteth out to o­pen reproche,The thirde step to mur­ther. M. For he that callethe his brother foole, doth shewe forth an vn­doubted anger of the mynde. By this woorde foole he vnderstandeth all maner of euyll callinges, of cursinges, of ban­ninges, of raylinges, and of euill wysh­inges.

A. That is euerlastinge damnation. For although Christ doth adiudge them onely to hell fyer, which burst forth into open reproche, notwithstanding he doth not exempt anger from the same ponish­ment, but alludinge the same to earthly iudgementes, he dothe affirme that God wyll be the iudge of secrete anger to po­nishe [Page 96] the same. But because he excedeth more, whiche be wraieth his disdayne, & hatred, with an euyll toungue, he saythe that he is giltie, before the whole counsel of heauen, to haue the greatter ponysshe­ment. And he appoynteth them to hel fy­er, which burst out to raile with wordes of reproche: signifiinge that hatred, and what soeuer, is contrary to loue, leadeth to the destruction of euerlastyng deathe. But as concerning the name of hel fier,This hel fyer is called in the latten tongue Gehenna [...]g­uis. diuers wryters write muche. B. Gehen­non was in the valley of the tribe of Beniamin, of the which there is mentiō made in the booke of Iosua, the 28. chap: but it was possessed of the wicked, in the which they burnte their sonnes and daughters, and sacrifyced theim to deuylles, euen to Moloch, and Rempham. The same was also called Topheth. 4. King. 23. Of the whiche wee reade this, And he defiled Topheth, which is in the valley of the children of Hinnō, that no man should offer his sonne or his daughter in fier to Moloch. Moreouer in y^e boke of the chronicles, it is writtē thus. He offered insence in the valleye of the sonne of Hinnon, 2. Cor. 28. and burnt his children in fyer after the abhominatiō of the Gē ­tiles, whom the lorde cast out before the children of Israell. Also in the prophesie of Ieremy. It shal no more be called To­pheth, Ier. 7 &. 19 or the valleye of the chyldren of Hinnon, but the valley of slaughter, for in Topheth they shal be bourned, because they shall elles haue no rome. The aun­cient writers thincke that Topheth was so called of the custome of the sacryfices of Moloch: to whom when their infan­tes were offered, they did play vpō theyr tympanies,Heathen ab­hominations. that when they were burned theyr pittiefull crie myght not be heard, for the Hebrewe woorde [...] Toph, is saide to signifie a tympany. Finally (be­cause in this place y^e infants were burnt, or because this Topheth was in the val­ley whiche was called Gehennon, & was a place of wonderful abhomination, into the which the dead carcases, and what so euer was fylthy, were cast out of Hieru­salem, a place in the whiche the wicked were ponished) it was so called: the which Esayas describeth thus. Topheth, or the fyer of peyne is ordeined from the begin­nynge: yea, euen for kynges it is prepa­red, this hath the lord set in the depe, and made it wyde:Esay. 30. the burning wherof is fi­er and much woode. the breath of the lord whiche is a ryuer of brymstone doth kin­del it.Math. 8. This place of ponishement (wher­of our sauiour Christe speaketh here) are those outward darkenesses, into y^e which the reprobate are caste. The lorde there­fore vsing then the vulgare toungue, v­surped this woord Gehennam ignem, that is hell fier, for the tormēt of soules which is to com. And he doth it, to declare what an vnspekeable force of torment abydeth for the reprobate:Esay. 66. the which kinde of tor­ment also the prophet calleth vnquench­able fyer, sayinge. Their fyer shall not be quenched. The which saying the lord vsed when he spake of hell fyer, in the .9. of Marke, expoundinge him selfe after a sorte, what he ment by hell fyer, saying.Mark. 9 It is better for thée to go halte and lame, into the kingdome of God, then hauinge twoo féete, to be cast into hell fyer, which neuer shalbe quenched, wher the worme dieth not, nor the fier goeth out.

23. Therefore if thou offerest thy gift at the aultare: and there remembrest that thy brother hath ought against thee.

C. This small clause or sentence doth confirme and ex­pounde that doctrine whiche was spoken of before. Bu. Christ taught what was forbiddē by the law of God in this point, Thou shalt not kil: and now it followeth what God hath cōmaunded by the same.Loue is fulfillin [...] the law [...] C. The effecte and somme is, that we do then satisfye and fulfill the commaunde­ment of the lawe, (by the whiche wee be forbidden to kill) if that we lyue in vny­tie and loue with our neyghboures. And that Christe myghte the more moue our mindes, he pronounceth that the verye dueties of pietie and gladnesse, are vnac­ceptable to God, & not regarded of hym, if that we dissente and disagree amonge our selues. For when as he commaun­deth those whiche hurte one of their bre­therne, to come fyrst in fauour with him. before they offer theyr gift, he signifieth vnto vs, that so long as we are throughe our owne falte alienate from our neigh­bours, we haue no accesse vnto God.

[Page 97]Wherefore, if men by their hatred & ire, do pollute & corrupt al their worshyping which they geue vnto God, we may ther­by gather how greatly he estemeth mu­tuall amitie, brotherly loue, peace & con­corde amongest vs. M. Christe therfore noteth the errour and false perswasion of the Iewes, which they conceiued of their oblations, in the which, they so put & pla­ced al their seruice of god, y^e they thought they dyd him hie pleasure, if they did oftē vse to offer gyftes vnto him, whom they thought to haue such pleasure in them as haue the princes of this world, to whom giftes are more acceptable thē the cōcord and vnitie of their subiectes. But Christ teacheth vs, that God dothe specially re­quire of vs to agree amonge our selues, and that without this cōcord, he doth not accepte those thinges whiche are offered vnto him, & which seme to partaine to his honour. But we must vnderstande that the same which is spokē here of offerings is, by a figure (called Synecdoche) spoken, of praier, of almes dedes, & such like also. For the scripture calleth alms dedes, [...]lip. 4. the sacrifices of a good harte, & yet we heare of Paules mouth,Cor. 13. that he which bestow­eth all his substance and goodes vpon the poore, & yet hath not loue, is nothynge.

Finally God dothe take, & acknowledge none to be his childrē, but those which be haue thē selues as brethern one towards an other.

C. Although Christ cōmaundeth them, which are iniuriouse towards their bre­therne, to seke to please and pacifie them againe, notwithstanding vnder one col­lour he sheweth how preciouse concorde is before God.

24. Leaue there thine offering before the aultare: and go thy way firste, and be reconciled to thy brother, and then come and offer thy gifte.

M. He saithe not take away thy gift, for he wold not haue vs to dispaire of the grace of God whiche may be recouered, neither wold he y^t we should leaue of to worship God. As if he shold saye: that which thou hast begon in offering thy gift (accordinge to the pres­cript law) is good, so that y^u do not neglect that which ought first to be done. C. Not­withstanding this question might be ob­iected.Question. Is it not an absurd thing that cha­ritie & loue should be more then the wor­wip & honoure of God? For we must ey­ther say, that there is a preposterouse or­der of y^e law, or els, that y^e first table ought to be preferred before the seconde.Aunswere. This question may easely be aunswered thus. That the woordes of Christ do perteine, & tend to no other ende then to shewe, how falsely they professe thē selues to be wor­shippers of God, which despice their affli­cted bretherne. For vnder the colour (as it was shewed euē now) he doth declare y^e externall exercises of diuine worship, by the which men often times do faine god­lines, a great deale more then they do in dede testifie y^e same. ‘And go thy vvay first.’ M. The byshops of Rome teache vs an other maner of lessō thē this:The byshop of Romes doctrine. for they say go first to y^e priest, & cōfesse thy syns vnto him, & then approche to the ecclesiasticall cōmunion. But Christ truly sendeth him not to the preste, but to his brother what so euer he be, whom he hath offended.

B. To be reconciled,Reconciliatiō is (al hatred & discord set apart) to restore al the former loue, concorde, frendship, ne­cessitie, & familiarite that was wōt to be. ‘And then come.’ B. By these words our sa­uiour Christ meaneth nothing elles, but that reconciliation was of more price thē sacrifice, y^t whiche sacrifice in those daies (Moyses law florishing) was coūted most excellent. This was agreable to y^e which the prophete Osee hath.Osee. 6. I will haue mer­cy & not sacrifice, and I esteme the know­ledge of God more then burnt offeringe. M. He beddeth them not therfore to of­fer according to the maner of the lawe, & yet for all that, he forbiddeth theim not.

For as yet the tyme was not come, that these rightes & ceremonies should ceasse. But he behaueth him selfe warely, least he should offende the Iewes, the whiche warynes also, he vsed in a nother place,Math. 23. saying. These ought ye to haue done, and not to leaue y^e other vndone. Also by this sentēce he doth signifie, that y^e falte of in­iurie is remitted before God, if that bro­therly vnitie be restored by recōciliation. [Page 98] Thē saith he offer thy gift, as if he shuld saye, then is the gift thanckeful & accep­table in the sight of God. V. This sen­tence of Christ is agreable, with the say­ing of S. Iohn, who writeth thus. Dere­ly beloued, if our hart condēpne vs not, then haue we trust to God ward, & what so euer we aske,1. Iohn. 3. we receyue of him, be­cause we kepe his cōmandementes, & do those things which ar pleasāt before him

25. Agree with thine aduersary quickely while thou art in the way with hym, least that at any time thy aduersarye deliuer thee to the iudge, & the iudge deliuer thee to the minister: and then thou be cast into pryson.

C. Althoughe Christ doth seeme to procede and go for­ward with this matter, and not onely to exhorte those to reconciliation which had done iniurie to their bretherne, but also which are vniustely prouoked: yet not­withstanding he rather had respect to an other ende, namely, y^t he myghte cut of the occasion of hatred & discorde, and that he might shewe the way & meane to en­crease good wil:The cause of Iniuries. For whervpō cometh so many iniuries, but onely that so manye men are so gredy of their priuate righte: that is, they seeke their owne cōmoditie, by other mens losse and damage? For all men are so blinded with selfe loue, that they flatter them selues in euyl causes.

Christ therfore, to thend he might touch hatred, contentions, striffes, & all kynde of iniuries: he reproueth that pertinacy, the welspring of al these euils, & appoin­teth his to be ready to moderatiō, & equi­tie, y^t they geuing place to extremite, mai redeme peace & frēdship with such equi­tie. It were (truely) to be wysshed for, y^t no strife or cōtention might at any tyme happē among vs. And this is certaine, y^t men, at no time shuld come into strife & contention, if that the meeke & gentle be­hauiour were amōgst thē which ought to be.A remedy a­gainst contē ­tion. But because it is almoste impossible, but that strife do arise. Christ sheweth the remedy, by y^e which they may be abated, namely if we bridle our affectiōs, & ar re­dyer to depart w^t losse, then to prosecute our righte with obstinate rigour. E. He calleth him an aduersarye, with whō we haue strife & actiō in the law. But Christ doth reuoke & withdraw those that ar his, frō strifes and contentions, takynge hys argument of the danger ensuing. Oftentimes he that hath beste right, hath most wrong in iudgemēt, & he that is worthy of ponishement, ouercōmeth. Agre with thine aduersary quickly, while thou arte in iudgement, lest thou fele the extremi­tie of the lawe. ‘VVhile thou art in the vvaye.’ C. That is, while y^e matter as yet hāgeth in equal ballāce.Luke. 1 [...] Christ often times vsed this exhortatiō, as apereth in Luke, wher the sermō made in the mount is not declared, but an epitome of diuers of Christes sayings is gathered. Hereby also apereth what is to agree in the waye, namely be­fore the matter be brought vnto y^e iudge.

Some expound this part metaphorically y^t the heauēly iudge wil deale with vs ex­treamely, in somuch that he will remyt nothing, vnlesse we seke to pacifie those contentiōs which we haue with our ney­bours. But more simplely it may be takē that Christe admonisheth how that this is most profitable for vs,The co [...] tiouse [...] shall fele [...] treme iu [...] ment. to agre betimes w^t our aduersaries. And yet we must not deny, but that the similitude is very apt­ly referred to God, because he shall feele iudgemēt without mercy, which is trou­blesom with his brethern, & geuen to ex­treme contentiō. Therfore y^e simple and true meaning is this. If there happē any cōtention among you, by & by agree one with an other, for I will not haue you to cōtend one w^t an other about your right, but rather geue place and suffer wrong. ‘And the iudge deli.’ The olde interpretour hath trāslated y^e greke word thus, and the iudge deliuer the to thee iayler. But y^e mi­nister or iailer is he which fulfilleth & ex­ecuteth the cōmaundement of the iudge.

26 Verely I say vnto thee, thou shalt not depart thence vntil thou haue payde the vtmost farthinge.

As if he shoulde haue said, if thou be cast once into prison, hauing then no libertie to agree with thyne aduersarye, thou shalt not onely get affliction of thy body, and ignominie, but also thou shalt not be deliuered vntyl thou haue payd the very [Page 99] vttermost farthing, which thy aduersa­ry shall require, where as before he had ben so far prouoked thou myghtest haue agreed for lesse. Euen so in renuynge of frendeship, be thou not to curiouse in ex­amininge who was in the faulte moste: onely se that thou depart from somwhat of thy right, so that thereby vnitie & con­corde may be kepte. C. But here the pa­pistes very fondely with a perpetuall al­legory of this place, [...]e peny pur [...]ory of the [...]pistes is [...]e builded. do buylde their pur­gatory. It is most playne & euident, that Christ did shewe of the beneuolence and good wil which ought to be among men. Yet they are nothinge at all ashamed, to peruert his wordes, & to wrest the same into a contrarye sence, so that they maye blinde and deceyue the ignorant and vn­learned. But because they deserue not any longe confutation, we wyll shew in one woord, howe shameful their folly is. They fayne the aduersary in this place mentioned to be the denyll. And Christe truely, (as is euident by the texte) com­maundeth the faithfull to be louinge to him, namely to the aduersarye. So that by this reason the Papistes wolde haue vs frendes and bretherne with the deuil. But let them (to finde out their pouling penny purgatory) be bretherne and frin­des with the deuill and they liste, for we will not so paynefully be purged.

C. Nowe if it be lawfull to cauill, here also is their fonde error confuted, and re­felled. For if they which are once in pur­gatory neuer come out agayne, vntyll they haue payed the vtmost farthyng, it followeth that the praiers of them which are alyue, for the deade, are but vayne, and of none efecte. Neyther doth Chryst admit other men with their satisfaction to paye the dette, but requireth euerye man to paye his owne debte. So that yf masses, dirges, trentalles, & other satis­factions be vnprofitable, how hot so euer the fyer of Purgatory do burne & flame, yet shall the kytchens of the priestes and moonkes be feruente colde, for whiche cause they fight so earnestly M. Wher­fore this is to be noted, that the Apostle Paule doth diligently teache, that there is no sauinge health for mankinde, but onely in the mercy of God, by the bloud of Iesus Christe, by the which we are re­demed, and reconsiled to the father, if we cleaue vnto Christ with a sure faithe, to the which doctrine, the dreame of purga­tory fier, is cleane contrary.

27 You haue hard what was sayd of olde tyme: Thou shalte not committ ad­ultery.

C. Christe procedeth in his disputation. B. and restoreth the other commaunde­ment to his proper sence. Bu. The Pha­riseis thought that they fulfilled the law very well, if any committed not adulte­ry, that is, they were thought holye and iuste, if they absteyned from other mens wyues, being contented with their own hauinge no care of impure, and fylthye thoughtes, & cōmunication. C. There­fore our lorde teacheth vs, that the lawe of God is not onely in pollitike order, the guide of our life, to reforme external ma­ners, but also that it requireth pure and sounde affections of the harte. But we must remember that which was spoken of before, that although Christ reherseth the woordes of the lawe, yet notwithstā ­ding he reproueth the grose and wronge sence, whiche false interpretours haue brought in.Verse. 17. For already he hath declared that he came not to renewe the law, but as a faithfull interpretour to fulfyll the lawe once geuen.

28 But I say vnto you, that who so euer loketh on a woman to lust after her, hath committed adultery with her in his hart already.

Bu. By this cōmande­ment he teacheth that al kind of filthines vncleanes, & concupisence of the fleshe in the hart, in the sences, in signes, & in talk, is prohibited & forbidden.Adultery. C. For he saith that they are not onely adulterers before God, which defile other mennes wiues, but also they whiche pollute their eyes, with vngodly desire. This is a figura­tiue kind of speache: because men do not only make their eies gilty, but also their wishes and inflamations of theyr harte. Therfore Paule apointed chastity in the body & spirite.1. Cor. 7. But Christ here had a very grose opiniō to confute: because y^e Iewes thought that they only ought to refrain frō the external, and carnall copulation. [Page 100] Notwithstanding because the eies dothe allure the minde with his intisementes, and lust doth pearce, & burst forthe as it were through these windowes, Christ v­sed this forme of speache, when he wolde disalowe and condemne concupicence of the fleshe.Concupisēce. And that maye easely be conie­ctured, by this woord of lustinge. By the which we ar taught, that they ar thought to be adulterars before God, not onelye which conceiue whoredom in their myn­des with a fixed and sure consent, but also such as geue place to euery pricke of the fleshe. Wherfore the grosenes, and open hypocrisie of the Papistes is excedynge,The Papists deny concupisence to be sin whiche deny concupisence to be syn, vn­till the harte of man wholly consenteth to the same. But it is no meruaile that sinne is made so slight of thē, which ne­uer thincke on their vyce, but ascribe to merites, the righteousenes of workes.

M. We see therefore that Christ in this place dealeth not with Puplicanes & 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,Exod 20. 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.The adulte­rer in wyll and minde. 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.

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.

[Page 101]To this he faithe, Againe, and agayne, yea continually ye must take héede, [...]unswere. 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, [...]e eies and [...]des are [...]yded by the [...]rte. 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 mē ­bers perishe, then that thy whole bo­dy should be cast into hell.

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,The wicked inclination of mans nature. 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.

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 pollitique or morall lawe did not prohy­bite, they fondly immagined that it was at theyr pleasure:Diuorce­mentes. Moyses in respecte of the externall order, did not forbyd the di­uorcementes with the wyues (whiche were wonte to be obserued) but onely to take away the occasion of luste, he com­maunded, that a byll of dyuorcemente should be geuen to her which was diuor­ced: For it was a certayne testimony of manumission, and free lybertie, that e­uer after, the woman might be free from the bondage and power of the man: and also the man by the same, dyd acknowe­ledge and confesse, that he dyd not put a­way his wife, for any ccyme nor faulte, but because shee dyd not please hym.

[Page 102]Herevpon there sprang this errour, that none whiche vsed this diuorcement was in fault, if so be they satisfied the lawe.

But amisse they toke a rule out of the ci­uill lawe, of liuing a godly and holy life. For morall lawes are often tymes fra­med according to the maners of men: but God in his spiritual lawe had not respect what men could do, but what they ought to do. So that in the same is conteyned the parfect and sound righteousenes, al­thoughe we haue not power to fulfyll it. Therefore Christ admonysheth vs, that all thinges which Moyses lawe dothe al­lowe, are not lawful before God. By the cloake, and collour of the lawe saythe he, he abuseth him selfe with puttinge away his wyfe,The holy es­tate of wed­locke. geueth her a byll of deuorce­ment: but the bonde of wedlocke is more holy, then that it may be losed at the will and pleasure of men. For althoughe the man and the wyfe with theyr mutual cō ­sent do ioyne and couple them selues to­gether: yet notwithstandinge God doth knitt them together with an inseperable knot, that they might neuer after depart excepte it were for fornication.

A. The reason of this byll of diuorcement was, that it was lawful for the wyfe diuorced to conioyne her selfe to an other man, & neuer more to haue to do with her former husbande, but shoulde be vnto him as an aliant and stranger. The man did declare his owne fylthynes, when he gaue this byll of dy­uorcement. Some wryte that this byl of diuorcement here mentioned, was made after this forme folowinge, as shoulde appere by a coppy taken out of the lawe of the Hebrewes.

THis byll made the nine and twenty daye of Iune,The maner of the bill of dy­uorcement of the Iewes. in the yere frō the creation of the world fiue thousand & thirty, wytnesseth that I H. R. the sonne of W. R. dwelling in the cittie of Lon­don, haue wel aduised my selfe, no man constrai­ninge me, and haue dismist, set at lybertie, and lefte thee A. R. to thy selfe, whiche haste bene heretofore my wyfe. And nowe hauinge dismyst thee, and sette thee free, I geue thee leaue to do what thou wylt, and to go and geeue thy selfe to wife to whom so euer it shal please thee. In wit­nesse wherof I geue vnto thee this bil of diuorcement, and dimissory epistle, being an instrument of lybertie, according to the lawe of Moyses, and Israell.

And thus muche as concerning the bil of diuorcement,Math. 19 whiche in Greeke is called Apostosion. Of this bill Christ speaketh thus. Moyses for the hardenes of your hartes suffered you to put awaye your wiues, but frō y^e beginning it was not so.

32 But I saye vnto you, that who so euer putteth awaye his wife, excepte it be for fornicatiō, maketh her to breake wedlocke: and who so euer maryeth her whiche is diuorsed breaketh wed­locke also.

M, Many of the ciuil lawes are not good in that they permite euyl thynges, as we said euen nowe, and that for the mallice of the subiectes, that the publique & com­mon estate should not be troubled, euen as we se brought to passe in the suffering of vsery,Vsury. by the whiche constitution & de­cree, there is set a certayne meane of co­uetousenes, and helpe to their necessitie and neede, whiche nedes must borrowe other mennes money. Againe, they for­byd not all euyll thinges, neither do they ponishe those thinges, which they forbyd not, as anger, hatred, disdaine, couetous­nes, the impietie of the hart, & such lyke. Neyther do they cōmaund all good thin­ges, for they appointe nothinge of faith, of hope, of loue, of the feare of God, of pa­cience, of brotherly loue, and such like. A. Therfore for so much as this lawe of Moyses was altogether politique Christ as a heauenly master, teaching true god­lines, sheweth what must be done in this busines: he saith y^t the wyfe maye not be put away: ‘Excepte it be for fornication.’ For worthely and not without iust desert, is that wife cast of, which hath violated and broken that holy knot, & defyled her hus­bandes bed, because throughe her faulte, the man obteyneth lybertie.

C. Namely if she marry an other. Of this you maye rede more at large in y^e .19 cha. folowing.

33. Againe, ye harde how it was said vn­to them of olde time, thou shalte not forsweare thy self, but shalt performe to the lorde those thynges that thou swearest.

Bu. This thirde example, is partely in the 20. of Exod. and in the .19. of Leuit. and partly in the .30 of Numeri, & 23. of [Page 103] Deutro This same commaundeth of the sanctification and glorifiyng of the name of God, of the constancy and performāce of wordes, of the iuste moderation of the tongue, that we vse not the same to ly­cenciously.

C. This sen­tence of Christe also here spoken, [...]es. is not the correction of the Lawe, but rather a true and proper interpretation. For God did not onely condemne periury in the Lawe, but also the rashenes of swearing, whiche did derogate the reuerence of his name. Neither dothe he onely take the name of the lorde God in vayne, whiche forsweareth him self, but he also which in trifling and vayne thinges, or in commō talke, rashely and contemptuously taketh the name of God. Finally, when as the Lawe did condemne euery prophanation of the name of God, the Iewes did ima­gine that the faulte only consisted in per­iury Christe nowe reprehendeth this er­rour so grose, and commaundeth that we performe our vowes & othes to the lorde: For he whiche after an othe begyleth his neighbour, is not only deceitfull to men, but also is iniurious to God ‘But performe.’ B. Some referre this performaunce to vowes, when as any thing religiously is promysed to God. But this sentence of Christe doth very well comprehende all couenauntes, vargaines, and promyses, whiche are confirmed with takinge the name of God. For God is then made a witnes betwene the parties and a suer­tie, to whome they geue their faythe.

C. Therefore he that forsweareth hym selfe doth not only breake promyse with men, but also with God, because he toke God to witnesse.

34 But I saye vnto you, ye shall not sweare at all: neyther by heauen, be­cause it is the seate of God.

C. Many are decey­ued in this woorde (at all) thinking that Christe thereby did condemne, [...]pinion [...] Ana­ [...]stes. all kynde of othes without exception. As the Ana­baptistes, who thought that Christe did admitte no man to sweare for any kinde of cause, in y^t he forbad to swere at al.

But by the text it self y^e meaning is best gathered. For incōtinēt it foloweth. Nei­ther by heauen nor by earth.Of othes. Who nowe seeth not that these kyndes of swearing, or particulers, are added expositiuely, that they myght expresse the firste member by destincte enumeration. The Iewes had a disordered kynde of swearing, and whē they did sweare by heauen, by the earth, or by the altare, they did counte it as no­thing. Christe to the ende he might re­proue this vice playnely declareth that they must not sweare at all, neither by this nor by that, neither by heauen nor by earthe, nor by any thinge. Whereby we may gather that this worde ‘At all’ is not referred to the substaunce, but to the forme of an othe: otherwise, in vayne he shold haue rehersed these particulers. Wherefore the Anabaptistes bewraye their grosse ignoraunce, for whyle they curiously persiste in vrging one worde, they ouerpasse, & perceiue not the whole tenor of his talke. A. Christe speaketh here of busynes and affayres, and fami­liar talke, about the whiche there is no necessitie of an othe required. In neces­sary causes, it is not onely permitted to sweare, but also is commaūded of God, as appeareth in the sixte of Deutronom. Deut. 6.10. And the Prophete Ieremy saythe, that an othe is to be taken in truthe, in Iudge­ment and righteousnes. Christ did often tymes sweare, Paule vsed an othe,Hebr. 6. God also swore by hym selfe. Therefore the effecte is this, that the name of God is by other meanes taken in vayne then by swearing. Therefore men must abstaine from all superfluous kynde of swearing,We must not sweare but when iust oc­casion vrgeth. and where iust occasion serueth there to sweare. Wherefore Christe mente no­thing els but this, that all kynde of othes were vnlawefull, which by any abuse did prophane the holy name of God, to the reuerence whereof they ought to serue. V. Finally he that sweareth doth twoo thinges: fyrst he taketh God to witnes,1 and sayth that he wyll fulfill his promyse to the honour of God: Then he calleth vpon God as the chiefe iudge, that he wil 2 not suffer his office to be abused, & pray­eth that he wyll defende his honour, and the dignitie of his deuine iudgemēt, and shewe the same vpon him whiche swea­reth, [Page 104] excepte he kepe his othe. And thus he constraineth God to take vēgeaunce, by the mention of his honour, truthe and office. ‘Neither by heauen.’ C. They are greatly deceyued whiche expounde these maner of othes to be corrected of Christ, because we ought to sweare by God only. For the reasons whiche he bringeth, do tende more to the contrary,He that swea­reth by any parte of the worlde swea­reth by God that then we sweare by the name of God when we sweare either by heauen or by the earth, because there is no part of the worlde, in the whiche some special note or marke of the glory of God is not imprinted.Obiection. Not­withstandinge, this sentence dothe not seme to agree with the commaundemēt of the Lawe, where God dothe plainely cōmaunde to sweare by his name: More­ouer, it semeth to disagree with many places of holy scripture, where the al­mighty God complayneth that we do vn­to him iniury,Aunswere. so often as we sweare by his creatures. We may aunswere that corruption is adioyning to idolatry, whē that either the power of iudgement, or the authoritie of approuing testimony is deferred and brought to them. For the ende of an othe is to be cōsidered, because men called God the reuenger of falshod, and the defender of truthe, as we haue shewed already a litle before. This ho­nour cannot be geuen to another with­out the violating of his maiestie. In con­sideration of this,Hebr, 6 the Apostell saith. Men verely sweare by him that is greater thē them selues, and an othe to confirme the thing is to them an ende of all stryfe: So that this is only proper to God, to sweare by him selfe. Euen so in olde tyme men did vse to sweare by Moloch, In matters of importaūce we muste sweare by God only. or by some other Idole, and so they appointed ano­ther in Gods stede, to be a knower of se­cretes, & iudge of myndes: by the whiche they did take away the righte appertay­ning to God. Euen so at this daye, they do no lesse offende which sweare by aun­gels and other dead saintes. God there­fore in all thinges is only to be taken for a witnes.

M. These wordes appertayne also to [...]e Prophete when he saithe.Esay. 66. Thus saithe the lorde, The heauen is my seate, and the earth is my foote stoole. C. The hea­uen therefore is called the throne or the seate of God, not, that he is there inclu­ded and shut vp, but that mē may learne to lifte vp their myndes, so often as they thynke of him, and that we might not imagine any earthly thing of hym.

A. To this effecte tendeth the begyn­ning of the lordes prayer, wherein we are commaunded to call hym our father whiche is in heauen.Math. [...] Luke. [...]

35 Neither by the earth, because it is his footestoole: Neither by Hierusalem, because it is the citie of the great king

M. This sentence al­so is taken out of the foresayde place of the Prophete Esaie. Christ speaketh here of a kingely maiestie, to put vs in minde of a heauēly maiestie and dignitie. Great is the excellencie of a kynges throne, neyther do the footestoles of kings want their honoure. Let no man therefore thinke that this earth in y^e which we liue is without the glory, maiestie and power of God. C. The earthe is called the foote stoole of God, that we might knowe,God i [...] where. that he is euery where, and that he cannot in the space of place he comprehended.

M. Althoughe the earthe is the lordes and all that therein is (as the Prophete Dauid saythe) and therefore ought reuerently to be inhabi­ted by the grace and fauour of the deuine maiestie: Yet notwithstāding,Psal. [...] it is wor­thely required, that those places, in the which the goodnes of God is more highly extolled, should be more honorable then others. Suche was this cittie because of the Temple, priesthoode, worshippe and woorde of God, and because the lorde had chosen the same to be the seate of his em­pyre.Psalm. [...] To the probation wherof these pla­ces followyng, do serue. I haue appoin­ted him my kinge vppon my holy hill of Sion. Agayne:Daniel Tourne thy wrath awaye I beseche thee, from thy cittie Hierusalē, and from thy holy hill. Moreouer,Math. [...] the de­uell caried him into the holy cittie.Math. [...] And they came into the holy cittie. It is called therefore the cittie of the great kyng, be­cause there, more plentifully he shewed his power, and the signes of his presence, not that he was therein included. Nowe Hierusalem is become the whole worlde, [Page 105] as it was spoken of before by the Pro­phetes. God wyll be called vppon and knowne euery where. M. It is not with out great cause that Christe in this place calleth God the great kyng: for this cit­tie began to geue more reuerēce to king Herode, and to the Romaine power, then it did vnto the God thereof.

36 Neyther shalt thou sweare by thy head, because thou canst not make one heare white or blacke.

C. When men sweare by their head, they offer their lyfe (whiche is the singuler gift of God) as a pledge of a good faithe. Bu. Further­more, they vsurpe the power which is pe­culier vnto God. For we haue not suche power ouer our heads that we can make one heare whiche is leaste, either white or blacke. God is the ruler of our heade, therefore we sweare by God when we sweare by the same. A. Here we are ad­monished that there is nothing so smale of reputation in the creatures of God, in the whiche there appeareth not the ma­iestie of God, by whome it was made.

Christe therefore would haue vs vse the creatures of God with his feare, yea, and to haue the members of oure body in ho­nour, leaste we abuse the same.

37 But let your communication be yee, yee, and nay, nay, for whatsoeuer is more then this commeth of euell.

Nowe Christe in the seconde place doth prescribe a reme­dy, [...]he in [...]ning is [...]ed. namely that men ought syncerely, & in good faythe to bargaine cōmonly one with an other: because that then the sim­plicitie and true meaninge of their talke shalbe no lesse, then an othe among them whiche regarde not sinceritie. And cer­tainely, it is an excellent order in cor­recting faultes, to note and marke the springes, [...]ause of [...]ing. out of whiche they flowe. For whereof commeth suche promptnes in swearyng, but because in so greate va­nitie, in so many deceites, in suche incon­stancy and wauering, nothing is credi­ted? Christe therefore requireth vs to be circumspecte in our talke, and constante in our words that we nede not to sweare any more. For the repetition as well of the affirmation as of the negation here mencioned, pertayneth to this ende, to teache vs to stande to our promyses.

E. Christ here teacheth vs how we should bargaine: namely that we be simple and constant in that thinge whiche once we affirme, or denye: if we affirme any thyng, to do it truly, and if we denye any thyng, to deny the same al­so truly. The lyke manner of speakyng vsed Paule also, saying:2. Cor. 1. When I was thus wyse mynded, did I vse lightnes? Or thynke I carnally those thynges, whiche I thinke? that with me should be yee, yee, & nay, nay, God is faythfull: for our preaching to you, was not yee & nay. Men very seldom do vse to affirme or de­nie truly y^t whiche they think, but are de­lighted with lyes: and that is the cause that we haue suche Indentinge, suche wrapping and tangling, suche fouldinge and byndinge in obligations. As though there were no credite in men at al, which no doubte is very small.

C. Because this is the true kynde of bargayning, whē men speake no more with their tongue then they thynke in their harte: Christe pro­nounceth that whatsoeuer excedeth this is sinne. Neither is their iudgement to be allowed whiche thinke him to be in faulte of the othe, that will not beleue him whiche speaketh. For Christe tea­cheth that men are in faulte that they wyll be constrayned to sweare: because, if there were any faythfulnes amonge them, if they were not waueringe, and double tonged, they would haue simpli­citie and true dealyng. Neyther yet doth it followe, but that it is lawful to sweare so often as necessitie dothe require: be­cause the vse of many thynges is pure & good, the originall whereof is vitious.

There are some whiche expounde this to be ment of the deuel.Math. 13. As when it is sayd. Then commeth the euell man and taketh awaye that whiche was sowen in his harte. For the which Marke hath. Sathan came, and Luke, The deuel came. &c.

38 Ye haue harde howe it was sayde, an eye for an eye, and a toothe for a [Page 104] [...] [Page 105] [...] [Page 106] toothe. Bu. The fourth example which the lorde bringeth out of the lawe, is taken out of the .xxi.Exod. 21. Leuit. 24 Deut. 19. of Exod. and the xxiiij of Leuiticus, and the .xix. of Deutro. By that lawe, God would haue his peo­ple beware, leaste that any of them did rashely hurte one another. To this place agreeth not that whiche is written in Leuiticus: Leuit 19. Thou shalt not auēge thy self, nor be myndefull of wronge. But we must consider that this was spoken to priuate persones, and the other lawe, (as to take eye for eye, toothe for toothe) was permitted onely to the Iudges and Seniores of the people, as a punishemēte to be executed vpon the offender, and a sa­tisfaction for the same. Nowe the Iewes vpon this lawe thought, that they beyng hurte, might seke to requite one iniury with an other, and so to be reuenged for euery wrōg done vnto them. But Christ teacheth them the cōtrary, that although a commō defence were committed to the iudges, to subdue the wyckd, and to bridel their force, yet that they ought paciently to suffer those iniuries done vnto them.

39 But I saye vnto you resiste not euell: but whosoeuer geueth you a blowe on the right cheke, tourne to hym thy lefte also.

M. By these woordes Christe semeth to be contrary to the do­ctrine of the Scribes and Phariseis tea­ching vs to be lowly & gentle mynded to be meke, in suffering euell, y^t we might be so farre, from reuēging of our selues, that we should rather suffer the greatest iniury then to requite any,Sufferance. whether it were in our power to do it by ryght or by wrong. C. There are two sortes of re­sisting, the one is whereby we repell in­iurie without hurte, the other is, where­by we reuenge or requite. For although Christe doth not permit those whiche are his to reuenge, yet notwithstanding, he doth not forbid them to eschewe vniuste violence. Also S. Paule may be vnto vs a good interpretour of this place, sayinge. Derely beloued,Roma 12. auenge not your selues, but rather geue place vnto wrathe, and so forth: and by and by he addeth, be not ouercome of euell but ouercomme euell with goodnes. Here our sauiour Christ intreateth of reuengement,Reuen [...] and to take away the libertie of the same from his disciples, he forbiddeth them to requite euell with euell: Then he extendeth the lawe of pacience farther, that we do not only beare peaceably iniuries done vnto vs, but also that we prepare our selues to suffer a newe. C. Therfore the whole admonition of Christ tendeth to this end that the faythfull should learne to forget iniuries, and all kynde of euell done vn­to them, least they being hurte, shoulde, (bursting forth into hatred and ill will) couet to hurte: but that they shoulde be ready to suffer, if that the wickednes and outragious madnes of tyraūtes increase against them. ‘VVhosoeuer geueth thee a blovve.’ M. For examples sake, he addeth these, and that whiche followeth, by the whiche he declareth, what kynde of euels we should beare, and with what pacience al­so we should suffer them. C. But here Iulianus and such lyke, haue sclaundered the doctrine of Christe, saying: that he did ouerthrowe al lawes and iudgementes. For (as Saint Augustine in his fifth epi­stell declareth) the purpose of Christe was nothing els,Augu [...] epesto [...] but to frame the myndes of the godly to moderatiō and equitie, leaste they being once or twyse offended and hurte, shoulde be faynte and geue ouer any longer to beare. And it is moste true whiche Saint Augustine saythe, that the lawe is not put to externall workes, if so be that thou vnderstande it rightely. For Christe doth seke to withdrawe our hāds from reuengement, and not onely oure handes but our myndes also. But when any man may defende hym selfe and his from iniuries, the woordes of Christe do not let, but that he may quietly without harme auoyde & eschewe the force of his enemy. And he would not harden his dis­ciples to prouoke them to malice, whiche already were to muche set on fyer, and enclined to hurte. It is not therefore the parte of a righte and true interpretour, to cauill vpon syllables and wordes, but to way and marke his meaning and pur­pose whiche speaketh. And it becommeth not the disciples of Christe to be to curi­ous in woordes, when they knowe their maisters intente and mynde. It is not [Page 107] (truely) harde and obscure whiche Christ here speaketh, namely that the end of one contentatiō is the beginning of another, and that the faythfull muste by degrees suffer iniuries, in the whole race of their lyfe. Therefore when they be once hurte he would haue that same to be a documēt to teache them to suffer, that in bearing they may learne to be pacient.

M. A blowe or ruffe on the eare, (as we terme it) is cōmenly geuen by contempt to wemen, children, or to suche as be ef­feminate and weake. This intollerable contempte is thought to be in thē which would be counted men. For because, the flesh (once puffed vp as it were) can abide nothing lesse then iniurie, ioyned with ignomy and reproche. But a Christian man euen as a lambe, [...]odly [...]acience wyll suffer with all submission and mekenes of mynde, this ignominy and reproche. This blowe did Micheas the Prophete paciently suf­fer. [...]g 22. [...] 18. [...] 23 This blowe did Christe our sauiour mekely take in good parte. This blowe also did Paule put vp without grudging thinking him selfe happy, to beare it for Christes sake. If therefore we suffer ig­nominy and reproche for the woorde of God with Micheas, if we suffer our in­nocencie to be striken with Christe, And if we be beatē with Paule for the truthes sake, we must behaue our selues modest­ly, in the softenes of the spirite, that by our pacience and mekenes the tyrauntes may knowe that they do offende. Of the sufferaunce of Christe, Peter wryteth thus. [...]. 2. When he was reuiled, reuiled not agayne, when he suffered, he threatned not, but committed the vengeaunce to hym that iudgeth righteously.

40 And if any man sewe thee at the lawe to take away thy coate, geue him thy cloake also.

C. Christe here toucheth the other kynde of harme, namely when the wicked seke to vexe & trouble vs with strife & contention. In this case he com­maundeth vs so to prepare our myndes, to pacience, that we be not only ready to lease our coate (being taken awaye) but our cloake also. He is an vnwyse man whiche standeth brabling with woordes, for we muste geue oure aduersary that whiche they require, before that we go to lawe, for suche facillitie doth kyndell the myndes of the wycked to thefte and rapine, euen lyke vnto a fanne. What is it therefore to geue awaye thy cloake to hym whiche goeth about by the pretence of the Lawe to take awaye thy coate? Wilt thou knowe? It is this. If any mā being opressed with wicked and vniuste iudgement, dothe lose that whiche is his owne, and yet is contente (if nede shoulde be) to departe from the rest: the same de­serueth no lesse prayse of pacience, then he whiche suffereth hym selfe to be twise spoyled, before that he commeth to the Iudge.Losse of goodes and al thinges els must be borne for Christes sake. The somme therfore of Christes woordes is this, that Christians, whenso­euer any goeth about to take away parte of their goodes, should be ready, not only to lose a part, but all that euer they haue: if it be for Christes sake. And here we may gather that men are not altogether forbidden the Lawe, or triall in iudge­mentes, if so be that right thereby maye be maintained. For although men do not proffer their goodes as a praye to a thiefe or a robber, yet they digresse or swarue not at all from the doctrine of Christe, whiche exhorteth vs paciently to suffer euen nakednes. He is truely a synguler man, and rare to be founde, whiche goeth to the lawe with his brother, peaceably with a quiet and charitable mynde. But because it may be that some man defen­deth a true cause for a publique and com­mon wealth, it is not mete that we con­demne without exceptiō, vntyl we know vpon what affection it be done.

E. The Greeke woorde signifieth the garmente whiche we weare outmoste: Whiche the Ro­maines call a gowne, and the Greekes a cloake. Although the Greeke woorde it selfe is sometyme vsed for any kynde of garmente. But the diuersitie in speache in Mathewe and Luke, altereth not the true sence and meaning. A cloake com­monly is of more price then a coate.

Therefore when Matthewe saythe that we must geue our cloake, to him that ta­keth awaye our coate, he meaneth that when we haue receiued a littell dāmage, we should be wylling and ready to suffer [Page 108] greater losse. The saying of Luke a­gréeth with the olde prouerbe. The coate is nerer then the cloake. For they which robbe, firste take awaye the cloake, and then the coate.

41 And whosoeuer wyll compell thee to go a myle, go with him twayne.

Iniury must be borne. M. Agayne, for examples sake, Christe sheweth another kynde of iniury, vnder the whiche all those thinges are compre­hended, whiche by tyranny are layde vpō subiectes. By this place also Christe doth teache vs, that we must so shewe and de­clare our pacience, that for peace & quiet­nes sake, we are ready to suffer more thē is required of vs.

42 Geue him that asketh, and from him that would borrowe tourne not thou awaye.

C. Although the wordes of Christ do seme so to sounde, as though he did commaunde vs to geue without respecte to euery one, yet notwithstan­ding, by the woordes of Luke we maye gather an other sence & meaning, which (more playnely then Matthewe) expoun­deth the sentence: For he placeth the woordes of Christe thus.Luke. 6. If ye lende to them of whome ye hope to receiue, what thanke haue ye? For synners also lende to synners, to receiue suche lyke agayne. But do good and lende, lokynge for no­thinge againe:Liberalitie. For it is certayne that Christe went about, rather to make his disciples liberall then prodigale. And tru­ly it is foolishe prodigalitie to spend that rashely whiche the lord geueth. And fur­thermore we may sée here what an ex­cellent rule of beneficence and liberality the holy ghoste geueth. First therefore let vs here note, that Christe chiefly ex­horted his disciples to be liberall and be­neficiall. B. But Christe meaneth not here, that we shoulde geue to euery one that asketh of vs we care not howe,Prodigalitie. for so we might be deceiued by scoffynge and fained beggers, and by other idell per­sones whiche are vnprofitable members of the common wealthe. Therfore Paule saythe.2. Cor. 8. It is not my mynde that other be set at case, and ye brought into combe­raunce: but that thereby egalnes now at this tyme, and that youre aboundaunce may succour their lacke, and that theire aboundaūce may supply your lacke, that there may be equalitie agreinge to that whiche is wryten, he that had muche had not the more aboundaunce, and he that had littell had neuerthelesse.

A. But this exhortation of Christe doth agree very well with the sayinge of S. Paule, where he saythe: Let vs not be wery of well doyng.Gala. And whyle we haue tyme let vs do good vnto al men, but spe­cially to them of the housholde of faythe. C. Furthermore least any man shoulde gather occasion to cauill, by the woordes of Mathewe, let vs consider what Luke saythe. Christe doth denie that we fulfill the wyll of God if in lendinge we looke for rewarde: So he doth distinguish cha­ritie from carnall frendshyp.Wor [...] loue fo [...] For pro­phane men, and such as are of this world, loue one an other, why? surely because of ryches, because of gaine and rewarde. But Christe requireth of those that are his frendly loue, and perfecte amitie, as to seke to helpe the poore, the nedy,Perfe [...] [...] ritie. the straunger, the fatherlesse, & the wydowe, and all suche as are oppressed, of whome no rewarde or good tourne, is to be ho­ped for agayne. For to what ende ten­deth the exhortation of Christe els, whē he saythe. When thou makest a dynner or a supper, call not thy frendes, nor thy brethren, neyther thy kinsmen, nor thy neyghbours, leaste they also bydde thee agayne, and a recompence be made thee. But when thou makest a feaste, call the poore, the feble, the lame and the blynde, and thou shalt be happy, for they cannot recompence thee. C. Nowe we se what it is to geue to them that aske, namely to be liberal to all men whiche haue nede of our helpe, and whiche cannot requite a­gayne.The [...] prope [...] a Ch [...] M. This therefore is required of Christians that they be good, gentle, humble, pacient, louing, mercifull, and louers of vnitie and peace, so that it per­tayne to heauenly thinges. Whosoe­uer is not of this mynde, he is a despyser of this sentence of Christe, and no true Christian.

43 Ye haue harde howe it is sayde: thou shalt loue thy neyghbour, and hate thyne enemy.

Bu. This Lawe depen­deth [Page 109] vpon that which went before, plain­ly teaching that we must hurte no man, but rather do good to all men, yea, euen to our enemies. M. Thus it is written in the booke of Leuiticus. [...]t 19. I am the lorde. Thou shalt not hate thy brother in thyne harte, but shalte in any wyse rebuke thy neighbour, [...] of our [...]bour. that thou beare not sinne for his sake. Thou shalt not auenge thy selfe nor be myndefull of wronge againste the children of my people, but thou shalt loue thy neighbour euen as thy selfe. Nowe the Scribes and Phariseis, were so blin­ded that they vnderstode those to be their neighboures which were louing and be­neficiall vnto them, when as notwithstā ­ding it is moste certayne that God by the name of neighboure comprehendeth all mankinde. For, because euery man is addicted to him self, so often as their priuate commodite and profite doth separate one from another, mutuall amitie and frend­ship is forsaken. God therefore to staye & kepe vs in the bonde of brotherly loue, doth affirme that all men are our neigh­bours and brethren, because nature knit­teth vs vnto them. For so often as one man loketh vpon an other, because they be al of one bone and one fleshe, he behol­deth him selfe as it were in a glasse. The whiche thinge, [...]. 10. the lorde him selfe dothe more plainly touche, when he telleth of the man which fel into y^e hands of theues. ‘And hate thine enemy.’ Bu. Let no mā so vn­derstand this, as though the lawe of God geuen by Moyses, commaundeth to hate any man: C. But this was a Pharisey­call addition, by the whiche they thought that they only ought to loue their frēdes according to the Lawe, and to hate their enemies: and so they taught. M. By the which assertiō they brought to passe that the force of the Lawe being weakened, hatred might increase betwene, mā & mā.

44 But I saye vnto you, loue your ene­mies. Blesse them that curse you. Do good to thē which hurt you, pray for thē that hate you and persecute you

Bu. Christe being the renewer and cōsummation of the lawe, that he mighte restore the commaunde­ment of the lawe (as concerning the loue of our neighbour) to his integritie & full perfection, [...]d must [...]yded. he teacheth by the woorde neighbour, that not only our frendes but also our enemies, ought of vs to be loued. C. But this one thing doth conteine all the former doctrine: for whosoeuer can finde in his harte to loue his enemies & them that hate him, shall easely temper and refraine him selfe from all reuenge­ment, yea, he shall be paciente to beare al euell, and ready to helpe the poore and afflicted. To be shorte, Christe sheweth here the meane and the way to fulfil this commaundement, loue thy neighboure as thy selfe. For there is none that can fulfyll this commaundemente, but he whiche not regarding selfe loue, but ra­ther denying hym selfe, dothe loue those which hate and despyse hym. Of this per­fecte loue, we haue an example and liue­ly paterne in the only begotten sonne of God Iesus Christ,Luke. 23. which praied to his fa­ther for thē whiche crucified him, saying: Father forgeue them for they knowe not what they do. And in Steuen lykewyse who prayed for them whiche stoned him, saying. O lord laie not this sinne to their tharge. ‘Blesse them that curse you.’ C. By the whiche woordes we may learne how far vengaunce ought to be from the faithful the which vengeaunce,Vengeaunce ought not to be in the faithfull. they are not only forbiddē to aske of God, but also they are cōmaūded so to remyt the same, that they rather prepare their mindes to craue at y^e handes of God, that vengeaunce come not vppon their enemies although they haue deserued y^e same. And let thē cōmit their cause vnto God, vntill it shal please him to take vengeaūce on the reprobate. ‘Do good to them that hate you.’ Bu. The lyke wordes writeth Paule after this sorte.Roma 12. If thine enemy honger fede him, if he thirst geue him drinke, & in so doing thou shalt heape coales of fire vpō his head. C. This (truly) is a very harde thing & contrary to the flesh, to do good against euel: but yet we may not excuse oure selues, by oure faltes & infirmitie, but rather simply we must seke what the lawe of charitie dothe require, that we being strengthened by y^e power of the holy ghoste, may in strining ouercome all affectiōs that are cōtrary, & against vs. Christ here doth set forth vn­to vs certaine degrées to obserue, namely to loue with our harte, to blesse with our mouth, and to do good with our dedes.

[Page 110]These thinges he requireth of vs, but to what ende? namely.

45 That ye may be the children of your father which is in heauen: for he ma­keth his Sunne to arise on the euell, and on the good, and sendeth raine on the iust, and on the vniuste.

C. When as Christ doth plainly pronounce, that none can be the sonnes of God, but they which loue their enemies, who dare saye that we nede not of necessitie obserue this doctrine? For his wordes are thus in effecte. Whosoe­uer will be a Christian, let him loue his enemies.The popishe monkes haue preached li­bertie. And yet for all this suche horri­ble libertie haue our Monkes geuē to the people, that they durste boldely saye, that this was the counsell of Christe not his commaundement.Our enemies do not deserue our loue. M. Christe saith not, your enemies are worthy which ye loue. For thei proue you for your proffite, and they are the instrumentes of God pro­uing your faith and pacience. For here the fleshe might drawe backe & persuade vs, that they are euell which trie vs, and that they do it of hatred, and that there­fore they are worthy to be hated agayne. What saythe Christe therefore. That ye may be (saythe he) the sonnes of your fa­ther. C. By the whiche wordes, he doth set God before vs, as ensample to fol­lowe, as though that whiche he doth, be­came vs also. For he striketh and puni­sheth the vnthankefull, and often tymes doth roote the wycked and vngodly out of the worlde, in the which pointe he doth not set him before vs to followe and im­mitate, because the iudgemente of the worlde doth not belonge vnto vs, whiche is only proper to him: but he would haue vs followers of his fatherly goodnes and liberalitie.Loue was more higely estemed of the heathen Phy­losophers, thā of vs Chri­stians. The whiche thing not onely the prophane Philosophers sawe, but al­so certaine wicked and vngodlye men, whiche were despisers of godlines, could confesse and saye: We are in nothinge more like vnto God, then in weldoynge. In fine, Christe doth here shewe a note & token of our adoption,Loue is a to­ken of adop­tion. if we be good and beneficiall to vnworthy and euell per­sones. M. Not that he meaneth, that we by doing these thinges are the sonnes of God: C. But because the same spi­rite (whiche is a witnes, a seale, and ear­neste, of our adoption) doth correcte the euell affections of the fleshe, whiche re­siste charitie. Christ of the effecte proueth that no other are the sonnes of God but they, whiche declare the same seale and token by gentlenes, mekenes, pacience, and liberalitie. M. As if he should haue sayd, by doing these thinges, ye shal shew and declare your selues to be the sonnes of the highest: As Luke saith.Luke. [...] This ther­fore is the accustomed maner of speaking in the scripture,There [...] promi [...] the scr [...] pertay [...] the fre [...] cies of [...] not to [...] sertes. to put in the place and stede of a reward the free mercies of God when he seaketh to animate and incou­rage vs to do wel. And the reason is this: because he hath respecte to what ende we were called, namely that the Image of God beinge repayred in vs, we shoulde leade a holy and a godly lyfe.

This is not added in vaine. For thereby he sheweth that this earthly natiuitie, by the which we are in the fleshe, must be denied, and the eies of our mindes must be erected and lifted vp to heauenly thynges, in the whiche we haue suche parte and fellowship, that we should neuer forget to be of an heauenly nature.

M. Some reade it thus: Whiche suffe­reth his Sūne to arise, but a great deale better they reade it whiche saie. He ma­keth his Sunne to arise. For it is more imperfect to saie, he suffereth his Sunne because it fulfilleth not the deuine proui­dence and goodnes whiche Christ setteth before vs here. But Christ here reherseth two testimonies of the benefites of God, whiche are not onely well knowen vnto vs, but also commen to all men.Temp [...] benefit [...] As the sunne, whiche shineth vpon all the world as the rayne, which falleth vpon the face of the whole earth, as lyfe also, which he geueth as well to beastes as to men, as well to the good as to the wicked. Let therefore the exāple of your father (saith he) moue you, whiche is mercifull to all men. He is no iudge now, but in the ful­nes of tyme he wyll iudge the whole world Now his benefites and giftes are extēded both to y^e godly & vngodly,God is [...] rall to [...] & this he dothe to allure all men to goodnes, & to the cōsideratiō of his merciful liberalitie [Page 111] To the godly all thynges happen for the beste, but the wycked in prosperitie are hardened, & thinke them selues in their wickednes to be acceptable vnto God.

46 For if ye loue those which loue you, what rewarde haue ye? Do not the publicanes euen so also.

Bu. Now by a comparison. Christe sheweth playnely, that men do not according to their dignitie and pro­fession, if they loue them only of whome they are beloued, and do good only to thē of whome they receiue benefite agayne.

M. The Iewes hoped for a great rewarde in keping the lawe. But the Phariseis did so expounde this, that thei thought no loue to be com­maunded, but the loue of their frendes. Of this fonde imagination and doctrine, what absurditie followeth, Christ by this place plainly declareth. If so be (saithe he that you wil only loue your frendes, that is to saye, those which loue you: what re­warde can ye hope for? For he whiche lo­ueth his frēde or louer, doth bestowe loue for loue, good tourne for good tourne. Ac­cording to the prouerbe. [...]mon [...]be. Manus manum fricat, one good tourn requireth another. Which in dede deserueth neither thanke, prayse, nor rewarde before God.

C. In the same sence, [...] 6. Luke putteth sinners, that is wic­ked & vngodly persons, not that the office it selfe is damnable (For the Publicanes were receiuers of custome or tribute, [...] Publi­ [...] were. for as princes of their authoritie & right ap­pointe tribute to be payde, so is it lawful for others, whom they shall appointe to require it) But because this kind of men was wont to be couetous, yea, gredy and cruel. Further, they were cōdemned, be­cause they were coūted of the Iewes vn­iust ministers of tyranny. Bu. To be short, they were euell spoken of amonge the people, neither were they counted or regarded among honest citizens, but ra­ther were called common troublers, the wormes & mothes of the people, and rob­bers, and poulers. Whereupon, Iohn the Baptiste when they came to his baptime sayde: [...]. 3. Require no more then that whiche is appointed vnto you. For if any man gather by the wordes of Christ that Pu­blicanes are the worste sorte of men, they are deceiued: because he speaketh after the manner of the people. As if he should haue sayd, Publicans, theues, and rob­bers, haue almost no humanitie, yet they haue a certaine kynde of loue in sekinge their profyte. M. What shall we nowe saye of Christians,Christians worse then Publicans. whiche loue not their frēdes, neither do requite one good turne with another, men voyde of humanitie, & vnthankeful? They are farre worse then Publicans and sinners, whiche were de­spised of the Iewes.

47 And if ye make much of your brethrē only, what singuler thing do ye? Do not also the Publicanes likewyse.

E. The Greke word sig­nifieth if ye imbrace your brethren with a kisse: whiche fashion was wonte to be betwene frendes when they met toge­ther, not onely among the Iewes, but also amōg the Grekes and Romains. M. Which manner of saluting, the Anabap­tistes haue ridiculously vsurped,The Anabap­tistes vse to kisse in token of loue. contrary to the manner of the fathers, as a singu­ler note of Christianisme.

E. All our Greeke bookes haue of youre frendes. ‘VVhat singuler thing do ye.’ A. Or wherein do ye excell others? What do ye that other mē do not. As if he should haue sayd a great matter in dede, ye wil salute no man, vntill such time as ye be saluted of them. The Publicanes do this. E. In stede of Publicanes, some Greke bookes haue Ethenix or Heathen. The whiche Chrisostome also obserueth.Chrisostō. A. And the common edition.

48 Ye shall therfore be perfecte, euen as your father which is in heauen, is per­fecte.

Bu. Now at the last, by a short and briefe sentence, he doth conclude the whole disputation of the true and perfect meaning of the Lawe,The fulfilling of the lawe. & of the true righ­teousnes of Christiās, & saith, y^t the sence & proper meaning of the Lawe, & the wil of God tendeth only to this end, that we all endeuour oure selues to come to per­fection, that is, that euery one of vs, with all our power & strength, should go about to expresse, the image of our heauenly fa­ther in vs, that as he is perfecte, and hathe expressed the example of perfection in the Lawe, whiche is his wyll: so lyke­wyse [Page 112] euery one of vs should frame oure will to his will, and image, that as God is perfecte, so shoulde we be perfecte also. Whiche in dede is counted the true and perfect righteousnes. C. But he mea­neth not here that we shold be equal vnto God in perfectiō, but that we shold haue a certaine similitude & likenes vnto hym Therefore although we be farre vnlyke vnto God, yet we are called perfect, euen as he is perfecte, so long as we runne at that marke whiche is set before vs. Also in Luke it is sayde.Luke. 6. Be ye merciful euen as youre father whiche is in heauen, is mercifull. M. Therfore he would haue vs perfecte in loue and mercie, euen as our father in heauen is perfecte.

The .vj Chapter.

B. In the chapter going before, Christe distingui­sheth the true sence and meaninge of the Lawe, from the false expositions of the Phariseis: In this chapter, he beginneth to declare their hypocritical dedes, which were counted the speciall workes of re­ligion, as almes dedes, prayers, and fa­stinges. Then to the ende he might make them more apte & ready to good workes, as to the dedes of charitie, by many per­swasiōs he exhorteth to committe all the care of lyfe to God, whiche is nowe oure father. C. Neither (truely) doth Christe in this place without cause exhorte his seruauntes to the study and earnest affe­ction, to good woorkes, that is, that they shoulde endeuour them selues simplely to do that whiche is right before God, and not to boste them selues vnto men. First and specially this admonitiō is necessary, because ambition is alwayes to be feared in vertues, neither is there any woorke so cōmendable, which is not often times polluted and defiled,Ambition. by this vice ambitiō.

Bu. In a certaine auncient Greeke booke, for this worde (almes) is written righteousnes, as the olde interpretour readeth.Almes [...] Almes dedes properly is mercifulnes: notwith­standing vse and custome hath broughte to passe that almes is called a gyft that of compassion and mercy is geuen to him that nedeth. C. But in that diuersitie, there lieth no waite or force, whether y^e reade righteousnes or almes, because it is manifest enough, that by them bothe, the vyce of ambition is reproued, whiche in doing well loketh to haue prayse of men:Math. [...] A. As did the Scribes and Phari­seis, of whom Christe speaketh thus. All that they do, is to be sene of men.Vayne in geue [...] [...] mes m [...] auoyde [...] C. He forbiddeth not here to do wel in the syght of men, but that we shoulde not do it to this ende, to be cōmended of thē. Bu. For otherwyse it is lawful for vs to geue our almes publikely, so that our mynde haue respect vnto God, and brotherly loue, not to men, and the prayse of men.

C. By these words he teacheth vs that oure almes pleaseth not God, if it be defiled with the study of vayne glory.

2 Therefore when thou geuest thyne almes, let no trōpets be blowē before thee, as the hypocrites do, in the Sy­nagoges and in the streates, for to be praysed of men: Verely I saye vnto you, they haue their rewarde.

C. Here he toucheth by name the vice which is re­ceiued by vse & custome, in the whiche the desire of prayse, is not only apparaunt & manifest, but also with the hādes almost palpable. For in cōmon & publike places, whereunto many people were wonte to resorte,Hyp [...] geu [...] they did distribute their doles or almes to the poore, in the whiche their o­stentation was manifeste: because they soughte frequented places, to haue ma­ny witnesses of their dedes: and not con­tented with this they caused trōpettes to be sounded. They fained truely that they called the poore together by the noyse of the trompet, so that they neuer wanted a cloake to shadowe their hypocrisie, when as it is for certain that they did it to haue fame, renoume and prayse of men.

[Page 113]But all those that seke to serue men and to please them, do denie God to be the au­thour and staye of lyfe. So that worthely they are depriued of the rewarde.

E. An hypocrite is as muche to saye as a fayner or dissembler, [...]e descrip­ [...] of an hy­ [...]ite. or a player, whiche representeth the per­sone of an other man, whiche semeth to be suche an one as in dede he is not.

Whereupō, whosoeuer doth fayne, glose or dissemble, may well be called an hypo­crite. [...]ocrites of [...]es kindes But there are diuers kyndes of Hypocrites. For there are some whiche although their owne conscience bewray them, yet notwithstanding they sell them selues to the worlde for good men: and their vices of the whiche they are con­uicte in conscience, they seke to hyde.

Other some there are, whiche do so secu­rely flatter thē selues that thei dare bold­ly chalenge to them selues before God, perfecte righteousnes. And another sorte there are whiche do good, not for the stu­dy of that which is righte, neither for the glory of God, but only to get vnto them selues same, renowme, and the opinion of sanctimony, to be counted iuste, per­fecte, and holy. These laste sorte of hypo­crites be they whome Christe here tou­cheth, who (whē they do their good workes to no good end) put on them another per­sone, or shew that they may appeare vn­to the worlde holy, and true worshippers of God. ‘in their Synagoges.’ M. Here these Synagoges are thought of certaine, [...] a Sy­ [...]geis. to be conuenient places of resorte, erected in the streates or market place. To others it semeth to be an ecclesiastical place of re­sort, wherunto the people came to beare the worde of God. By these notes & shew tokens of Hypocrisie, that which he now addeth may be vnderstode when he saith. ‘To be praysed of men.’ Neither can there be shewed any other reason, why they gaue their almes openly with the sounde of a trompet, rather then in secrete, priuely. Bu. And in our tyme also, the couetous­nes of priestes, and the arrogancy of the people hath deuised a way and meane, by the whiche liberalitie may be openly ce­lebrated in the church. [...]che hy­ [...]sle. For if any mā had violently handled the innocent and done him iniury, if any man had defrauded his brother in bargaining all his life tyme, yea, if any man had oppressed the poore, & at length geuen to the church, goodes, te­nementes, or landes, whereby the same might be inriched: suche a founder, suche an excellent and liberall benefactor shold haue bene as liberally dealte withall a­gaine. For leaste so greate beneficence shoulde quite be ouerwhelmed with the waues of obliuion, a daye at the yeares ende was celebrated for euer, in y^e which out of the holy chayre, both the name, the family, and liberalitie of the geuer, shold with all commendations be recited, euen as though he had bene a saint on earthe. Furthermore for his prayse, his funerall verses were song, yea, and all the belles in the stepell were ronge. Beside this his armes are set on the churche walles, and all his famouse dedes with solemnitie are blowen into the eares of all men. These solemnities hath the couetousnes of soule priestes alowed, and this worldly pompe and vanitie, hathe the foolyshe pryde of the people imbraced. But har­ken to, what dothe the Lorde here pro­nounce against these thynges, and suche as delighte in them?

Bu. As who should saye, they looke in vayne for a rewarde, whiche are after that sorte lyberall. For in their well do­inge they had not respecte vnto God and his glorye, but to them selues and the prayse of men, whiche was their shoote anker. He saythe not here they haue a rewarde, but they haue their re­warde. As if he should haue sayde: It is enough for them, to beare a coun­tenaunc of holynes and pietie, and ther­by to get vnto them selues a vayne ru­mour, or fame, whiche vanisheth away, and being therewith contente looke for nothynge els at the handes of God.

3 But thou when thou geuest thyne almesse, let not thy lefte hand knowe what thy right hande doth.

M. After he had admonished & taught vs what we oughte to eschewe & auoyde, he telleth vs what we muste do: and prescribeth a waye cleane contrary, to that whiche the hypo­crites [Page 114] do, namely, that as the hypocrites deale their almes in the sight of men on­ly for vayne glory, to haue name & fame: so we whē we do good to our neighbours beinge contente with the wyll of our fa­ther, muste mot regarde publique ru­mours, but must be desirours to haue all thinges done secretly. C. For by this saying ‘Let not thy lefte hand knovve vvhat thy rygt hand doth.’ he meaneth that we ought to be conten­ted with the onely testimonie of God, and so to staye our selues vpon his wyll, that we ought not to be caried away with any vanitie. M. He saythe not, let not thy neighbour knowe howe muche thou ge­ueste in thy almes, but let not thy lefte hande knowe what thy righte dothe. As who should saye. See that thou seke not to get the myndes and commendations of the people when thou geuest thyne al­mes, euen as thou wouldest hyde it from thy left hande, whiche is a worker and an ayde of goodnes, if it had any intelligence to knowe what, to whome, howe muche, and howe often thou didest geue.

Bu. Let therefore thy almes be farre from arrogancie and pryde, and worship God with a pure & vncorrupted cōsciēce.

4 That thy almes may be in secrete: and thy father which seeth in secrete shall rewarde the openly.

M. As if he should haue sayd. As the hypocrites geue their almes openly, so let thyne be geuen in secreate, and seke for nothing lesse thē the syght of men to prayse the same.

Obiection. C. Notwithstandinge this place dothe seme to be contrary to other sentences of scripture, wherein we are commaunded to edifie our brethren by our good ensam­ple.Aunswere. But if we marke & consider the pur­pose of Christ, we shall easely be satisfied. He commaundeth his disciples to do good workes,True and perfect almes. with so pure a mynde, that they be voyde of all ambition, not regardinge who beholdeth their dedes, but rather to haue respecte to the nede and necessitie of the receiuer. And onely to contente them selfe with the prayse of God. This sim­plicitie truly doth nothing at all hynder the study and care of edifiynge by good example. And if we remember that whiche he spake a litle before, he did not precisely forbidde to do good before men, but rather did condemne oftentation and boasting.Almes [...] be geuen foremen, [...] that it be [...] without [...] tation. Bu. The almes therefore is geuen in secrete when the minde is without the desyre of praise and ambition: and when we seke not for vayne glory but the prayse of God, although we geue to the poore in the sighte of men.

Here pri­uelye he toucheth the foolishenes of men in that, they thinke their labour lost, and their worke as nothing, excepte it be be­helde of many wytnesses and lokers [...]n. Therfore he saith, that God hath no nede of light to knowe those thinges that are well done: because al thinges that are hid in darkenes, are manifeste and playne vnto hym. There is no cause then why we shoulde thinke that to be loste whiche is not done in the presence of men: be­cause God hath his abiding in darkenes as well as in the lighte. As the Prophete Dauid witnesseth saying. Whether shall I go then from thy presence, if I clyme vp into heauen thou arte there, if I go down into hel thou arte there also: and so forth. Also to confute this fonde opiniō of men,1. Sam. 1 [...] 1. King. [...] Ierem. 7 Psalm. 7 let them consider what the scrip­ture saith. Man loketh on the outwarde apperance, but God beholdeth the harte. And againe. Only God knoweth the hart of the sonnes of men. Also, I am the lord whiche searcheth the harte. M. By the whiche places of scripture we are taught that all our doinges, thoughtes, and ima­ginations are open before the maiestie of God: neither is there any thinge done of vs that can be hidden from his eyes.

Bu. This litle sen­tence, he setteth against that, where he sayd they haue their rewarde. M. where as he sayth here, it shalbe geuen openly, he meaneth at the resurrectiō of the iust,Luke. 14 as Luke saythe. And in another place, make you frendes of the vnrighteous Mammon, that when ye shall haue nede,Luke. 16. they maye receyue you into the euerla­sting tabernacles. Christe here admoni­sheth vs that in sekynge the rewarde of our workes, we shoulde paciently abyde the daye of resurrection.

[Page 115]Thy father (saith he) shall rewarde thée openly. But when? Surelye when the dawning of the last day appereth, which nowe is vnder a clowde, and in secrete darckenesse.

5. And when thou prayest, thou shalte not be as the hypocrites are: for they loue to praye standinge in the Syna­gogs, & in the corners of the stretes, because they wolde be sene of men.

Verelye I saye vnto you, they haue their rewarde.

[...]. B. Prayer, is an other thynge, with the whiche all those that are religyouse and godly occupie them selues. This praier dyd the Phariseies very muche fayne, as appereth by the reproche, hereafter follo­wing, which Christ casteth in their tethe Therfore he pourgeth the vse therof frō those vices, whyche at that tyme bare a great swinge with thē, specially, whiche bare a singular face of holines in prayīg. Of the whiche, [...]abuse of [...]. there were two kindes in especiall: the one was hypocrisie, the o­ther was lyplabour, or vayne bablynge, whiche in the Gréeke toungue is called, Battologia, of a certain Poete called Bat­tus, whiche vsed alwayes to resite one thing. C. This hipocrisie is a very grose and shameful profanation of the name of God, because hypocrytes wolde praye o­penlye to get prayse of men, or at leaste that they mighte faine, as thoughe they prayed. [...]crisie is [...]ouse. But for as muche as hypocrysie, is always ambiciouse, it is no meruaile, if it be so blind.

M. This is the vanitie & desire of praise, called in the Greke tongue Philodoxia, by the whiche we seeke not to be honest, but to seme and to be counted honest.

So the Scrybes and the Phariseyes, dyd not so truely and feruently pray, as they semed, and wolde gladly be iudged, ney­ther were they so carefull to be of a de­uoute mind towardes God, as they wold be thought. Howe great this vanitie is, it may easely appere in other matters: as for example, if we had rather seme to be healthy, thē healthy in déede, or riche, thē ryche in dede. What man is there so far besyde hym selfe, that had not rather be riche. then onely to seme so to be?

Bu. As he spake of the almes hipocrites, so nowe he speaketh of the bablynge hy­pocrites, pronouncing with an othe, that they haue their reward: A. because they seeke not the glorye of God,Popishe prai­er contuted. but to haue prayse of men. Bu. Here also is the bab­ling prayers (purchased for soules helth) confuted, whiche the sacrifisinge prestes for money, full slightely slubber, with a slender deuotion,

6 But thou, when thou prayest, enter into thy chamber, and whē thou hast shut the doore, praye thou to thy fa­ther which is in secret, and thy father whiche seeth in secrete, shall rewarde thee openly.

M, After he hath diswaded vs from the hipocrisie of the Scribes and Phariseys, he doth consequently shew vnto vs, how we ought to praye.The true vse of prayer. Christ therfore com­maundeth his disciples, if they wyll at­teyne to the perfection, and righte order of praier, to enter into their chamber.

For although some (because this beinge spoken particularly, semeth absurde) ex­pound it allegorically to be the chamber of the hart: yet notwithstanding it pre­uaileth not. We are commanded in ma­ny places of the Scripture, to pray vnto God in the open assemblye,Publike prayer, and the ende thereof. & in the com­pany of men, and before the whole con­gregation, and that for the declaringe of our fayth, eyther for to geue thankes, or elles to stirre others by our example, to do the lyke: Neyther dothe Christ with­drawe vs from this study, but doth onely admonishe vs, alwayes to haue God be­fore our eyes, when we prepare our sel­ues to praie. These woordes therfore are not to be vrged: Enter into thy chāber, as thoughe thereby he forbad vs the com­panye of men, and denied vs to praye a­right, except, we were solitary alone in secrete. For he speaketh here compara­tiuely, signifiyng that it is better to seke a priuate place, then a place frequented, where we may be seene of men praying. For God wolde haue all those that serue hym, to auoyd oftentation and vaine glo­ry: the whiche, if thou banishe out of thy minde, and thincke it sufficient to please God only, then ryghtly hast thou prayed in thy secrete chamber, although in dede [Page 116] thou haue praied amonge a great multi­tude. They do greately amisse therefore whiche say, that the lorde here condem­neth all publyque places, appoynted for prayer, and publique prayers also. The olde and auncient maner was to pray in the body of the church, as wel do approue the examples of Dauid, of Salomon, and others Moreouer,1. Cor. 14. 1. Tim. 2 the institutiō of Paule geuen to the Corinthians, was such. And in an other place he saithe, I wyll haue men to pray in euery place, lyftynge vp pure handes.Priuate prai­er and the end thereof. And it is profitable trewly to the faithfull, to withdrawe thē selues, both from the company, and sight of men into a deserte place, whereby they maye more frutefullye poure oute their whole mind, and offer their sighes, and teares, procedinge of a feruent spirite. Also se­crete praier, for an other cause, is verye profitable, as to remoue al letts and im­pedimentes, and to set the mynde at ly­bertie, whiche elles is often times other wise occupied. Christ therfore him selfe, when he went to pray, sent away his dis­ciples, and went to the mount alone, and somtime into the desert. But that is not here handled, for onely the falte of vaine glory is reproued. But the somme & ef­fecte is this, that whether we pray alone, or before others, that we be of a pure and vncorrupt minde.

S. That is in heauen, where the eies of mā can not beholde him. but he seethe those thinges that are done in secrete, yea, euen in the hartes of men. ‘Shall revvarde thee openly.’ C. When Christe saith, that a rewarde shalbe geuen to our praiers, he sufficiēt­ly declarethe, that what rewarde so euer the scripture promiseth, is paied vnto vs, not as a debte, but frely without deserte.

7. And whē ye pray, babble not much, as the heathen do, for they thyncke, that they shal be hard for their much bablinges sake.

C. Here he re­proueth a nother falte in praier,Liplabour in praying must be eschewed. namely muche bablynge, or liplabour. He vseth two woordes for this matter, but all one sence. For the Greke word Batologia is a superfluouse repetition: but Polylo­gia, is vaine pratinge or bablynge, with more wordes then nede. M. The Euā ­gelist here vseth this woorde, much bab­ling, to shewe that the same is as absurd, in praier before God, as it is in an orati­on, or sermon, before men.Colde p [...] chers vs [...] labour. S. Also those whiche are distrustfull and afrayde, and of a colde stomake, & care not what they speake, in their sermons, vse this much bablinge, and multiplication of wordes. C. And they likewise whiche thincke to pray vnto God,Luke. 1 [...] & to perswade him with many wordes. Neither is doctryne con­trary to the continuall prayer,1. Thes. comman­ded in the scripture. For when as praier is conceiued with a seriouse and earnest affection, the tongue then runneth not before the wit (as we saye) but we vtter that with the tongue, whiche the harte first thinketh. Furthermore we may as­sure our selues, that the grace of God is not gottē with the vaine copy and super­fluitie of wordes: but rather the godlye and feruent hart, sendeth his earnest af­fections, euen like dartes, which pearce the heauens.Popys [...] laboure. So that we se how their su­persticion is here condempned, whiche think that God regardeth them, through their long circūstances, with the whiche errour, the papacie is so replenished, that they thynke prayer to consiste in muche bablynge, with often rehersall of Auise, Creedes, & pater nosters in laten, whiche they vnderstand not for the moste part, & that vpon beades: whereby their mind is so sore occupied in kepinge iust tale, that often times, they tel them selues a slepe. For hee whiche hath powred oute moste woordes, and moste often hath ronne o­uer his praiers, and said Kirleson, Popish [...] er is so [...] uery, [...] stede [...] it pro [...] pedle [...] christ­leson, kirleson, howe vnsauourly so euer the same came forthe, he (I say) thought hym selfe happye, aboue others, and to haue more exactly made his prayers: as thoughe with suche buzzing, muttering, and mumblyng, the lorde were pleased.

M. The Ethniks were euyll spoken of amonge the Iewes, be­cause they were Atheistes, and knew not God, beinge also experte of al godlynes. This contempte of the Ethniks, abode a­monge the Iewes: but the whole study of godlines, whereby they wolde seeme [Page 117] to be contemners of the Ethnikes as wic­ked men, ceassed longe synce. Notwith­standinge Christ vseth this exaumple of the Ethnikes, to the intent that he might moue their mindes. So lykewise the A­postell, by the example of the Gentiles, calleth the christians, to the true conuer­sation of life, and dehorteth them from the filthines therof. [...]e 1. Remember saith he, that ye were sometimes Gentiles in the fleshe. &c. And agayne, That ye walke not nowe as the Gentyles walke in va­nitie of their mynde.

E. By this place we see what we may thinke of those, whiche vse to babble muche, and to occupie their tongue with superfluouse wordes. They bragge and bost that they praie much, [...]abourers [...]ompared vnto the [...]kes. when as Christ compareth them here vnto Ethnikes. But let vs con­sider howe Christe prayed, and his apo­stels praied, and let vs follow thē so farr as they are the followers of Christ. And in any wise to beware of ostentation and vaineglory.

8 Be ye not like thē therefore, for your father knoweth wherof ye haue nede before ye aske of hym.

A. That is, thyncke not that ye can attayne to any thynge at Gods handes, by the vaine su­perfluitie and chewing of wordes.

C. This one remedy is sufficient and enoughe, to take away the superstition here condem­ned. For wherevpon shoulde this folish­nes come, that men shoulde thinke them selues to profit much, when as they we­ry God with their muche bablynge, ex­cepte, because they thinke him to be lyke a mortall man, whiche hath nede still to be admonished and taughte? But who so euer is perswaded, that God hath not on­ly a care ouer vs, but also knoweth oure necessities, and doth seke to preuent our requestes, and our cares, before he be ad­monished: [...] is not [...]d with [...]des. he (al liplabour set asyde) shal haue sufficient to do to offer his prayers, so farre as it is expedient for the tryinge of his faith: but to come vnto God rheto­ricallye with eloquence, as thoughe hee wolde enclyne to wordes, I certifie thée, it is absurde and folishe. M. The Eth­nikes, because they know not God, ther­fore worship they not the trew God, but the false Goddes, yea, the deafe and the dombe goddes, which knowe nothing al­so, whom they thincke, muste be instru­cted wisely with wordes, that they maye knowe what is asked, and that they must be moued with muche bablinge,1. King. 18. and cal­ling on, as plainly sheweth the example of the priestes of Baal. But there belon­geth a nother maner of prayer to Chry­stians. For they haue their father in hea­uen, whiche knoweth all thinges, & that before they aske of him, that they neede not muche to instructe him.Obiection. C. But if God knowe all thinges, before we aske, praier shoulde seeme to be in vayne, and to none effect. For if he of his owne good wyl be redy to helpe vs, what nede we a­ny praiers vnto hym.Aunswere. The ende where­vnto praier is appointed, answereth this obiection. For the faithfull do not praye vnto God, to put him in minde of thyn­ges vnknown: but rather to adresse thē selues,Praier is the exercise of our faythe. and to make them prompt to seke him: they exercise theyr faithe in ponde­ring his promises, & to ease them selues, in casting their cares vpon him. Also we praie to testifie, that al good thinges pro­cede & come from him. And that which he was determined freely vnasked to geue vnto vs, he promiseth notwithstanding to geue vnto vs for oure requestes, and praiers: Wherefore we must acknowe­ledge bothe, that he of his owne free wil preuenteth our praiers, & yet that we by our praiers obtaine that which we aske.

9. After this maner therefore praye ye. Our father whiche art in heauen, ha­lowed be thy name.

C. It is vn­certaine whether Christ committed this forme of praier once or twyse to his dys­ciples: To some this seconde, doth seme more probable, because Luke saith, that his disciples asked him howe they should praye: but Mathewe seemeth to affirme, that Christ taught it vnasked.Chap. 12, This may be, that Mathewe gathering the speciall pointes of doctrine, omitted the occasion which Luke declareth, about the whiche thinge we will not muche contende.

[Page 118] The first ta­ble of prayer. in the whiche we aske those thinges that pertain to the setting forthe of Goddes glory.In stede therfore, of ‘Pray ye after this maner.’ Luke hath, when ye pray say. &c. Howe­be it Christ commaundeth not his discy­ples with expresse woordes to praye, but onely sheweth to what ende all prayers ought to be referred. M. For although the petitions of this praier ar very few, in them notwithstandinge is prescrybed vnto vs, what we ought specially to pray for.The Lordes praier consy­steth of syxe petitions. C. This praier cōsisteth of sixe po­titions, whereof the three first, haue res­pect to the glory of God. The other three are appointed to those thinges which be­longe to our health. For as the lawe of God is deuided into twoo tables,The lawe of God is deuy­ded into two tables. where­of the first containeth the offices and duetie of godlynes, the other of charitie: so Christ in prayinge cōmaundeth vs part­ly to seeke the glory of God, and partely our owne profite.A time conue­nient for prayer. Knowe we therefore that then we are apte and mete, to praye aright, if we he not only carefull for our owne profite, but also if we fyrst seke the glory of god. For it is a preposterous or­der to care firste for that which is for our self, and to neglect the kingdom of God, which ought specially to be preferred.

M. Many things are spoken and written of diuers concerninge this prayer:The profoūd treasure con­teyned in the lordes praier. & not without cause. For in the same there is inscruta­ble treasure. And no doubte many wyll come after vs, whiche in this prayer, by the grace of God shall finde many thyn­ges, that as yet were neuer known, such is the profound knowledge therin cōtei­ned.Two things to be conside­red of them whiche pray. C. But there are two thinges to be considered specially, of them which pre­pare them selues to praye, both that they maye haue free accesse vnto God, and al­so that they maye put their whole truste 1 and confidence in hym: namely his fatherly 2 loue towardes vs, and his exce­ding power. Wherfore let vs not doubt, but that God wyl most louingly receiue vs, and that he is ready to heare our prai­ers, and that also he is most willynge to help vs, because he is our father. In this Epithete, God is our father. or title, Christ geueth vs great occasion to beleue: but because this is but the one parte of the goodnes of God, he dothe in the member followinge declare vnto vs his deuine power.

C. For when the Scripture saith that God is in heauen, it signifieth that all thinges are subiecte to his power, and that the world & al things therin conteyned, were made by his po­wer, and helde in his hand: that his ver­tue and strengthe is in euery place, and that all thinges are gouerned by his pro­uidence. The prophete Dauid saithe.Psalm. [...] He that dwelleth in the heauēs, shall laughe them to scorne. And againe he sayth.Psalm. [...] As for oure God, he is in heauen: he hathe done, what so euer pleased him. M, Hea­uen therefore, as Christ saith, is aboue, whiche is the seate or throne of God:1. King [...] .2 Cro. [...] not that he is therin cōprehended, as though he were inclusible: but because therby he might shew the maiestie of his diuinitie to be the greater, and that whatsoeuer he shewed vnto man in this earth by reue­lations, visions, and oracles, he myghte be seene to do it from heauen. C. Fur­thermore this sayinge of Christ (sepera­tinge God from the order and maner of creatures) dothe teache vs, not to thinke him any earthly, or base substance, when we read of him in the scriptures, because he is hyer then all the worlde. Nowe let vs waye and consider the purpose & mea­ninge of Christ:Praye [...] be g [...] vpon [...] namely how that in the very beginning of praier, he goeth about to stablishe the faith of his seruauntes in the goodnesse and power of God: because if their prayers, be not grounded vppon faith,Chap. [...] they shall not profyte as S. Iames saith. C. Nowe, when as it is a poincte of foolishenes, and mad arrogancie, to cal God our father, except we be his sonnes, graffed in the body of Christ: we may ga­ther, that there is no other waye to come vnto God, then by the meane of a medy­atour. B. For vpon what trust so bolde,Christ i [...] made [...] sonnes▪ can we call God our father, excepte it be in Christ, in whom we are adopted to be the sonnes of grace? V. Let vs therfore cōsider to whom we speake, & why we cal him our father we cal him so to this end, because he is the true God, maker of all creatures, which hath reuealed him selfe vnto vs in his sonne Christe, for whose sake he fauoureth vs, he heareth vs, and receiueth vs into his grace and sauour.

C. Here that appe­reth [Page 119] more plaine, [...]ur pray­ [...] muste [...]eeke the of God. which we spake before how that in the thrée first petitions, the respect and regarde of our selfe being set aparte, we must séeke the glory of God: not, because we ought not at all to haue respect to our selues, but because first, & aboue all thynges, the maiestie of God ought to be preferred. According to this place of Scripture. First séeke the king­dome of God, [...]h. 6. & the righteousenes there­of, and all other thinges wherof ye haue nede shalbe ministred vnto you. But be­twene these three petitiōs, there is great affinitie and agrement: For the sancty­fication or hallowing of the name of god, is alwaies ioyned with his kingdom: and the principall and speciall parte of the same kingdome cōsisteth in this, that his will be done. But if euery man way and consider, howe great our coldnes is, and our negligence also, in asking the grea­test thinges of all, we must needes con­fesse, that there is nothing superfluouse in these thre petitiōs: but that they were necessary to be so distinguished. Bu. And because by faith & a sure trust in Christ, we are the sonnes of God, therfore in the first petition, we pray that his name be sanctified, hallowed, or blessed. For the speciall duetie of children is to honoure their parents. [...]llow­ [...] gods To sanctifie or hallow the name of God, is nothing els, then to geue the honoure vnto God, whiche is dewe vnto hym that men do neuer speake nor thinke of him, without great veneratiō. And the name of God is here put as it is named amonge men.

But where as his name should be corres­pondent to his workes, we vnderstande that honour, which his vertues deserue: as his power, his wisedome, his ryghte­ousenesse, his mercy, his trueth, and such like. For in this, by right, God is great, and wonderful, because he is iust, because he is wyse, because he is mercyfull, be­cause he is mightye, because he is trewe, and so forthe: this maiestie therefore (re­splendishing and shyninge in suche ver­tues) wee desire to be sanctified: not in God him self, to whom nothing can com or departe: but that it may be sanctyfied in men, that is, that it may truely be sā ­ctified, hallowed, and magnified. To this hallowinge is contrary, the profanation of his name: as when his maiestie is di­minished, and not so honorablye and re­uerently receyued of men, as it oughte to be. Wherevpon,Esay. 52. thus saithe the Pro­phete. My people are brought into heuy­nes, by their rulers, and my name is e­uer still blasphemed, saith the Lorde.Ezech. 36. And againe, I wyl sanctifie my name againe, Whiche amonge the Gentiles is euyll spoken of:Ezech. 39. for ye your selues haue disho­noured it among them. Also, I will make y^e name of my holines to be knowē amōg my people of Israell, and I wyll not let my holy name be euyl spokē of any more.Roman. 2. And S. Paule he saithe. Thou that ma­kest thy boaste of the lawe, throughe the breaking thereof, dishonorest God. For the name of God is euyl spoken of amōg the Gentiles throughe you. The somme therefore of this petition is, that the glo­ry of God shoulde shyne amonge men.

Nowe we may here se, how wicked they are which iudge amisse of the workes of God: if he chastice or correct any of them, they crye out, they complaine, they mur­mure, yea, and some breake into open blasphemies: and if he fulfill not our de­sires, we thincke streight, that he dothe not sufficiently extend his lyberalitie to­wardes vs. Many prate and talke, eyther peruersely, or wantonly, of his inspeak­able prouidence, and secrete iudgemen­tes. Often times his holy name is taken in vaine. Finally the greatest part of the worlde do prophane his holines so much as in them lyeth. Wherfore it is no mer­uaile, if in the first point, we be cōmaun­ded, to desire that his name, in the world may haue dew and condingne reuerēce. We must note also, that in this petition geuinge of thanckes is conteyned. For when we desire at all tymes to sanctifye the name of God, we geeue prayse vnto hym for all his goodnes, & acknowledge the benefites that we haue receyued.

10. Thy kingedome come. Thy will be done in earthe, as it is in heauen.

C. Although the Greeke woorde be simple, the sence not­withstanding, abideth whole, if we rede the verbe in the imparatiue moode, as the auncient interpretour hath translated it. [Page 120] But fyrst of all, we must haue the difini­tion of the kingedome of God, to knowe what it is.Gods kinge­dome. For it is said to raigne amōg men, when (the fleshe beinge subdued & the lustes thereof) they committe theim selues willingly to his gouernement.

Mannes na­turall affecti­ons resist godFor in this corruption of Nature, al our affections, are wholly the soldiers of Sa­than, which resiste the righteousenes of God, and so hinder and trouble his king­dome. Wherfore by this praier we wishe that al impediments being taken away, he woulde bringe all mortall men to hys kingdome, and leade them to the medita­tion, of a celestiall and heauenly lyfe.

This trewly is broughte to passe, by the preaching of the woord partly, and part­ly by the secrete power and operation of the holy ghost. He wyll gouerne all men by his worde: but because the bare word (vnlesse the operation of the spiryte be therevnto adioyned) pearceth not to the harte, it is necessary that both be ioyned together, that the kingdome of God may be stablished. Let vs praye vnfaynedly therefore, that God will shew forthe his power, as well by his woorde, as by his spirite, that all the world may willyng­ly submit it selfe vnto him. All imperfe­ction & confusion is contrary to the king­dome of God: neither is there any thing ordeyned in the whole world, whiche he ruleth not with his hande and counsaile.The destruc­tion of the old man, is the beginninge of gods kinge­dome. Hereby we maye gather that the decaye and destruction of the olde man, and the renouncing of our selues, that we maye be translated into an other life, is the be­ginninge of the kingedome of God. But God raigneth after an other maner, whē he scattereth his ennemies, and bringeth their captain Sathan vnder his subiecti­on,1. Cor. 15. vntill he haue made them al his fote­stoole. Wherfore the somme of his pray­er is, that god wold illuminate the world with the bright lighte of his worde: and that he wolde make the hartes of men by the breath of his holy spirite, obedyent to his righteousenesse. And what soeuer is dispersed in the earthe, by his power to gather the same to gether agayne. But nowe, because the kingedome of God is increased by continuaunce of time, euen to the ende of the worlde, it behoueth vs dayly to wishe for the comming thereof. And so after the hallowinge of the name of God, most properly we desire to haue his kingdome come. Fyrste, that God mighte raigne in our hartes, and in the whole church: and that the word of god, faythe, righteousenesse, and all goodnes may be rooted in the whole worlde: then that this mortalitie being put of, it wold please God to receiue vs into immorta­litie, and euerlastynge blessednesse, the kingedome of Sathan being vtterly des­troyed. For the kingedome of God dothe not parfectly take place tyll all his enne­mies are quite abolished and defaced.

C. Although there be but one symple wyll of God, in respecte of him: yet notwithstandyng in 3 the Scripture it is propounded vnto vs twoo maner of waies.God [...] is scr [...] vnto [...] script [...] mane [...] waies. For God is sayd to do what soeuer pleased him, when as the secrete decrees of his deuine prouidence haue brought the same to passe: although men obstinately worke the contrary.

But here we are commaunded after an other maner to pray, that his wil be done namely that all creatures obey him quy­etly, and without rebellion. whiche by a comparison, may more plainely appere. For as he hath his aungelles at hande to do his commaundement,Psal. [...] so we desire to haue al mennes mindes framed into that consent and agreement of Goddes righ­teousenesse, that willingly they may re­lent and bende, wherevnto soeuer he wil haue them. This trewly is a good wishe, when we submit all thinges to his will, & subscribe to his pleasure. But this prai­er conteyneth somwhat more, namelye, that God taking away all contumacy of men, all stubbernnes & obstinacy whiche ceasse not to rebell against him, woulde make thē more tractable and gentle vnto hym, that they wysshe not or desire any thynge, that is contrary to his wyll and pleasure. And not that onely, but also that he would frame in vs new mindes, and newe hartes, that we mighte wyshe nothing hurtefull to our selues, but that rather his holy spirite maye guyde oure prayers so, that they maye agree to the will of God. Bu. For so God wil raigne in vs, but if we do not renoūce our own [Page 121] wil, he wil forsake vs, & not raigne in vs. The wil of God (truely) is this,Iohn. 6. that we beleue in Christ Iesus, whō he hath sent. The wil of god is our sanctification, that we might be holy in minde, [...]. Thes. 4. in spirite, & in body, & that we walke in his cōmandementes, and geue al glory to him as wel in aduersitie as prosperitie, paciētly aby­ding and suffering the hand of the lorde. This truely is the fulfilling of his wyll.

11 Our dayly breade geeue vs this daye.

M. Hytherto he hath 4 shewed the glory, kingdome, and will of our heauenly father, & now cōsequently he prescribeth those thinges whiche con­cerne and aperteyne vnto vs. C. This therefore is as it were the seconde table, [...]he seconde [...]ble of pray­ [...], in the [...]hich we ask [...]se thinges [...]t parteine our soules. of the fourme & order of praying, whiche Christe hathe geuen vnto vs. For so (to the ende we might edefie) we did distin­guishe at the fyrste. As out of the tables of the lawe, the firste dothe teache of the worshippinge of God, the other prescry­beth the woorkes of Charitie, and the du­ties therof: so in this prayer, first he ap­pointeth vs to seke the glory of God, thē in the other part, he sheweth what is cō ­uenient for vs to aske. Howbeit we must also note, that those praiers, whiche we conceiue to our vse & profite, ought to be referred to y^e last ende. For it is not mete that we should be so greedy & desirous of our own profite, that we should preferre the same before the glory of God. There­fore, so often as we pray, it is not meete that we forget that: Notwithstandinge there is this differēce betwen these twoo kindes of praier which we haue rehersed, that whā we pray as cōcerning the king­dom of god, & the hallowing of his name, we must eleuate our minde and sences, wholly vp to heauen, that the regarde of our self being set aparte, our praier may assende vnto God onely: after that, wée may descend to our selues, and we maye ioyne the care of our health & profyte, to the first petitions, whiche only parteine to God. And although remission of sinnes ought to be preferred, before our fode, so far as the soule excelleth the body, Christ notwithstanding made his beginning of breade, & the staies & helpes of an earthly life, that by such a rudiment & enterance, he might leade vs farther▪ we do not aske therefore our dayly breade, before we be reconciled vnto God, as though we este­med our earthly body more then y^e health of our sowle: but our mindes must assēde to heauen from the earth, as it were, by steppes, and degrees. For when as God dothe humble hym selfe to norysshe oure bodies, no doubte there is then a great­ter will in him to norysshe our spirituall life. The greatnesse therfore of his mer­cy in this poynt, dothe erecte our truste a greate deale hyer. M. But where as we call it our breade, we may not so vn­derstande it, as though it were oures by right, and due vnto vs as debte, but that it is necessary for vs, and appoynted vn­to vs, by that prouidence of our lyfe, by the whiche he feedeth all thynges, of his goodnesse. And geueth it vnto vs freely, because wee shoulde not wante. The fieldes, are to be tylled and plowed, wee muste sweate also, in gatherynge in the fruytes of the earthe, and euerye man muste laboure, accordynge to his cal­lynge: and yet this letteth not,Mans labor without god­des blessinge is nothinge. but that wee are fedde by the free lyberalitie and gifte of God, without the whiche, man dothe but drawe water in a syue, yea, his laboure is in vayne.

But wee are taughte, that what so euer semeth to be gotten of vs, by oure owne laboure and industry, is acceptable to hym. Some wil haue this bread to be su­persubstācial, or superessētial, as though Chryste spake not of corporall foode, but theyr reason is vayne, and repugnaunte to godlynes. For who knoweth not that it is the order of the Scripture in many places, by the taste of earthly thynges to brynge vs to the knowledge of heauenly thinges. So that where as Chryste here speaketh of corporall foode, we may ther­by gather, that elles his talke were mu­tilate, and not parfecte. for in many pla­ces we are commaunded to caste all our cares vpon God: and he, most lyberally promiseth on the other part, that we shal wante no maner of thynge. Therefore in the exacte rule of prayinge, it is neces­sary that somewhat be commaunded, as concernynge the innumerable necessy­ties of this present lyfe.

By this it should apere that he woulde haue vs care but from daye to daye. And in dede there is no doubt, but that he woulde by these wordes restrain and moderate the desire & care of earthly foode, with the which we are many times without al measure, brought to distrust. M. In this name of breade the Hebrici­ans comprehend all kinde of foode. As we may reade in the wordes of Elizeus, 4. King. 6. Set breade & water before thē, that they may eate and drink, & go to their maister: And he prepared a great refection for thē, that is to say, greate aboundaunce of meate.

C. But here in this place it is takē more amplely. For we desire not onely foode to be geuen vnto vs, by the hande of God, but also what soeuer is necessary for our life. So y^t now the sēce & meaning of this praier is plaine. First we are cōmanded to pray that god wil defend & sustein this life, which he hath geuē vs in this world: and because it wanteth many aydes and helpes, y^t he wold minister vnto vs what so euer he knoweth to be necessary.

M. When we say, geue vs, we cōfesse chiefely, y^t all the sustentation of our lif cōmeth of god, & that it is he alone which fedeth al thinges: thē we acknow­ledge it to be y^e fre gift of god, in somuch, that except he geue the same, al y^e labour & industry of mā is but vaine.

C. This aduerbe (as we said before) was added to bridell & restraine the excedinge care of men: because his beneficence e­uery moment depēdeth ouer vs. So that we ought to be cōtent that he wil fede vs from one daye to a nother. Notwithstan­ding here a questiō may be demāded,Question. for so muche as it is certayne, that Chryste gaue this rule of praier generally in cō ­mon, to al the godly, among the whiche nomber, some are very riche, which haue abondance & store of vittailes: now howe doth Christ cōmaunde them to aske their dayly bread, when they haue in store plē ­ty of vittailes for a whole yere? The an­swere to this obiection is easie.Aunswere. For wee are taught by these words, that except the lord do dayly fede vs, the store of vittails is nothing.Al our meats and drinkes without god­des blessinge are nothinge. Admit y^t corne, wine & other necessaries do abound, yet except they be protected with the benediction & blessyng of God, sodeinely they cōsume away, or at least the vse of them is taken frō vs, or els the naturall force & strength of nory­shing is taken frō them, that in the mid­dest of our store & plenty, we are in mise­rable penury. wherfore it is no meruaile if Christ cōmaunded the poore & the riche alike, to seke for their dayly breade & no­rishement, at the handes of God. C. But no man can pray hartely, but he whiche hath learned w^t S. Paule to be content in euery estate, to below, & to excede,Philip. 4. to be hungrye, and to haue plenty: and not to deceiue hym selfe with the false truste of his aboundaunce and plenty.

12 And forgeue vs our dettes, as we for­geue our detters.

C. Here we must call to mynde y^t which we spake euen now, that Christ in dire­cting the praiers of his seruantes had not regarde to the order therof. For when as 5 it is writtē that our sinnes ar like vnto a stained cloth, which seperate vs frō god: & as a cloude, by the reason wherof he se­eth vs not: it is necessary that we begin our praiers of remission of sins, because that being graūted, we haue hope to pro­cede farther. But in twoo petitiōs, Christ comprehended all those thynges, whiche parteine to the healthe of the sowle, & to the spiritual life: euen as these twoo, are the speciall pillers, of the couenaunte of God, by the whiche our whole saluation doth stand, that he doth offer vnto vs frée reconciliation, not imputing our sinnes vnto vs: & that he dothe promise his spi­rite, which ingraueth the righteousnes of y^e law in our hartes. We are cōmaun­ded therfore to aske both: and in the fyrst place, the petition to obtaine remissiō of sinnes is put. ‘Oure dettes.’ M. Luke in the xi. Chapter hath, forgeue vs our synnes,Our fy [...] make v [...] ters vr [...] or trespasses. C. Therfore our sinnes are called dettes, because they bringe vs before the trybunall seat of God, & make vs detters vnto him: yea, they do whol­ly seperate vs from God, that there is no hope to atteine peace and grace, but only by pardō.Roma [...] And so is fulfylled that whiche Paule wryteth. All haue synned, and are destytute of the glorye of God, that all mowthes maye be stopped, and that [Page 123] all the world may be subdued vnto God. For althoughe the righteousenes of God doth partely shine in y^e sainctes: notwith­standing so long as they are in the fleshe, they lie ouerladē with sin. So, that there is no man founde in the whole world so pure, whiche hath not nede of y^e mercy of God: of the which, if we desire to be par­takers, it is necessary that we féele oure owne misery. But they whiche fayne to thē selues such perfectiō in this worlde, y^t they think them selues frée frō al sin and vice, do not so much neglect their sinnes, as they do Christ, frō whose church they banish them selues. For when he cōmanded al his disciples daily to aske remissiō of their sins, he excludeth al out of theyr nomber & cōpany, whiche thinke this re­medie to be superfluous vnto thē. Let vs put awaye therefore, by this praier, the wrath & indignation of our heauenly fa­ther, & the iust ponishmētes whiche wee haue deserued, & let vs seke to please him, by reconciliation. For what can be more greuous then the displeasure of y^e father? For so much as therfore our hole health, consisteth in this, to keepe the fauour of our heauēly father, good and iuste cause we haue to put awaye his displeasure.

[...]ission of [...]s put­ [...]way sa­ [...]tions.Now, this remissiō which we here desire is cōtrary to satisfactiōs by the which the world seketh redēption. For that credy­tour is not said to remit, whiche beinge paid asketh the det no more: but he which willingly & frely departing frō his right, dischargeth y^e debttor. Neither dothe that cōmon distinction of falte & ponishement here take place. for there is no doubt, but that dets do signifie the desert of ponish­ment or paine. [...]ission of [...]es in [...]te put­ [...] way the [...]s par­ [...]. We must note also here, that if we be forgeuē fréely, al dispensati­ons, cōming from the Pope are in vaine. For to obteine remission of oure sinnes, Christ sēdeth vs to his father alone, & that rightly: for who can forgeue the offence, cōmitted against an other, & not againste him self? Nay can any man forgeue sins, beside God? [...]. 5. Wherfore Christe sent hym which had hurt his brother, to go & recon­cile him self to his brother. Therfore whē we syn against God, our health & salua­tion only cōsisting in him, it is manifest, that we can be forgeuen of none, but of him, & therfore at his hāds we must aske forgeuenes, according to the form of this praier. Herevpon Dauid saide. I saide I wil confesse my syns vnto thee lord, & so thou forgauest mee the wickednes of my sin.Psalm. 32 For this shal euery one that is godly make his prayer vnto thée, in a time whē thou maiest be found Neither is this re­pugnāt to that authoritie which was ge­uen to the Apostels to remit sinnes.Iohn 20. For they did not forgeue sinnes by their own power, but as ministers of Christ, & pre­chers of grace, they did pronounce to the penitent & faithfull, that their sins were forgeuen. According to the saying of the lord, by the Prophete Esay. I,Esay. 43. euen I am he, that put away your sinnes, & that for my owne sake.

C. This condition was therefore added, that no man should presume to aske par­don for his sinnes, excepte he were free from mallice & hatred. Notwithstāding, the pardō which we aske, dependeth not vpon that which we shewe to other: but by this meanes, Christe exhorteth vs to forgeue all offences, and dothe make our trust and confidence also, of absolution & pardō, more fyrme and strong. Further­more it was not the purpose of Christ to note the cause, but onely to teache vs of what mind we ought to be, one towards an other, when we desire to be reconciled vnto God. And trewely, if the spirite of God do raigne in our hartes, all mallice, euil wyl, & reuengement wil ceasse. But for so muche as the spirite, is a wytnesse vnto vs of our adoption, we se that there is here a note geuen vnto vs, who are the sonnes of God, and who are not. B. Our remission therfore is a motion of the spi­rite, because God ruleth our affections. Nowe since the case standeth thus, how can they be excused, whiche will not for­geue theyr neybours offences? How can such presume to aske pardon of their sin­nes, at the handes of God? Is it a triffle, to lye vnto the lyuinge God, and to play the Hypocrytes? Yea, when we say for­geue vs, as we forgeue others, what do we elles, but call for vengeaunce at the handes of God, vpon our selues, if wee forgeue not oure offendours?

And for this cause there are many nowe [Page 124] a daies, which rather then they wil remit & forgeue, they will neuer say the lordes praier. But suche escape not the iudge­mente of God. For it shall abide for euer, whiche y^e lord saith. If ye forgeue not mē their trespases, your father whiche is in heauē shall not forgeue you your trespa­ses.Math. 18. To this ende also parteineth y^e para­ble which he sheweth following. Wher­fore we may not let to forgeue our ofen­ders, if so be that we will haue god to for­geue, and forget our synnes.

13 And leade vs not into tēptation, but deliuer vs from euill, for thine is the kingdome, the power, and the glory, for euer and euer, amen.

C. Here many amisse do deuide this into two petitions, when as by y^e matter it is euidēt to be but one & not two, as they imagine. For the 6 coniūctiō set betwene both, coupleth both y^e sentēces together,Augustin. whiche S. Austine, very wiselye examined. Thus therefore ought this praier to be resolued.

But the sōm of this prayer is this, y^t we knowing our own infirmities, desier god to be our aide & helpe, that we may stāde valiantly against al the assaltes of sathā. M. We are taught therfore in this peti­on, that we are as yet set in a doubtfull, & dāgerous cōflict, in the which we must fight against the deuil, the world and the fleshe. For the godly haue an other ma­ner of fight in this worlde, then haue the childrē of darknes. For they haue a care­lesse conscience,Sathan is an ennemy to the godly sekinge at no time to re­syste Sathan, whiche worketh in them: but the godly, because they geeue theim selues, wholly vnto God, they haue Sa­than the prynce of this worlde, their en­nemie, most vigilant and crafty agaynst them. and because they haue their cōuer­sation in heauen, they are as yet subiecte to the hate, & mischife of the worlde: and because they obey the spirite, the fleshe is disobedient vnto them, & draweth thē to wicked things, so that not without cause we are taught here to pray. And leade vs not into temptatiō, but delyuer vs frō e­uil. C But this word tēptation, is in the scriptures often times taken generally, for euery kinde of tryall & probation: In the which sence Abrahā is said to be tem­ted of God, when his faith was tried:Gene. 22 So we are oftē times tried, as wel in aduer­sitie, as prosperitie, because by this occa­sion, the affections of men are manifest, which before were not known.The temp [...] tion of the [...] uill, is as [...] were a p [...] of bellow [...] to kindell [...] wycked a [...] tions. But here is noted the internal temptation, whiche may wel be called the deuils bellowes, to kindel our cōcupiscēce, for it were an ab­surd thing, to aske of God, & to pray hym, that we may be frée from al documentes, & instructions of our faith. Therefore all wicked motiōs, which cause vs to sinne, are comprehēded vnder the name of tēp­tation. Although it cannot be but that we must féele such prickes & motions in our minde, because al our life time, we haue a cōtinual battel with the flesh, notwith­standing we desire of god, that he wil not suffer vs to be subiect, or leade vs to tēp­tation. And to the ende Christ might the better expresse, to how great fall & ruyne we are subiecte (except god of his mercy stay vs with his hand) he vsed this maner of speach. And leade vs not into tempta­tion. For it is certain, that euery man is tempted of his own concupiscence as S. Iames saith:Chap. 1. but because God dothe not onely geue sathan libertie, to kindell in vs the fier of concupiscēce, but also vseth him as a minister of his Ire, so often as he purposeth to destroy men, he him self also by his own meanes, leadeth to tēpta­tion.1. Sam. [...] In the which sence the euill spirite of God is saide to come vpon Saule. and to the same effect do many places of scrip­ture tende: yet notwithstāding we may not cal God the aucthour of euyl: because although he geue ouer men into a repro­bate sence, yet he vseth not vpon thē ty­ranny, but his iust & secrete iudgement. ‘But deliuer vs from euyl.’ C. By this name of euill, whether we vnderstād, the deuil or sinne, it maketh no matter. Sathā true­ly is that enemie which seketh cōtinual­ly, whom he may deuour, & the armoure wherwith he is prepared to destroy vs, is sin. The ende therefore of our prayer is, that we be not ouercome with temptati­ōs: but that we may stand, by y^e power of the lorde, agaynst al the force of Sathan: and that we beinge protected and gouer­ned vnder the shadow of his wings, may [Page 125] tryumphe ouer sinne, deathe, hel gates, and al the kingdome of the deuyl: which is, to be deliuered from euyll.

C. It is meruayle that this clause, so wel agreing with the rest, was pretermitted of the Latines.

Neyther was this therefore added onely that he might kyndel our hartes to desire the glorye of God, and to shewe vs what the scope and ende of our prayers oughte to be: but also to teache vs y^t the praiers, which are here declared vnto vs, ar groū ded vpon none other then God onely, lest we woulde truste to our owne merytes. For although nowe we be most misera­ble, [...]ingdome [...]er & glo­ [...] [...]longeth [...]ed. although we be of al creatures, most vnworthy, and althoughe we be voide of al commendation: yet for al that we shal neuer want occasion to pray, oure faith cannot decrease, because all kingedome, dominion, power, and glory perteyneth vnto hym, and can neuer be taken from hym. M. Firste therefore we attri­bute this vnto God, that his is the king­dome. By this woorde kingdome, is vn­derstode, al right and power of raigning, of rulinge, of gouerninge, protectynge, and defendinge. ‘The povver.’ This is ad­ded, that we should not thinke the kyng­dome of God, to be weake and voyde of force and mighte, and that we shuld not thynke it to be for wante of power that he dothe not reuenge hym selfe of theim, whiche acknowledge not his kingdome. What power therefore so euer there be, in any place, it parteyneth not vnto the creature, but vnto God. ‘And the glory.’ That is magnificence, and the honour of al things. The which, if any man vnder­stande of the dewe praise & glory of God. it shalbe al one to say, thou only art to be honored, praysed and glorified.

M. This is added, y^t we might acknowledge the kingdom of god our father, to be perpetual, his power in­finite, and his glorye euerlastinge. The which things the prophete comprehēdeth after this sorte, sayinge. All thy workes praise thée O lord, & thy saintes geue thā ­kes vnto thée. [...]m. 145. They shewe the glory of thy kingdome, & talke of thy power, that thy power, thy glory, & mightines of thy kingdome mighte be known vnto men. Thy kingdome is an euerlasting kyng­dome, & thy dominion indureth through­out al ages. ‘Amen.’ C. By this word the feruente desier to obteine those thynges which we aske of God, is expressed: & our hope is confirmed, y^t those thinges which we aske, are granted vnto vs, because of the promyses of God, whiche can not be broken. M. This, is an Hebrew word, hauing a signification, of a certaintie and truth. And this word is vsed two maner of waies. First to expresse the affection & desire of him that praieth And here is re­quired the consent of the minde, y^t which consent truely they haue not which pray without the minde, or marke not y^e which is spoken of others. As concernynge the which reade the. 14. of S. Paule,1 Cor. 14 in his 1. epis. to the Corin. The other is y^t we de­clare, y^t we do not only wishe y^t the thing may com to passe which is spokē, but also y^t we know certainly that it will come to passe. In this sence a sure & vndoubted Faith is required. Thus Christ him selfe oftē times said▪ Amen, Amē, dico vobis, Verely, verelye, I saye vnto you. This word amen being said, our conscience is pacified, and so we ende our prayer.

14. For if ye forgeue men their trespas­ses, your heauenly father shall also.

Bu. By a certaine repetition or relation here, he retourneth to y^e whiche he spake euen now, saying. And forgeue vs oure debtes, as we forgeue our debters.

C. And doth teach vs y^t god wil not be in­treated of vs, except we likewyse do for­geue thē, which by any meanes do hurte vs. And surely except we be harder then stele, or stony flint, this exhortatiō ought to mollifie vs, & to make vs tractable, to remit our offenders. Except God should forgeue the manifold sinns that we dai­ly cōmit, we know that we shold perishe many waies: & truely god dothe forgeue vs vpon no other conditiō, then that we likewyse forgeue our brethren in whatsoeuer they offended vs. They therefore which wil not forgeue, do willingly pro­uoke God vnto wrath, and heape damp­nation vnto them selues.

15 But if ye forgeue not mē their trespa­ses: your father, whiche is in heauen. will not forgeue you your trespases.

[Page 126] B. God doth require nothinge so muche of vs as brotherly loue, that the image of his goodnesse mighte shine amonge vs: nowe there is nothing that letteth this so much as offēces, by the which the mindes of men ar alienate, and withdrawen frō goodnes. He dyd specially repeate this therefore, to the ende we might forgeue our neighboures. For he knewe howe hardely we wolde forgeue, if we wayed the greatnes, and heynousnes of the of­fence committed. A. or if we did not cal to minde those offences lykwyse, whiche dayly we committ against God. There­fore he dothe here threatten as it were, denyinge him to haue pardon, which wil not forgeue his neyghbours offence. As concerning the whiche thinge, the lorde sheweth an excellente parable in the .18. chap. following,Math. 18. whiche may be a lyuely example to suche as will not forgeue.

16. Moreouer, when that ye faste, be not sadde, as the hypocrites are. For they difigure their faces, that they mighte be seene of men, how they fast. Ve­rely I say vnto you, they haue ther re­warde.

C. Againe, Christ retourneth to his for­mer doctrine. Bu. and goeth forwarde with the same order,Of fastinge. in shewinge of fa­sting, that he did in declaring of Almes, and prayer. M. For he dothe not so re­prehende the fastinge of the Scribes and Phariseies, as thoughe it were euyll to fast, but he condēned the detestable wyc­kednesse of hypocrisie in them.

Bu. Fastyng was a certaine discipline, & measurable castigation, or chastisement of the bodye, al­waies vsed of the auncient fathers, and sainctes of God, vsurped to this end, that the substāce of heauēly things might the more be inflamed, and that the fleshly de­sires of the body myght the more be quē ­ched. But the Phariseies abused this fa­sting, to gaine and to get the opinion of sāctimony & holines, wherby they might haue the more estimation of the ignorāt people.The fastynge of hypocrites. If thei fasted therfore at any time they framed al their doynges to ostenta­tion and vaineglory, and wolde haue all men knowe that they fasted. M. Wher­fore they were sad, & being abrode, they woulde mourne and wepe, and anoynte their face, and hange down their heades, that other men might se their deuotion. this vanitie Christ noted in them saying.

B. The Greeke woorde signifieth, they obscure theyr fa­ces, & as it were to make them that they cannot be deserued, as they whiche vse deceytes, hyde their faces.

Bu. As if he shuld say, they get the praise of men, they haue therefore that whiche they seke for, by their fastinges. God re­wardeth not suche arrogant fastinges.

A. For he respecteth not the woorke so much as he dothe the minde of man. And truely the fastings of the Papistes,Popish [...] mon­kes, and nonnes, differeth littel frō that which th Scribes and Phariseies vsed.

17 But thou when thou fastest, anoynte thy head, and washe thy face.

C. In that Christe commaundeth to an­noynte the head, & to washe the face, we must note y^t it is an hyperbolical locuti­on. For he doth not withdrawe vs from one kinde of hipocrisie, to leade vs to an other. Therefore he doth not bed vs here to faine a curiouse deintenesse: neyther doth he exhorte vs to the temperancye of liuyng, y^t he wold suffer vs to be delicate in anoīting & appareling our selues, but simpely he exhorteth vs to kepe a meane in the which there is no newe thynge.

M. But Christ speaketh here according to the maner and custom of the countrey and people of the Iewes, where, they whiche gaue them selues to mirthe, and banqueting, anoynted their heades with some preciouse oyntment, frō the which oyntment, they that were sorrowful ab­steyned: as we may reade of Dauid, 2. Sam [...] who anoynted and washed hym selfe, when he arose from mournynge.2 Sam. [...] Moreouer of the woman of Thecoa, who, to the ende she might seeme to mourne and bewaile the deade, was commaunded of Ioab, to faine her selfe a mourner,Ruth. [...] and not to anoynte her selfe with oyle. Also, Noemi sayde to Ruthe, washe thy selfe and anoynt thée. And Christ said to Symon, the pharisey.Luke. [...] My head thou hast not anointed with oile Also in the house of Symon the leaper,Math [...] the woman powred a preciouse oyntmēt [Page 127] vpon the head of Christ. E. So that here he doth not teache his disciples what thei ought to do, (as it was sayde euen now) but teacheth them to beware of vainglo­ry, that the faythefull maye be deserned from hypocrites.

18 That it appeare not vnto men, howe that thou fastest, but vnto thy father which seeth in secrete, and thy father which seeth in secrete, shall rewarde thee openly.

A. As if he should say, Take hede that ye alter nothinge that is accustomed in the manner of lyfe, wher­by ye should couet to be sene of men: only let him be a sufficient wytnes of youre faste, whiche of euill and vnbeleuinge men, made you good and faithfull.

C. Where as here there is a rewarde promysed of God to fasting, it is an im­proper kynde of speache, as it was sayde a littell before of prayer. [...]t diffe­ [...] [...]twene [...] and fa­ [...] Betwene praier and fasting, there is great difference. For prayers are the chiefest workes of godly­nes. But fasting by it self is but a meane worke, and not of the nomber of them whiche God dothe require and alowe, as are almes dedes and such like. [...]de of [...]. Notwith­standing, after a sorte it pleaseth hym, in that it is referred to an other ende: na­mely that it may bring vs to abstinencie and to brydell the luste of the fleshe, and also that it may be a testimony of our re­pentaunce, so often as we are vrged ther­vnto by the iudgement of God. There­fore the meaning of the wordes of Christ is this, that God in the day of iudgement wyll make openly knowne, that those workes pleased him whiche were often tymes despysed of men.

19 Laye not vp for your selues treasures in earthe, where the ruste and mothe doth corrupt, and wher theues breake through and steale.

V. Here our Sa­uioure maketh an excellent declaration against couetousnes, a manifeste Phari­seycal vice. [...]ousnes [...]nfected [...]n. C. yea, this pestiferous and pernicious disease of couetousnes, raig­neth euery where in the worlde. No na­tion, no people, no state and degree, is frée from the same. V. But they make a prety excuse and cloake, [...]ousnes [...] cloake. saying that it be­commeth husbandes or houskepers, to haue respecte to the calamitie to come, & to prouide for their house, for their wyfe, and for their childrē. And thus the world blyndly goeth on, hauing no respecte to the mischiefe that commeth thereof.

C. But the lorde reproueth men of foo­lishenes, that they hauinge heaped toge­ther aboundaunce of ryches, whiche they make their felicitie, wyll so carelesly cō ­mitte it to wormes and mothes, and laye it foorth as a praye for theues. For what can be more foolish, then to lay vp goodes, where either they muste perishe or be stolne away of men? But couetous men thinke not vpō this, for they shut vp their riches in chestes surely barde, and strōg­ly banded, with sufficient lockes.Riches are subiecte to ruste. Yet not withstanding they can not bynde so sure, but their riches are in daunger of ruste, of mothe, of corruption, of theues, of wa­ter, of fyre, and a hundred daungers mo They are blynde therefore, and out of their wittes, whiche moyle and toyle, la­boure and trauayle so immoderatly for ryches, and knowe not what shall become of them: specially when God wyll lende vnto vs a place in heauen to laye vp oure treasure, yea, and that whiche is more li­berall, he offereth vs treasure to possesse whiche shall neuer by no corruption pe­rishe. E. Let not man marueyle, that Christe so carefully seketh,Couetousnes is a distrust in God. to withdrawe his disciples from couetousnes. V. For couetousnes is nothing els, thē a distrust in God. M. Whereupon not without iuste cause,1. Timo. 6. Paule calleth the same the roote of all euell. Bu. And truely if we consider well what is the cause of strife but couetousnes? what is the cause of warres? couetousnes. What is the cause of iniuries? Couetousnes. What is the cause of sedition? Couetousnes.Couetousnes is the roote of all euell. What is the cause of periury? Couetousnes. What is the cause that men betray their owne Countrey? is not couetousnes? Yes vndoubtedly. To be shorte, Coue­tousnes taketh awaye liberalitie. Coue­tousnes hyndreth the true worshipinge of God, and Couetousnes maketh all that we do to be frustrate before God. O crabbed roote that spreadest thy braun­ches so farre, that all the worlde taketh a [Page 129] taste of thy fruite. Thou haste made truthe to be vnsauory in the mouthes of men. And as for iustice and righteous dealing, thou haste so shadowed them with thy armes, that the dewe of heauen can scarse falle vpon them. Yea and the time of thy florishinge is of suche conti­nuance, that excepte the heauenly husbād man cut the downe, thou wilt shortly o­uergrowe all goodnes in the earthe.

M. Christ reproueth them by the vtilitie and profite of earthly thinges. As if he should haue sayde, what madnes is this, that you put your truste in those thinges, whiche are transitory and subiect to corruption. By this woorde (ruste) is vnderstode all cor­ruption, that maye happen to earthlye thynges, reade the fifth chapter of Saint Iames. M. Here also he toucheth se­cretly the troublesome care of kepynge, and the greuous feare of loosing riches, being once gotten.

20 But laye vp for youre selues treasures in heauen, where neither ruste, nor mothe dothe corrupte, and where theues breake not through nor steale.

C. They are sayde to laye vp their trea­sure in heauen, whiche auoydinge the snares of this worlde, do bestowe their cares and study, to the meditation of a heauenly lyfe.Luke. 12. Luke expresseth not the Antithesis, but sheweth the diuerse occa­sion wherefore Christe commaunded his disciples to prepare them littell sackes whiche waxe not olde. For he sayde vnto them: Sell all that ye haue and geue al­mes. Nowe because it is a difficulte and harde matter for men to sell all that they haue, to ease this griefe, he setteth before them a wonderfull hope of recompence: namely that they shall laye vp treasures in heauen, whiche helpe and succour the necessitie of their brethren in earthe: ac­cording to the saying of Salomon. Prouer. 19 He that hath pittie vppon the poore, lendeth vnto the lorde, and looke what he layeth out, it shall be payde hym again. M. The lorde therefore doth here as it were, sette heauen against the earthe, whereby he may withdraw his (as the sonnes of hea­uen) from the earthe, to their proper con­trey that heauenly Hierusalem, where they should raigne for euer. Paule wry­ting to Timothie, 1. Ti [...] dothe as it were ex­pounde these woordes of Christe, saying: Charge thē that are ryche in this worlde, that they be not hie minded, and that they truste not in the vncertaine ryches, but in the liuing God, and so foorth, till you come almoste to the ende of the chapiter. Againe, If ye be rysen with Christe, seke those thinges whiche are aboue, where Christe sitteth on the right hand of God.Col. 3 [...] Set your affection on thinges that are a­boue, and not on thinges that are on the earthe.

21 For where your treasure is, there will your harte be also.

C. By this pro­uerbiall sentence, Christ proueth men to be moste miserable, whiche haue their treasure layde vp in the earthe, because their felicitie is but earthly and vayne.

For couetous men do affirme that they are not let by no meanes of their money, to lifte vp their hartes to heauen: but Christe propoundeth an axioma, that wheresoeuer they fayne their chiefe fe­licitie to be, there is their whole harte & affiaunce. As if he should saye, yea, call vpon God your father in heauen, of whō ye are called to heauenly goodes: vppon hym therfore set your whole mynde and affection. But if you laye vp your trea­sure in earthe, then all youre mynde and care wyll be there.Wor [...] fors [...] C. They renounce heauen therefore whiche haue their feli­citie in this worlde. We knowe howe muche, how diligently the Phylosophers disputed about felicitie, yea, it was the greatest pointe whereabout they labou­red and cōtended, and not without cause: for so muche as the whole consideration of the framing of our lyfe dependeth vpō the same, and whereunto are referred al sences. For if honour and dignitie, be thoughte felicitie and chiefe happenes, then it must nedes come to passe that am­bition do raigne in the myndes of men: If money, then it followeth that coue­tousnes inuadeth the whole lande: If the pleasure of the bodye (as the Epicures thought) then it can not be auoyded, but that men shalbe geuen to brutishe incli­nation and behauioure. For we are all [Page 129] naturally geuen to seke that whiche is good: and so it commeth to passe that we are diuersly caried and led awaye by false imaginations. But and if we were well and seriously perswaded, that our felici­tie and happines were in heauen, it were an easy thing (the worlde and all earthly thinges, beinge despised) (whose intise­mentes and snares, do deceiue the grea­ter parte of men) to ascende into heauen. In consideration of this, [...]. 3. Paule goeth a­bout to lifte vp the myndes of the faythe­full into heauen, and to exhorte them to the study of an heauenly lyfe, settinge Christe before their eyes, in whome the true and perfecte felicitie oughte to be sought. As if he should counte it a mad­nes in mē to fire their minde in the earth whose treasure is in heauen.

B. The harte is here put for the affections of the harte.

The harte therfore to be in a place is no­thing els but a care, a cogitation, a ioye, a truste a hope, a loue, a feare, or the whole mynde, to be in some place. Bu. The whiche is to be thought, not onely of the study of money, but also of all other pas­sions. To the Glotton, his belly is his God. So that where the treasure is, there is the harte also. To the riotous per­sone, bankettinge, to the lasciuious man, pastime and game. To the lecherous per­sone his filthy luste, is his treasure and delighte. Euerye man seruing his owne luste, whereby he is ouercomme.

22 The light of the body is the eie, if thy eie therfore be single, thy whole body shalbe full of lighte.

C. We must here remember that which we tolde of before, how that there are set here before vs imperfecte sentences, one of them not depēding on the other ioint­ly, as if it were a sermon, orderly prosecu­ted to the ende with one theame: But here are sondry sentences containing di­uers matters specially for oure edifiyng. But the somme of this sentence is, that men by negligence do erre, because they are not occupied as they ought to be, to a good ende. Whereby it commeth to passe that they wander, they erre & flyde away from that whiche is good and perfecte, and for nothing els but because they had ra­ther with a corrupte iudgement followe their owne luste and pleasure, then the righteousnes of God, whereby they do not onely obscure the lighte of reason, whiche ought to gouerne their lyfe, but also quyte extinguishe the same. Christe here vseth a similitude, calling the eye, the whole light of the body: as if he should saye, when men walke, neyther the hāds, the feete, nor the belly, are the speciall helpes to guyde the waye but the eye on­ly is the chiefe guyde to the reste of the members. Therefore if the handes and the feete are ledde rashely amisse out of the waye, the faulte is in the eye alone, whiche did not his office arighte.Our affec­tions must be guyded by the eye of Gods spirite. Nowe we muste applye this similitude to the mynde, euery affectiō is as it were a mē ­ber of the mynde: but because they are blynde, they haue nede of direction or lea­ding. The whiche thyng the almighty God forseinge, hathe indued the mynde with reason, which should order and rule the affections, and haue the office and propertie of the candell, that is to saye: to il­luminate and shewe the waye. But what is the vse of this candell nowe a dayes? Surely men do peruerte and corrupt all that their mynde geueth them, and that wyllingly, so that not one sparke of light remayneth. Christe here calleth that a symple eye whiche is not blered, but is voyde of all corruption, so that it hath a moste perfecte syghte. Also that is a light body, whose actions and dedes are framed a righte, and that is obscure and darke, whiche by a confused motion is caried in to many errours. We see therefore (as I sayde euen nowe) that the negligence of men is here reproued, whiche wyll not open the eyes of their myndes, to mode­rate and gouerne their affections.The Papists vpō this place geue free wyl. But where as the Papistes gather here, that men haue suche wysedome and reason, that they haue thereby free wyll, that is absurde and foolyshe. For Christe sheweth not in this place what power belō ­geth vnto vs, what will also we haue, but doth declare how we ought to walke and to frame our lyfe: He sheweth also that the whole rase of mans lyfe is obscure & darke, because no man seketh to do that whiche is right, but euery man with gredines [Page 130] seketh for that whiche is euell. We confesse truely that man hath reason by nature, by the whiche he discerneth be­twene vice and vertue, yet notwithstan­ding, it is so defiled & spotted with sinne, that at euery steppe or pase, it fainteth.

And yet it followeth not, but that men do willingly runne into darkenes, as if they should being blynde, flye to light: because wittingly, and wyllingly they are caried headlonge to their owne concupicence. Suche is the force of synne.

23 But and if thyne eye be wicked, al thy body shalbe full of darkenes, where­fore if the light that is in thee be darknes, how great is that darkenes.

E. Or peruerse. The Gréeke woorde doth signifie, muta­ble and malitious, that this might be cō ­trary to that whiche is simple.

C. He calleth that small remnaunte of reason, lyghte, whiche was lefte vnto men, after the fall of Adam: and the grosse and brutishe af­fections, darkenes. The sence and mea­ning therefore is this, that it is no won­der if men lyke brute beastes wallowe so filthelye, in the puddell of synne, for so muche as there is no reason which should rule and gouerne the blynde and darke lustes of the fleshe. He saythe, the darke­nes may be tourned into lighte, not only when men suffer the iudgement of their myndes to bee ouer whelmed, with the wicked lustes of the fleshe, but geuinge their wyll also to wicked thoughtes, they degenerate, and become beastes. For we see howe wickedly men bende thē selues to craftines,Esay. 29. which as the Prophete saith: kepe their thoughtes in secrete, to hyde their counsell from the lord, and do their workes in darkenes: Finally they apply their wittes a hundreth wayes to their owne destruction. Wherefore not with­out cause Christ pronounceth, that it can not be auoyded, but that horrible and pal­pable darkenes shalbe in that life, where men are blynde. These agree very well with that in the .xi. chapter of Luke.

24 No man can serue two maisters, for either, he shall hate the one and loue the other, or els leane to the one and despise the other, ye can not serue God and Mammon.

B. This also is a pro­uerbial sentence fitly added to that which went before. C. For before he sayde, that the harte of man was bounde and tied to his treasure. Nowe he sheweth that their hartes are alienate from God,Coue [...] perso [...] sake t [...] [...] nice o [...] whiche geue them selues, and are wholy addicte vnto their ryches. For the grea­test part do flatter them selues by a false pretence, perswading them selues that they maye be deuided betwene God and their lustes. But Christe here playnely affirmeth that no man can serue God & the fleshe. Christe therefore taketh this Prouerbe allowed of euery man, and not to be denied, that no man can serue twoo maisters. B. To serue, here is vnder­stoode, to geue thy minde wholely to him whome thou seruest: Wherupon Paule saythe,Rom [...] Knowe ye not to whome soeuer ye committe your selues as seruauntes to obey, his seruauntes ye are, to whome ye obeye: Whether it be of sinne vnto death, or of obediēce vnto righteousnes. ‘Ye can not serue God.’ A. Nowe he expoun­deth the foresayde sentence. No man can serue two maisters. C. It is not impos­sible for ryche men to serue God: But who so euer bringe theim selues in bon­dage to their ryches, it can not be, but that they separate them selues from god, because that Couetousnes doth make vs manciples of the Deuel.

B. The Chalde woorde, doth signifie ryches or treasure. C. But that whiche is here specially spoken of ryches, may generally be applied to eue­ry kynde of vyce. Nowe, for so muche as God doth so greatly euery where, com­mende sinceritie, and abhorre a double harte, we may see howe greatly they are deceiued, whiche thinke that he wyll be contented with halfe a harte. All men truely wyll confesse with their mouthe,God [...] serue [...] our h [...] that God cannot be worshipped but with a whole and earnest affectiō. But in dede they denie it, when they go about to re­concile and agree twoo contrary thinges in all respecte. I wyll not cease (sayth the ambitious man) to serue God, although I apply a good parte of my mynde to get honoure. So doth the couetous persone, [Page 131] the voluptuous man, and the cruell ty­raunt, boaste them selues: As if truly it were possible partely to serue God, and partely to be starke enemies vnto hym. It cannot be denied, that the faythfull them selues, are not so wholely geuen to the obedience of God, but that oftentimes they are drawne awaye by the synfull lustes of the fleshe. Notwithstanding, be­cause they syghe and sorrowe vnder the yoke of this miserable seruitude & boun­dage, and are displeased with thē selues, and do serue the same no otherwyse then against their wylles, and striuinge with the same therefore I saye that they serue not two maisters: because their study & indeuoure, is as muche accepted before God, as if they had perfourmed and ful­filled the perfecte obedience. Here also their hypocrisie is refelled, whiche flat­ter them selues in their vices, as if light and darkenes could agree. We knowe what Elizeus sayde. [...]8, If the Lorde be God followe him, if Baale be God follow him. Howe longe wyll ye halte on both sides? For God doth require of vs the integri­tie of the mynde, that we might wholely depende vpon hym.

25 Therfore I say vnto you, be not care­full for your life what ye shall eate or drinke, nor yet for your bodye, what rayment ye shall put on. Is not the life more worth then meate, and the body more of value then rayment.

‘ [...]ate [...]bidTherefore I saye vnto you, be not carefull.’ M. Now consequently he commeth to the roote it selfe of euell, namely to the carefulnes of foode and other necessaries, or if thou wylt, to the distruste or incredulitie, whereof all wycked carefulnes aryseth, whiche at the length bryngeth a man to that point, that being not content with necessary thinges to his present vse, he beginneth sorrowefully to care for the tyme to come, and therefore to prouide for many yeares, and thus springeth the seruitude of Mammon, which withdraw­eth vs from the seruice of God. C. Not­withstanding, [...]ces­ [...]qui­ [...] where as Christe forbid­deth vs to be carefull, he meaneth not so precisely that he woulde haue vs voyde of all care, for we knowe that men are therefore borne, to sustayne some care: nay, this is the leaste parte of the myse­ries, whiche the lorde hathe inioyned to vs in penaunce, to humble vs withall.

But he condemneth immoderate care for 1 two causes: First, because men in vayne do vexe and disquiete them selues in bu­sying and occupying them selues further then becommeth their vocation: Then 2 because they take more vpon them then becōmeth him, & bearinge them selues bolde vpon their owne industrie and la­boure, forget quyte to cal vpon God. We must remember the promyse whiche the Prophete speaketh of, saying:Psalm. 127. that it is but loste laboure that the vnfaithfull ryse vp early, and so late take reste, and eate the bread of carefulnes: for so he geueth his beloued slepe. Therefore the sonnes of God, although they be not without la­boure and care, yet notwithstāding, they are not properly sayde to be carefull for their lyfe, because they staying thē selues on the prouidence of God, are at quiet. M. The lorde therefore sayth not: I say not vnto you, labour not for your liuing and sustentation, but be not carefull. He forbiddeth sorrowefull and immoderate carefulnes, not laweful labour. Let eue­ry man laboure saythe saint Paule,Ephe. 4. with his handes that he may haue wherwith­all to helpe hym that nedeth. C. Hereby we may easely gather what care of lyfe euery man oughte to haue: namely that euery one of vs laboure, so farre as oure vocation requireth, and the lorde com­maundeth: furthermore, that euery mās necessitie may cause them to call vppon God. Suche care, is a meane betwene slouthfull securitie and immoderate vexation and trouble, whiche the vnbeleuers brynge vpon them selues. So that if we waye diligently the woordes of Christe, we shal see that he forbiddeth not al care, but that only which riseth vpon distrust. Saying: be not carefull what ye shal eate or drynke. For that is proper to them whiche are afrayde of pouertie and nede, as if they shoulde wante meate euerye moment. ‘Is not the lyfe more vvorth then meate.’ Bu. Nowe, by stronge and infallible ar­gumentes, he taketh awaye that distrust­full care, and bringeth forth dyuers que­stions, by the whiche his talke maye be [Page 132] more ample. C. And the first argument that he bryngeth is of the more, to the lesse: Hee forbadde vs of to muche care howe our lyfe should be sustayned: Now he addeth the reason that the lord whiche gaue the lyfe it selfe, will not suffer vs to wante those aydes and helpes, which per­tayne to the staying and holdinge of oure lyfe. And truely we do no small iniury vnto God, so often as we beleue not that he wyl geue vnto vs sufficient foode and apparell, as though without regarde he had set vs vpon the earth. For whosoe­euer is fully perswaded that he is not ig­noraunt what the condition of our lyfe is (of the whiche he is the authour) he wil not doubte, but that in due tyme he wyll helpe his necessitie. Therefore so often as feare & care of foode troubleth any man, let him straight remember that God hath care for that life which he gaue vnto him. Here also we muste note that althoughe we haue aboundaunce of meate,Mans lyfe consisteth not in meate and drynke. drinke, apparell, and all other thinges necessary, yet that oure life consisteth not in them. According to the saying of our Sauiour in an other place. Beware saith he of co­uetousnes,Luke. 12. because no mans lyfe consi­steth in the aboundaunce of those things whiche he possesseth. And then he addeth. For the lyfe is more worth then meate, & the body more of value then raymente. As if he should saye. If God of his owne free wyll hathe geuen to you a body, and lyfe, whiche haue not deserued the same, doubte ye not then, but that he wyll also geue vnto you meate and apparel, which thinges are of lesse value a great deale.

26 Beholde the foules of the ayre, for they sowe not, neither do they reape, nor cary into the barnes: and youre heauenly father fedeth them. Are ye not muche better then they.

M. That he might more playnely set before our eyes the prouidence of oure heauenly father,Gods proui­dence. he bringeth the brute beastes to be an ex­ample, whiche by the power of God are fed and nourished without any care, that we might learne in them the ryches of his goodnes, and the amplenes of his de­uine prouidence, in the whiche we ought to quiete our selues. C. For infidelitie is the mother of all cares whiche exceade measure. Therefore the onely meane to amende couetousnes, is to imbrace the promyses of God, by the whiche he dothe openly witnesse that he hathe a speciall care of vs. After this sorte the apostell going about to withdrawe the faithfull from couetousnes, confirmeth this doc­trine, because it is written.He [...] I wyll not leaue thée, neither forsake thée. And in di­uerse places, the lorde doth promyse that he wyll neuer forsake vs.G [...] de [...] lea [...] The effecte therefore is this: He exhorteth vs to trust in God, which doth not despise or neglect any of his creatures, be they neuer so cō ­temtible or base. Christ, to make this eui­dent and playne, bryngeth not in the fe­ding of Israell fourty yeares in the de­serte. He bryngeth not in Helias, nor Eli­zeus, in whome the lorde declared hym selfe to be a feder of bodies, and a proui­der of apparell. (As Moyses sayde.D [...] Youre clothes are not worne,) but he setteth be­fore them brute beastes. And yet neyther Lyons, Elephantes, nor Beares, or such like greate beastes, whiche also are fedde by the hand of God, but silly smale foules of the ayre, whome the father fedeth, they beyng voyde of all care.

M. He nameth the foules of the ayre, to put a difference betwene them and suche as are broughte vp in houses, which are not fedde by their owne care, nor by the industry of men, but by the prouidence of God. Luke na­meth Rauens particulerly, alludinge it peraduēture, to that place of the Psalme.Ps [...] Whiche geueth foode to all fleshe, and fedeth the yonge Rauens that call vppon hym. ‘For they sovve not, neyther do they reape.’ By these woordes we haue not libertie to be idell. But Christe meaneth, that al­though we be not able to help our selues, yet we shall fynde helpe of our heauenly father, so that his prouidence shoulde be sufficient vnto vs.

He sayth not here. And their heauenly father fedeth them, but your heauenly father. As if he should saye: What imbecillitie and weakenes of faythe is this, that when ye haue an heauenly father, whiche fedeth [Page 133] suche an innumerable multitude of soules, you are yet carefull for your foode and rayment, as though he would forsake you, whiche fedeth litle byrdes? C. This truely is worthy the noting, that he saith the almighty fedeth byrdes. Where­upon we maye perswade our selues that he wyll not forsake vs, whome he hathe made after his owne similitude and like­nes, and hath made vs his sonnes also.

As Christe almoste affirmeth by these woordes.

A. An argu­ment of the lesse. As if he had sayde. He that hathe suche care of small thinges, howe can he neglect the greater thinges. Yea he which hath care for those thinges that are made for your sake, howe wyll he forsake you, to whome these thinges are created.

27 VVhiche of you by taking thought, can adde one cubite to his stature.

[...]umption [...]xcessiue alwayes [...]yned to­ [...]r. C. Here Christe condemneth the other vice, which is alwayes tyed with the im­moderate care of meate, drynke, and o­ther necessaries: namely, that man vsur­peth that whiche is aboue his power, to hym selfe. [...]o. I knowe (saithe the Prophete) that it is not in mans power, to order his owne wayes, or to rule his own steppes and goinges. Yet truely there is scarse one among a hundreth, which dareth not be so bolde as to warrant something to him self, by his own industrie & strength. Hereby it cōmeth to passe that men war­rant vnto them selues the good increase and successe of thinges, God being set a­syde. Christe to abate this mad rashenes and presumption, sayth that whatsoeuer pertaineth to the sustentation of our life, dependeth only vpō the blessing of God.

[...]e. 12.According to this it is sayde in Luke. If ye be not able to do that whiche is leaste, why take ye thought for the remnaunte whiche is greater. By the which wordes it is playne, that distruste is not only re­proued, but also pride, that men will take more vnto them selues, then becommeth them. The whiche Christe also repro­ueth in an other place, sayinge. Thou canste not make one heare of thy heade whyte or blacke. [...]h. 5.

28 And why care ye for rayment? Consi­der the lillies of the field how thei grow. They labour not neither do they spyn.

Bu. From foode he commeth now to apparel, of the which also he reasoneth particulerly. And as he did before, so doth he nowe bring an exā ­ple of naturall thinges, the whiche he doth plainly & manifestly declare saying. ‘Consider the lelies of the fielde.’ Bu. He speaketh not here of the lelies that growe in gar­dens, whiche are planted with great care and diligence, but of those whiche growe in the fielde, whose collour all y^e painters in the world are not able to immitate. So that he dothe here make a distinction be­twene the lelies of the field & the garden. As he sayde before the soules of the ayre, to make a difference betwene them and suche as are brought vp in houses.

M. That is to say, they do not those things that per­taine to the making of apparell. Nowe when as you can bothe labour & spynne, why are ye carefull for rayment? And admit that either by age, by sickenes, by imbecillitie and weakenes, ye are not a­ble to do these thinges, yet ye should not distruste in the prouidence of God. But consider of the floures of the fielde. Will ye be worse then insencible creatures?

29 And yet I saye vnto you, that Salo­mon in all his royaltie, was not arayed like vnto one of these.

C. The sence is this that the goodnes of God, which doth shine in herbes and flowers, doth excell all that mē can do with their power, pompe, and strengthe: that the faithfull mighte per­swade them selues that they want no mā ner of thing, so long as they haue the ble­sing. As concerning the glory of Salomō, we may reade at large in the thirde chap. of the firste booke of kynges. And yet Christ sayth that y^e mighty king Salomō.

M. He saythe not like vnto those, but like vnto one of thē. Beholde here, how he preferreth one lillie of the field, before al the glorie of the worlde. Bu. And truly what sylke, what purple, what shyning tynsyll,The flowers of the field far surmounteth all the glory of the worlde. may be cō ­pared to floures? what is so red as y^e rose? what is so white as the lelie? what hath so purple a colour as y^e violet? surely nothīg

[Page 134]30 VVherefore, if God so clothe the grasse of the fielde, whiche although it stande to daie, is to morowe cast in­to the fornace, shall he not muche more do the same for you, O ye of litle faythe.

M. This sentence is gathered of that which wēt before, to reproue the weake­nes of our faithe. Nowe he saithe not if God so clothe the Lillies, but the grasse of the fielde. The shewe of apparrel is won­derfull, in so muche that it excelleth all the vanitie in the worlde, and yet the grasse of the field is equall with the same, and nothing inferior in pompe vnto it. He argueth therefore of the basenes of thinges, that thereby he might make the liberalitie of Gods prouidence, more wō ­derful and excellente.

E. That is to saye, whiche shineth to day in the fielde (being withered and cut down) is to morowe cast into the fornace.

Bu. Some Grammarians do so deriue, the ouen of the fornace, that the same should be somewhat lesse, moueable, and to be caried about, and made almoste through with mettall, & the reste of clay and bricke, seruinge to make waters of herbes for medecine: but this fornace is greater whiche is spoken of here, being immouable & made of stone, lome, lime, & sande, to bake bread. ‘Shall he not much more.’ M. This is the conclusion of the argu­ment, by the force of an interrogation, as if he shold say. Iudge you, can ye deny it? ‘O ye of litle fayth.’ M. Note here how frēd­ly Christe reprehendeth, and rebuketh by the whiche, with a reproche also he she­weth, wherupon this carefulnes ariseth, namely vpon the infirmitie & weakenes of faith,Excessiue care ryseth vpon the want of faithe. the which already he hath set be­fore our eyes at large, as we haue heard.

31 Be ye not therefore carefull, sayinge: VVhat shall we eate, or what shall we drynke, or wherewith shall we be clothed.

M. This is the conclusion of this dehor­tation, in the whiche he reherseth that whiche he spake before, sayinge: Be ye not therefore carefull.

B. Nowe he expresseth y^e nature of carefulnes, which, with the like cogitations trouble many men, saying: What shal we eate, or what shall we drynke, alwayes fearing, leaste they shall wante necessary foode. The lyke murmuryng care was amonge the Israelites when they were in the wyl­dernes, as we may reade at large in the booke of Exodus. But this care ought to be farre from Christians, which should still staye them selues vppon the proui­dence of God, who hath liberally promi­sed neuer to fayle vs.

32 For after al these thinges do the Gen­tiles seke. For your heauenly father knoweth that ye haue nede of al these thynges.

C. Here he reproueth their grosse ignoraunce,Igno [...] the or [...] of exce [...] care. wherof all suche cares arise. For wherby commeth it to passe that the vnfaithfull, neuer cōtinue in one state, but only that they thinke God to be careles in heauē, & not to haue respect vnto men? So that by this comparison he declareth that they haue, but smally profited, & scarsly lear­ned the rules & instructions of godlynes, which se not with the eies of faithe, howe that the handes of God are full of all good thinges, to bestowe vppon them.

M. That is, hereunto they bende all their minde, caring for no­thing but this only, thinking all thinges to be gotten with their labour & industry hauing no respect of God, vpō whose pro­uidence all thinges ought to depend, nei­ther are they at quiet vntil they sée plen­ty of vitailes before their eies. This Gē ­tillity & Heathenes, ought not to be amōg Christians.

M. As if he should say, I knowe ye haue nede: And your father knoweth the same also, wherfore doubt not, but he will pro­uide for you. For as he is a father, so bea­reth he a fatherly loue towardes his chil­dren, always preuenting their necessity. According to the saying of the Prophet. Like as a father pittieth his own childrē,Psal. [...] euen so is the lorde mercifull vnto them that feare hym.

33 But rather first seke the kingdome of God, and the righteousnes therof, and all these things shalbe geuē vnto you.

Bu. Some man might say, if I must put away all care, [...]ion. what shal I thē do? Dothe idelnes and a careles mynde please God? [...]were. The Lorde aunswereth, Se that aboue all thinges thou honour God, that thou submit thy selfe vnto him, and walke in his lawes, and do those thinges which he hath prescribed vnto thée, so shal he norishe thée, and thou shalt not neade to feare necessitie or wāte of foode. C. By this argument, he putteth awaye grose care. For whosoeuer will preferre the kingdome of God, he muste behaue hym selfe moderatly in gettinge his lyuinge. Neither is there any thing more fitte to brydell the lasciuiousnes of the flesh, that it triumphe not in the race of this lyfe, then the meditation of a heauenly lyfe. By the kyngdome of God is vnderstoode whatsouer pertayneth to the glory of God, as the knowledge of him and his Gospell, by whiche we come to the king­dome of heauen. ‘And the righteousnes thereof.’ C. This woord righteousnes, may as wel be referred to God as to his kyngdome. For we know that the kyngdom of God consisteth of rigteousnes, whiche is spi­rituall newnes of lyfe. Bu. They ther­fore seke the kyngdome of God, and the righteousnes thereof, whiche with all their mynde, and a sure faithe, geue them selues wholely to pure religion, and so frame their whole life, that God maye dwell in them, that they be iust and deale iustly with euery man, to hurte no man, to defraude no man, but to labour truly for their liuynge in their vocation, that they and their family may haue sufficiēt, and that they may geue of their ouerplus to them that nede. Whosoeuer doth these thinges, he shalbe sure not to peryshe with honger, but shalbe a partaker suf­ficient of the liberalitie of God. As Paule at large sheweth in his epistels. [...]4. [...] 11.

34 Care not then for the morrowe, the morrowe shall care for it selfe. For the daie present, hath euer enough of his owne trauayle.

Bu. To the end he might farther inculcate this doctrine of pietie, he reherseth once agayne that which he declared before, and commaun­deth his to be of good chere.Distrustfull care hath euer respect vnto the tyme to come. He expres­seth the nature and qualitie of this di­struste, whiche not being contente with the care of the daye present, continually careth for the daye and tyme to come.

C. Many, yea, to to many are sicke of this disease, whiche thinke the tyme to shorte if they be about the thinge whiche bryn­geth gayne, but contrariwyse, if they be in trouble, nede, or sicke, euery daye is thought to be a whole yeare. A. Christe reuoketh & diswadeth his from this vani­tie, saying: Be not therefore carefull for the morrow, that is for the time to come. For so do the Hebrewes vse this woorde morowe. Suche is the intemperancy of our fleshe, that it thinketh neuer to haue sufficient for it selfe, but styll distrusteth the prouidence of God.

M. He sayth not, to morowe thou shalt be carefull or to morowe thou shalte haue care for the daye to come: but the morowe shall care for it selfe, as if he had sayde. What nede ye to be miserable before the tyme.

M. As who should saye: If ye wyll be miserable in caringe for those thinges whiche pertayne to foode and rayment, why do ye care for those thinges whiche belonge vnto the morowe, when as the presente tyme hath euer enough, that ye trouble not your selues with the care of y^e times to come? Let the affection and labour be sufficient, which the lord geueth to euery tyme. The somme therefore of this doctrine is this, that we be not otherwise carefull for the necessaries of this lyfe, then the lorde hath apointed vs. Firste, that we should seke the glory of God, se­condly, the profite of our neighbour, and last of all, the health of our owne soule. Whosoeuer thus bestoweth his tyme, he shall lyue for euer.

The .vij. Chapter.

Bu. Hy­therto against the distru­sting and sorowfull care of mortall men for bodely ne­cessaries the lord hath disputed. Nowe he [Page 136] speaketh againste rashe iudgement, in the whiche all men for the moste parte do offende.Rashe iudge­ment. E. Iudge not, might very wel bee tourned condemne not, and ye shall not be condemned. For in this place iudge is taken for to condemne. Whiche more euidently appeareth by the woordes of Luke,Luke. 6. where he goinge aboute as it were to expounde what he meaneth, in saying iudge not, addeth by and by con­demne not & ye shall not be condemned. C. By these wordes, Christ doth not pre­cisely forbid to iudge, but goeth about ra­ther to heale the disease with the which al men are infected, We sée how all men do flatter thē selues, euery mā is a iudge in other mens matters, euery mā narrowly examineth his brothers māners, & is desi­rous to bewray his brothers falte. Al mē wil confesse, y^e it is a vice intollerable for those mē to be so cruel & enuious against their brethrē, which winke at their owne faltes: yea, this vice was cōdēned among profane men in olde tyme, by many pro­uerbes: yet notwithstanding it cōtinued in all ages, & continueth vntill this daye: And now ther cōmeth another worse thē that, namely y^e some in condēning others woulde get libertie to sinne them selues. Christe taketh away this wicked desire of biting, of reprouing, & reproching, when he saith Iudge not. Neither ought y^e faithful to blinde thē selues, that they mighte discerne nothing: but only to refrayn thē selues that willingly thei iudge not more then is mete. For otherwyse it cannot be but that he be to rigorous, which hath an earnest desire to iudge his brethren. The like saying hath S. Iames.Iam. 3. My brethren, be not euery mā a maister. Neither doth Christ here withdrawe the faithful from doing their duties in teaching, but for­biddeth thē ambitiously to seke for honor. To iudge therfore in this place, is curiously to enquire of other mens dedes & say­ings, whether they be euel in dede, or on­ly seme so to be, not that thei may correct and amend them, but that they may note them, and gette vnto them selues an opi­nion of honestie when they talke with them. This disease alwayes bryngeth with it muche iniquitie, that we condēne some lighte faulte no lesse, then the great offence: then it bursteth out into a per­uerse boldnes, in that we rashely haue a wronge iudgement of euery thing, al­though in dede they ought to be taken in good parte. Now we sée to what ende the purpose of Christe tendeth, namely, that we should not be to desirous, to curious, and malicious in iudging our neighbors. The enuious persone, the hypocrite, the selfe louer, are somewhat sycke of this disease. C. But he whiche iudgeth by the rule of charitie, alwayes first examining hym selfe, he I saye,True [...] ment. kepeth the true and righte order of iudging. Neuertheles it is not onely lawefull for vs to condemne all sinnes, but also it is necessary, excepte we wyll abrogate the lawes of God and ouerthrow his iudgement. For he would haue vs to bee proclaymers of his sen­tences whiche he pronounceth as con­cerning the dedes of men: only that mo­destie oughte to bee amonge vs, that he ought to remaine a iudge.

C. Therefore when we condemne adul­trie, thefte, lying, and such like, we iudge not, but do geue place vnto the Lorde which condemneth, and hath condemned them. So that whatsoeuer is condemned by the lawe of the lorde, we may rightly condemne. But then we go beyond our bondes, when we iudge and pronounce of those thinges whiche we knowe not. Whereuppon he sayde, Iudge not.

C. Here he pro­nounceth the punishment of such rashe, harde, and cruell iudgers, whiche desire to discusse other mens matters. As there is nothing more deare and precious vn­to vs then our fame: so it is very sharpe and harde, to be condemned and subiecte, to the reproche and infamy of men. And yet by our own falte we bring that to our selues, which our nature doth so greatly abhorre. For what is he that dothe not more narrowly inquire out another mās faulte then is mete? What is he whiche is not offended at smal offēces. But what is this, but only a meane to prouoke the vengeance of God against vs, and to re­paye vs the lyke?Esay [...] As the Prophete Esay saith. When thou shalt leaue destroying, thou thy selfe shalt be destroyed.

Whereby we may gather that there shall [Page 137] not wante reuengers, which shal not pu­nishe with the like rigor & violence, such as are enuious & cruell. But admitte that those rashe iudgers of their brethren shal escape the punishement of men in this world, yet vndoutedly thei shal not escape the iudgement of God. In Luke there is added a promise, [...] 6. Forgeue & ye shalbe for­geuen, geue & it shalbe geuen vnto you. The sence and meaning wherof is this, namely that the lorde will bring to passe that they which shewe them selues gent­le, humane & iuste to their brethren, shall fele y^e like clemency & gentlenes of others toward them, so that they in like manner shalbe louingly & frēdly intreated. B. For so it is ordained & appointed of God, that as we be vnto others, so shal they be vn­to vs againe. [...]er. 17 According to the saying of Salomon in his Prouerbes. That whiche is good cōmeth to those that seke for good­nes, but euell hapneth to them that seke for y^e same. This one thing let vs be well assured of that there is none so euell, but that there shalbe another as euell as he, there is none so ready to defame, but an­other shalbe as ready to defame hym a­gain. And there is none so rashly ready to iudge, but another as rashe as he, shall be ready to iudge him again: whiche for cer­tain is the iust iudgemēt of God. And y^t is the same whiche he saith here followyng.

2 For as ye iudge so shall ye be iudged. And with what measure ye meate, with the same shall it be measured to you againe.

Bu. Here oure Sauiour Christ to teache that we ought to iudge of others, as we would they shold iudge of vs, vseth prouerbiall sentences, which were commonly vsed. And are yet common to all 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 y^u spokē to againe. Christe addeth also another prouerbe.

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.Men are dili­gent to note the faltes of their brethren but not their owne. According to the saying of Ouide, we see not the wallet y^e 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 y^t 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.

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 y^e other mē do not se or regard it: in y^e meane tyme he reprehendeth others faltes, although very smal, to this ende y^t he might seme to abhorre vice, to be a lo­uer of righteousnes, & a folower of y^e same ‘[Page 138]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,Math. 15.22 and .23. Luke. 13. 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.

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.Mark [...] And Paule saithe, that his prea­ching was to the reprobate,2. Cro [...] the sauore of death vnto death. For there is nothinge that shalbe a surer testimony against the vnfaithful then the word of God, because by the preaching therof they shalbe voide of all excuse. It is aunswered thus.Auns [...] Be­cause the ministers of the Gospell, & who­soeuer are called to the office of teaching, cannot discerne betwene y^e 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.Wic [...] are [...] to ho [...] dog [...] 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.Mat [...] 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.Th [...] [...] ries [...] ough [...] be s [...] the [...] For it is a manifest prophanation of the misteries of God, to commit them to the scornings, iestes, and tauntes, of the wicked and re­probate. Secōdly, Christ sought meanes to comforte his disciples, that they should [Page 139] not be discouraged, & so seace to preache to the electe, although they sawe the wic­ked & reprobate peruersly to reiect y^e same ‘Neyther cast ye your pearles.’ M. In respecte of the preciouse price, and noblenes of the woorde of God, [...]th. 13, he calleth it a pearle, for y^e which we ought to sel all that we haue, as we may reade in the 13. chap. follow­inge. C. Whereby we gather, of howe greate price this holy doctrine of the gos­pell oughte to be vnto vs. [...] Gospell preciouse [...]e. M. He sayth your pearles, to declare that it is peculiar and proper to the faithfull. C. The pure vse of the doctrine of God is, to féede the faithfull with the woorde of God, as with their corporall meate: and that the wic­ked should be made afraide by the iudge­ment of God. the which if they neglecte, geue not that whiche is holye to dogges, nor pearles to swyne: or ‘Before hogges.’ Bu. By hogges he vnderstādeth such as wholly drown them selues in filthy plea­sure, & with their blasphemies, do seeke to defile the doctrine of y^e Gospell, so much as in them lyeth.

C. By this Christ doth seeme to distyn­guishe betwene the hogges & the dogges: attributing to the hogges, a brutishe dul­nes voide of sēce, & to y^e dogges, madnes. This experience (trewely) teacheth that there are twoo kindes of contemners. [...]o man­ [...] [...]f contem [...] As 1 for example: what so euer is in the scrip­tures, as concerning the corrupt nature of man, frée iustification, and eternall e­lection: many do tourne the same, either to sluggishe slouthfulnes, and brutysshe behauiour, or elles to the lasciuiousnesse of the fleshe, suche are very aptly (accor­to 2 deserte) compared to hogges. The o­ther do rent & teare with extreame mad­nes, by furiouse reproche, the pure doc­trine & the ministers thereof, to the ende they might frustrate the study of wel do­inge, the feare of God, and al care of sal­uation. Although therefore Christ doth declare by bothe names, that the aduer­saries of the woord of God are incurable, notwithstanding by a double similitude, he doth shew briefely in what, one of thē do differ from an other. M. We must al­so note this that he saith.

For at the fyrst, they do feyne modestie, that they may learne the secretes of reli­gion: but whē they haue learned it, they tourne sodeinly, they deride, they rayle, byting and tearing the ministers of the woorde, and all suche as are louers of the trueth.1. Timo. 1. 2. Tim. 4. Thus plaied Alexander the cop­persmith, Hymenaeus, Iuleanus Caesar, the apostata. Porphirius, and Lucianus with other lyke vnto these.

7 Aske, and ye shall haue: seeke, and ye shall finde, knocke, and it shall be o­pened vnto yon.

C. This is an exhortation to praye:Prayer. and because we are in this exercise of godly­nes (which ought to be our greatest care) so slowe and negligent, he cōmaundeth the same to be done, by three manner of speakinges. Neyther is it in vaine that he saith, Aske, seke, and knocke, for least his doctrine shoulde waxe colde, he conti­nueth still in stirringe vp our dulnesse.

And to the same ende parteineth the pro­mises whiche he addeth, ye shal haue,Promises an­nexed vnto prayer. ye shall finde, it shall be opened vnto you.

For there is nothing that doth better in­courage vs to pray, then a sure and vn­doubted trust & hope to obtaine. for they cannot praye aright whiche doubte: yea prayer is a vayne and rydiculouse cere­mony without faithe. Christ therfore,Praier is but a vaine cere­mony with­out faithe. to allure vs to this parte of duety effectual­ly, dothe not onely charge vs with that whiche we ought to do: but doth also promise that our praiers shal not be in vain. And this also is diligentlye to be noted: first that we maye vnderstande that this order of prayer was appoynted and pres­cribed vnto vs, that we might suerly perswade our selues, that God is mercyfull vnto vs,God is redy to graunt our petitions. and redy to here our prayers & to graunte vs oure petitions. Further­more, so oftē as we are prepared to pray, or, so often as we fele that the heate and force of prayer hath not in vs his feruent zeale and effecte, we must call to mynde howe greatly the lorde inuiteth and cal­leth vs, and howe mercyfully he promy­seth that we shall taste his fatherly affec­tions. So it shal come to passe, that eue­ry man, bearing him selfe boulde, on the grace and fauour of Christ,Chap. 3. shal conceiue a sure trust of prayinge, and shall freely [Page 140] call vpon God. As Paule teacheth in his epistel to the Ephesians. But because we are more geuen to distrust, then becom­meth vs, Christ to correcte the same doth iterate one promise with diuers wordes.Prayer must haue constācy Let vs therefore acknowledge oure na­kednesse, and imbecillitie, neyther let vs dispaire. but let vs boldely aske, and that constantly. For he saithe, Aske, seeke, knocke. A. Aske, namely that whiche is lawefull, and accordynge to his wyl, Seeke diligently, Knocke with perseue­rance continually. C. But, he vsed the metaphor of seking, because we thyncke that to be farre from vs, which our nede and necessitie requireth. And he vsed the metaphor of knockinge also, because the carnall sence of the fleshe imagineth, that those thinges are shut from vs which ar not at hande in a readines. To this sen­tence of Christ agreeth the saying of the prophete.Esay. 55. Seeke the lorde, while he may be found, call vpon him, while he is nie. Againe.Prouer. 8 I loue them which loue me, and they which seke me early shal fynde mee.

8 For who so euer asketh, receyueth, and he that seeketh, findeth, and to him that knocketh, it shalbe opened.

A. To the ende we mighte be more fer­uent, and desirouse to pray, C. Chryste doth here offer vnto vs his fathers grace and fauour: as if he shoulde say, that god is redy of his owne free wil to heare vs, if so be that we pray: and that riches are offered vnto vs, if that we will aske thē. By the whiche woordes he dothe declare, that they are iustly ponyshed, which wā ­ting necessary thinges, seeke not this re­medy against their nede.Faithful men haue the lorde their watche­man. It is most cer­taine, when the faithful are often times a slepe, the lorde watcheth for them, and for their healthe, and so preuenteth their praiers. For there were nothynge to vs more miserable, then if he shoulde looke for our prayers, in this slepy and drousy sluggishenes of the fleshe: but he dothe not by prouocation, but of his owne free will geue vnto vs fayth, whiche by order and time, goeth before all prayers. But because Christ in this place, speaketh vn­to his disciples, he dothe plainely shewe, howe his heauenly father woulde make vs partakers of his giftes. Therefore al­though he doth freely bestowe vppon vs all thinges, yet notwithstanding, he doth commaunde vs to praye, to exercise oure faithe, and that he might graunt vnto vs which aske, those thynges whiche onely come of his mere goodnes. Bu. This vn­doubted promise of God, oughte to stirre and allure all men to prayers, seing that the lord doth promise with so great faith and constancie, he wil heare our praiers.

9 Is there any man among you, whiche if his sonne do aske breade, wyll offer hym a stone?

Bu. By these woordes also, he doth any­mate and incourage vs to praye, promi­sing that God at the length wil heare vs & helpe vs, if we aske those thynges that are holy, good, meete, and profitable, be­inge nothinge the more infirme & weake in faith, althoughe for a while he do de­laie the time, and put of to heare & helpe vs. C. He vseth a comparison of the lesse to the more, and compareth the malyci­ousenes of men, to the exceding goodnes of God, whiche is so greate, that it may well be compared to a bottomlesse sea:

The loue of our earthly parente is in no poincte lyke vnto this. As the lord by the mouthe of the prophete Esay sayth.Esay. 4 Al­though the mother forgett her children, yet will I neuer forget you.

10 Or if he aske fysshe, wyll he proffer him a serpent?

B. The like woordes we reade in Luke,Luke. [...] sauing that he addeth this or if he aske an egge, will he offer him a scorpion? Some go about to expounde these woordes alle­gorically, but not to the purpose.

xi. If ye then (when ye are euil) can geue your children good giftes, how much more shall your father whiche is in heauen, geue good thinges, if ye aske of hym.

A. Nowe he compareth (as it was saide euen now) y^e maliciousenes of men with the wonderfull and vnspeakeable good­nes of God. Bu. For men are euyl, and subiecte to the affections of anger, indig­nation, enuy, and hatred, as fathers of­ten times do hate & despise their children.God by [...] owne [...] is voyde [...] affection [...] But God, by his owne nature is good, and voyde of all affections, alwayes se­kinge to do good, & that his chyldren may [Page 141] feele his goodnes, his liberalitie and mu­nificence most abondantly.

C. Christ hath expressed this, not with­out greate cause, least the faithful should to muche lose and slack the raynes to foo­lishe and wicked desires in praying. We know how great the intemperancy and bouldnes of our fleshe is in this poincte.

Christ therefore committeth our praiers to the will of God, to the ende he should geue no more vnto vs, then he knoweth to be profitable for vs. Wherefore let vs not thincke that he hath no care of vs, so often as he fulfilleth not our desires, be­cause he knoweth still whereof we haue nede, and what is expedient for vs. But now because al our affections are blinde, the trewe forme of prayer is to be taken from the woorde of God. Therfore who so euer desireth to come vnto God, [...]o. 4. [...]n. 5. by a sure trust of prayinge, let hym learne to brydell his hart, that he aske nothing but that whiche is accordinge to his will: as S. Iames admonisheth in his epistell.

M. He saith not how muche more shal god, but how muche more shall your father: ney­ther saith he my father, but your heauē ­ly father, that we may alwaies conceiue in our minde this sure trust.

B. Luke hath. Geeue his holy spyrite, as it were expoundinge what Math. meaneth by good thinges.

For what good things ought we to aske of God in our prayers, but a godly life, that is, that the name of God may be san­ctified in vs, & that the kingdome of God may come and approche. These thynges truely we receiue, whē as we are reple­nished with the spirite of god, which doth renewe vs, and cause vs to seeke the glo­ry of God, & a godly lyfe. C. For this al­waies ought to be in our minde. [...]h. 6. Fyrste seke the kingdome of God, and the rygh­teousenes thereof, and all other thynges whereof ye haue nede, shalbe geuen vn­to you. Wherfore the sonnes of God, to the ende they maye praye aryghte, must put of all earthly affections, and come to the meditation of a heauenly lyfe.

12 VVhatsoeuer therfore ye would that men shoulde do vnto you, euen so do vnto them, for this is the lawe and the prophetes.

A. Because of this woord (therfore) some do thinck that this is the Epiloge or con­clusion of those thinges goinge before as concerning the petition or praier. Other some do refer it to the beginning of this seuenthe chapter, where he forbad vs to iudge. And others thincke that Chryste had respecte to all those thinges which he affirmed in this assertion, but specially in the fifth chapter, as though he woulde knitt vp all those thinges wherof he had spoken in a shorte somme. C. But true­ly it is more probable to affirme that this woorde therefore (whiche is an illation) is superfluouse and more then nedeth: for often times we fynde them in shorte sen­tences, where no necessitie importeth.

We saide before, that Mathewe dyd not declare one sermon onely of Christ, but rather to collect a somme of his doctrine, out of many of his sermons. This sen­tence therefore is to be red seuerally,Equitie. by the which Christ doth instructe his disci­ples to vse equitie, and doth briefly shew the definition of the same: that we maye knowe, that the cause why so many mis­cheues do raigne in the worlde, and why men so many waies are hurtfull, one to an other is, because wittingly and wyl­lingly, they do treade equitie and indif­ferent dealinge vnder their feete: Not­withstandinge euery man woulde haue the same straightly obserued toward him selfe, for where as our owne profite is in hande, there is none of vs, but we wyll sircumspectely and preciselye reason and enquire, what is equitie & right. Ther­fore euery man sheweth him selfe an in­different iudge for his owne commoditie and profyte.Euery mā for him selfe is an indifferent iudge. How cōmeth it to passe that we be not so equall iudges, when as o­ther mennes profite or losse commeth in question, but only because we are parcy­all to oure selues, and vniuste towardes our neyghboure? And not onely this, but that whiche is worse, we indeuour oure selues wickedly, to wincke at the rule of equitie whiche shyneth in our hartes.

Christ therefore teacheth, that euery mā may liue rightly & iustly with his neigh­boures, [Page 142] if he do that to others whiche he coulde be content to haue done to hym a­gaine. So that here he doth refell & con­fute all false and vayne shewes whiche men deuise and inuent, to hide and cloke their pretenced righteousnes. For with­out all doubt parfecte equitie should con­tinue amonge vs, if so be that wee were such faithful disciples of charitie in dede, as we are teachers of the same in worde. M. The false opinion of the Pharyseies ministred occasion to Christ to pronoūce this sentence of equitie: for they prefer­red the obseruation of ceremonyes, and mannes inuentions, before the obserua­tion of the woorkes of charitie.Esay. 1. & 58 Amos. 5. Where­vpon the prophetes were often times cō ­strained to reuoke Israell, from ceremo­nies and mannes traditions, to the wor­kes of charitie.

C. Christ meaneth not that this onely parte of do­ctrine is shewed in the lawe & prophetes, but he vnderstandeth that what soeuer is there commaunded of charitie, what so euer lawes and exhortations there be, for the imbracinge of equitie, oughte to be referred to this ende. The sence ther­fore of his woordes is, that the second ta­ble is fulfilled, if so be, that wee do vnto others, as we woulde they should do vn­vs. Accordinge to the whiche, S. Paule saith.Roma 13. Gala. 5. He whiche loueth an other fulfyl­leth the lawe. Againe he saythe. All the law is cōprehended in one worde, name­ly in this. Thou shalt loue thy neighbour as thy selfe.

13 Enter in at the straite gate: for wyde is the gate, and broade is the way, that leadeth to destructiō, and many there be whiche go in thereat.

M. Because this doctrine seemed to the disciples new and vnwonted (as it was heauenly) so y^e same semed incomprehensible to the wisdome of the fleshe, specially in respecte of that, whervnto they were accustomed. Christ therfore added this, admonishing his dis­ciples, to prepare thē selues, as it were to a strayte and thorny way, or to a trou­blesome iorney. ‘Broade is the vvaye.’ M. By the way the scripture vnderstandeth the lyfe of man,The li [...] man is [...] eyther [...] or death [...] because it tendeth as a waye eyther to a comming to lyfe, or deathe.

C. He sayth, that many go the broade way, be­cause mē do destroy one an other by their peruerse ensamples. For wherevpon cō ­meth that euery man willingly and care­lesly casteth hym selfe to destruction, but because they thincke they perysshe not, when in dede, in the middest of the route they perishe? And on the contrary parte the small nomber of the faythful maketh many altogether bent to wickednes: for we are not easely broughte, to renounce the worlde, and to frame our selues and our lyfe, to the manners of fewe, for we thincke it an absurde thing to be brought from the multitude or greatest nomber, as though we were not part of mākinde. And although the doctrine of Christ doth constraine vs (as bonde) doth bryng our lyfe into a straite iorney, and dothe sepe­rate vs from the multitude, and ioine vs to a few: yet notwithstanding, this pre­cisenes ought not to lett vs to aspire and come to life immortall.

14 For strayte is the gate, and narrowe is the waye, whiche leadeth vnto life, and fewe there be that fynde it.

Bu. The sence of this place is, that there is a certaine institu­tion of life, which is vneasy, hard, sharpe, and therefore it doth abhorre the myndes of the people, but this soure and vnsaue­ry lyfe hath most pleasant fruites, which bringeth to euerlasting lyfe. But where as the waye is narrowe, that commethe by our corrupt nature and imperfection, in that we can not make our lyfe subiect to the yoke. There is no cause therefore, why we should complayne, but we must ascribe the same to our wicked inclinati­on.Man [...] hath [...] endes. Laste of all we muste note here the twoo endes of man, whiche are here put of Christe, to one of the whiche we must ronne at the lengthe: that is to saye, ey­ther to lyfe or perdition.

15 Beware of false Prophetes, whiche come to you in shepes clothinge, but inwardely they are rauening wolues.

C. This is a moste profytable admonition, declaring that is more easy [Page 143] to be deceiued, then to obeye and harken to wholsome counsaile, for of our owne free wil, we encline to falsehode and de­ceyte. yea, and althoughe there were no deceiuer, yet we seduce and beguyle our selues. By these wordes therfore our sa­uioure Christ doth teache, that alwayes his churche is subiecte to dyuerse sedu­cinges, & so to be daungerouse for some, to fall from the faithe, excepte they be vi­gilant & diligent to beware. The Iewes, for the most part did hope that they shold haue a happy state vnder the kingedome of Christ, and to be exempt from al strife and trouble. Therefore he admonysheth his disciples to persiste and contynue, if they couet to prepare theim selues to a­uoyde the deceytes of Sathan. For the lorde will haue his church exercised with a continual warfare in this world. wher­fore that we may shewe our selues to be his disciples to the very end, docillitie is not only sufficiēt (as to suffer our selues to be gouerned with his woorde) but also our faythe must be armed, because often times it is assalted of sathan. This trew­ly is the greatest thing, if we suffer our selues to be ruled by the godly and faith­full ministers of Christe. [...] But because false teachers do arise, excepte we watch diligently, and be armed with cōstancy, we may easely be withdrawen from the flocke. To the which perteyneth the say­inge of Christ, that the sheepe do here the voice of the shepeherd, [...] and not to regarde the voyce of a straunger, but to flye from him. Whereby we may gather that there is no cause why the faythefull shoulde be discouraged or troubled, when wolues do crepe into the sheepefoulde of Christ: when false prophetes go about to deface the trewe faith: but rather ought to be of good chere, and to watche. For it is not without cause that Christ biddeth theym beware. Wherefore if our owne slouth­fulnesse [...]o not trouble vs, we shall ease­ly eschewe all trappes and snares, and (truely) without this trust, we could not be bolde enough to beware. Now, when as we knowe that the lorde will not fru­strate oure expectation, by any of the as­saltes of sathā, let vs go on without feare cra [...]inge of him the spirite of discretion, whiche sealeth our hartes with faythe of his treweth, and bewrayeth the wyles & deceytes of Sathan, least we shoulde be begyled. ‘Of false prophetes.’ C. A prophete is taken for the teacher, shewyng forthe the pure woorde of God: to the whiche ā false prophete is contrary, which preten­dinge the name of God, hath a shewe of a prophete. There shal arise saith Christ false Christes, and false prophetes,Math. 14. and shall do greate miracles, and wonders, in so much, that if it were possible, the very electe shoulde be deceyuod.

M. That is, whiche ioyne theim selues vnto you, and fayne thē selues to be on your side, being ney­ther called nor sente. Of the whiche pro­phetes the lorde complayneth in the olde testament, sayinge. I sent not prophetes and yet they wente.

C. Here he noteth their falsehod and hi­pocrisie.Ierem. 23. They faine (sayth he) them sel­ues to be sheepe, when as they are no­thinge lesse. Christ sheweth, that decey­uers wante not their coullered cloke.

M. These false pro­phetes Paule also doth depaynt.Actes. 20 I knowe (saith S. Paule) that after my departure there shall come wulues among you, not sparing the flock. Moreouer of your own selues shal men arise, speaking peruerse thinges, to drawe disciples after them.

And in an other place. I beseeche you bre­thern, marke them which cause deuission & geue occasions of euyl, contrary to the docttrine whiche ye haue learned, and a­uoyde them, for they that are such,Roman. 16. serue not the lord Iesus Christ, but their own bellies, and with swete preachinges; and flatteringe wordes, deceiue the hartes of the innocentes.1. Cor. 11. Reade also the .xi. chap­ter of the 1. epistell to the Corinthyans, and the second chap. of the .2. epistell of S. Peter. M. Here is to be noted the hypocrisie of the moonkes,2. Petr. 2. and begginge fryers, whiche by their sheepes clothing haue deceyued the whole world, and mi­serably haue spoyled the sheepe foulde of Chryst.The monkes and friers. go in shepes clo­thinge. A. The whiche thinge I wolde to God the kinges & princes of the whole worlde (specially they whiche woulde be counted Christians) woulde dyligentely [Page 144] way and consider. For they, by theyr bo­dely apparell, by their gesture, voyce, & external shewe, do measure sanctimony, symplycitie, and honestie: but in theyr mindes, they are stout, couetous, cruell, and maliciouse. Neither do they seeke to do the worke of pietie, and to profite their shéepe with wholsome counsell, but ra­ther to enriche them selues, to fyll theyr belly, and to disperse and spoile the flocke of Christ, M. The manifeste and open comming of the wulfe can scarse be auoi­ded without harme: what shall then com to passe, and what shall we loke for, if he come priuily, being couered w^t a shepes skyn? surely great destruction, murther and tyranny. And althoughe a prophete geue almes lyberally, and fast exceding­ly, althoughe he preache feruentlye, and leadeth an angelical lyfe, yet for al that, we muste not credite that whiche he tea­cheth altogether, but we muste followe the counsell of S. Iohn, & proue the spy­rite, whether it be of god or no, whervpō Christ addeth these wordes followinge.

16 Ye shall knowe them by their fruites. Do men gather grapes of thornes, or figges of thystells.

M. He which saide before, beware of rauening wulues, she­weth now howe we shall knowe them.

Ye shal know them saith he by their frui­tes. As if he should say, ye shall not nede to doubt, for they wyll bewray them sel­ues. C. for excepte this difference were put, the authoritie of all teachers with­out exception might come in doubt. For if any great danger be feared in teachers and no waye founde to auoide the same, it must nedes be, that all be suspectted, & there shall be no better remedy, then to shut our eares against them all. Chryste therfore to the ende he would not detract any reuerence from his Gospel, and sin­cere ministers and teachers of the same, cōmaundeth vs to iudge false prophetes by their woorkes, or fruites. Wherefore the Papistes are to shamelesse, which be­cause they woulde make vs to be enuied obiecte vnto vs the sayinge of Christ, to beware of false prophetes: and by theyr cryes, they bring to passe, that ignorante men for want of skill do rashely condēne vs. But trewly who soeuer doth seeke to harken to the counsel of Christ, it is ne­cessary that he iudge wisely without par­ciallitie, according to trueth and veritie. We truely do not only willingly grant, that false prophetes are to be taken heede of and eschewed, but also diligently and sharpely we exhorte the simple, that they will beware of them and auoide them.

Onely we admonyshe accordinge to the prescripte rule of Christe, that they haue firste aright knowledge and iudgement, leaste the simple in reiecting the woorde of God, be ponished. For betwene a par­fect and iust commission, and a preposte­rouse hatred, there is greate difference. But the Papistes very wickedly do abro­gate the cōmaundement of Christ,Pap [...] which bringinge in a wrong feare, do fraye a­way miserable sowles from inquisition, & diligent circumspection. Let this ther­fore be the first, that those which by feare do reiecte or shonne the vnknowne doc­trine, do it amisse, and not by the com­maundement of Christ. Now it restethe to see what fruites Christ assigneth, whē he willeth vs to iudge of false prophetes by their fruites.T [...] of [...] P. There are twoo ma­ner of fruites, euill opinions, and euyll manners. For alwaies heretiques haue some manifest wicked opinion, which is impossible to happen into the churche of Christ. They are deceyued there, whiche restrayne these fruites to lyfe.Th [...] d [...] h [...] For whē as the moste wycked deceyuers do boasts them selues, with saiued sanctimony and holynesse, and with certayne pretenced shewes of an austere lyfe, this examy­nate rule must nedes be vncertaine. We cannot denie, but that at the length hy­pocrisie will be knowne, because there is nothynge more harde to be kepte secrete than the simulation of vertewe: but yet Christ would not make his doctrine sub­iect to such an vniust and obscure iudge­ment, that it mighte be measured by the lyfe of man. Therfore vnder this worde fruites is conteined the manner & forme of teachinge, yea, that is the special note to be considered.Ioh [...] For hereby Christ pro­ueth that he is sente of God, because he seketh not his owne glory, but the glory of his father, which sent him.Ob [...] If any ob­iecte [Page 145] that few haue that gift of wisdome, [...]tion. to discerne good fruites from euyll: wee answere as we sayd euen nowe, [...]were. that the faithful are neuer destitute of the spirite of discretion, when neede requireth. In the meane time let vs remember that all doctrines oughte to be brought vnto the woorde of God: and therfore in iudging false prophetes, the analogy of faythe to beare the rule. P Wherfore, to the ende we may iudge aright of doctrine, it is ne­cessary that we kepe the rule, that is, the certaine and trew meaning of the scrip­ture, of al the articles of doctrine, which playnely and manifestly may be shewed out of the scriptures, of the prophetes, & Apostelles, without the diminishinge of the scriptures. Let the testimonies also of the churche of Christ be sought, after the Apostels, specially in those wryters, whiche are well knowne to be pure, that we may vnderstand the perpetuall vni­tie of the Catholyke church, that no false opinion without testimony & warantyse sufficīent, be brought into the churche.

Then let vs see what God hath geuen in charge to his prophetes, to his apostels, and ministers of his word, because ther­by fydelitie and trueth may be discerned. As for example, if we set before our eies those thinges whiche saincte Paule hath wrytten, [...]. 3. as concerninge the duetie of a bishop, that onely discription shall suffice to cōdemne the Pope. Wherefore it is no marueyll if the Pope and his sacrificers go about to forbed the iudgement of false prophetes. [...]ope is [...]a raue [...] [...]lfe, [...]octrin [...] Paule. M. But who is so blynd, that when he seeth the rapacitie and greedye desire to deuour, knoweth not the wulf, howe so euer hee be clothed in a sheepes skynne. For ‘Do men gather grapes on thornes.’

By these Prouerbes whiche were then cōmonly vsed, Christ doth proue and cō ­firme that none can be deceyued of false prophetes, but he whiche willingly will not se: because good fruites do shew who are the seruantes of god, & deceitful frui­tes do shewe a false prophet, euen as the fruite declareth the tree. Bu. Euery tree in his kinde bringeth forth fruit, euen so euery techer bringeth forth such doctrine as he hath cōceiued by the spirite. Wher­fore we must iudge of his doctrine, whe­ther it parteyne to the glorye of God, to the iustifycation and merytes of Christ, to the settynge forthe also of the syncere and parfecte loue towardes oure neygh­boure. The whiche, if it do, wee maye boldely adiudge hym to be a faythfull and trewe teacher.

17 Euen so, euerye good tree bryngethe forth good fruites. But a corrupt tre bringeth forth euill fruites.

C. Here is to be noted, that men cannot do wel, vnlesse they be first good. O gene­ration of vipers (saith Christe) howe can ye speake good thynges, when ye youre selues are euyll? For out of the aboun­dance of the harte, the mouthe speaketh.Math. 12, A good man, out of the good treasure of his harte, bringeth forth good thinges.

And an euyl man out of the euil treasure of his harte, bringeth forth euil thynges.Actes. 15 Also in the acts it is wrytten. The hartes are purified by fayth. For whō soeuer is regenerate by the spirite of god, it is ne­cessarye that he testifie by good woorkes, that he is a good tree, although his wor­kes do tast somwhat of the natural gaale whiche is in him alwayes.

18 A good tree can not bring forth euill fruit, neither can a corrupt tree bring forth good fruite.

B. As if he shoulde saye. As the tree is knowen by his fruit, so is the teacher, (if any man marke) by worde and doctrine. Bu. But there are certayne heretiques, which haue abused this place of scripture apointing to thē selues twoo diuerse be­ginninges, sayinge, that there are twoo contrary natures betwene them selues.

But we ought not to referre the wordes of the lorde, to any other ende, then hee hath spoken them: but we oughte rather to consider, to what ende, and for what occasion he spake them. So longe trewe­ly a good tree bryngethe forthe no euyll fruite, as he abideth in his good state: and an euil tree, abydeth in the fruites of his sinnes, so longe as he conuerteth not to the fruites of repentance. For none, a­bydynge in that whiche he was, begyn­neth to be that which he is not.

19 Euery tree whiche bringeth not forth good fruite, is hewen downe and cast into the fyer.

[Page 146] Bu. Here by the way he sheweth y^e great & cruell ponishement,The ponishe­ment of false prophetes. prepared for false prophetes, & al those which delite to per­sist in a vaine & pretenced shew of godli­nes. He goeth on still with the allegory, signifiing that they shalbe tormēted with cruel fier, whiche either seduce others by false doctrine, or do not expresse the true faith of the mynde by good woorkes.

M. Here therefore we see, that it is not sufficient only to refraine frō doing of e­uil, but also it is required of vs to do that whiche is good.Iohn. 15. For this vyne whiche is Christ will not haue vnfruitfull brāches vnited vnto him, in whō the fruitful are pourged, that they may bring forth more fruite.Math. 25. And in an other place, they are ac­cursed not which take away the goodes of the poore, but whiche do not féede theim. Moreouer in y^e same place, the ministers are cōmāded to cast the vnprofitable ser­uante into vtter darkenesse, & yet he had not lost any of his masters money, but he had this ponishment,Math. 5. because he brought no gaine. And after this maner the vnsa­uery salt is cast out of y^e dores, although it do no hurt in corrupting, but because it dothe not take away the corruption.

E. Christ sheweth not here what shal happen to euyll & cor­rupte trees, (as referring it to a tyme to come) but he speaketh in the presēt time, that as trees that are corrupt, they shall presently be hewen downe.

20 Therefore by their fruites, ye shall know them.

Bu. He repeteth again & bringeth in a conclusiō necessary for vs at al times, namely y^e false prophetes at the lēgth shalbe known by their fruites. B. Let vs obserue therfore this canon, or rule at this day, & let vs counte al thē for false prophetes, which speake the imma­gination of theyr owne hartes, & not by the mouth of the lord: let vs take hede of thē, let vs flee from suche, & repell them.

21 Not euerye one that saithe vnto me, lorde, lorde, shall inherite the kinge­dome of heauen, but he which dothe the wil of my father, which is in hea­uen.

C. Christ nowe doth farther extēd his talke, neither doth he onely speake of false prophetes which onely to deuoure & spoyle,Hyerlinges. enter into the flock: but also of hierlinges, which vnder the pretence of pastors, do subtilly creepe in, whē as notwithstāding they haue no affection of godlynes. And although this doctrine doth cōprehend al kinde of hypo­crites, what degree or place so euer they be of: notwithstanding properly he tou­cheth now false teachers, whiche woulde seme to excel all mē. Neither doth he on­ly direct his talke vnto them, y^t he might take away the securitie in the which they lie, as it were drunken: but also he doth admonishe the faithful, y^t they attribute not to such vaine titles, more then is cō ­ueniēt & necessary. Finally he doth shew y^t so sone as the doctrine of the gospel doth begin to bring forth fruite, in so muche y^t it hath gottē vnto it many disciples, there wil not only be many of the cōmō sort of people, whiche falsly through dissimula­tion & hipocrisy wil geue their name: but also among the cōpany of pastors thē sel­ues, there shalbe such deceit, that w^t their liues & dedes they deny y^e which they pro­fesse with their mouth. Therfore whoso­euer coueteth to be counted, a disciple, he must do his indeuour to adict & geue him selfe sincerely to the meditatiō of a new life. For it is not enough to professe the faith with the mouth, but a good cōsciēce is also required, & the spirite of renouati­on. ‘Lorde, Lorde.’ M. He doth not only re­herse y^e liplabour which he touched a lyt­tel before, but also he expresseth the pro­pertie of the hebrew worde, which incre­seth that with doubling or multiplying,Ierem [...] whiche before it heaped together, of the whiche kind also was that which the pro­phet hath: the temple of the lord,Chap [...] [...] the tem­ple of the lorde. In Luke this sentēce se­meth to be a general obiurgation. Why do ye cal me lord, lord, & do not those thin­ges which I cōmande you. But because this corruption doth very much aryse of false teachers, he doth expressely inuey a­gaynst thē. ‘Shall not enter into the.’ C. Here some do think that the kingdom of heauē is to be takē for y^e lif to come: other do ex­pounde it to be taken for the churche. As if he should say, he shall not be of the nō ­ber of my disciples, and of my faytheful. A. Bothe these expositions may well be takē & allowed. ‘But he that doth.’ M. The wyl of the father and the sonne is al one, [Page 147] & the woordes of Christ are the woords of his father. [...]n. 4.5.6 For he came to do the will of his father, & not his owne wil, as he wit­nesseth in y^e Gosgel after Iohn. He ther­fore that dothe the will of the father doth the will of Christe. B. To do the wyll of the lord, is to expresse the same, & to ende­uour our selues with all our mindes to that which he cōmaundeth, although we be vnable to performe the same. For the lorde in this life doth not require of vs to performe & fulfil his cōmandements, but to do thē: whervpon in the lawe he saith. Here O Israel, [...]t. 6. & take hede y^e thou do ther­after. For he knoweth howe sore we are molested w^t this sinful fleshe, that we can not fulfil al thinges, & that we cannot be cleane & voide of sin. Wherfore S. Iohn saith. [...]hn. 1. If we say that we haue no syn, we deceiue our selues, & the trueth is not in vs. And yet the same S. Iohn saith, if we say y^t we haue felloship with him, & walk in darckenes, we lie, & do not the trueth. Again. [...]. 3. Euery one y^t is borne of god, sin­neth not: and he cannot sin because he is borne of god. A godly man therefore can not syn, because he is not willingly geuē to syn & wickednes, as the wicked are: but alwaies hath a delight in the lawe of the lord: yet notwithstāding, because he hath no good thinge in his fleshe, he cōmitteth many thinges which he hateth, which ar sinful. [...]. 7. whervpon Paule saith. The good which I wold, do I not, but y^e euil which I wold not, that do I. If I do that which I wold not, then is it not I y^t doth it, but sinne that dwelleth in me. But because y^e inward mā is not delighted with sin, but is wholly geuen vnto Christ: god impu­teth not syn vnto him. Wherfore they ar no sinnes, no more thē they are deltes, which y^e creditour hath forgeuē, thoughe duely thou owe the same, & do not paye. C. Furthermore to do the will of the fa­ther, doth not only philosophically signi­fie the life & maners of men to be framed according to the rule of vertu, [...] 6. but also to beleue in Christ, as it is said in Iohn. By these wordes therfore fayth is not exclu­ded: but is pointed as it wer a beginning, frō whence the rest doth ensue. A. Here­vpō S. Iohn saith, [...]. 3. This is his cōmande­ment, that we beleue on the name of his sonne Iesus Christe, and loue one an other as he commaunded vs.

22 Many wyll say vnto me in that daye: lorde, lorde, haue we not prophesied through thy name? And throughe thi name haue cast out deuils, & done many myracles through thy name.

Bu. Here he reherseth one thing twise, & doth inculcate that whiche he spake before. C, For he cyteth hypo­crisie to his tribunal seate. For loke how lōge they haue place in the churche, they bothe flatter them selues, and deceiue o­thers also. He saith therfore, y^t there shal com a day in the which he wil pourge his florth,The daye of iudgement. Math. 25. 1. Cor. 4. & clēse the chaff & dust frō the pure wheate. ‘In that day.’ B. He vnderstādeth the day of iudgemēt, in the which y^e good shalbe seperated frō the euyl: & the sheepe from the goates: & whē al secretes shalbe reuealed.

E. To prophesie in the name of Christ, is to teach vnder the autoritie of Christ: as whē it is sayd, Blessed is he that cōmeth in the name of the lord.Math. 21. Or as som others do expoūde it in thy name, y^t is in thy po­wer & strēgth. For alwais these speches. by thy name, or in thy name, or for thye name, to the hebrewes (from whom they com) signify no more thē if thou sholdest say, by thee.Iohn. 17. Euen so whē Christ saith to his father, I haue declared thi name vnto men, it is, as if he had said, I haue decla­red thée. Also wheras it is said in y^t scrip­ture oftē times, deliuer vs for thy name sake, it is in efecte thus. Delyuer vs for thy selfe. The like maners of speach also ar these, I beseche your grace, your ma­iestie, your honour, & it may please your lordship & suche like. The whiche are no­thing els thē I pray you, & it shall please you. Therefore to prophesy in y^e name of Christ in this place doth properly signify to do y^e office of teaching by his authorite This word prophesy in this place,1. Cor. 14. is takē very largely, as in the .14. of the 1. to the Corin. He mighte truely haue vsed more simplely this woord (preachinge) but not without cause he put y^e which was more honorable,External profession is no­thinge. whereby he mighet the better expresse, y^e external professiō was nothing how gloriouse so euer it semed vnto mē. Bu. Many will boste (saith he) that they haue shewed them selues excellente tea­chers, & interpretours of the scriptures [Page 148] in y^e church. ‘And haue cast out deuills.’ A. He reherseth one kynde of miracles for exā ­ples sake: then generally he addethe.

C. To do miracles in the name of Christ is nothing els then to worke wōders, by his power, aide, and gouernment: for although y^e name of mi­racles is restrained to one kinde of mira­cles, yet notwithstanding in this place, & in many other, it doth signifie al kinde of wōders. M. Here we se y^e God lendethe his power to euil ministers sometimes. As to Baalā, Nume. 24. 1. Sam. 10. to Saule, whervpō this pro­uerbe came, Is Saule also among y^e pro­phetes?Math. 10. To Iudas y^e traitor also, who re­ceiued power of Christ to cast out deuils. to heale the sicke, & to do al thinges as the other Apostels dyd. Furthermore we do reade y^e many claue vnto Paule, Philip. 2. which afterwarde fel frō him, whervpon he com­plaineth, saiyng. All men do seeke theyr own, & not that whiche is Christes, The which no doubt for y^e maner of the tyme, did wōders, cast out deuils, & prophecied. We must not thinke therfore, that they are happy & streightway blessed, & truely aperteining to Christ, which do miracles, signes, & wonders in this worlde by the name of Christ. Wherfore we reade that Christ answered the three score and ten, which were returned, bosting of the my­racles which thei had done,Luke. 10. thus, Reioyce not in this, that deuils are subdued vnto you: but reioice in that your names are written in y^e booke of life. And Paule re­prouing the foolishenes of the Corinthiās which they conceiued by miracles,1. Cor. 13. y^e same being set apart, he requireth loue at their handes. We must note also farther what Paule teacheth, y^t the deuil by his subtil­tie & craft can trāseforme him self into an angell of lighte,2. Cor. 11. & shewe miracles by his ministers, to corrupt the truth of y^e gos­pel: y^t which cōmeth to passe by the per­mission of God: because men loue not the trueth:2. Thes. 2, As Paule in an other place wry­teth. He shall destroy the aperance of his cōming, euen him whose commynge is after the working of sathan, with al ly­ing power, signes, & wonders, & with all deceiuablenes of vnrighteousnes, amōg thē that perishe: Euen as it happened to the Iewes also in the old testament. Fi­nally we se by this place, y^e prophesie, ca­sting out of deuils, & all maner of mira­cles, do nothing at al profite those y^t haue thē: neither ought we to thinke thē holy, beloued of god, or aperteining to his kīg­dome, because in this place we here, that many suche, shalbe reiected of Christe in the day of iudgement.Deut. 1 [...] Math. [...] We must not be­leue therfore euery one that is a worker of miracles, as we may reade in Moyses, and in Matthew followinge.

23 And then wyll I knowledge vnto thē: I neuer knew you: Departe from me ye that work iniquitie.

C. that is, I wyll make manifeste vnto them, I will openly shewe or declare,

C. By these wordes he doth vtterly deny & reiect thē, affirminge that he neuer counted them amonge the nomber of his, although they boasted thē selues to be heads & pillers of his church. And therfore he biddeth thē depart which by a false title haue stolne a false profes­sion for a tyme, saying. ‘Depart from me.’ Paule doth seme to haue takē y^t which he writeth out of this sentēce of Christ: whē he saith, The lord knoweth who are his,2. Ti [...] Let him depart frō iniquitie what soeuer he be that calleth on the name of the lord. For the first parte tēdeth to this ende, y^t the weake shold not be troubled by y^e de­fection or fall of some, whose name was great, & of fame. For he denieth thē to be known of y^e lord, although they seme glo­riouse in the sight of men. In the second parte y^e Apostel exhorteth all those which wil be coūted the disciples of Christ, that they in time departe frō iniquitie, least Christ forbid them his presence, when he shal deuide the sheepe from the goates.

M. Here he calleth those that wrought miracles, workers of iniquitie: because they did good w^t an euil minde, ful of craft, subtiltie, & hipocrisie. Suche were y^e scribes & phariseis in their fastinges, praiers and almes dedes, of the whiche we haue spoken before, Neyther must we vnderstād here y^e christ speketh of adulterers, murtherers, vserers, drū ­kerdes, & such like, but of suche as beare a shewe of holines, & would seme, aboue all mē to parteine to the kingdom of god. So Paule calleth the false apostells sub­tile2. C [...] [Page 149] and crafty workers. M. Wherfore let vs consider, by what spirite they are led, which after the maner of the Iewes, at this daye, aske signes, as though that they woulde beleeue the treweth if they might see signes.

24 VVhosoeuer therfore heareth of me these woordes, and dothe the same, I wyl liken him vnto a wise man which buylte his house vpon a rocke.

M. These wordes do seeme to be the cō ­clusion of that which went before in the 21. verse, He that doth the wyl of my fa­ther and so forthe. And that also is euy­dent in Luke, which saith. Why do ye cal me lorde, [...]p. 9. lorde, and do not those thinges whiche I commaunde you. Who so euer commeth vnto me, and heareth my wor­des and so forthe. To here, in this place is taken to vnderstande, as in manye o­ther places also ‘And dothe them.’ Bu. By these woordes he teachethe, that it is not inough to here the woord of God, excepte thou endeuour thy selfe to do that which he commaundeth in the same. According to this place, [...]e. 11. Blessed are they that heare the woorde of God and keepe it. Also S. Iames saithe. See that ye be doers of the woorde, and not hearers onely, deceiuing your selues. [...]ust be [...] of the [...] and not [...]rs onely For if any manne heare the worde, and declareth not the same by his workes, he is like vnto a man beholding his bodely face in a glasse, & so forth. For there are diuerse men at this daye & hath ben alwaies, which thinke that relygion consisteth in often hearing the woorde of God, & in disputing of the same at cōmon metings: But our lord Iesus Christ here pronounceth, that trewe pietie doth not cōsiste in knowledge and talking, but in the action and conuersation.

To buylde, is to make, erecte, or sette vp some spirytuall workemanship. The same allegory vseth Peter, sayinge. If so be that ye haue ta­sted how graciouse the lorde is, [...]tr. 2. to whom ye come, as vnto a liuynge stone, disal­lowed of men, but chosen of god and pre­ciouse: and ye as liuing stones, are made a spiritual house. ‘Vpon a rocke.’ The rock is Christ, and true and parfect godlines, I meane Faythe, workinge by Loue.

And so treweth it selfe is the foundation, by the firme, and immoueable power of Christe: the house is the worke, whiche is done, and all the conuersation of the whole lyfe.

25 And a shower of rayne descended, & the flouddes came, and the wyndes blewe, and beate vpō that house, and it fel not, because it was grounded on the rocke. ‘A shovver of rayne.’ Bu. The shower of rayne, the flouddes, & the wind do signifie the sundry and manifold dan­gers, temptations, persecutions, dissea­ses and suche lyke, wherewith men are vexed & troubled. B. For all these thinges do plainely shewe and manifest, whether we be buylded vpon the rocke Christe or no. C. For then trewely we do receyue the doctrine of Christe, when we can re­siste al the assaultes of Sathan. The like sayinge hath S. Paule to the Corinthy­ans. ‘And it fell not.’ A. That is,1. Cor. 3. no temp­tation is able to ouerthrowe the house of this wise man. B. for the fayth and sure trust of the Godly fully knyt vnto Christ can not be confounded, neyther can the gates of hell, and all the power of sathan, how so euer he cause a tempest, preuaile agaynst this.1. Iohn. 4. For greater is he that is in them. than he that is in the worlde. And they which trust in the lord,Psal. 125. shall be euen as the mount Syon, whiche maye not be remoued, but standeth faste for euer.

26 And euerye one that heareth of mē these wordes, and doth them not, shall be like vnto a folish man which builte his house vpon a sande

Bu. Nowe the lord sheweth the contrary part of the pa­rable, to the ende it maye appere more plaine, & the more stirre vp the hearers.

The sēce of this must be gathered by the former parte, euery part being repeated & set one against an other. C. For seyng it is harde to discerne the true professors of the Gospell from the false, by such pa­rables our sauiour Christ doth shewe, in what thing they do chiefly differ. For he cōpareth the false professiō of the Gospel to an imperfecte building, which stādeth for a time, beynge at euerye storme and tempeste, in daunger of destruction, be­cause it wanteth a sure foundation.

C. This rellatiue ‘These’ dothe not note one kinde of talke, but the whole some of doctrine. For the Gospel, excepte it be fully fixed in mennes myn­des, it is lyke vnto a thyn waule, whiche is erected on hye, withoute any staye or stronge fondation. His woordes there­fore are in effecte,Trew fayth. as if he shoulde haue saide, that the same is a trew faith which is deepely rooted in the harte, and is so knitt to a constant minde, that it wil not one inche geue place to any temptation. For all they buylde vppon the sandes, whiche digge not inwardly, euen to the denyinge of them selues.

Bu. The sande signifyeth false hypocrisie, fayned sanc­timony, and those thinges whiche aryse of the same, as trust in creatures, inuo­cation of sainctes, choyse of meate and apparell, fastinges, hypocriticall pray­ers, and suche lyke. who soeuer trusteth in these, maketh a sandy and frayle fyc­kle foundation. There is a common pro­uerbe, thou buyldest on the sande, and o­thers also like vnto these, Thou striuest against the streame, Thou drawest wa­ter in a siue, Thou castest stones against the winde: which all are spoken against those, and applied to theim whiche go a­bout anye thinge that will be vnprofita­ble, and to none effecte.

27 And a shower of rayne descended, and the flouddes came, and the win­des blewe, and beate vpon that house, and it fell, and great was the fal of it.

Temptatiōs, are a custome to hipocrites. C. By these woordes Christ doth signi­fie, that trewe pietie and godlynes cannot well be distinguished from hypocri­sie, til suche time as it commeth to a tri­all. For the temptations wherewith we are proued, are lyke vnto flouds or trou­blesom waues: which easely ouerwhelm vnconstant mindes, whose lyghtenes in calme weather is not knowne.

28 And it came to passe, that when Iesus had ended these sayinges, the people were astonied at his doctrine.

C. When he had geuen the people a tast of his doctrine, euery man that heard him was amased, because a new and vnwon­ted maiestie, did drawe vnto it the myn­des of men. Bu. The talk of Christ was liuely, feruent, and pearcing the mindes of men, in so much, that it moued the he­rers, and specially because it was new in the peoples eares, whervpon they sayde afterwarde, what maner of thing is this?Marke [...] what new doctrine is this? For with au­thoritie commaunded he the foule spiry­tes, and they obeied him.Math. [...] The multitude therefore was amased, because the doc­trine of Christ, was ioyned with a maie­stie. In the which doctrine the efficacy of the spirite was included.

29 For he taughte them as one hauynge power, and not as the Scribes.

M. Some expounde this place so, as though the Euangelist shoulde say, that Christe therefore taught with aucthory­tie, because by his aucthoritie he forbad that whiche the lawe graunted, and re­quired that, whiche the lawe commaun­ded not, thinking the .5. chapter before, so to be the fulfylling of the lawe, that it shoulde fulfyll that whiche was imper­fecte in the same. But if they marke well the sentence of Chryste, they shall fynde that he addeth nothinge to the lawe, but rather doth restore the law which before was broken, and obscured by the Scribes and Phariseyes, to his former place.

Wherfore others, a greate deale better, dyd vnderstande this sentence, sayinge, that this auctoritie, was a certain vigour and force, of parfecte doctryne & veritie, with the which Christe dyd instructe the people standinge before hym. And there is no doubt, but that the doctrin of Christ was of greate force to the people, when as the doctryne of the Scrybes and Pha­riseies, was obscure, feble, and colde.

E. And trewely the Greeke woord, for the whiche we reade the auctoritie, doth signifie power and right to do any thing.

B. But here it signyfieth aucthoritie and power of the spirite, persing the hartes, which parteineth to Chryst, and the trewe mynisters, although, not by lyke mea­sure. For it is geuen to euery one by mea­sure. And some haue the same more plentifully then other some.

The .viij. Chapter.

C. Nowe Matthewe commeth to the pithe of the history. Before he sayd that Christe ascended into the mounte, and then he brought in many principelles of the doctrine of Christe. And nowe he ad­deth that at the same tyme that he prea­ched in the mounte, he healed a Leaper. The whiche miracle Marke and Luke do also declare, although they shewe not the time. ‘Muche people.’ M. The great multitude of people, which are here said, to followe: flocked, and came vnto hym a litle before, as the Euangeliste shewed, saying. [...] 4. And there followed hym a greate multitude of people from Galilee, and frō the tenne citties, [...]constā [...]e mul­ [...] and from Hierusalem, & from Iurie, and from the regions that lie beyonde Iordane. Notwithstandinge the inconstancie of the common sorte of peo­ple is to be noted, who for a tyme, haue a feruent desire to knowe the truthe, but when persecution commeth, they flye, and are sodenly gone.

2 And lo there came a Leper and wor­shipped him, saying: Maister if thou wilt thou canst make me cleane.

C. In this (truely) ap­peared the deuine power of Christe: [...] diui [...] hereby [...] that only with his woorde, and the touchinge of his hande, he sodainly put awaye the leprosy of the man. M. By suche wor­kyng of myracles, greater faythe, credit, and authoritie, was gotten to the woorde of God. Neither without cause, was the healyng of bodies ioyned to the cure of soules. For Christe is the true Sauiour of the whole man, [...] is the [...]uior [...] [...]ody [...]e. not only of the soule. but also of y^e body: the which he wil plain­ly declare in the ende of the world, when as he wyll bestowe on vs the benefite of euerlasting lyfe. C. But although the leprosy were of an other kynde then that whiche the Physitions call Elephanthia­sis in Gréeke (whiche leprosy also maketh amans skynne like vnto the skynne of an Elephant) yet notwithstanding, it is welenough knowen, that this disease was incurable. For if it continued any long tyme, it was seldome heard or sene, that any mā was deliuered frō the same. ‘VVhiche vvorshipped him saying.’ B. What sig­nifieth here to worshippe,Chap. 1. the other twoo Euangelistes do shewe, whiche declare this same history. Marke in stede of he worshipped, hath, he bowed the knee,Chap. 5. or kneled downe. Luke saythe, he fell down at his feete on his face.Luke. 17. Also the Samari­tane which was clensed when he retour­ned to geue thankes,Luke 5. fell downe on his face at Iesus feete. And Symon Peter fell downe at Iesus knees also. C. The Leper therefore, by bowyng of his knee, shewed some signe of reuerence. We do knowe that Adoration, was a common vse among the Iewes, and among them in the easte partes. Wherefore many thynke that the Leper did not worshyp Christe in his mynde with any deuine worship, but did honourably salute hym, as some great Prophet of God. But with what affection he worshipped Christe we dispute not. But what he obiected vnto hym we sée, namely y^t he could make hym cleane if he would, by the which wordes, he acknowledgeth a deuine power to be in Christe. And Christ when he aunswe­red that he would, sheweth that he attri­buteth more vnto him then appertaineth vnto a mā. For he must nedes be of great power, whiche onely with a woorde or becke, can restore helth vnto men. But whether the Leprose man dyd beleue Christe to be the sonne of God, or whe­ther he were endewed with this power as Moyses, or wonne of the Prophetes, this is playne, that he doubteth not, but that the gifte of healthe is in his hande and power. But where as he speaketh vn­der condition. ‘If thou vvilt thou canst.’ It is not contrary or repugnaunt to that certaintie of faythe, whiche God requi­reth in our prayers, neyther ought men to hope for more then God doth promyse. The Leprouse man was certified by no oracle or promyse of God what Christe would do. Therfore he should haue done rashely if he had gone beyonde these boundes. For he onely affirmeth that he was so perswaded of the power of Christ [Page 152] that he doubted not that it was in his wil to cure the Leprosie. Then he offereth him selfe vnto him to be healed, notwith­standing vncertayne what woulde come to passe, because the wyll of Christe as yet was not knowen vnto hym. So that here we haue propounded vnto vs an ex­ample of modestie in this leprouse man,Modestie. whiche committeth his clensing & health to the wyll of Christe. B. Euen so in al prayers for externall thynges, the godly persone wyll alwayes adde, not my wyll, but thy wyll (O father) be done: If it shal be to thy glory heale me, put awaye this euell. And he wyll not absolutely or bluntly saye, deliuer me or heale me, be­cause he knoweth not whether the thing whiche he asketh be good in dede, and apte to the setting foorth of the glory of God, to whome he wholely committeth hym selfe. Hereuppon commeth that whiche Paule wryteth,Roma 8. saying: We knowe not what to desyre as we ought, but the spi­rite maketh intercession mightely for vs, with groninges which cannot be expres­sed with tounge.

3 And Iesus putting foorth his hande touched him, saying: I will, be thou cleane, and immediatly his leprosye was clensed.

M. Nowe on the other syde, we must note the goodnes of Christe, whiche so gently healeth and re­ceiueth those that were diseased.

C. In the Lawe the tou­ching of a Leper was a haynous thynge: But truly because suche is the puritie in Christe,Christes in­nocency and cleanenes. whiche taketh awaye all spottes and filthe, he doth neither defile him selfe in touching the Leper, neyther yet doth he transgresse the Lawe. For he takyng vppon hym our fleshe,Ephe. 5. hathe not onely vouchsafed to touche vs with his hande, but hath knyt hym selfe also to vs in one body, so that we are mēbers of his fleshe, and of his bones, neither hath he only ex­tended vnto vs his arme, but also hathe descended from heauen euen into the lo­wer partes: And yet for all this, he hath no spot, but abiding holy, hath takē away all our filthe, and hath sanctified vs, and made vs without spot or wrynkell. But when as he coulde haue healed the Le­prouse man with his woorde only, to the testifying the affection of mercy, he put­teth vnto it also the touching of his hāde, and no maruelle, when he woulde take vpon hym our flesh, to purge awaye our synnes.The [...] Chris [...] wa [...] kynde. [...] Wherefore the putting out of his hande, was a signe and token of his exceading grace and goodnes.

B. Marke addeth, that Christe had com­passion on the Leper, when he put out his hande. For the documentes of the mercy and great goodnes of Christ, with the whiche he woulde allure the people vnto hym, were so beneficiall, and ought also being rehersed to increase in vs faith towardes him. For when as he offered hym selfe to the Leprouse man whiche prayed in faythe, he will offer hym selfe also vnto vs when we praye with lyke faythe.

Bu. For so muche as Christ is the excel­lent curer and physition both of the soule and body, moste excellent and mighty.Chri [...] physi [...] Let no man hereafter seke vnto crea­tures, in whom there is no helpe for suc­cour. For the God of al Goddes, hath ge­uen vnto vs his only sonne Iesus Christ to be our Sauiour, to whome excepte we power out our prayers alone, we can ne­uer excuse our selues truely of impietie. ‘And immediatly his leprosie vvas.’ A. In this appeared the wōderfull power of Christ, as it is sayde, that he healed the man that was afflicted with so great and greuous a disease, so sone as he prayed hym. Who therefore hereafter dare once doubte of his vertue, power, and vnspeakeable goodnes towardes vs?

4 And Iesus sayde vnto him, see thou tell no man, but go and shewe thy selfe vnto the prieste, and offer the gifte that Moyses commaunded for a witnes vnto them.

C. Some (that they might excuse the Leper) thinke not that he was seriously in dede forbydden of Christe to publishe the miracles, but that rather it was vnto hym a prouocation therunto But they are of a better iudge­ment in this pointe, whiche thinke that he was forboden, because his full tyme was not yet come. For Christe woulde [Page 153] not be glorified by and by: therefore he woulde haue certayne of his miracles for a tyme kepte secrete, and in silence, vntil it was full and conuenient tyme to haue them knowne. [...]good in­ [...] beynge [...]ary to [...] will, [...] not him Wherefore we must thus thinke that the Leprouse man by this his preposterous affection and fauoure that he had of Christe, deserued no praise, but rather discommendation, because he obeyed not the cōmaundement of Christ. [...]n. 15. If he would haue geuen thankes to the authour of his health, he could haue done it no better then by obedience, whiche is more estemed of God then sacrifice. So that we are taught by this example that thei do very peruersely which geue place to a rashe and vnaduised zeale. [...] with­ [...] [...]ow­ [...]

M. Here the Leprouse man was separated from the people by the misterie of the priestes, ac­cording to the Lawe, furthermore it is appointed in the Lawe, that those whiche are clensed, should be allowed and recey­ued againe (by the lawe) of the priestes, & being receiued, [...]. 13.14. should offer for their clē ­sing that whiche the Lawe cōmaundeth. C. And because the ceremonies of the lawe were not as yet abrogated, Christe would not contemne or despise them. Fi­nally, the ende why he sent the Leprouse man was, that the prieste by his iudge­ment should allowe the benefite of God: and then he that was healed should shewe by his offering, a token of his gratitude & thankefulnes. Christe therefore in sen­ding the Leprouse man to the priest, doth testifie that his purpose was nothing els then to set foorth the glory of God. Fur­thermore, Christe would here haue the Leprouse man to go vnto the priestes, & to shewe him selfe vnto them: that is, to proue whether he were truely clensed or no. That beinge allowed by their iudge­ment, and the gifte offered, they myghte haue a testimony against them selues, of their wicked behauioure in striuinge a­gainst Christ. And that is the same which the lorde hym selfe saythe.

C. For he speaketh of the whole order of priesthode, that all excuse might be taken awaye when they harde the myracle. Neither doth it make any matter that Christ commaunded the Leper to be silent, because he woulde not haue the memory of the myracle always hyd. When as therefore the Leper by the commaundement of Christe, came into the sight of the prieste, it was a testimo­ny vnto them, that they shoulde be inex­cusable, if they would not receiue Christ for the minister of God: and also all oc­casion of sclaūder was taken away since y^t Christe did not breake one iot or tytle of the Lawe. E. There are some notwith­standing, whiche take this woorde testi­mony for a lawe or statute, as it is sayde in the Psalme. God gaue this for a lawe vnto Israell, or for a testimony. But the former expositiō doth better agree to the present circumstaūce. For if the priestes had bene curable, if they had not bene ob­stinate they might haue bene brought by this testimony or myracle vnto Christe, but to condemne the vnbeleuinge, this witnes of Christe is sufficient. Bu. But here it is to be marueiled at, with what bouldnes the Papistes and Popyshe apo­stels the Monkes, and sacrificing priests,Popishe auri­culer confes­sion is here grounded. could vpon this place teache their auri­culer or eare confession to be grounded vpon the lawe of God. In this truly their sences are very grosse and dull. They wyll haue the Leprosy allegorically to be sinne. And the Pope annoynteth his sha­uelinges, and sacrifyinge priestes to be discerners of the spirituall Leprosy, by the which consequently they would seme to proue their eare confession. We graūt to the priestes in the olde lawe, that this power was geuen vnto them, to the ende the people mighte knowe that all their cleanenes and the iudgement thereof did depende vpon the priesthoode: Notwith­stāding wickedly the sacrificing Papistes take this vnto them. C. For who euer redde in the Leuitical lawe, that y^e priestes there were appointed to here confessiōs, but they flye to this allegory aboue na­med, Such is their argument. The lawe geueth to the Leuitical Priestes y^e know­ledge of Leprosy, therefore let vs take it vpon vs. Synne is a spirituall Leprosy, therefore let vs be examiners of synne. But this is a more infallible argument. Sythe the priesthoode is remoued, it is necessary that the lawe be remoued also, [Page 154] all priesthoodes are remoued to Christe, and fulfilled and ended in hym. Therfore to hym onely, all the righte, and honour of priesthoode is also remoued. Moreouer their allegory is very vnfit, that setteth among the ceremonies, that lawe which is merely pollitique. Chrisostome also teacheth that Christe did this for the Ie­wes sake,Chrisost. in homel. 12. De muliere Ca­na. that he shoulde not be counted a breaker of the lawe. And where as they affirme that this eare confession hathe bene of great antiquitie, their own Chro­nicles declare the contrary: For the testi­fie that there was no certayne lawe or constitution of it, before the tyme of In­nocent the thirde, who decreed that euery one shoulde come to confession twyse a yeare, without the whiche he sayde that men shoulde haue no entery into Para­dise. It is not muche aboue thrée hundred yeares paste since this was decreed by Innocent. In consi, Late. lib. 4. sentē. 14 Sozomenus reporteth that this constitution of byshoppes was dilli­gently kepte in all the Weste churches, but specially in Rome, whereby he pro­ueth that it was no vnyuersall ordi­naunce of all Churches. He saithe far­ther that this was the manner of Con­stantinople, tyll a certayne woman fay­ninge that she came to confession,The deuoute confession of a harlot to a popishe prieste. was founde vnder this filthy couerlet play­ing the whore with a Deacon. For the whiche acte, Nectarius, a man notable in holines & learning, bishop of that church, toke away that bawdy couerlet,Nectarius byshop of Con­stantinople, toke awaye auricular confession. and re­pelled the custome. Nowe, if auriculer confession were the lawe of God, howe durste Nectarius repell and destroye it.

Wherefore they muste condemne hym, and the churche of Constantinople, which for a tyme put it away, and all the chur­ches of the Easte partes, if they wil haue it, to be the Lawe of God. But that we may confute it by authoritie sufficient.

Let vs consider what Chrisostome sayth, I do not leade thée (sayth he) into a stage of thy fellowe seruauntes.Chrisostom. hom. 2. in psalm. 25. I do not com­pell thee to disclose thy synnes vnto mē, reherse & vtter thy conscience vnto God: shewe thy woundes to the lorde the beste Surgeon, and aske salue of hym, yea, shewe to hym that wyll reproche thee with nothing, but wyll moste gentelye heale thee. And saynt Iohn saythe.1. Iohn. If ye confesse your synnes, he is faythfull and iuste to forgeue you your sinnes, mea­ning not a Popyshe priest, but that priest whiche is a priste for euer after the order of Melchisedech.

5 And when Iesus was entered into Ca­pernaum, there came vnto him a Centurion, whiche besought him saying.

M. This history also Luke hathe in his seuenth chapter, although it seme other­wyse vnto some. C. In woordes this is only the difference that Matthewe saith, the Centurion came vnto Christe: But Luke saithe that he sent certaine of the Iewes, whiche should do the message for hym. But Matthewe not vnaduisedly at­tributeth that vnto hym, whiche was done in his parsone and name. But in all the circumstaunces, the twoo Euange­listes do so agree, that it should be a ridi­culous thing to fayne two myracles for one. Finally there is no doubte, but that the bande of soldiers whiche were vnder the Centurion, had their station in the ci­tie of Caparnaum, as the legions were wont to be deuided for the safegarde of citties. There, when he behelde the man­ners of the people to be very vitious and wicked:Math [...] as we knowe that Caparnaum whiche was a cittie bordering on the sea coastes, was more vitious then all other citties: that notwithstāding it letted not him one whit to condemne the supersti­tions of his countrey, that he might haue a taste of true and syncere Godlines.

Wherefore he commeth vnto Christe, sayinge.

6 Maister my seruaunt lyeth at home sicke of the palsey, and is greuouslye payned.

B. The Gréeke worde signifieth a childe, a sonne, and a seruaūt. Although Luke case it, [...] by a word not ambiguouse, whiche signifieth a ser­uaunt. C. But where as Luke addeth that this seruaunt was dere to the Cen­turion, he dothe by that meanes preuent the doubte which otherwyse might trou­ble the myndes of the readers, for we do knowe that seruauntes are not of suche pryce vnto their maisters, that thei wold [Page 155] be so carefull of their lyfe, excepte they haue got their fauour by singuler inde­uoure, or diligence, or faithfulnes, or by some other vertue. Luke therefore dothe signifie that he was not of the common sorte of bondmen, but a faythfull and vertuous seruaunt, and suche a one as was in great fauour with his maister.

Hereupon it came that his maister was so carefull for his lyfe, and geueth him so great a commendation. We haue there­fore here a worthy example in this Eth­nicke and Heathen man of godlines, and of a mynde rightely directed by the spi­rite of God. For alwayes they which are of God, [...] 6. [...]s. 4 acknowledge that their lord is in heauen, so gently & vprightly they deale with their seruauntes. Of the whiche matter saint Paule in the sixte to the E­phesians wryteth.

C. It is manifest by bothe the Euange­listes, that this was a sodayne Palsey, whiche at the firste comminge broughte daunger and hasarde of lyfe. For those Palseys whiche are not extreame, want the torment of payne. But Matthewe saythe, that the Lad was greuously pay­ned. And Luke saythe, that he was at the pointe of death. So that bothe of them do seke to set out the glory of the myracle. Bu. Nowe let vs learne by this mans example in all our tribulations to come vnto Christe, [...]ation [...]o brīg [...]o [...]c. and to open al the sorrowes of our mynde vnto hym, and to craue his sure and vndoubted helpe. Luke addeth that the messengers sayde, he is worthy that thou do this for hym, or he deserueth this at thy handes, for he loueth our na­tion, and hath buylte vs a Synagoge. By the whiche wordes there is no doubt, but that the Iewes did geue him a singuler reporte and commendation of godlines. In buylding a Synagoge, he did playnly declare him selfe to be a fauourer of the Lawe. Wherefore they do not without cause pronounce hym to be worthy, to whome Christe doth offer him selfe as to a godly worshipper of the lorde, to bene­fite and helpe him. B. And truly he knew the Iewes to be the people, and to haue the worde of God, and his counsels com­mittet vnto them, [...]. and therfore he loued them, & sought by his benefites to winne them. For he was constrained with that spirite (with the whiche Cornelius was forced) to geue him selfe to fastinge and prayer. Neither can the holy ghoste chose but offer hym selfe to the electe, howe ig­noraunte and infirme and weake soeuer they be. Notwithstanding here appereth the great and wonderfull blyndnes of the Iewes,The blindnes of the Iewes that they would by their consent and furtheraunce transport the grace of God (whiche they them selues disdainful­ly refused) to a Gentile and Heathen man. For if Christ were the minister and dispensator of the giftes of God vnto thē, why do not they them selues receiue that proffered grace, before they bring straū ­gers vnto it? Therefore in this they cō ­demne them selues.

7 And Iesus sayde vnto hym, I, when I come wyll heale hym.

A. Luke hath, and Iesus went with thē. B. Where the incomparable goodnes & submission of Christe is to be considered. For although the Centurion were a hea­then man, and his messengers also puffed vp with a vayne shewe of holines, yet notwithstanding by and by, of his owne free wyl, he offereth to go and see the ser­uaunt of the Ethnicke. What dede can be more gentle and louing then this? yea what is he that wyll not loke for helpe at his handes?

8 The Centurion aunswered and sayde: Syr, I am not worthy that thou shouldest com vnder my roofe: but speake the woorde onely, and my seruaunt shalbe healed.

C. Because Mat­thewe sought to be briefe, he bringeth in the Centurion speaking in his owne per­sone: But Luke more amply expresseth the same saying, that he sent these words in message by his frendes: But the sence and meaning of them bothe is all one.

There are two speciall thinges to be no­ted in these woordes.Two things here to be no­ted. The Centurion spa­ring Christ, for honor and dignities sake requesteth Christ that he would not we­ry 1 and trouble hym selfe: Because he thought him selfe vnworthy of his com­myng. Then he bringeth and attributeth 2 so great power vnto him that he beleueth that his seruaunt, by his becke & woorde [Page 156] onely may be restored to lyfe.Humilitie. A maruey­lous humilitie to be cōsidered in an Eth­nicke and Heathen mā It may be that he being accustomed to the manner of the Iewes, for modesties sake, toke it not vn­worthely that he was counted a Heathen man, and so was a fearde that he shoulde do iniury to the Prophete of God, if he shoulde constrayne hym to come into a Gentile, Heathen, and vncleane man. But whatsoeuer it was, it is certayne that he speake vnfainedly with his whole harte, and that he had so reuerent an esti­mation of Christe, that he durste not in­uite hym to his house: Yea, as it follow­eth in Luke he thought not hym selfe worthy to talke with hym. R. A wōder­full grace truely of modestie, whiche is not only set before our eyes to maruayle at, but also to followe. We shal immitate the same, if we truly acknowledge what we are by nature in the iudgement of God. For it wyll come thus to passe, that how excelent soeuer we seme in the sight of men, yet we shall downe with our pe­cockes tayle, and shall thinke our selues worse then the moste abiect kynde of mē.Question. C. Notwithstanding, it may be demaū ­ded, by what reason the Centurion was moued so highly to extoll Christe, & that whiche followeth to, maketh the matter more obscure.

C. Or speake by woorde as Luke hathe: for excepte he had knowen Christe to be the sonne of God, it had bene supersti­tious to attribute y^e glory of God to a mā And truely it is not to be thoughte cer­tainly, that he was truely instructed in the diuinitie of Christe, of the whiche all (almoste) at that tyme were ignoraunte. But Christe imputeth not his woordes to erroure,Aunswere. but affirmeth them to proceade of faithe. And this reason constrai­ned many interpretours, to thinke Christ to be celebrated as the true and onely God, by the woordes of the Centurion.

But it is more probable, that this godly man being persuaded by the rare & mani­feste workes of God in Christe, did sim­plely thinke the power of God to be in hym. And no doubt by hearing he vnder­stode somewhat of the promysed redemer and Messias. Therefore although he dyd not as yet vnderstand plainly that Christ was God manifested in the fleshe: Yet notwithstanding, he was so perswaded, that the power of God was declared and publyshed in him, & that it was his office to shewe foorthe the presence of God by myracles. So that he doth not superstici­ously ascribe vnto man that which is on­ly proper to God: but he attributeth that to Christe which was geuen him from a­boue, and beleueth that he is able to heale his seruaunt. If any wyll yet obiect and saye, that nothing is more proper to God then to bryng to passe that which semeth vnto hym good, and that this power can not be graunted to a mortall man with­out sacriledge:Aun [...] It maye easely bee aun­swered agayne. Although the Centurion did not so subtilly distinguishe, yet not­withstanding, he did not attribute this power to a mortal man, but to the power of God, the minister wherof, he was cer­tainly perswaded to be Christe. There­fore he acknowledging the grace of hea­ling, to be a heauenly power, he doth not bynde it to the presence of the body, but is contented with the woorde onely, out of the which he knewe so great force and power coulde come.

9 For I also my selfe am a man subiect to the authoritie of another, and haue souldiours vnder me, and I say to this man go, and he goeth: and to an o­ther come, and he commeth: and to my seruaunt, do this, and he doeth it.

M. Here the Centurion cōfirmeth by his example the confession of his faithe of the power of Christe, bringing in an argument of the more to the lesse. For he estemed more the deuine power whiche was in Christ, then the rule and domination whiche he had ouer his souldiours and seruauntes. B. As if he should saye, I am nothing at all like vnto thee in power, which as yet am vnder the subiection of another man, where as thou haste all thinges in thy hande: and yet with my woorde can I make my seruauntes to do any thing, my souldiours at my commaundement are obedient, and those whiche are vnder my rule, grudge not to fulfill my mynde: Howe muche more then canste thou do [Page 157] with thy worde whatsoeuer thou wilt in all thinges, as in healing diseases, in re­storing health, in putting awaye death, & in restoring lyfe? [...]xample Magi­ [...]s and [...]rs of [...]es. M. Here al they haue an ensample set before them whiche are magistrates & maisters ouer housholdes, that they may learne by their power to acknowledge the power of God, & thinke vpon his deuine woorde and cōmaunde­ment. If our wordes be so muche able to preuayle among men, that whatsoeuer we saie and commaunde, they do and ful­fill, when as notwithstandinge we our selues are miserable men, & nothing dif­fering from others: howe muche more hath the worde of God his power, in ru­ling all vniuersally. Furthermore, let them gather of their owne obedience af­ter this sorte. Beholde, thou art a man, set vnder the power of another, and thou saiest vnto this go, and he goeth: to ano­ther come, & he commeth: and to the third do this, and he doeth it: loking and requi­ring of them their due obedience. There­fore if so great obediēce, be shewed to thée whiche arte a man subiect to others, the whiche thou also requirest to be done as a duty, [...]nce. tell me I pray thée how thou wilt behaue thy selfe, if thou be disobedient to thy lord (of whom thou hast receiued that power, and in whose name this obediēce is done to thée) if he saye vnto thée go, and thou goest not, come, & thou comest not: do this, and thou doest not? B. Here also we must note y^t all thinges that are good procede of God, & are done by his power, according to the saying of S. Paule. It is neither in the willer nor in the ronner, but in the mercy of God. For who wyll not muche meruaile at the great goodnes of God, if he way howe littel this Centu­rion (being an Ethnike, & the more pro­phane by reason of his affayres in the warres) had heard of Christe, and howe muche be beleued? Let all fleshe there­fore humble him selfe to the maiestie of God: the whiche except he of his goodnes reuoke to life, it must nedes perishe.

10 VVhen Iesus hearde these woordes, he meruailed: and sayde to them that folowed him, verely I say vnto you: I haue not found so great faith in Israel ‘VVhen Iesus hearde these vvordes.’

C. Although admiration belong not to God, because it ariseth of newe thinges & vnloked for, notwithstāding it might happē in Christ because he taking vpon him our fleshe, was endewed with mans affections. B. He meruayleth therefore in respecte of his humanitie, at so wonderfull a myra­cle of the goodnes of God, that so greate faith should be geuen to an Ethnicke, & Heathen man, being rudely brought vp in respect of his faith in so muche that he should excell the people of God in the ex­cellency of faithe. B. Before, God being knowen almoste only in Iury, nowe of a prophane man, he is more knowne then of many of the Iewes. A newe thing tru­ly and straunge, worthy of admiration. ‘And sayde to them that follovved him.’ B. To the ende y^e people which followed him might also meruaile, and might haue a desire to immitate the fayth of the man, he saythe thus vnto thē.

C. The whiche woordes are spoken (as the Logicians terme it) Secundum quid non simpliciter, The faithe of the Centuriō. that is in respect of his faithe, not simplely that he did excell in generall. For if we cōsider all the partes of faith, the faith of Mary excelled in this that she beleued her self to be with childe by the holy Ghoste, that she might bringe forth the only begotten sonne of God: fur­thermore because she beleued the sonne whiche shoulde be borne of her, to be his owne maker,Christe com­mended the Centurions faith for two causes. and the creator & redemer of the whole worlde. But for two causes specially Christe did cōmend & preferre y^e faith of this Gētile & heathē man, before y^e faith of the Iewes, namely because y^t of so 1 small and littell taste of his doctrine, he brought forth so sodainly such gret frute.2 Secōdly, wher as the Iewes did to much depēd vpō earthly signes & external, this Centurion, this Gētile & Heathē man, re­quireth no signe at all, but dothe affirme his onely woorde to be sufficient for him. Christ was cōming vnto him, not because ther required any necessitie, but to proue & trie this faith of y^e mā. wherfore he doth specially cōmēd this faith, because it is sa­tisfied w^t the word only. He saith not here com lord se & touch, no he desireth not any corporal presēce & tuchīg, but he beleueth such efficacy to be included in the word, y^t [Page 158] thereby he knewe the healthe of his ser­uaunt might be recouered. And hereupō may be gathered a generall rule, namely although God woulde haue our sauynge health wrought in the fleshe of Christe, and doth dayly seale the same by Sacra­mentes: Notwithstandinge, we muste seke the certaintie of the same out of his woorde. For excepte this authoritie be attributed to the woorde (that we graunt that so sone as God hathe spoken by his ministers that our synnes are forgeuen vs, and that we are restored vnto lyfe) all the sure truste of saluation dothe falle a­waye. By this place also we vnderstande that the Centurion was no Israelite.

11 I saye vnto you that many shal come from the Easte, and VVeste, and shal reste with Abraham, Isaac, and Ia­cob, in the kyngdome of heauen.

A. Now Christe takyng occasion of the faythe of the Centurion, dothe in fewe woordes touche the callynge of the Gen­tyles, and the reiecting of the Iewes.

C. For as Christe in the parsone of the seruaunt propounded a taste, and as it were the fyrste fruytes of his grace to the Gentyles euen so he dothe teache his dominion, to be a token of the callynge hereafter of the Gentyles, and of the di­spersyng the fayth throughout the whole worlde, neyther doth he onely teache that they shall comme out of the countreys whiche are at hande, but also out of all the partes of the whole worlde. And al­though this be declared already by many of the Prophetes: notwithstandinge in the beginning, it semed absurde, and in­credible to the Iewes, whiche immagi­ned that God was bounde to the sede of Abraham. Wherefore not without ad­miration this was heard, that they which were straungers and foriners, should be of the housholde, and heyres of the king­dome of heauen. And not onely that, but this, that the couenaunt and league of saluation should by and by be publyshed, that the whole worlde myght growe into one body of the churche: when he saythe that the Gentyles which should come to the faythe, shoulde bee partakers of the same saluation, with Abraham, Isaac, and Iacob. Bu. They reste with Abraham, Isaac, and Iacob, in the kingdome of hea­uen whiche being partakers of the pro­mises of God which he made with the ho­ly fathers, do at the lengthe possesse the kingdome of heauen with them, beinge made the sonnes of God, coheyres with Christe, and fellowes with the sainctes. C. To be briefe, this sentēce is as much as if he should haue saide, they shall haue the same life. Wherby certainly we may gather that the same sauing health which is exhibited vnto vs in Christ, was exhibi­ted in times paste vnto the fathers. Ney­ther should the kingdome be common to all, except there were but one faith, which is the onely meane to obtaine the same. The same manner of speaking the lorde vsed to his Apostles when he sayde, I a­pointe vnto you a kingdome, as my fa­ther hath appointed to me:Luk [...] that ye maye eate & drinke at my table in y^e kingdome.

12 But the children of the kingdom shal be cast out into vtter darkenes, there shalbe weping and gnashing of teeth.

M. This is the other matter which we saide Christ had here in hande, namely of the reiecting of the Ie­wes. C. But it may be demaunded,Qu [...] how Christe calleth them the children of the kingdome whiche were nothing lesse, thē the sonnes of Abraham? For truely they whiche are alienate from the faythe ought not to be numbred in the flocke of Christ. It may be aunswered,An [...] y^t although they were not truly of the flock of Christ notwithstāding because thei had a roume 1 in the flocke or churche, he graūteth this title vnto them. Furthermore, we muste note that the couenaunt and promyse of God, was of such force so long as it stode in the sede of Abraham, that properly y^e inheritaūce of the kingdom of heauen did pertaine vnto them, at the least in respect of God him selfe: then (as yet) they were holy braunches, of the holy roote. And truely that deniall or forsakinge whiche afterward folowed, dothe sufficiently de­clare that they were then accoumpted of the housholde of God. M. Therefore be­cause the promises of the kingdome, & the testamēt, did properly pertain vnto y^e Ie­wes, they ar worthely called y^e sōnes of y^e kingdō. Of this matter Paul doth dispute [Page 159] at large in his epistle to the Romaynes. [...]a. 9. C. Secondly we muste note that Christe 2 dothe not speake of euery one, but of the whole nation. This truely was farre harder then the calling of the Gentiles. For it mighte seme scarse tollerable for the Gentiles to be planted, knytte, and vnited to the same body by frée adoption, with the posteritie of Abraham. Not­withstanding Christe pronounceth that they shalbe vnited to the end God might admitte straungers into the bosome of Abraham, and denye the chyldren: B. that the laste may be firste, and the fyrste last. M. So that it is not to be thoughte, that the Lorde woulde haue all the Iewyshe chyldren of the kyngdome to be caste out, but he hathe selected and chosen to hym selfe certayne of them, as saynt Paule wryteth to the Romaynes.

[...]. 11.Euen as we may not thinke that all the Gentiles shalbe saued, but that the chosen of God, shalbe gathered from a­monge them.

C. There is a secrete antithesis, in this woorde vtter darkenes, for Christe dothe signifie that out of his kyngdome (whiche is the kyngdome of lyghte) there reig­neth nothynge but darkenes.

For the Scriptures when they make mencion of darkenes, do signifie meta­phorically, a horrible kynde of payne, whiche the tongue of man in this lyfe, cannot expresse, nor the harte imagine. Bu. So that by these greuous threate­nynges, Christe went not about to dis­maye the Iewes, or to brynge them into dispayre, but rather to drawe them out of the myre and puddell of incredulitie, and to wynne the Gentiles vnto hym, who came to saue bothe the Iewe and the Gentyle. ‘There shalbe vvepynge.’ M. This is a Metaphor, by the whiche he compa­reth that vnhappy state and condition of the damned, to captiues sytting in a don­geon or darke place, full of horror and feare, who are constrayned by an euell conscience, [...]ment [...]ro­ [...] & feare of the iudgement to come, to wepe, wayle, mourne, & gnashe their teethe. And thus thought he good to set foorthe the tormentes of damned soules.

13 And Iesus sayde vnto the Centurion go thy waye, and as thou beleuest, [...]o shall it be vnto thee. And his seruaunt was healed in the selfe same hower.

M. Nowe the Lorde aunswerynge the Centurion graunteth him his petitiō, as if he should say, be of good chere, and quiet thy minde. For go thy waye, in this place, hath such signification. Neyther is this a symple commaundement to go vnto his owne, (whiche shoulde cary with it ambition) but it is an assent or agreinge to that whiche was demaunded.2 Sam 14. So Dauid con­sentinge to the woman of Thecoa, sayd: go home to thy house, I wyll geue a charge for thee.Marke. 5. So we reade that Christ did often tymes, sende awaye the afflic­ted after they had obtayned consolation at his handes, saying: go in peace,Iohn. 4. and be whole from thy plague. And in another place he saythe, go thy sonne lyueth.

Bu. In fewe woordes, euidently he declareth the effi­cacy of faythe. Faythe bryngeth to passe, and is the cause,The efficacy of fayth. that we receyue that by the power & operation of the holy ghoste, whiche we beleue of the woorde of God. The Centurion beleued that the Lorde coulde heale his seruaunte lying sycke, therefore the lorde healed hym.

C. Hereby it appeareth howe louingly our Sauioure Christe poureth out his grace, if he may haue the vessell of fayth open vnto hym. For although oure Sa­uioure Christe speaketh vnto the Centu­rion, notwithstanding there is no doubte but that by his example he woulde haue vs all to haue the lyke faythe. Moreo­uer we are here taught,The wante of faith is the cause that our prayers are refused. what is the cause that God dothe oftentymes reiecte oure prayers, surely our incredulitie and vn­beliefe. Wherefore if in faythe we come vnto hym, we maye be sure our prayers shalbe harde.

M. These woordes do not onely expresse and set forth the goodnes of Christe, but also his omnipotency, by the whiche he hathe in his wyll and power, lyfe and death, healthe and syckenesse, yea,The omnipo­tēcy of Christ onely with his assente, he restored this ser­uaunte (whiche was euen nowe at the poynte of deathe) to healthe and lyfe. [Page 160] He saythe not go thy waye, I wyll praye vnto my father for thee, or for thy ser­uaunte, but he saythe go thy waye, be it vnto thee according to thy faythe, whiche in dede signifieth his authoritie & power, either to graunt or deny vs our petitiōs. ‘And his seruaunt vvas healed.’ A. Because the Centurion beleued that Christe was able to restore his seruaunt to healthe, he reaped the frute of his faythe, namely the healthe of his seruaunte.

M. By this we see that Christe promyseth nothing falsely, or in vayne, for he healed his seruaunte in the same houre or at the same tyme.

Man must tary the lordes leysure.But this doth not alwayes happen vnto vs by and by: for it is not our parte to appoynte God a tyme, or to lymyt hym, but to tarry his leasure.

A. Let it suffise vs that he hathe a care ouer vs, if so be that we abyde in hym, by a fyrme and constant faythe. For faith obtayneth all thynges at the handes of God. Whereuppon they speake truely whiche saye that a Christian fayth dothe iustifie, pourge, saue, and remit sinnes, pacifie, and make a quiet conscience, that it maketh the sonnes of God, that it ope­neth a waye to God the father,The effectes of faythe. that it bryngeth to passe that we are hearde of God, that it ouercommeth the world and all the lustes of the fleshe, that it worketh charitie, pacience, and all vertue in the hartes of the faythfull, and that faythe maketh all thynges possible vnto vs.

These and many other, are the fruytes of faythe.

14 And when Iesus was come into Pe­ters house, he sawe his wyfes mother lying in bedde, and sycke of a feuer.

C. The Euan­geliste Matthewe bryngeth not in this story orderlye, as wee maye gather by Marke, who nameth onely fower disci­ples whiche wayted on Christe: after the callyng of the whiche disciples, he saythe he went into the Synagoge, and from thence he saythe that he went strayght­waye to Peters house. Whereby we may gather that Matthewe did not exact­ly obserue the tyme. The Euangelistes do seme to set forth this, as a speciall mi­racle, not that it was more excellent then others, or more worthy of remēbraunce, but because Christe offered to his disci­ples a domesticall and familiar shewe or token of his grace: and because the hea­linge of one woman might geue and mi­nister occasion to many to come to hym to be healed, and to receiue their healthe. ‘Into Peters house.’ B. The apostels did not so forsake all thinges, that they woulde neuer vse them agayne: they gaue them selues, and all that they had, yea, they cō ­mitted their soule and lyfe into the hādes of the lorde, beinge ready for his sake to forgo all these, if necessitie and occasion should require. But in the meane tyme they vsed those thinges so farre as it was lawefull, and so long as their ministerie and office woulde geue them leaue, not rashely forsakyng their parentes, their wyses, their children and family, but ca­ring for them so faithfully and diligent­ly as they could: the whiche thinge, this history sufficiently proueth, which wyt­nesseth that Peter beinge called to the ministery of the woorde, had a house a great whyle after, and a necessary care for the same. Also, when Christe was dead, Peter sayde vnto Thomas, to Na­thanaell, to the two sonnes of Zebed, and to two other of his disciples, I wyll go a fishing, they sayde vnto him, we also will go with thee. So (truely) they forsoke all thinges, that thei gaue them selues who­lely to his wyll and calling, firste seking to fulfill that which pertaineth to y^e same. ‘He savve his vvyfes mother.’ M. Marke saythe that some whiche came with Christe in­to the house of Symon,Ma [...] tolde hym of the womans sickenes. And Luke sayeth: they prayed for her.Luk [...] In the whiche there is ex­pressed an example of faithe and loue: of faith in the power and goodnes of Christ. For except they had beleued,An [...] of fa [...] loue. that Christ by his deuine power could haue deliue­red the woman from her feuer, to what ende shoulde they tell hym of her, and praye for her? It was enoughe for them to beleue that Christe woulde, and coulde do it wyllyngly: That is, that he was able and good to do that whiche they prayed for.

[Page 161]Secondly, we maye see the example of loue in this, that because they shewe an other bodies disease vnto the lorde pray­ing hym to heale the same.

C. C. Luke sayth that this woman was taken with a great fe­uer, briefly setting forth the power which Christ by this myracle declared: For it was a sure and certayne declaration of the power of God, to take away so great and greuous a disease out of hande, only by touching with his finger.

15 And he touched her hande and the feuar lefte her, and she arose and mi­nistred vnto them.

C. Although Christe with his becke onely coulde re­store health vnto this woman, notwith­standing he touched her hande, either to declare his affection, or els because he thought this outwarde signe to be proffi­table. For we know that outward signes were vsed commonly accordynge to the manner of the tyme. [...]ultes [...] not be [...]ed. B. Furthermore he ioyned woordes to his touching, to teache vs that healthe came from his woorde, and yet not to be loked for without the sacrifice of his fleshe. ‘And the feuer lefte her.’ C. Luke saythe that he rebuked the fe­uer. The whiche kynde of speakinge, al­though it seme harde to the reader, not sufficiently exercised in the scriptures, yet it is not voyde of reason: For the fe­uer and all other kynde of diseases, as hō ­ger, [...]es are [...] messen­ [...] pestilence, and such like are the som­ners, and messengers of God, by whome, he executeth his iudgementes. Therfore as by his commaundement and becke, he is sayde to sende out such messengers, so he doth restrayne and reuoke them as it semeth to him beste. ‘And she arose.’ A. So sone as this woman receiued her per­fect health she arose. ‘And ministred vnto thē.’ M. That is, she prepared meate & other things pertaining to the bodely refectiō. By this place we are admonished to vse the giftes of God to his seruice and glo­ry, because we haue receiued them at his handes, [...]. 4. according to the saying of saynt Paule. What hast thou O man that thou haste not receiued.

16 VVhen the euen drewe on, they brought vnto hym many that were possessed with deuels. And he cast out the spirites with a woorde, and healed all that were sycke.

Bu. Hetherto Mat­thewe hath rehersed certayne particuler or speciall benefites, nowe generally he comprehendeth an infinite sorte, wherby he may sufficiently and plainly proue the lorde Iesus to be omnipotent, and louing towardes those that are his. He receiueth therfore al those mercifully whiche were offered vnto hym, and healeth thē with­out delay. ‘Many that vvere possessed vvith deuels’ C. Not all that are vexed with the deuel (as was Iob) are Demoniakes or posses­sed: But they are suche,Demoniakes. in whome Sa­than doth raigne, whose myndes he ru­leth at his wyll and pleasure. There is no doubte, but that there were many amōg the Iewes, whiche were possessed with vncleane spirites in the time of Christe, and Sathan because of Christes cōming did the more rage: which thing came not to passe without the wonderfull proui­dence of God. For Christe hereby had the more occasion offered to set forth his glory. ‘And he cast out the spirites vvith a vvorde.’ C. That is, by his power, commaunde­ment, strengthe and rule. C. Luke ad­deth, and saithe, that these sicke persones were healed, by layinge on his handes.

For the laying on of his handes, was a signe of reconciliation vnder the lawe. Wherfore not without good cause Christ layeth his handes on them, whom he ab­solueth from the curse of God. It was a solēne manner of consecration, as in an other place is more largely declared. But we saye, that Christe here simplely layde on his handes on the sicke,The mercy of Christe. that in com­mending them to his father, they mighte obtayne fauour, and deliueraunce from their diseases. ‘And healed all that vvere sycke.’ A. That is, he refused none that came vnto hym to receiue their healthe, so gentle and louyng was he.

17 That it might be fulfylled whiche was spoken by the Prophete Esay, when he saith: he toke on hym oure infirmi­ties, and bare our sicknesses.

M. We may not so [Page 162] vnderstande this place, as to thinke that Christe did therefore heale the sycke, that the scripture might be fulfilled, & that els he woulde not haue done it: But rather we must thinke that this piece of Scrip­ture was put, because this thinge should come to passe by Christe, and because it was so decreed of the father.

A. This place is in the thrée and fifty chapter of Esaye. Esay. 53.

C. This prophecie semeth to bee cyted smally to the purpose:Obiection. nay, it semeth to be wrested to a contrary sence. For there the Prophete Esay speaketh not of myra­cles, but of the death of Christe: Neither of temporall benefites, but of the spiri­tuall and euerlasting grace. And that whiche was certainly spoken of the vices of the mynde, Matthewe referreth it to corporall diseases.Aunswere. The aunswere is not harde, if so be that the Readers waye and consyder, not onely what Christe besto­wed vppon the sycke, but also to what ende he cured their diseases. They felte the grace of Christe in their bodies: But we must haue respecte vnto the ende, be­cause it is vnfitte, to sticke and stande in a transitory benefite, as though the sonne of God were onely a Phisition of the body. What then? Truely he gaue syghte to the blynde, to declare that he was the lyghte of the worlde, he restored the dead to life, to proue y^t he was the life and the resurrection. The like matter we must thinke as concerning the halte & the lame. Wherefore let vs folowe this ana­logy, that what benefites soeuer Christe hath shewed to man in the flesh, the same must be referred to the ende whiche Mat­thewe setteth before vs, namely that Christe was sent of his father to deliuer vs from all euell and misery.

Bu. All these thynges therfore pertaine to this ende, that we come and declare al the diseases bothe of the body and mynde, to this heauenly, faythfull, and mighty Physition. For he came into this worlde from aboue, to heale our infirmities. As concerning the whiche matter, reade the second chapter of the firste epistle of S. Peter.1. Petr. 2.

18 VVhen Iesus sawe muche people a­bout him, he commaunded that they should go vnto the other syde of the water.

C. The Euangeliste Mat­thewe toucheth that briefely, whiche o­thers very plentifully, and fully do ex­pounde. And that whiche is omitted of Matthewe, the other two Euangelistes do declare: Namely that Christe soughte occasion priuely to departe into a deserte place before it was daye.Marke [...] And Marke sayth afterward, that he was admonished of Peter, howe that all men sought him. But Luke sayth,Luke [...] that the people soughte hym and came vnto him. Now where as Mathewe sayth, that he went ouer to the other syde of the water, the other two in steade of that sayd, that he went through­out all Galilee, that he might preache in all places.

19 And a certaine Scribe (when he was come) sayde vnto him, maister, I wyll followe thee whether soeuer thou goest.

C. Matthew in this chapter maketh mē ­tion but of two men onely that would fo­lowe Christe: Luke maketh mention of thrée, whiche, when they were ready to geue them selues vnto Christ, were hin­dered by dyuers lettes, from the righte race: according to the whiche lettes they receiue their aunswere.

M. What this Scribe here sought, can not be gathered by his woordes, but by the woordes and aunswere of Christe it appeareth. He se­meth after a littel taste of doctrine, to ac­knowledge the Gospell to be the doctrine of God, and to be moued with violence, & a certayne affection, to followe Christe, not considering what it was to followe Christe: but by and by he quayled.Carnal [...] spellers. Many such we haue in these days, which so so­ne as thei heare of the Gospel, geue their names vnto Christe, and professe that they beleue in hym: but if there chaunce to arise a litle persecution, by and by they become Scribes, and forget their profes­sion. This Scribe would followe Christ, but he thought he shoulde walke a plea­saunt waye, & at his iourneys ende haue a quiet Inne or resting place, with good chere, whē as the disciples of Chist must passe through brambles and thornes, and by many troubles to the crosse. There­fore [Page 163] the more he hasted, the lesse was he ready, his heate was meere colde, his di­ligence became neglygence. He dyd, as one that wolde fayne be a warriour, [...]ardely [...]sh wa­ [...]our. but he would not fight in the same, or in the dust, neither wolde he wante his ordina­ry fare, nor stande in peril of the gunne­shot. It is no marueile, if Christe reiecte suche souldiours, suche disciples, who, as they rashely offer theim selues, so do they rashely plucke backe their foote a­gaine with shame. Wherefore let vs vn­derstand, that we are all in the person of this mā admonished, that we do not rash­ly, or carelesly boast our selues to be the disciples of Christ, without any conside­ration of the crosse and trouble to come: but rather let vs before the time consider what the condition of suche must be. For this ignorance calleth vs to his schole, [...]6. & teacheth vs to denye our selues, & to take vp the crosse and followe him And sainct Paule saith, [...]o. 3. All they that wil lyue godly in Christ Iesus, must suffer persecution.

20 And Iesus sayde vnto hym: the fox­xes haue holes, and the byrdes of the ayre haue nestes: but the sonne of mā hath not where to rest his head.

M. By this aun­swere our sauiour Christ dothe playnely open and manifest that, which the scribe had hidden, & kepte secret in his brest: he maketh not aunswere to his woordes di­rectly, but to his mynde: he saithe not I would not haue thée followe mée: neither saithe he, I thincke it good that thou fol­lowe mée. but he so aunswereth him, that he can not fynde in his barte to followe him. As if he shold say, there is no cause why thou shouldest looke for any earth­ly power, commoditie or gayne. And if thou therfore followe mée, thou art much deceiued. For I haue so lyttell of those thynges in this worlde (whiche thou se­kest) that the foxes, and foules of the aire are rycher then I, for they haue where to rest and dwell, [...]e and [...]tate [...]ste. and so haue not I. They haue sure abiding places in this earthe: but I haue not where to lay my head.

C. By these woordes the sonne of man declareth what the state and condition of his lyfe was. when he was in the earth: but he prescrybeth to all his disciples, to what order of lyfe they oughte to frame them selues. Notwithstāding it is mar­ueile that Christ woulde denie him self, to haue any one foote, parte or portion of the earthe, where to lay his heade, when as he had many godly, and louinge men, whiche at all tymes woulde gentlely re­ceiue and enterteine him: but we muste note that this was spokē for admonyshi­ons sake, least that the scrybe should loke (as from a ryche master) for a riche and plentifull rewarde, when as the lord him selfe as a guest, or in the way of intrea­tie, dydde leade his life in other mennes houses. ‘Neastes.’ E. The Greeke woord rather signifieth shadowe places.Aust. aduer­sus Fau. li. 22 chap. 48. Ciprianus aduer. Qui. lib. 3. S. Austine in his .22. booke againste Faustus, & in the .48. chapter, calleth this woorde neastes, lodginges. Euen so Ciprian cal­leth them, in his third booke to Quirinus, for the birdes, beside their neastes, haue holes to saue and couer them in the tyme of tempest, as in hollowe trees, in stone walles, and in the eaues of houses.

B. Christe here in this place, & in other places, calleth hym selfe the sonne of Adam, or the sonne of man, to abase him selfe to the loweste state of men, and to shewe his humyllitie. It is whollye agreable to that whiche Paule saeth,Philip. 2. He made him selfe of no reputati­on, taking on hym the shape of a seruāt, and was found in his apparell as a man. This kinde of speakinge therefore dothe very wel expresse the misery of mannes nature, with the whiche Christe beinge indewed, it must nedes be, that he is par­taker with vs of al our infirmities, sinne onely excepted.

21 And an other of the nomber of his disciples saide vnto him: master, suf­fer me first to go and bury my father.

A. Here is now another propoūded before our eies, which askinge leaue for a time, is more slowe, and lesse ready to followe Christe, whom notwitstanding he restrained, and suffe­red not to go. C. The Scrybe was dry­uen from the fellowshippe of Christ, be­cause he immagininge, that he shoulde leade a pleasant lyfe, rashely offered him selfe. But this man (trewly) whō Christ [Page 164] kepte backe, was infected with the con­trary salte. For when as he should haue obeyed the callinge of Christ out of hāde, he was let by the infirmitie of the fleshe, thinking it a harde matter to forsake his father: & it is lykely, that his father was a very olde man, when he saide.

For this saying doth declare that he had not muche tyme behinde: as if he shoulde haue said, suffer me to tary with my father, and to serue hym in this his olde age, tyll he dye. He preferred the duety (which he ought vn­to his father) before Christ.Luke. 9. Luke sayth, that he was commanded of Christ to fol­lowe him. For the which Mathew saith, that he was one of his disciples. But to be shorte, he refused not his callinge, but desire the lybertie to be geuen hym for a time, vntill he had discharged his duety, towards his father. His scuse is as much in effecte, as if he should haue denied him self to be free, vntil his father were dead.

22 But Iesus said vnto him, follow me, and suffer the dead to bury their dead

B. Here this woord follow, is not onely taken to cleaue vnto Chryst by fayth, and to imbrace his doctrine, but also to leaue all impedimentes, whiche might let and drawe him backe, from be­ing a minister of the gospel, which more plainely appereth by the wordes of Luke when he saith,Luke. 9. that our sauiour Chryste saide, Go thou and preache the kingdom of God. C By this answere of Christe therefore,Our heauen­ly father must be obeyed be­fore our earthly father. we vnderstand, that chyldren ought so to reuerence, obey, and cleaue to their fathers, that they leaue the same without respecte, so often as God calleth thē to another matter of greater waight and importance: I say all dueties apper­teyning to men muste ceasse, when God commaundeth vs to wayte on hym, to o­bey him, and to follow him. And to this effecte perteyneth the saying of Chryste, in an other place.Luke. 14. If any man come vnto me, and hate not his father and mother, his wyfe and children, his bretherne and sisters, yea, and his owne life also, he can not be my disciple. C. Now al men must way and consider, what God requirethe of theim, and what the vocation where­vnto they are called requireth also: least that earthly fathers hynder them, & with­draw them from the seruice of their om­nypotent and heauenly father, to whom all duetie specially parteyneth.

C. By these wor­des Christ condemneth not the buriall of the deade: for it were a filthy and beast­ly thinge, to caste out the carcases of the deade, and not to bury them.

And we knowe that the ryte and cere­mony of buryinge, was geuen frō aboue vnto men, and receyued, and vsed of the saynctes, to confirme the hope of the re­surrection. Onely the meaning of Christ in this place was to teach vs, that what so euer doth call vs from the ryght race, or doth stay vs in the same, doth sauoure and taste of nothing but deathe: as if he should haue said They onely lyue right­ly, which apply their studies, and al par­tes of theyr life, to the wil and comman­dement of God. And those whiche bowe and bend to the world, and which neglect and disobey God, to shew them selues o­bedient to men, are lyke vnto the deade, whiche in vaine and to no purpose occu­pie them selues in hauynge a care of the deade. M. And so in the former place,The [...] liue [...] wor [...] dead [...] God. he calleth them deade, which are alienate from the true lyfe, that is, which beleue not in him, beinge depriued of the grace of God. whiche haue a greatter care for worldly matters, then for those thinges which parteine vnto God: which negle­cting God geue them selues to the world wholly, as saith S. Paule,1. T [...] speakinge of the widdow. She that lyueth in pleasure is deade, beinge yet alyue. In the later place, he calleth those dead, which by tē ­poral death haue ended their liues. suffer (saith he) infidelles to be with infidelles, and one infidell to dwel with an other, & one of them to dye with an other, suffer it (I say) rather then that shoulde be a set vnto thee to serue mée. C. This man therefore was called of Christ, (as Luke more plainly declareth) to be a minister, and preacher of the Gospel: But because the preachyng of the same, suffered hym not to sit at home with his father. Christ worthely plucketh, and draweth hym a­way, as it wer frō his father. Bu Wher­by we may gather that they are worthye [Page 165] of the deuine callinge, and do truely fol­lowe Christ, [...] follo­ [...] [...]hrist. which seke not their owne. that is, whiche vnder the name and title of Christ, hunte not after titles, richesse, pleasures, and other vaine and corrupti­ble delightes of this worlde. Moreouer they followe Christ trewly, whiche des­pise all thinges, in respecte of the trueth, to whom, nothing in the worlde is more preciouse then God, which for the name of Christe, forsake theyr parentes, yea, the most preciouse and derest thynges in this life, if nede shall require. C. Fur­thermore as in this, the wonderful good­nes of God appered, whiche vouchesafed to bestowe so excellent an office, vpon so weake a person, so it shall be nedeful for vs to note, how that the vice that was in hym, was corrected, and not fauoured with sufferaunce.

23 And when he was entered into the shyp, his disciples followed him.

Bu. Now Ma­thewe procedeth to shewe a greate many other excellēt miracles of the lord Christ: amongest the whiche, the alleying of the cruel tempest was the fyrst, by the whi­che he delyuered his disciples, from ship­wracke, and from present death. C. But because a littel hereafter there is menti­on made agayne of the lake, when it is sayde, that the hogges were caryed into the same. whether it be the selfe & same sake, it is not agreed vpon among al mē. All men wyl confesse, that the waters of Genesareth were sweete in tast, [...] and hol­some for vse: but Strabo affirmeth that the lake of the Gadarenes, was so hurtful and perniciouse, that beastes by drinking therof, did and do lose their heare, nailes, and hooues. There is no doubt therfore but that there were twoo lakes, and the one farre distante from the other. but it is out of all doubt and controuersie, that we oughte to vnderstande this, to be the lake of Genesareth, ouer the which when Christe was paste, he went to the Gada­renes, which of Mathew are called Gerge­sites. [...] 4. But they which gather and suppose by the diuersitie of the name, that there is an other historie declared, [...] 8. contrary to that which Marke and Luke describe, are (while they go subtilly about to proue the same) deceiued. For the regiō of the Ger­gesites, was also called Gadarena, of a fa­mouse cittie called Gadaris. In Hieroms age and tyme, the name was altered, so that he calleth them Gesarenes, according to the cōmon maner then. But notwith­standinge we deny not but that the hog­ges were caryed by the deuylles into the lake of the Gadarenes: but when Chryst saith in the fourth of Marke, let vs passe ouer to the other syde, we can expounde that of no other then Genesareth.

Nowe it resteth to consider of the tyme, when this shoulde be, whiche can not be gathered by Mathewe or Luke. Onely Marke saith, that the same daye at euen, when he left preachinge the Gospell vn­der the parable of the seede, he sayde, let vs passe ouer. Whereby it appereth that the Euangelystes obserued not the order of times. the whiche Luke playnely pro­ueth, when he sayth, It came to passe on a certayne daye: by the whiche woordes he declareth that he did not greatly trauel to shew what was done before, or after.

C. Marke saith, that there were with Christe other ship­pes: but Christ and his disciples were in one shyppe. Luke resiteth the same wor­des. Mathewe is more briefe. But in som and efecte they agree, namely that Christ gaue him selfe to quiet and rest, and hee beinge a sleepe, there arose sodeynelye a greate tempest. Matthew therfore hath these wordes following.

24 And beholde, there arose a great tempest in the sea, in so muche, that the shyp was couered with waues, but he was a sleepe.

A. It is most sure & certaine, that this tempest arose not by chaunce, but it was raysed by the lorde, for the disciples sake, to the ende he mighte teache them, howe weake they were as yet in faith.

Wherefore they were to be instructed in this point. But we must note,We can not be in the fellow­ship of Christ without dan­ger. that whē Christ is present with vs, we are subiect to many daungers, with the whiche we are assayed & tried, euen to the last point: For he is come to helpe vs, not altoge­ther to set vs free.

Bu. With [Page 166] these woordes (althoughe in a briefe summe) he comprehendeth the outragi­ous blastes of wynde, the blacknes of the ayre, the hyghe surginge of the waues, the breakyng of the roaring billowe, and the troublesome tossing of the shippe: by the whiche they were in daunger.

C. Although the slepe of Christe were naturall, notwithstanding to this vse, that thereby y^e disciples might perceiue and vnderstande his infirmitie the better. Let vs not saye as many do, that Christ fayned a slepe to proue them: no we muste rather thinke, that he slept according to the condition & necessitie of his humane nature: notwithstanding, in the meane time his godhead was awake, whereby the disciples might haue com­forted them selues, being perswaded that helpe and ayde should come from heauē. Let vs vnderstande therfore, that all this was done by the prouidence of God, that Christe slepte, that the violent tempeste arose, that the waues couered the shippe, and the shippe was in daunger of shyp­wracke.Trouble is a triall of our faith. And hereby let vs learne that so often as any trouble aryseth, our faythe is tried of the lorde, and if there come any sicknes, let vs also be perswaded that the same is for the triall of our pacience: or els at the leaste to bewraye our infirmi­tie: as we see here, when the waues co­uered the Apostles, their infirmitie and weakenes was discouered whiche before was hydde. Bu. To this ende therefore, let vs referre all kynde of euels, with the whiche the churche of God is commonly afflicted, as persecutions, warres, sedi­tions, dearthes, tempestes, dissentions, plagues, and suche lyke, with the which experimentes the almighty vseth to trye our faythe.

25 And his disciples came vnto him, and awoke him saying: lorde saue vs we perishe.

M. This here semeth to be a godly kynde of praier. For what better remedy could they seke for then to call for helpe being in daunger at the handes of Christe? But when Christe condem­ned them of infidelitie, we muste see in what poynte they offended. There is no doubte, but that they were to boulde, and had to muche confidence in the presence of the carnal maister.The [...] feare. For as it appeareth in Marke, they prayed not symplely, but they came vnto him and sayde: maister, carest thou not that we peryshe. And by Luke it appeareth that they had a confu­sed kynde of feare, when they sayd. Mai­ster, maister, we perishe. They ought to haue knowne, that the deity could not be oppressed with slepe. But they kept them selues quiet vntill present daunger vr­ged them, and then exceading feare stir­red them vp, and perswaded them, that they shoulde not bee saued, excepte they awoke Christe. And this was the cause why he accused them of infidelitie.

26 And he sayde vnto them, why are ye fearefull, O ye of litle faithe, then he arose, and rebuked the wyndes and the sea, and there followed a greate calme.

Bu. Nowe it followeth howe Christe be­haued him selfe in this daunger, and af­ter what sorte he delte with his disciples, being paste hope almoste. Firste he bla­meth the imbecillite of their faith in this that he teacheth, howe they ought not to quayle in perilles, but cōstantly with an vndoubted mynde to hope for present helpe from the handes of the lord and sa­uioure. Notwithstanding, of this repre­hension of Christe, a question may be mo­ued, namely, whether all feare ought to be cōdēned, & repugnāt to faith.Qu [...] At y^e first he reprehendeth them not symplely, be­cause they feared,Au [...] but because they were full of feare, they were out of measure a­frayed. Then he opposeth faithe against their feare, and declareth that he speaketh of their immoderate perturbation, which did not so muche exercise their faithe as it did shake their myndes. Hereby it ap­peareth that all kinde of feare is not con­trary to faythe, for if we feare nothyng, then there aryseth a wonderfull careles­nesse of the fleshe, so that faithe languy­sheth, synne increaseth, and the remem­braunce of God vanisheth away. So we see that the feare whiche exerciseth faith,All [...] fea [...] euell. is not of it selfe euell, vntill it exceadeth: the excesse consisteth in this, if the tran­quillitie of faythe be troubled or disquie­ted, whiche ought to areste in the worde of God. ‘Then he arose and rebuked.’ A. Christ [Page 167] would trie his disciples, but he woulde not suffer them to perishe: therefore he rebuketh the wyndes, and there follow­ed a calme. C. he commaunded the sea and the wynde to be quiet, not that the lake had any sence, or vnderstandynge, but that he might shewe that the power of his voyce did pearce euen through the deafe elementes.

M. This trewely bryngeth an vnspeakeable ioye and comforte to all the elect. For in this place we learne that there is nothinge in this worlde, so harde, so cruell, and des­perate, which Christ can not rule, tame and ouercome. C. Neyther doth the sea and the winde alone (which are voyde of sence) obeye the rule and power of God, but the very wicked also, for all their ob­stinacie, are constrayned to couche. To this place agreeth the sayinge of the pro­phete Dauid, [...] 46. when he saith God is oure hope and strengthe, a very present helpe in trouble. Therefore we wyll not feare thoughe the earth be moued, and though the hilles be caryed to the myddest of the sea. Though the waters therof rage and swell, and though the mountaines shake at the presence of the same. Againe. The lorde maketh warres to ceasse in all the worlde: he breaketh the bowe, and knap­peth the speare in sonder, & burneth the chariots in the fyer. M. It is most true therfore that the byshoppes of Rome af­fyrme, that the ship of Christ, whiche is the churche, can not perishe, it maye be assalted, and beaten, & filled with waues, but in the ende it wil escape, and possesse a calme. They speake the trueth. It ap­pereth no lesse by this place. And we re­ioyce. But let them see, whether they be in the ship with Christ or no, whiche pe­rishe not: then let them see whether they them selues are not they whiche trouble the churche or no, which ouerwhelming the trewth, replenishe and ouerlade the same with mennes traditions.

27 But the men marueyled saying: what maner of man is this, that both win­des and sea obey him.

C. The Euangelistes Marke and Luke attribute this saying to the apostels. for after they had said that they were repre­hended of Christ, they adde that they cri­ed out with feare, sayinge, what maner of man is this? Notwithstandinge this saying did more appertayne to others, to whom Christ, as yet was not knowne.

Yet we allowe theim bothe. Here nowe the fruite of the miracle appereth,At what time miracles do profyte vs. when the glory of Christ is celebrated. For thē miracles do profyte vs, when we won­der at the power of God in Christ, & sub­mitte our selues wholly to his wyll.

Bu. Wherfore let all men learne here, when they are delyuered from euyll, that they haue respect to God alone, to geue to hym all glory, and to be thanckfull vnto hym for his benefites.

28 And when he was come to the other side, into the countrey of the Gergesites, there met him twoo, possessed with deuilles, whiche came out of the graues, and were out of measure fearce so that no mā might go by that way.

B. By an other ex­cellent miracle, or benefite, the lorde sea­leth his power, and declareth it to the whole world, manifestly approuing him selfe to be lord, not onely of the disseases, and elementes of the worlde, but also to be the ruler of Sathan, the prince of this world.

C. We haue already a littell before con­futed their erroure, whiche affirme that Marke and Luke, declare an other histo­ry then this. For when as the region of the Gadarenites, is saide to be that which lieth ouer against Galilae, of all the three Euangelistes, and all the circumstaun­ces also do agree: who wil be perswaded that these thynges happened at dyuerse tymes?

C. This one onely difference gaue occa­sion of errour to the interpretours, to disseuer Mathew from the rest: because he nameth twoo, the other Euangelistes, reherse and make mention, but of one on­ly.Augustin. But the coniecture of Austine is pro­bable, who thinking that there was twoo, saith, that they made mention but of one of them, whiche was more famouse then the other, because of his exceading ferce­nesse, for the whiche crueltie and fearce­nes, the miracle seemed more wonder­full in him. And trewelye we do see that [Page 168] Luke and Marcke do persist in amplyfy­ing with many woordes, the cruel fearce­nesse of the deuyll: the whiche maketh muche with the coniecture of S. Austin. Where as Luke saithe, there mett with the lorde a man, out of the citie, it is vn­certaine whether he vnderstande hym to be a citizen of the Gadarenites, or whe­ther he wente oute of the cittie to meete with Christ. For when he was comman­ded to go home (as you may reade in the story) and to preache to his famelye and kinsefolke, the grace and mercy of God, Marcke saith, that he went and preached in the tenne cities, which was a regyon nye to the Gadarenites, and oueragaynst Galilae: wherevppon it is gathered that he was not a Gadarenite by byrth. More­ouer Mathew and Marke, do in no point affirme, that he came out of the citie, but out of the monumentes or graues: and Luke declareth that he lyued in the wyl­dernes. These woordes therefor of Luke (There met hym a certayne man oute of the cittie) are thus to be expounded, that before Christ came nere vnto the cytie, y^e posessed met w^t him in the middest of the waye. But they whiche thincke that the man dwelt in the graues, because the de­uils are eyther delyghted with the smel­les of deade carcases, or with the sauour of sacrifices, or because they woulde get those sowles by disceite, whiche couet to be neere their bodyes, theye I saye, that thincke thus, are deceyued, their diuina­tion is not worth a straw. The vncleane spirite did rather kepe this miserable mā among the graues, to the intēt he might strike him with continual terrour, by the sorrofull sight of deathe: as if he shoulde leade his lyfe amonge the deade, beynge thrust out from the company of men.The deuyll persecuteth men to the deathe. By this also we learne, that the deuyll dothe not onely torment men in this presente life, but also persecute euen to the death. ‘And vvere out of measure fearce.’ S. The Euā ­gelist dothe descrybe here the strengthe, power, pollicie, and kingdome of sathan, that afterwardes the vertue and power of Christ may the more appere. C. There is no man so stoute, whome this horrible spectacle wyll not make afearde: But we ought all to haue this thought with­in our selues, that we are helde vnder, by the tyranny of the deuyll, vntyll we are deliuered by God, throughe the grace of Christ Iesus. A. Marke addeth, that no man coulde bynde him with chaynes be­cause that when he was oftē bound with fetters and chaines, he pluckte the chay­nes in sounder, and brake the fetters in peces, neither coulde any man tame him. C. But naturally he coulde not breake the chaynes: whereby we gather, that extraordinary motions of Sathā ar som­times permitted, whose force doth ouer­come our sence, and common reason.

There is more strength sene oftē tymes in frensie persons, in their madnes, then when they haue their health, wittes, and parfecte strength. Neyther can it be de­nyed, but that the deuill dothe playe his partes in suche, so often as god doth per­mit hym. But the force and violence which the Euangelistes do describe, here did farre excelle.Sa [...] ran [...] By the whiche we are taught howe fearefull & horrible a thing it is to be vnder the tyranny of Sathan, neyther must we feare the vexation and tormēt of the soule, lesse then the disqui­etnes and trouble of the body.

29 And beholde. they cryed out, saying. O Iesu thou sonne of God, what haue we to do with thee? arte thou come hither to torment vs before the time.

M. Now the Euange­list beginneth to reherse, both what they dyd and saide vnto Christe. A Marke, (which speaketh onely of one) saith thus, when he spied Iesus a farre of, he ran & worshipped him. C. This is the order of y^e historie, when the possessed came to mete Christe, he commaunded the vncleane spirites to go out of the men: then they did beseche him that he woulde not trou­ble them before the tyme. Therfore they praied not before he spake. Neither was Christ troublesom vnto them, before he constrayned them to go out of the men.

But we must note, that they came not so willingly into the sight of Christ, as they were dryuen therto by the secrete power of the holy Ghoste. For as before they were wont to vexe men by furiouse vio­lence in the graues, at their pleasure: so now the higher power constrayneth thē, [Page 169] to come to the trybunall Seate of theyr iudge agaynste theyr wylles. [...]an & his [...]dome is [...]tr unto [...]st. Where­by wee maye gather, that all the kynge­dome of Sathan is subiecte and obedient to the rule of Chryste. Fynally theye are constrained openly to declare Christ to be the delyuerar of menne. Yea, they are constrayned to worshyppe hym, and their obstinate complaintes, are wytnes­ses how vnwilling their confession was, beinge exhorted by vyolence, saying.

A. This is an Hebrewe phrase of speache, in the Scriptures vsed. [...] 16. [...]ng 9. [...]ra, 35. As this, what haue I to doo with you, ye sonnes of Saruia? a­gayne. What hast thou to do with peace? Also. What haue I to do with thee thou kyng of Iuda. By this voyce, they wolde fayne haue escaped the handes of Christ, but because that they parceyue them sel­ues to be bownde, that in vayne theye shoulde flye from hym, they complayne theim selues to be troubled before the tyme, and they mixe with the complaint, a certayne kynde of besechinge. So that wee se the deuilles to loke at the handes of God, for nothinge els but crueltie, and yet notwithstandynge they ceasse not to swell with theyr pryde against God.

M. The deuylles do confesse Iesus to be Chryste, euen as do all the reprobate, but they beleue not that they may be saued by this Iesus: but contrarywise they think, that he is come to tormente, trouble, and vexe them.

But the reason why Chryst doth not re­iecte and refuse openly, this confession of the deuil (as he dyd in the fourth chapter of Luke) is this, [...] 4. because the discord was well enoughe knowne, to the ende al e­uyll reporte myghte be put awaye.

But as towchynge this presente place, this ought to be sufficiente and enough, that the deuylles humblelye besechynge hym, dyd outragyouselye frott and fume agaynste hym. ‘To torment vs.’ They complayne them selues to be tormented, (As some saye) because theye were con­strayned to sette the man free, and at li­bertie, whiche before they molested and vexed. Others refer this torment, which they make exclamation agaynste, to the daye of Iudgement. But wee muste rather vnderstande this place, that the de­uylles beynge made afrayde by the pre­sence of theyr iudge, thought vpon their ponyshemente: for althoughe Chryste helde his peace, yet theyr euyll conscien­ces dyd accuse them. For as the theues when they are broughte to the sessyons, or iudgemente seate, conceyue in theyr myndes the deserued ponyshemente: e­uen so it muste nedes be, that the deuils, and all the wicked ones, shoulde tremble and quake for feare, at the syght of God, the Celestyall, myghtye, and terryble Iudge: no lesse, then if they presentely felte the paynes and tourmentes of hell fyer. The deuyls knowyng that Christe shoulde be the iudge of the whole world, it is no maruayle, if they were afrayde of tormente, at the syght of hym.

M. Theye knewe they hadde deserued tourmente,Christes comminge bryn­geth torment. to the wicked therefore theye had leauer that Chryste, as yet hadde not come: so shall he come to all the wycked, whyche by the testymonye of theyr owne Con­sciences, loke for nothynge elles, at the commynge of Chryste, but euerlastynge ponyshement and payne.

As to wchynge the fonde and couryouse question whyche somme moue, whether the daye of iudgemente was knowne to thē, or no, It is supersluouse and vaine. Saye ye soo syr?Question. What meaneth then this. ‘Before the tyme.’ Surelye his mea­nynge was,Aunswere that the tyme for the po­nyshment of the reprobate, was euer too soone: For they woulde fayne put it of from daye to daye. Marcke addeth that when the deuyll was asked what his name was, he aunswered Chryste that he was named Legion. The which aunswere Chryste dydde extorte oute of his mouthe, to the ende the greatenesse of his mercye and grace, myghte haue the more prayse and commendation.

It was no maruayle if the man were so out of measure trowbled, when he was possessed of one that comprehended in him selfe an army of deuylles. Therfore the glorye of Chryste, in this greatelye appered, that wyth his voyce, he did sub­due not onely one deuyll, but a Legion. [Page 170] And hereby it appereth howe myserable a creature mā is,Mannes my­sery. if he be destitute of the grace of God. for then we do not onelye lye open and ready for one deuil, but we are receptacles for thousandes, for legi­ons,Luke. 8. for an infynite sorte. Luke addeth, sayinge, that they requested hym, that he woulde not caste them into the deepe, whiche requeste they made, because they wolde be at lybertie to do more harme.

Sathan desi­reth to be a­monge men.For it is the deuylles desyre to wander styll amonge men, and to seeke lyke a roarynge lyon, whom he may deuoure. It greueth the deuyll to be drowned in the deepe, where all occasion of hurtyng is taken from hym. To be shorte, all that the deuyll seeketh for, is to brynge man to pardition and euerlastyng dam­nation.

30 And there was a good waye of from them, a greate hearde of swyne fee­dynge.

Bu. Here this foule and ougly Sathan, depainteth him selfe what he is: For he craueth not at the handes of the Lorde pardon or forgiuenesse, or any other ex­cellente gyfte, but a foule, vncleane, and abhomynable mantion, namely that he myghte haue lycence to enter into the hearde of swyne. Suche trewely at this daye, are the requestes of the sonnes of the deuyll: They aske not holy thynges meete for men, but fylthy and vncleane thynges, whiche argueth that theyr af­fection is corrupte, beastly, and abhomy­nable. And as theyr affection is brutishe, so are they in all poynctes to be compa­red to bruite beastes, to fylthye and vn­cleane hogges.

31 Then the deuylles besoughte hym, sayinge: if thou cast vs out, suffer vs to go our wayes into the hearde of swyne.

C. Some affirme, that they desyred to enter into the hogges, because they are ennemies to all the creatures of God.

This trewely we wyl confesse to be true that they indeuoure them selues wholly to peruerte and ouerthrowe the order of nature, appointed of God, notwithstan­dinge it is moste certaine that they had a farther respecte and regarde, that is to saye, that they might make all the inha­bitauntes of the countrey, by the losse of theyr hogges, to speake euyll of Chryst

For when as the deuyll dydde burne the goodes of Iob, and ouerthrew his house,Sathan [...] teth no [...] ture b [...] he dyd it not for the hatred that he bare to the stones and tymber of the house: but that therby he might cause the holy man, impaciently by the losse of his goodes to rage agaynste God.

M. This imbecillitie and weakenes of Sathan,Satha [...] do not [...] witho [...] parmi [...] God. is set forthe vnto vs in manye places of the scripture, that without the permyssion of God, withoute his sufferance he can do nothing, no not so much as the hogges, that he can harme with­out goddes parmission, muche lesse vnto man maye he do any thynge,Iob. 1. whiche is the excellente creature of God. For this matter reade Iobe, and the xxii. chapter of Luke, where our sauiour Christ saith.Luke [...] Sathan hath sought to syfte you euen as wheate is sifted.

32 And he said vnto them go your wais. Then wente they oute, and departed into the hearde of swine. And behold, the whole hearde of swyne, was caried with violence headlonge into the sea, and perished in the water.

C. Chryst doth not this to graunte or fulfyll theyr desyres: but by this occasyon he mente to proue what the Gadarenes were: paraduen­ture he gaue the deuylles leaue to enter into the swyne, for a ponnishemente of theyr wyckednesse.

Moreouer Chryste suffered this, for the promotynge and aduauncemente of the glory of God, to the settynge forthe of the which, all his doinges tended, (euen as the intention of these spyrites is dire­cted to obscure the same) and to the far­ther declarynge and publyshynge of the myracle, as declareth the Euangelyste.

For excepte this hadde happened to the swyne, none woulde haue preached this myracle in that Countreye, sauinge, onely the twoo men whych were deliue­red from the deuyll. But nowe the swyneherdes ranne home and tolde all the matter as it was done, then the men of the Cyttie came forthe, and all the inhabitauntes there aboutes with them, [Page 171] so that now in a moment the power and glorye of Christe is set forthe in all that regyon. This place teachethe vs, howe fondely certayne prophane men tryffle, whiche fayne the deuylles, not to be es­centiall spyrites, but to be the wicked af­fections of men. For howe shoulde co­uetousenesse, ambition, creuelltie, and deceyte, be remoued, and dwell in the hogges? Let vs vnderstande therefore that vncleane spirites, are the ennemies of mankynde: and such, that they wolde brynge him to all kinde of destruction.

C. Beholde the dispo­sition of Sathan, whoo is geuen altoge­ther to destroye, vnlesse he be lette and hyndered by the power of God. [...]s pro­ [...]. Further­more thou maist see here the prouidence of God, by the whiche the twoo possessed were preserued from peryshinge, by the mallice of the deuyll: by the whiche pro­uidence, we our selues, and all that we haue, is preserued from the destructyon sought by those wicked spirites.

33 Then the heardemen fled, and wente theyr waye into the cittie, and toulde euery thinge, and what had fortuned vnto the possessed of the deuyls.

Bu. All these thynges were done by the deuine prouydence of God: that by this meanes the myracle myghte haue the greatter fame, and that hereby also it mighte haue the more credite amonge men, beinge approued, by soo many pro­testations and wytnesses. M. We see therfore, howe smaule the deuylles pre­uayled in attayning theyr pourpose, nay rather howe greatly they were deceyued of theyr expectation. For there is no man that doubteth, but that they soughte to hurte Chryste and the men of that coun­treye, which lost their hogges: but their mallyce in the ende dyd onely redownde to the losse of the hogges.

By this therefore we see, howe wysely the deuine power of God is wont to con­founde the crafty deuises of Sathan, [...]mal [...]th to [...]ge [...]god­ [...]y. and to make them folishe, and to none effect, so that his malice is constrained to serue contrary to his owne opinion and wyll, to the glory of God, and to the settynge forth of his prayse.

34 And beholde, all the cittie came oute and mette Iesus: and when they sawe him, they besoughte hym to departe out of theyr coastes.

C. Here we haue a worthye document, teachynge vs, that all which acknowledge the hande & pow­er of God, do not profyte as they oughte, in submittinge them selues, by true py­etie, to hym. The Gadarenes, perceuing the miracle, were afraide (as plainly ap­pereth by the other Euangelystes) and that because the maiestye of God dyd so brightly shyne in Christe. Very wel: but what followed? ‘They besought him to departe.’ Than this, what coulde be worse? They theim selues were scattered sheepe: the shephearde commeth to gather them to­gether: yea, God by his sonne reached out his armes, that by his imbracing he mighte carry them vp to heauen, which were ouerwhelmed with the shadowe of deathe.The ingrati­tude of the Gadarenites They did rather couet and desire to be depryued of the saluation offered, then any lenger to haue the presence of Chryste. They seeme to be offended be­cause of the losse of their hogs. But Luke noteth a farther cause, that theye were greatly afraide, and trewely they beinge mad angry, by the losse, dyd not pray him but dyd more sharpely compell & expulse him. But where as they reuerenced him as the mynister of God, and yet notwith­standing wished him farther from them, we se that they were touched in no point with the grace of God. And trewely al­thoughe all the wicked do worshyp God, and do greatly indeuour theim selues to please hym, yet notwithstanding if they mighte haue their desire, they woulde be farre enough from him:The counte­naunce of god is terrible to the wicked. because his coū ­tenaunce semeth terryble vnto them, so longe as they thyncke hym to be a iudge rather then a father. Herevpon it com­meth to passe that the doctrine of the gos­pell (then the whiche nothynge can be more pleasaunte) seemeth so sharpe and sower vnto them. Euen so at this daye, when men publikely and priuately go a­boute to measure the kingedome of God with theyr commodyties and proffytes, they canne haue no taste of the grace of god. This was an euyl sygne and token in the Gadarenes, that they were more [Page 172] afraide by the losse of theyr hogges, then they were comforted and made glad, by the saluation of their sowles. Where­vpon Christe affirmeth,Luke 14. that he can not be his disciple which forsaketh not al, and followeth hym.

The .ix. Chapter.

M. Because the sal­uation of mankynde, dothe onely consiste in the knowledge of the Sonne of God, and because Chryste came to wyn the worlde, he coulde do no lesse in deede, then declare hym selfe to the world. And although this were done by the myracles that wente before, yet notwithstandinge, because it coulde not be done sufficientelye, he thoughte good to geue vnto this people, a proof or try­all of his power. Wherfore in this won­derfull healing of the man disseased with the palseye, we must note and marke the declaratiō of the power of God, to whom all thinges are constrained to obey.

C. This place dothe teache vs, that the cittie of Capar­naum was the place where Chryste was borne, because he didde often times fre­quente the same. For there is no doubt, but that this same history is declared of the three Euangelystes, althoughe one of them more subtilly then an other doth bringe in the circumstaunces.

Luke saythe that the Scrybes came oute of dyuerse partes of Iudea, in the pre­sence of whome Chryste healed the man sycke of the palsey: notwithstandinge he sheweth afterwardes, that manye by the mercy of Christe were healed. For be­fore he commethe to speake of the man, disseased of the palseye, he speakynge in the plurall nomber, saithe. The power of the lorde was presente to heale them. But there parteyned no smale fame and prayse to this myracle, that a manne ta­ken in all the partes of his bodye, beyng lett downe with ropes, he lyinge in his bedde, shoulde soddeynely aryse whole sownde, and in parfecte healthe.

Notwithstanding there is another more specyall reason, whye the Euangelistes do so long persiste in this, then in the o­thers: namely because the Scrybes toke disdaine at Chryste, that he shoulde take vpon hym aucthoritie and power to for­geue synnes, but because it shoulde ap­pere so, vnto them for certaine, he wolde haue his aucthoritie sealed, and ratified, with a visible signe.

2 And beholde, theye broughte vnto hym a man sycke of the palseye, ly­inge in a bedde. And when Iesus sawe the faythe of them, he sayde vnto the sycke of the palsey: sonne be of good chere, thy synnes be forgeuen thee.

Bu. The Euan­geliste Marcke dothe descrybe the maner of his brynginge more at large, sayinge. And they came vnto him bringynge one sycke of the palseye, whiche was borne of fowre men. And when they could not come nyghe vnto hym for the prease, they vncouered the roofe of the howse, whiche he was in.Mar [...] And when they had broken vppe the roofe, they dydde with cordes lette downe the bedde wherin the sycke man of the palseye laye.Br [...] loue. By the whiche we muste note, the syngular dy­ligence, and moste feruent loue of them, whiche caryed the sycke man, the which trewely they declared in so easely vnco­uerynge the roofe of the house.

God trewely is the onely knower of Faythe, and sercher of secretes, but yet they shewed a token of the same by their diligente labour & industry: because thei wolde ne­uer haue takē vpon thē so many troubles, neyther woulde they haue assayed what they might preuaile (so manye lettes be­inge agaynste theim) excepte that a sure truste had fully perswaded their myndes of good successe.No [...] im [...] Fa [...] so that the fruite of their faith appered in this, that al meanes and waies of commynge to Chryste, beynge shutte and stopped, they were not for all this weryed or voyde of hope.

For where as some thincke that Chryst [Page 173] was priuie to theyr faythe, whiche was hydden, theyr opinion seemeth to be too stricte and precyse. M. In the meane season, notwithstandinge we must note, that Chryste dothe in these cariers of the man, [...] is the [...]to ob­ [...]ur pur [...] the [...] of God sycke of the palseye, note a speciall faythe. Whereby we maye see, that in all kynde of woorkes, Christe hathe re­spect vnto Fayth. For the Euangelyste sayth, not here, when he sawe theyr wor­kes, but when he sawe their faith.

M. This bringeth greate consolation to the conscyences of synners, that God wyll vouchesafe to receiue synners as his sonnes. Further­more by this worde (be of good chere) he requyreth faith of the sycke parson, & also encourageth him, & comforteth hym, as phisitiōs do oftentymes theyr pacientes. C. Nowe when as Christe, by the faith of the bearars, [...]on. healed the man, sycke of the palseye, it is demaunded of some in this place, what one mannes faythe doth profyte an other. [...]were. Fyrst of all we knowe for certayne, that the faythe of Abraham dyd profyte his posterytie, when as he imbraced the couenaunte and promyse made to hym and his seede.

The lyke wee oughte to iudge in all the faythefull: because by their faythe, they spreade out the grace of god to their chil­dren, and posteritie, yea, and that before they be borne. [...]ithe of [...]rntes [...]th in­ [...] And also the same taketh place in chyldren and younge infantes, who for want of age, are not apt to haue fayth. But they which are ripe of yeres, whose owne faythe is insufficyent, whe­ther they be straungers, or of the fame lyne, or kynred, an other mannes faythe in respecte of the eternal saluation of the sowle) dothe nothinge proffyte theym, but onelye mediate. As thus. Praiers are not without proffite, by the whiche we desyre of God, that he wil tourne the hartes of the vnbeleuyng to repentance: herevpon it is plaine that our faithe doth proffite them, notwithstandyng so farre, that they shal not obtayne saluation, vn­tyll they haue obtayned the vnitie of that faythe. But where as there is a mutu­all condesente, and agreement of faythe, it is wel enough knowen, that there is a mutuall helpe, y^t is there (in lyke maner) one mannes saluation, is holpen by an other. this is also without controuersye, that the vnbeleuing are indued and bles­sed with benefytes, for the electes sake.

As touching this presēt place, althoughe Chryste is saide to be moued by the faith of other men, yet notwithstandinge the man disseased with the palseye, coulde not obtayne remission of his synnes, but by his owne proper faythe. Chryste dyd restore healthe, oftentymes to vnwor­thy parsonnes,Math. 5. euen as God dothe dayly suffer the Sonne to ryse bothe vppon the good and euyll: but he reconcileth vs to hym selfe, by no other meanes then by faythe onely.

Wherefore in this woorde ‘Of them.’ there is a figure called Synecdoche,: be­cause Chryste had not so muche respecte vnto them that caryed the man, sicke of the palsey, but that he behelde his faythe also. Bu. If any man therfore, beleueth intreateth, or prayeth for thee, and thou denie the woorde of God, theyr faythe, intreatie, and prayer, dothe nothinge at all proffite thee.Ezech. 14. &. 18. For the Prophete most manifestly saythe, that the ryghteouse­nesse of the fathers, can not delyuer the chyldren from the euyll whiche hangeth ouer them. And the same Prophete doth teache, that euerye one shall lyue by his owne ryghteousenesse, and dye by his owne vnryghteousenesse.

C. Here Christ dothe seeme to promyse to the man sicke of the palseye, an other maner of thynge then he soughte: but synce he intended to restore vnto hym the healthe of the bo­dye, he begynnethe fyrste to take awaye the cause of the dyssease, and dothe also admonysshe the man, what the cause of this dissease was, and howe he should ob­tayne his desyre.Sinne is the cause of corporall disseases.

For because men for the moste parte, do not count the griefes whiche they suffer, to be the scourge of God, they desyre on­ly ease in the flesshe, and are altogether carelesse of theyr synnes, euen as if the sycke man shoulde seeke for remedye of the griefe presente, neglectynge the dis­sease it selfe, which was the very cause of the griefe and payne. But trewelye the onely delyueraunce from all kynde of e­uyll [Page 174] is, to haue God fauourable, louing, & mercifull vnto vs. Sometimes it com­meth to passe, that the wicked & vngodly escape out of many euilles, God beynge neuerthelesse, as yet agaynst theim: but whyle they thincke them selues to haue escaped all, by and by the same come vp­pon them, or elles greater ouerwhelme them, which plainely declareth that ther is no waye nor ende to be had, tyll the wrathe of God be appeased: as he hym selfe dothe witnesse by the mouthe of the prophete,Amos. 5. sayinge: If he escape the lyon, the beare shall meete with hym, & when he commeth into the howse, and layethe his hande vppon the wall, the serpente shall byte him. This therfore is an olde order of speakynge in the scriptures, to promyse remission of synnes, when the mittigation of payne, or ponishmente is soughte. Herevppon also wee haue an order in praier descrybed vnto vs, that we beinge admonished of our synnes, by feelynge of affections, shoulde fyrste be carefull to obteyne pardon, that God be­inge reconciled vnto vs, may withdrawe his hande from ponishynge.

Deut. 28. A. But to approue y^t the dysseases of the body come of synne, reade the eighte and twēty of Deutronomy,Iohn. 5. the fifth of Iohn, and the eleuenth of the fyrste epistell to the Corinthes.1. Cor. 11. M. We must note al­so, that Christe sayde not here, thou hast nowe satisfyed, or go and make satisfac­tion for thy synnes, but he sayde, thy sin­nes are forgeuen thee: A. signifiinge that remission of sinnes commeth freely. M. And that is the preaching of the gos­pell, whiche setteth forthe this grace to the whole worlde, the whiche, the coue­touse, false, and hypocryticall priestes, haue alwayes resysted, and do at this day no lesse stryue, repugne, and most spite­fully gainesaye the same. They can in no wise abyde the same. And why? sure­ly because it bryngeth no gayne. And herevpon it cometh to passe, that Christe at no tyme dyd teache his disciples to sa­tysfie for synnes, but dyd teache theim, to praye for the remission of synnes, As appereth in the lordes praier, forgeue vs our trespasses, as we forgeue them that trespasse against vs.

3 And beholde, certayne of the Scribes sayde within them selues, this manne blasphemeth

B. That thynge is gaule to the spyder, whiche to the Bée is hony: euen so, nothynge can be so well done or spoken, whiche to the euyl and wycked, shal not be iudged euil. There was a great multitude of people, whiche in so greate a myracle gloryfyed God: but the Scrybes and Pharyseyes founde out somwhat to discommend and dispraise. So the fyrste are laste, and the laste fyrst, and euery tree bringeth forth his fruite.

E. The Greeke woorde is doubtfull, in so muche that wee maye vnderstande it, that they murmured amonge theim sel­ues. But it is better that we vnderstand it, that they spake thus secretely in their mindes, for because it followeth. Iesus knowynge theyr thoughtes. B. This woorde sayde within them selues there­fore, is taken for the thoughte, as wee maye reade in the psalmes,Psal [...] and many o­ther places of the Scrypture, as this, in the tenthe psalme. I sayde in my harte: and so forthe, for I thoughte.

C. Here the Scry­bes accuse Chryste of Sacryledge, and blasphemie, because he vsurpeth that to hym selfe, (as they saye) whiche is pro­per to God. The other twoo Euangely­stes adde, sayinge, who can forgeue sin­nes, saue God onelye? But there is no doubte, but that a slaunderouse mynde forced them to this synister and wronge iudgemente. If they had thought any thynge worthy reprehension, whye dyd they not enquyre and reason of it: Fur­thermore, where as the saying was am­biguouse and doubtfull, and Christ spake no other then the Prophetes were wont before, when they were witnesses of the grace of God, whye do they take that in the euyll parte, whiche myghte be taken in the best parte.

Firste, therefore it is euidente that they were full of malice and spighte, which so gredely take a light occasion to condēne Christe and his doinges. They thoughte euell in their hartes, to the intent they [Page 175] might priuely speake euel of hym to such as they them selues were, behynde his backe. They sayd well (truely) when they attributed the authoritie and power of remission of synnes to God onely: but they thought amisse, when they imagined the same not to pertayne vnto Christe be­ing God manifested in the fleshe. It be­came them to demaunde, by what au­thoritie Christe toke so great a thing vp­pon him: but they without any inquisi­tion, fayninge him to be a mortall man, make haste rashely to condemne hym.

B. They vnderstoode not that Christe was God: And yet notwithstāding these Scribes were more holy and religiouse, then a greate many, namely then those, whiche affirme that they can absolue frō synnes, and that by indulgences, they can forgeue sinnes, for suche blaspheme the name of the lord. [...]y for­ [...] [...]innes [...] man. Only the lorde remit­teth and forgeueth synnes, the minister of the lorde, doth only pronounce out of the woorde and the mouthe of God, that God hathe forgeuen, and wyll forgeue synnes. For all power is the lordes for euer, & the ministry the ministers onely. As concerning the whiche, reade the .xx. chapter of saynt Iohn. [...]0.

4 And when Iesus sawe their thoughtes he sayde, why thinke ye euell in your hartes?

S. This is spoken by a Metaphor, of the body to the minde, for to know or vnder­stande. So that this sentence when he sawe their thoughtes, is as much to say, when he knewe their thoughtes. Theo­philacte, vseth this woorde (sawe) but Chrisostome hathe in stede of the same, (knewe) ‘VVhy thinke ye euell. [...].’ C. Nowe Christe sheweth a playn tokē of his diui­nitie, in y^t he bewraieth their thoughtes. For no man knoweth what is in a man but the spirite whiche is within the man. Christe taried not tyll they vttered and declared their mynde, but doth preuente them before. Whereupon they myght see that to be in Christ which is in God only, that is to know the hartes and thoughes of man. Marke therefore saithe that he knewe and perceiued in his spirite their thoughtes: as if he shoulde haue sayde, it coulde not be perceiued of fleshe & bloud what was in the harte: but Christe by his deuine spirite perced and entered into the same. He saith that they thought euel in their hartes, not because it greued thē to haue that transferred to a mortall mā, whiche God doth only take vnto him self, but because so proudely and maliciously, they reiecte God so mercifully offeringe hym selfe vnto them.

5 For whether is easyer to saye: Thy synnes are forgeuen thee, or to saye, aryse and walke?

M. Christe pro­ueth by these wordes, that he hath power to remitte synnes, and that by the moste certayne testimony of all men, that is to saye, of the deuine power and efficacy, whiche no deceiuer or false Prophete can vsurpe vnto him selfe. Whether is easier (sayth he) to saye, and so forth. C. As if he should say, when it is as ha [...]de a mat­ter to restore a dead body to lymmes, as to remitte synnes, it shoulde not seme straunge and wonderfull to you that I remitte synnes, when I do the other. M. If I had sayde to the sycke man, arise and walke, ye would not haue accused me of blasphemy: but when I sayd, thy sinnes are forgeuen thee, I seme to you to be a blasphemer. Wherefore? Because it be­longeth to God onely to remitte synnes. Nowe aunswere ye, whiche of these two is most easy: namely, not only to restore and helpe this sicke persone being incu­rable, out of hande, with a woorde, but also in a moment without touching, and prayer to make hym perfect and sounde: or whether with a worde to forgeue him his synnes.Obiection. C. Notwithstanding Christ semeth not to reason very perfectly, be­cause loke how muche the soule doth ex­cell the body, so muche dothe forgeuenes of synnes, excell the healthe of the body. But I aunswere that Christe doth apply his talke to their capacitie,Aunswere. who as they were sensible, so they were more moued by externall signes, then by all the spiri­tuall power of Christe, whiche pertay­ned to euerlasting lyfe and saluation. So in another place,Iohn. 5. he proueth that the effi­cacy of the Gospell is of force to quicken men, because in the laste daye he shall with his woorde rayse men out of their graues. This argument therefore was [Page 176] of force inough to refell and confute thē, who estemed nothinge more then the vi­sible miracle, in so much that they coulde not deny, but that lawefully he forgaue the sinnes of the sicke man, when he re­stored his healthe and strengthe to hym againe: because out of this effecte, the re­mission of sinnes appeared.

6 But that ye may know that the sonne of man hath power to forgeue sinnes in earth. Then sayth he to the sycke of the palsey, aryse take vp thy bed, and go vnto thy house.

M. Christe goeth about to proue that he is no blasphemer, but that he did the thing, and coulde do it again, by his iuste power and authoritie. For he whiche dothe no more then that whiche is in his power to do, doth not a­mis, neither can he be a blasphemer.

The Gréeke woorde, for the whiche we reade (power) signifieth both power and righte. Christe did all thinges by his de­uine righte,Christ did re­mitte sinnes in dede: his ministers do but pronoūce remission of synnes. not by any vniuste or vsur­ped power. C. This power therefore whiche he chalengeth to hym selfe, diffe­reth farre from that, whiche was com­mitteth and geuen to the Apostles, and whiche the ministers of the church at this daye vse, for they do not so much remitte sinnes as they do testifie that they are re­mitted. When they promulgate the am­bassage committed vnto them. A. as we haue spoken a litle before. By these woordes Christe doth not onely affirme hym selfe to be a minister and a wytnes of this grace, but also to be the authour of the same. ‘That the sonne of man.’ Z. This Periphrasis doth set forth the propertie of the thinge, for he would shewe hym self in all thinges synne onely excepted, to be a perfecte man and lyke vnto vs.Question. C. But to what ende pertayneth the restraynte. ‘In earth.’ For what doth it proffite vs to gette pardon here, excepte the same may as well be graunted in heauen, and rati­fied there?Aunswere. Christ spake thus, because re­mission of sinnes should not be sought a farre of, beinge offered to the handes of men in his owne persone. For we dare not presume at any time to say that God is mercifull vnto vs, excepte he appro­ching shewe hym selfe familiar vnto vs. Nowe because for this ende and purpose Christe came into the earthe, that he mighte offer the present grace of God vnto men, he is sayde to remitte synnes in earth: Because in hym and by hym, the wyll of God is made manifest, which before according to the sence of the flesh, was hydden aboue the cloudes.

B. Let vs therfore consider this, to thend we may wholely depende on hym, which onely can saue vs from our sinnes.

A. Nowe the lorde tourning hym selfe to the sicke man, declareth of howe great power and authoritie he is. When he biddeth hym to aryse, take vp his bed, & to get him home to his owne house.

7 And he arose and went home to his owne house.

M. Leaste any man should thinke that the wordes of Christe were voyde of force and effecte,Th [...] Ch [...] M. or that he did any thing without deuine power, the strengthe and efficacy of his woordes is shewed, when that he whiche was sycke of the palsey, arose before them all, and went home to his owne house. Beholde therefore the testimoniall letters of this heauenly Embassadour Christe, by the whiche his power was well approued. What had the Scribes and Phariseis to saye against this? Being enuious and blynde, they held their peace. What sayd the reste that stode by? it followeth.

8 But the people that sawe it, marueiled and glorified God, whiche had geuen suche power vnto men.

C. For the admi­ration which Matthew speaketh of here, the other two Euangelistes haue feare: notwithstanding, it is the purpose of all men to teach that the power of God was not symplely knowne by and by, but that all men were stricken with great admi­ration and feare, in so muche that they were constrayned to geue the glory vnto God. But the feare whiche followed the admiration, was to this ende, that they should not disturbe Christe, but reuerēt­ly submitte them selues vnto him as vn­to a Prophete of God.

C. In this they seme to erre very much. [Page 177] For although they sée but a man w^t their eies, yet they ought to conceiue of hym in their myndes somewat more then of a man. The cause of this their error was for that they beleued not that God was manifested in the fleshe, according to the sayinges of the Prophetes long before.

9 And as Iesus passed forthe from thence, he sawe a man (named Mat­thewe) sitting at the receipte of Cu­stome, and he sayth vnto him followe me. And he arose and followed him.

Bu. Now the Euā ­geliste teacheth by an new example, that the lorde forgeueth synnes, to those that obey and beleue in him. For the chiefe pointe of our faithe ought specially to be shewed by many playne examples. Not­withstanding this example differeth lit­tell from that whiche went before. For in the same he taught that the synnes of the faythfull are truely and fully remit­ted: And the same he teacheth in this ex­ample also: but this he addeth, that Christ doth drawe vs awaye from the custome of sinning, whiche is a certayne speciall grace of God: and beinge receiued into grace and fauoure, he dothe defende vs a­gainst all the calumniatiōs of hipocrites. The example whereof is Matthewe our Euangeliste him selfe in this place.

E. That is, at the toule gathering place, or at the toule boothe, or at the custome house, in the whiche Telones (according to the Gréeke woorde that is, a Publicane) sate requi­ring tribute, tole, or custome, whiche in Gréeke is called Telos. The Publicanes were such (as it is sayd in another place) which were hated and infamous among the Iewes, who thoughte that they had cruell iniury done vnto them, to pay tri­bute vnto forreners or straungers. C. In that therefore that Matthewe was called frō the touleboothe (which was an office and place of rapine and vniust exactions) and receiued not onely into the fellowe­ship of Christ, but also called to the office of an Apostell. In this (I saye) we haue a playne & manifest example of the grace of God: [...] mer­ [...]d. For Christe did seke and chose to that office not only Idiotes (as we maye terme them) and simple, groce, and vn­learned men, to beate downe the wyse­dome of this worlde, but also this Publi­cane, who did leade an vncleane lyfe, that it might be a shewe and token of his free grace, mercy and goodnes, and that he might teache in his person, that the cal­ling of euery one of vs, did not depende of the merites of his owne righteousnes, but vpon his mere liberalitie and good­nes. Matthewe therefore, was not onely a wytnes and preacher of the frée grace and mercy offered in Christe, but he was also a type and testimony of the same. Christe called not the Phariseis and Iu­sticiaris, to be preachers of his grace but synfull men, that euen the persones them selues shoulde sette foorthe that grace whiche by woordes they shoulde preache. C. And nowe in this, Matthew sheweth him selfe to be thankefull,An example of humilitie. that he was not a shamed to Chronicle hym selfe what he was, and to put in wryting that all the worlde may see what his be­ginning was, to thende that in his owne persone, the grace of Christe may the more appeare. After the same manner saint Paule saithe: This is a true say­ing and worthy of al men to be receiued,1. Tim. 1. that Iesus Christe came into the worlde to saue sinners, whereof I am the chief.

Where as Marke and Luke call him Leuy, it appea­reth that this was his proper name.

Bu. Christ drewe Matthewe vnto hym with his secret [...] power and strengthe, touching his harte inwardly, but outwardly he moued hym with his woorde. The effect of his calling was fol­lowe me. C. There is no doubt, but that Christe vsed more woordes, and declared for what ende he called him, as more cer­tainly may be gathered by the woordes of Luke, who saythe that he arose forsa­kyng all thynges, and followed Christe. For it was not necessary to forsake all, excepte he had bene called to be a dome­sticall and familiar disciple of Christe.

Bu. He sayth therefore followe me, I say cleue vnto me, heare me, behoulde me, do that whiche I commaunde, and wholely frame thy self according to my example, that thou mayst serue me in the ministe­ry of the woorde.

M. Two thinges 1 are here to be noted. The firste is, of how great force and power the deuine calling 2 of God is. The other is an example of true and perfecte obedience. For we see in so ready dilligence of obeying, the effi­cacy of the woorde of Christe: not that all who here the same haue the lyke opera­tion in their hartes: but Christ mente to shewe in this man a singuler token, that we might knowe that he was not called by fleshe and bloude.Obedience. A. A wonderfull truely and sodayne conuersion of the mā. M. He disputeth not at al howe he should lyue, but he riseth from all his gayne for­saking all, and followeth naked Christe. Furthermore, he stādeth not with Christ to reason whether he should go, but with out delay, all thinges set a parte, he fol­loweth Christe.Gene. 12. a Hebr. 11. b Euen so Abraham being called, went out of his fathers house, not knowyng whether he should go. Thirdly he litle wayeth and considereth, that he followeth hym, whome the heades and rulers of the people do persecute: It had bene an easyer matter to followe hym whome all men had in reuerēce and esti­mation. Neyther should he make delaye or longe tarying, whiche is called from the pit of mysery to continuall happines. And truely as in the conuersion of Zache the power of Christe did more appeare, then in callinge Peter the fysherman: Euen so this calling of Matthewe, dothe more set forth the power of Christe, then the calling of Peter: Because it is as hard for a Camell to go through the eye of a nedel, as for a ryche man to enter into the kyngdome of heauen.Ryches are a let vnto vs. So that hereu­pon we may gather that we ought to di­spayre of no ryche mā, because the grace of God pertaineth to all men. And oure Sauiour Christe sayth,Luke. 18. that which is vn­possible with men, is possible with God. Let vs rather praye if we see a ryche mā that will not followe Christ, that he with his power and holy spirite, wyll voutche­safe to drawe hym.

10 And it came to passe as Iesus sat at meate in his house: beholde, many pu­blicanes also, and synners that came, sat downe with Iesus and his disciples.

A. Luke dothe more plainely expresse this, saying: And Leuy made hym a greate feaste in his house: the whiche semeth to disagree frō that whiche was spoken before, where it is saide that he forsoke all and followed hym. But it may easely be aunswered thus, that Matthewe setting all impedi­mentes and lettes asyde, gaue him selfe wholely vnto Christe, yet not so, but that he reserued somwhat pertayning to hou­sholde to him selfe. Paule by the example of the souldiours, exhorteth the ministers of the worde that they kepe them selues free from all impedimentes, which might hynder the worke of the churche saying. No man whē he goeth a warrefare, trou­bleth him selfe with the busines of this lyfe. But he meaneth not in so sayinge that any man when he goeth a warre­fare, shoulde diuorce him selfe from his wyfe, forsake his children, and renounce his house, that he may onely addicte hym selfe to the warre: Euen so nothynge withhelde Matthewe from followyng of Christe whethersoeuer he called him, al­though he had a respecte to his house and facultie, so farre as his callynge woulde suffer hym. This great feaste is not so much referred to y^e multitude of ghestes, as it is to the aboundaunce and coste of the fare or chere. For we must note that Christe was not of suche austeritie, but that he would suffer hym selfe to be fea­sted of rychemen, so that luxury were auoyded. And there is no doubte, but as he was a singuler example of temperan­cy, so he exhorted those that sat at meate with him to auoyde excesse, & to receiue moderate fare. M. This feasts also was a sure and certayne declaration, that Le­uy did not followe Christe with heauy chere, but with a ioyfull and glad minde. A. So may we reade of Zache which re­ceiued Christe. For it is written,Luk [...] he re­ceiued hym ioyfully. M. And hereupon it commeth that the Scripture in setting forth the ioye of the world to come, vseth this comparison or similitude of feasting as in the threescore and fiue chap of Esay. Esay [...] And our Sauiour Christe doth the lyke, when he sayth:Luk [...] you shall sytte vpon my table in my kyngdome, that ye may eate and drynke. Because therefore Matthew [Page 179] did so willingly receiue his callinge, he would by this meanes shewe the ioye of his mynde, to prepare a feaste for Christ, and that a great one.

[...]. M. These twoo are often tymes ioyned together, Publicanes and synners, as when it is sayde a frende of Publicanes & synners. [...] And there came vnto Iesus Pu­blicanes and synners. Wherby it appea­reth that their order of lyfe was dyuers. Some men thinke that those were the synners, whiche were excommunicate of the Iewes as notorious offenders in some manifest crime. [...]s. Or els those, which being of a more dissolute lyfe, had fami­liaritie with euery Gentile and Publi­cane, whiche among the Phariseis was counted a haynous offence. For it is likely that the Gentiles dwelling among the Iewes, had many of the Iewes to as­sociate and kepe them company, not re­garding the rytes and cerimonies of the lawe: neyther the institutions of the fa­thers, whiche thing caused them to haue the publique and common reproche of o­ther synners. C. Where as therfore it is said here, that there came sinners (that is men of a wycked lyfe or infamouse): it is done for this ende and purpose, that the Publicanes, when as they them selues, were hated and of euell reporte among al men did not abhorre the company of such as they them selues were. For as a littell correction with shame, doth humble and beate downe those, whiche haue synned: Euen so to muche seueritie maketh o­ther some to dispayre, so that all shame being set aparte, they geue them selues to all kynde of filthynes. To require tri­bute or tole, was no great offence, or hai­nous synne: but when the Publicanes see that thei are reiected as prophane and detestable persones, they seke comfort by their company, whiche hauing an euell name, do not despise them for their infa­mie. In the meane season they myngled them selues with adulterers, with dron­kardes and such vitious persones, whose wickednes they would haue disalowed, if y^t they had not bene of all men hated, & publiquely defamed. Bu. Matthewe pre­tended by this feaste, to geue occasion to our Sauiour Christe to call other Publi­canes, to the same repentaunce, and the same taste of grace whiche he felte. For they whiche truely beleue in the lorde, seke by all meanes, to procure other men to come into the felloweship of the grace of God, that they may conuerte frō their sinnes vnto the liuing God.The godly couet to haue more in their fellowship. These men spare not I saye, neither for coste, nor la­bour, so that they may bryng this thinge to passe.

11 And when the Phariseis sawe it, they sayde vnto his disciples: why eateth your maister with Publicanes and synners.

M. Here the nature of a Pharisey and Hypocrite is set foorth.The nature of an Hypocrite. Bu. Hypocrites because they wante the lyght of fayth see nothing, neither can they iudge aright of deuine matters. No, they vnderstande not the grace of God. Therfore they glo­rifie not God, but do marueyle at them selues, thinkyng them selues to be more righteous then all men: agayne they cō ­temne and despyse euery one in respecte of them selues, specially suche as by some wicked dede haue gotten an euell name. Of the whiche matter we haue a worthy example set before our eyes in this place, in the Scribes and Phariseys, which set vpon the disciples of Christe with these woordes. ‘VVhy doth your maister eate.’ C. By the whiche wordes they go about to withdrawe the hartes of the disciples from their maister, castinge that in their teethe, whiche at the firste sight myghte seme shamefull and odious. For to what ende els shoulde he be their maister, but to brynge them from the common lyfe of men, to leade a more holy and godly lyfe. But he hathe nowe brought them (as it might seme) from an honest and tollera­ble state of lyfe, to a prophane libertie, that they might de [...]le them selues with vncleane feastes. This exprobration and reproche, might haue stirred and moued the disciples being rude and flexible, and nothing grounded as yet, to forsake their maister. But they do very wel, being not sufficiently prepared and armed against suche a calumniation, to differ, and re­ferre their quarell to their maister. For Christe taketh their cause in hande and [Page 180] confirmeth them, as you shall here anon. But first marke howe they which by the iudgement of men, did excell all others in the knowledge of the Lawe, & holines of lyfe, howe they (I saye) set them selues aboue all other againste Christe: By this thou mayest vnderstande that it is moste true whiche is spoken by the mouthe of the lorde,Luke. 16. saying: That whiche is highly estemed among men, is abhominable in the sight of God. Moreouer these Scribes and Phariseis do all thinges by crafte, subtilty, and deceite. For they obiecte no­thing against the lord him selfe,Backbiting. knowing that he was not without sufficient vn­derstanding, but they bende their subtile force against the disciples to beate down them, being altogether vnapointed, and vnarmed. Bu. A good man accuseth him to his face, whome he would haue amen­ded and corrected: but the spitefull calū ­niator, the reprochefull sclaunderer, and shameles bacbiter, priuily accuseth, not that he may redresse and reforme any thynge that is amis, but to the ende be may satisfy and accomplishe his desyre, and malicious stomack.

12 But when Iesus harde that, he sayde vnto them: They that be strōg nede not the Phisition, but they that are sycke.

M. Our Sauiour Christe being not as­ked, maketh answere, although he knew that thei thereby would be neuer the bet­ter, yet notwithstanding for his disciples sake he aunswereth and geueth a reason of his doinges, both to auoyde the offence and also to styll the murmuringe of the Phariseys. By the whiche we are admo­nished to aunswere al the calumniations of the aduersaries, so oftē as nede shal re­quire, for the herers sakes, yea although we knowe before that they will persiste and abyde in their foolishe opinion, but specially suche as are caried by the spirite of enuy against the truthe.

C. By this aun­swere of Christe it appeareth, that the Scribes and Phariseis synned two mā ­ner 1 of wayes. First, for that they did not regarde the office of Christe: Secondly, 2 because they did proudly despyse al men, neglecting their owne faultes. Whiche was a common disease amonge them all. For Hypocrites being full and dronke, as it were with the vayne truste of their own righteousnes, haue no regarde, nei­ther do they consider for what end Christ came into the earth: No they knowe not how depely mankynde is drowned in the whirle poole of all euell: They knowe not howe that the horrible wrathe and malediction of God dependeth vppon all men: and howe they are pressed downe in the confused synke of all vice & synne. And so it commeth to passe that they be­ing amased at the miseries of men, ne­uer thinke vpon the remedy. These iusti­ciaries, these hipocrites, standing in their owne conceites, wil neuer be restrained, but take great disdayne to bee counted among synners. This seconde errour Christe toucheth when he aunswereth saying, that the strong haue no nede of a Phisition. By this aunswere, our Sa­uiour Christ doth teache them that they are offended at the sight of synners, be­cause they arrogate to them selues righ­teousnes Because you are whole (saythe he) the sycke are displeasaūt in your eies, you are ashamed of them, you lothe the sight of them, but the Phisition may not do so And so by this generall and prouer­biall sentēce, Christ defendeth his doing, in that he went into synners. C. After­warde he sheweth that he must take vp­pon him the office of a Phisition,Ch [...] P [...] sy [...] because he was sent of his father to call sinners. For although our Sauiour Christe be­gan with obiurgation, yet if we couet to proffite in his doctrine, let vs chiefly note that whiche he put in the seconde place: that is to say, that he came to quicken the dead, to iustifie the gilty and condemned, to washe the vncleane, to bringe the dā ­ned out of hell, to couer the naked with his glory: and to renouate those with blessed immortalitie, whiche before peri­shed in the corruption of fleshe.

If we consider and finde this to be his of­fice, and that this was the ende of his cō ­ming: If we remēber that for this cause he toke vppon hym our fleshe, shed his precious bloud, did suffer the moste cruel death of the crosse, and descēded into hell: it shall neuer seme absurde vnto vs, that [Page 181] he seketh to saue the moste wicked syn­ners in the whole worlde. He semeth vn­worthy to thee of the grace of Christe, whome thou abhorrest: Why was Christ then made a sacrifice, and cursse, if he myght not reache out his mercifull hand to synners? Nowe if disdayne crepe in­to our myndes, that the Sacrament of Baptisme, and the Supper of the lorde, do ioyne vs to fylthy and synfull men, in so muche that their societie and company might seme to defyle vs: then by and by we muste descende into oure owne con­sciences, [...]rs [...]not to [...]ysed. and iudge our selues arighte without parciallitie. And this examina­tion wyll brynge to passe, that we shall willingly suffer the impure & vncleane, to washe in, and at the same well with vs without respect of persones, that we re­iecte not, that righteousnes whiche he of­fereth to all the wycked, that lyfe whiche he offereth to the dead, and that saluatiō, whiche he offereth to the loste sheepe of the house of Israell.

13 Go ye rather and learne what that meaneth I wil haue mercy and not sa­crifice, for I am not come to call the righteous, but sinners to repētaunce.

A. By these wordes our sauiour doth reiecte the Scribes and the Phariseis, commaunding them to go and learne, seing they wyll not learne of hym. C. He seeth that they are vnapte to learne, and not tractable, therefore he sendeth them awaye. Bu. Beside that he casteth in their teethe their ignoraunce in the scriptures, in the which they were counted studious and skylfull.

C. Or els truely he declareth that they are at controuersy with God & the Pro­phete, whiche being cruel through pride, disdaine to helpe the miserable, & to bring medicine to the sicke. ‘I vvill haue mercy.’ Bu. This sentence is taken out of the .vi. chapter of the Prophete Osee, where the Prophet preacheth of the vengeaunce of God against y^e Iewes, because they wor­shipped God with outward sacrifice, their myndes being voyde of pietie, and their manners alienate frō integritie & righteousnes. A. This woorde (not) is here taken for (rather) as the sentence follow­ing in the same chapter declareth, saying and the knowledge of God rather then sacrifice or burnt offeringes. C. For the Prophet cōdēneth not sacrifice, although afterward they should be takē away: but he would haue mercy to be preferred be­fore sacrifice, and doth teache that the lord doth not regarde outwarde holynes, nor the righteousnes whiche consisteth in sa­crifices, but true godlines and charitie vnfayned. For those thinges whiche God hathe appointed in his churche, he hathe appointed for this ende, that we might be the more exercised in the knowledge of God, and in shewynge compassion towardes our neighbour. But men do very muche abuse the institutions ther­fore, when as they haue no respecte to the ende, for the whiche they were ordeined. He therfore whiche hath not a care of his neighbors health, but is a straight obser­uer of externall rites, dothe bewray & de­clare his own hipocrisie: as these iusticia­ries, who reiected the Publicanes & syn­ners, & suffered them to perishe, had not Christe called thē vnto him & cured them. We must so thinke therfore of sacrifices, as wayes & meanes to come vnto God, which notwithstāding are of no force ex­cept a sounde & perfect truthe be annexed vnto the same. Bu. So that our Sauiour Christ did very well oppose this general sentence of religion to his aduersaries. C. For vnder this worde (mercy) he com­prehendeth all the partes and duties of humanitie, whiche we owe vnto oure brethren, as by the name of (Sacrifice) he meaneth all seremonies and externall thynges.

Bu. Nowe, Christ hauing respect to that whiche he spake euen now, that he came a Phisition into the worlde, by a certayne illation and exposition, he concludeth the whole disputation, and those whome be­fore he called whole and strong he nowe calleth righteous: Not that he meaneth them to be righteous in dede, but because they bosted & thought them selues to bee righteous, as did the Phariseis. These thinking them selues to be absolute, per­swaded thē selues that the grace of God pertained nothing at all to their perfec­tion and this was the cause that they did not call for the mercy of the Lorde.

[Page 182]For what nede haue y^e righteous of mercy? So that here their offence was great, in so muche that the Lorde in an other place sayde.Iohn 9. If ye were blynde then had ye no synne, but nowe ye saye we see, therefore your synne remayneth.Luke, 16. Again he sayde, Yee are they whiche iustifie your selues before men, but God know­eth your hartes.

C. Wherefore although this was spo­ken to refelle and confute, the pryde and hypocrisie of the Scribes, yet notwith­standing, generally it contayneth a pro­fitable doctrine. For we are taught that the grace of Christe dothe no otherwyse proffite vs, then when we acknowled­ging our synnes, and syghing vnder the burthē of the same, come humblely vnto hym for release and pardon. Further­more, infirme and weake consciences, are erected and lyfted vp by sure truste and confidence: because we oughte not to feare that Christ wyl reiecte synners, for whose saluation, he descended from his heauenly glorye into this wycked worlde. M. But we muste note that he sayth not, I came to constrayne syn­ners but to call synners.The mercy of God is the medicine of the soule. Whereby we may gather what kynde of persones the medicine of the grace of God would haue vs to be, namely suche as are desyrous of saluation and wyllyng to receiue the same: for he reiecteth the vnwillyng.

Math. 5.Hereupon it is written, Blessed are they that hunger and thyrste after righteous­nes, for they shalbe satisfied. Neither doth Christe saye here, I am come to call some or a fewe, but generally all: excludynge none. C. But we muste note this also, which followeth. ‘To repentaunce.’ That we may know, how that pardon is graunted vnto vs not to synne or offende styll, but that afterwarde we may leade a godly, holy, and vertuous lyfe. For vpon this condition he dothe reconcile vs to his fa­ther, that we being redemed by his bloud may offer our selues liuely sacrifices, as saynt Paule saythe: The grace of God that bryngeth saluation, hath appeared to all men, and teacheth vs that we shoulde deny vngodlines, and worldly lustes, and that we should lyue soberly, and righte­ously,Tit. 2. and godly in this present worlde. To the whiche also agreeth the saying of Zacharias, That we being deliuered out of the handes of our enemies, may serue him without feare in holines and righ­teousnes all the dayes of our lyues.Luke [...]

M. For repentaunce is nothing els but a conuersion of the mynde,Rep [...] and an altera­tion of the former opinion:Esay [...] as appeareth by the saying of the Prophetes, Tourne vnto me and ye shalbe safe. Againe.Ezec [...] I wil not the death of a synner,Acte [...] but that he tourne and liue. Also, repente and amēde that your synnes may be done away.

14 Then came the disciples of Iohn vn­to hym, saying: why do we and the Phariseis faste for the most part, but thy disciples faste not.

M. It is not the least among the miracles of the wisdome of God, when that he dothe oftentymes manifeste and confirme his truthe, by the resistaunce and gainsayinge of the wyc­ked. The whiche thinge (as in all other places) so in this may manifestly be se­ne: whereupon truely no small proffite commeth vnto vs, by the rebellion of the Phariseis.

C. Luke in his fifth chapter, bringeth in the Phariseis speakinge in their owne persone,Luk [...] and Marke semeth to ioyne thē both together.Ma [...] Neither is there any doubt but that the Phariseis by this wycked de­ceite and wyle, pretended to wynne and allure the disciples of Iohn on their part, and to make thē contende with the disci­ples of Christe: The cōgruitie in prayers and fastinges, was a plausible prouoca­tion and intisement of societie: but the contrary opinion and reason of Christe, was an occasion of discorde and priuy ha­tred, to waywarde and curious persones being to muche addicted to their owne willes. By this example we are admoni­shed and taught wisely to take hede, least by some light pretence, the wycked and crafty men do sowe discorde and dissen­tion among vs. For Sathan is wonder­full busy in this practise: and againe it is an easy matter for vs to bee troubled a­bout nothyng. But we ought specially to take hede, leaste that the vnitie and a­grement of oure faythe be cut asunder [Page 183] by suche externall rites and ceremonies, and leste the bonde of charitie be broken. With this disease many are infected, in that they seke more then is necessary to stablishe the ceremonies and elementes of the worlde, [...]os. 2. as Paule sayth. Further­more, there commeth another euel of cu­riositie & disdayne y^t is, [...]ositie. euery one seketh to bring all the worlde to his example. If any thing please vs, we couet straight­way to haue the same a lawe, that others may depend vpō our arbitrement. Nowe forasmuche as we do reade that the disci­ples of Iohn laboured with this disease, [...]es con­ [...] not in [...]de [...]s. & were taken with these snares of Sathan, let vs learne & vnderstād, that sanctimony & pietie is not placed in external thinges: & let vs learne also to brydell our selues with the byt of moderation and equitie, least that we seke to bring al men to our opinion, but rather let euery man haue his owne libertie. M. Furthermore, that the disciples of Iohn were enuious a­gainst Christe, for a certaine zeale they bare vnto their maister, it is euident by S. Iohn, where he saith: There arose a questiō betwene Iohns disciples and the Iewes, about y^e purifying. And they came vnto Iohn, [...] 3. & sayde vnto hym Rabby, he that was with thee beyonde Iordane, (to whome thou barest wylnes) beholde the same baptizeth & all men come vnto him. But here the Phariseis beinge the au­thours of this question, do obiecte the dis­ciples, not thē selues alone, to thende thei might burthen and charge the cause of Christe with the authoritie of Iohn: As if (reproching) they shold haue said. Thou bearest an outward shew of holines, and thou wilt seme to sowe the doctrine of a more perfecte life: howe commeth it to passe then that ye do not onely prophane your selues with the cōpany of synners, but also do temper and refrayne youre selues from the workes of your own re­ligion, as fastinges and prayers, with the whiche we exercise our selues diligently?

A. Luke hath, but thy disciples eate and drynke. C. But as concerning prayers and fastynges, we must thynke thus, that Iohn did exercyse his disciples, with a certayne rule and prescripte order, and to this ende, they had certayne dayes appoynted them to faste, and a certayne prescripte forme of praying and appoynted houres: There­fore we must counte these prayers amōg externall rytes. For although the inuo­cation of God in spirituall worshipping, hath the preheminence, yet notwithstan­ding that order being framed & applied to the rudenes of men, is worthely nūbred among ceremonies & indifferent things, the obseruation whereof oughte not to muche to be vrged. But why the discipli­ne of Iohn was more austere then the discipline of Christe, we haue spoken al­ready, and shall haue hereafter a more conuenient place to speake of the same. B. In the meane tyme let vs note howe that these Phariseis do very wel expresse and paynte foorth the hypocrites of these our dayes.Hypocriticall holines. For nothing is counted holy among hypocrites, but that whiche dothe altogether differ from the commō man­ner and custome of lyfe: that whiche is austere and straighte that (I say) semeth vnto them moste holy.

15 And Iesus sayde vnto them: Can the brydegromes children mourne so lōg as the brydegrome is with them? But the dayes will come when the bryde­grome shalbe taken from them, and then shall they faste.

E. The Greke texte hath. Can the children of the bryde cham­ber, whiche is more then the chyldren of the brydegrome, or the brydegromes companions, or the housholde gestes.

Christe aunswereth here to their obie­ction when they sayde: Thy disciples faste not. C. And he excuseth his disci­ples by the circumstaunce of the tyme, because God as yet would receyue them pleasauntly, euen as if they were at a marriage or weddynge. For he compa­reth hym selfe to a brydegrome, whiche chereth and delyghteth his gestes by his presence. Many thynke that this si­militude is taken out of the testimony of saynt Iohn the Baptiste, when he sayde:Iohn. 3. he that hath the bryde is the bridegrome: the whiche opinion although it be not to be disalowed, yet notwithstandinge it is not infallible. This is sufficient vnto vs, that Christe affirmeth that he wyll spare [Page 184] his disciples so longe as he is with them. And least any man should haue enuy at them for the cōmoditie of this short time, he sheweth straight that thei shalbe more sharply hādled afterward ‘For the day vvill.’ B. Nowe he sheweth that the bridegrom must be taken from them, that is his car­nall presence for a tyme: and that then they should taste of many troubles, & that then in time they should geue thē selues to mourning, to fasting, & prayer Signi­fying that they in the beginninge being rude, ought gētly to be intreated, & being tender as yet, ought not to be oppressed w^t greuous workes. But afterwarde when they were fully renewed, they shold wāt nothing of those thinges whiche pertay­ne to newe men, the whiche thinge they boldely declared, both in the Actes of the apostles, and also in their Epistles. A. This sentēce therfore agreeth with that saying of Christe, where he sayth: When I sent you without wallet or scrippe, and shoes, did ye wante any thyng? And they sayde no.Luke. 22. Then he sayde vnto them: but nowe he that hath a wallet, let hym take it vp, and likewyse his scrippe. And he that hath no swerde, let him sel his coate and by one. C. But the excuse whiche Christe bringeth in this place, dependeth vpon this, that fasting & prayers do belōg to matters of sorrowe & trouble: I meane extraordinary praiers, of the which men­tion is made here. For Christe wente a­bout to inure his disciples w^t great trou­bles by litle and litle, wherby they might learne to suffer, neyther woulde he laye vpon thē as yet muche,Two things are here to be noted. tyll they had got­ten vnto them more strength. Here two lessons may be gathered. The first is this, 1 If God at any tyme voutchesafe to beare with the infirmitie of our brethren, and gently handle them, we our selues being more strayghtlye dealte withall at his handes, yet I saye for all this muste we 2 not be dismayde or discouraged. The se­conde lesson is: If it please God at any tyme to release vs of trouble, of sorrow, and of persecutiō, we must then beware that we exceade not in pleasure, and pa­stime: but rather we must call to mynde that the mariage lasteth not alwaies, and that the wedding will haue an ende.

16 No man putteth a pece of new clothe in an olde garment. For then taketh he away the per [...] from the garment, and the rente is made worse.

C. By twoo simili­tudes our Sauiour Christ cō [...]emeth the next sentence: of the whiche the one is ta­ken of garmentes, the other o [...] wyne ves­sels. B. He intended by these parables to declare, that at the firste great & intolle­rable burthens not necessary, ought not to be layd vpō his disciples, being weake & altogether rude: These bu [...] [...]ens [...]re fastinges and extraordinary prayers, the whiche workes are so spirituall, that no man can be sufficiently exercised in them so sone as he entreth into religiō. These workes procede frō the holy ghost: which was the cause why Christ neuer comaū ­ded them. The diuersitie of wittes requi­reth some moderation, that one [...] may apply him selfe to another. If a man re­quire some great & laborouse worke to be done of him which is sicke, the sicke man fainteth, & for weakenes & imbeculitie he is vnable to do it.Fas [...] be vs [...] volu [...] wyll, [...] by co [...] If a man con [...]trayne those to faste which can not beare it, it is then a violent thing done by cōpulsion, neither doth it make them the better, but it bringeth to passe y^e Hypocrites therby are more arrogāt, that is, like vnto Pha­riseis. If Christe thefore at their instant wold haue burthened his disciples being rude, & as yet nothing at all spiritual, thē he shoulde haue done nothing, but haue made them more insolent & shameles Hi­pocrites. He cōpareth thē therfore to an old pece of clothe, which being worne, is soone torne and rente: to this if thou sowe a newe and stronge piece of clothe, it marreth the seame, and the rente is worse. Then he compareth them againe to earthē vessels, which are not of strēgth sufficient to abide the force of new wine, being as yet vnspourged. So that by this he doth signifie, that he beareth with his dysciples, beinge yet but younge scol­lers, and not ablee to do that whiche they shoulde by reason of infirmitie. This similitude therefore is verye [...]pte, ser­uinge ryghte well for this matter.

Although it myghte seeme not in all pointes to agree. For Christe compa­reth [Page 185] not his disciples to oulde bottelles, and oulde clothes, as thoughe they had bene worne before by longe vse: But he compareth them to suche thinges, be­cause they were weake and not stronge. The somme then of this doctrine is, that al are not to be brought to one forme and manner of lyfe, because the condition is not alyke, neyther do all thinges with al men agree: So that the weake muste be spared, leaste they synke vnder their bur­then, and be ouercome with violence.

17 Neyther do men put newe wyne into oulde bottels: els the bottels breake, and the wyne runneth out, and the bottels perishe: but they put newe wyne into newe bottels, and both are saued together.

Bu. Olde wyne was wonte to be put af­ter the māner of oyle into Goates skins, euen as we do put it into our wyne ves­sels. They therefore that are skilfull in vintage, or making of wyne, brewe their newe wyne into newe vessels, and their olde wyne they put into olde vessels. For they whiche put newe wyne into oulde vessels, suffer double losse, that is to say: when the newe wyne worketh or spour­geth, the vessels breake, and the wyne perisheth. Luke onely addeth sayinge: And there is no man whiche drynketh of the olde that wyll by and by drynke of the newe, [...]. for he saythe the oulde is better: Which sentence agreeth very well with that which wente before. C. For by this the Phariseis are admonished that they attribute not more then is mete and con­uenient to olde custome.

18 VVhile he thus spake vnto them, be­holde, there came a certayne Ruler and worshipped hym, sayinge: my daughter is euen nowe disceassed, but come and lay thy hande vpon her and she shall lyue.

Bu. Nowe the Euan­geliste retourneth to the descriptiō of the dedes or benefites of Christe: and by this present history, he sheweth that our Sa­uiour Iesus Christe is lorde, [...]. 1. both of lyfe and death, who (as the apostell saith) hath put away death, and hath brought life, & immortalitie, vnto light through y^e Gos­pel. C. But they which imagin that this history differeth from that which Marke and Luke describe, are so plainely confu­ted, by the order of the texte, that the matter nedeth no long disputation. All thrée Euangelistes (saye they) make mention, that Christ was intreated of the Ruler to com home to his house, to heale his daughter. Nowe by this meanes it should seme not to be al one, because Matthew preter­mitteth this name of Iayrous, & Marke & Luke make mention of the same: Again Matthewe bringeth in the father him self saying, my daughter is euen now depar­ted. And the other two say, y^t she was but euen now at the pointe of death: and that Christe was certified that she departed, euen as he was cōming with Iayrous to the house. But there is no absurditie in this that Matthewe briefly and in fewe wordes toucheth that, whiche y^e other two Euāgelistes discourse at large. But whē as all thinges do so aptly agree, when as so many circūstances vnite & conioyne in one, yea in such wise, that thrée fingers as it were at once, do demōstrate & poynte out one thing, ther is no reason, why thei should drawe this narration to dyuers tymes. The thrée Euangelistes with one consent do declare, that Christe was in­treated of the Ruler of the Synagoge to come home to his house, and in his iour­ney, how a womā diseased with the flure of bloud, by the priuy touching of his garment was healed, & how Christ (at the last whē he was come into the Rulers house) raysed vp his daughter. Truely there is no nede here of any longe circumstance, to proue that these three Euangelistes declare in this all one history. Let vs nowe therefore come to the matter.

M. This semeth here to be the intent, meaning, and pur­pose of Matthewe: That when as after the manner aforesaid, Christ had geuē an answere to y^e phariseis of their demaūde, & also had satisfied y^e disciples of Iohn, of whom he was counted for a wicked man, for a glotton, for a frende and companion of Publicanes and synners, and for suche a one as instructed and exhorteth none of his to pietie & godlines. Whilest (I saye) they had this opinion of him, behold occa­sion is offered, by y^e which, not w^t wordes, [Page 186] but by the power and finger of God, is declared, whether the Phariseys with the disciples of Iohn, were more holye then Christe and his. By the which not the hy­pocrisie of fastinge is set foorthe, but the power, strengthe, beneficence, and mer­cy of God. Marke and Luke saye, that he was a Ruler of the Synagoge, the which kynde of men, truely, the more honoure and estimation they had among the peo­ple of God, the more enemies they were to Christe. And yet for all this, the Ruler of the Synagoge, commeth not to those holy and deuout fasters, but vnto Christ Iesus although he was counted of some an abiecte and of no credit.Christe hath power to call all men to re­pentaunce. By the whiche example we are taughte to dispayre of no sorte of men. ‘And vvorshipped him saying.’ C. Worship here is taken for bowynge the knee as we may gather by the woords of Marke and Luke: Neyther did this Ruler, this Iayrouse, geue vnto Christe any deuine honoure, but he worshipped hym as a Prophete.

Although it appeare by the other two Euāgelistes, that the faythe of this Ruler went not so farre that he thoughte that Christe was able to restore the lyfe of his daugh­ter: yet notwithstāding, there is no doubt but he beinge reprehended of Christe, hadde a better hope afterwarde then he broughte from home at the fyrste. But Matthewe studying and endeuourynge hym selfe, to be shorte, and briefely to de­clare the thyng as it was done, sheweth that in the beginning, whiche was done afterwarde and lastly. Notwithstanding the history must be ordered thus, that at the firste Iayrouse desyred Christ to heale his daughter of her disease, afterwarde he requested him to restore her frō death to lyfe, after I meane that Christ had in­couraged and strengthened hym.

Affliction maketh vs to come vnto Christe. M. Here we sée the proffite of afflictions in this, that the Ruler being brought vn­to Christe by the necessitie of his daugh­ters death, sought for helpe at his hands, where as otherwyse he woulde haue had nothing to do with hym for feare of the Iewes. ‘But come and laye thy hande.’ B. Here is to be noted howe truely our Sauioure Christe sayde,Math. 8. when he spake of the Cen­turion, that he founde not so great faythe in Israell. For he requested not Christe to come to his house, but had hym that he would speake the woorde onely, and his sonne should lyue: But this man dothe not only beseche him to come to his house but also to laye hande vpon his daughter: so that he beleued not as did the Centu­rion, who thoughte that he coulde do all thinges with his woorde onely. C. Here therefore we haue a worthy example of the sufferaunce of God. This man here attributeth no vertue or power vnto Christe, but onely by touchyng with the hande: And so sone as he heard by y^e mes­senger that she was departed, by & by he is quite without hope of any farther re­medy. M. He beleued that the presence of Christe, (as of some holy man) myghte muche prffite her.Iohn [...] So Martha and Mary sayde vnto Christe. Lorde if thou haddest bene here, our brother had not bene dead. So Naman the Syrian, 4. Ki [...] despysed the com­maundement of Elizeus, because he came not vnto him personally to touch the Le­prosy.Iohn [...] So also an other of the Rulers of the people sayde vnto Christe: Syr. come downe I pray thée, or euer that my sonne die. We sée therefore that the faythe of this Ruler was very weake. In y^e which notwithstanding, he was not forsaken as we shall here anone.

19 And Iesus arose and followed hym, and so did his disciples.

M. Here appeareth the wonderfull clemency and gentlenes of Christe. The Iewes excluded all those out of the temple whiche cōfessed Christ,Iohn [...] and yet for all that Christ casteth not the same in the Rulers teethe, neyther saith he, why commest thou vnto me, whome ye so hate and abhorre? Nowe that thou arte oppressed and greued, thou runnest vnto me for helpe. Moreouer, he did not obiecte against him the imbecillitie & im­perfection of his faythe, sayinge: Doest thou thinke that I am not able to restore vnto thee thy daughter without the lay­ing on of my handes? What should I go with with suche a one? He did not thus saye, but quietly rysinge, graunteth the asker his requeste. C. Therefore, wher­as he harkeneth to his prayers, and ani­mateth [Page 187] him to hope well, [...]e dothe [...]cte vs [...]hstan­ [...] [...]ur in­ [...]e. and to trust for the best, it is a document, that howe lyt­tell so euer his faythe were, yet was it not reiected. Although therfore we haue not so parfecte a faythe as we oughte to haue, yet neuerthelesse there is no cause why oure weakenesse shoulde let or dys­courage vs to praye styll. ‘And his discip.’ M. Marcke sayth that much people fol­lowed him, and thronged him. and Luke saith, as he wente, the people thronged hym. The people are very curiouse often times, to beholde straunge and vnwon­ted thynges, as we maye here well per­ceyue. Euery man desired to see a mira­cle, and therfore they thought they could neuer come nighe enoughe vnto Christ: in so muche that they thronged him.

Chryste therefore in his tyme, when he wente about to heale the sicke, and to do myracles, had manye followers and ga­sers on, but a fewe hearars, that hearde as they ought to heare. So that when a­ny crosse or trouble came, they forsooke him, and lefte him alone.

20 And beholde, a woman whiche was disseased with an issue of bloud twelue yeres, came behind him and touched the hemme of his vesture.

Bu. The story be­gon, is broken of in the middest, and the miracle whiche happened in the waye is sette in, and (as it were) interlyned. As the hystorye of the leprouse man, and of Peters wyues mother, sicke of a feuer, dothe teache and declare that Chryste is the phisition, [...]se [...]ole [...]auen [...]on. & lorde of all disseases, euen so doth this history also of the womā troubled with a bloudy yssue so many yeres, teache the lyke, & declare vnto vs y^t there is nothing so incurable & far gon, which can not be healed, by the vertue and po­wer of Christ. ‘Tvvelue yeres.’ The Euan­gelistes do expreselye saye, that this fluxe of bloudde contynued by the space of twelue yeres: shee notwithstandinge sekynge all that time for remedye, in so muche, [...] 5. that she spent all her goodes vp­pon phisicke: by the whiche the glorye of the myracle dothe the more appere.

M. Let vs now see therefore, what this woman did in thynges withoute hope of remedy, of what force Fayth is, and also what the power & beneuolence of Christe can brynge to passe.

A. Marcke sayth, that when she hearde of Iesus she came into the preace behynd him. There is mention made then that she hearde of Iesu: and no doubte she dyd so, namelye of such as made report of Iesus, by whose fame shee was moued to seeke for health. Nowe it was necessary, that those thyn­ges which she hearde of Chryst were not comon or humaine, or suche reportes as are wōt to go of phisitiōs for their cures. For hereby she coulde conceiue no hope of healthe, hauing so often proued what they were able to do by that facultie.

It is necessary therfore that those things whiche she herde of Iesu were deuyne, & not humaine, wherby she was broughte to that fayth, whiche afterwarde she de­clared. But what were those thynges that were so deuine? Surely euen the same whiche he did euery where: where­by he declared him selfe to be one, to whō there was nothinge to hard, which could heale all kynde of disseases, whiche came to this ende, to helpe the misery of man, and therefore hee is that trewe Messias, whiche was promised of God to come in these later tymes by the prophetes: whi­che receiued all with gentlenesse & good will, whiche despised none, whiche offe­red him selfe to all: to be shorte, whiche was the sauynge healthe of mankynde.

21 For she sayd within her selfe: if I may touche but euen his vesture onely, I shall be safe.

C. Wheras this woman thinketh with­in her selfe, that she shalbe whole, if shee maye but onelye touche the vesture of Christ, it was trewely the singular mo­tion of the spirite of God, neyther ought it to be thought a common matter.Superstition in imitation of saynctes. We knowe howe arrogantlye superstition daunceth in foolyshe and rashe imitation of sainctes: but truely they are apes, and not imitatours or followers, whiche v­surpe any syngular example, without the commandement of God, and by their owne immagination, rather then by the directiō of goddes spirite. It may be, that the faythe of the woman had some falte, [Page 188] and errour annexed with it, which Christ by fauoure might suffer and forbeare.

Feare is con­trary to faith.Trewely in that she trembleth and fea­reth, her owne conscience accusing her, it is a signe of doubte which is contrarye to fayth and voyde of excuse. Why came she not rather vnto Chryste, without de­laye? If reuerence stayed her, yet not­withstanding, frō whence shoulde shee haue hoped for helpe, but onely from his mercy? Howe commeth it to passe then that she feareth offence, if she hadde bene perswaded of his fauour? Christe for all this voutchesafeth to receyue her fayth, accordynge to that whiche we saide euen nowe, that God dothe deale mercifullye and louingly with those that are his, re­ceiuinge to his fauoure their weake and imperfecte faythe, not imputynge vnto them theyr fault and imparfection. The womā therfore (Faith being her guide) commeth vnto Christ. But where as she dothe rather seke her health by touching of his vesture, then by commynge vnto hym by prayer and intreatie, peraduen­ture she dyd it by an vndiscrete and rashe zeale, declinynge a littell out of the way, speciallye when as a littell after she de­clareth that she did com doubtingly with a troubled mind. But admit that she was led by the spyrite to do thus, yet notwith­standing this abideth sure, that our faith ought not by priuate example to be cary­ed hyther and thyther: because we ought whollye to grounde the same vppon the woorde of God, accordinge to the sayinge of S. Paule.Roma 10. Faith cōmeth by hearinge, and hearing commeth by the woorde of God. A. Marcke addeth, sayinge, And straighte waye the fountaine of bloudde was dried vp, and she felt in hir body that shee was healed of that plague.

Sickenesses and disseases are plagues for synne. Bu. Whereby we maye note that sycke­nesses & infirmities, are called plagues, by the which God dothe scourge men, to make them to know theim selues, and to amende. And then it followeth. Iesus straight way felte in him selfe, that ver­tue proceded out of hym, & tourned him about in the prease and said: who touched my clothes.Obiection. C. This seemeth an absurd thinge, that Christ should bestow grace vpon any one, not knowing vpon whom he bestowed it, or who receiued any be­nefite therby. Trewly there is no doubt, but that wittingely,Auns [...] and wyllingelye he healed the womā, yea, there is no doubt, but that by the secrete operation of his holye Spirite, he drewe her vnto hym, to the ende he mighte heale her: but he asketh who it was after a strange sorte, because the woman her self should come forthe openly, and witnesse that she was healed. If Christ should haue borne wit­nes of his myracle, he shoulde not haue ben credited, and therefore the woman beinge afraide beareth wytnesse of that, whiche hapned vnto her, and openly de­clareth the same: whose confession was of great force-

22 But Iesus tourned hym aboute, and when he sawe her, he saide: Daugh­ter be of good comforte, thye saythe hath made the safe. And the woman was made whole euen the same tyme

M. The woman not onely for the kynde, but also for the maner of her dissease, for shame, crepeth backewarde, as thoughe she had stolen priuilie this benefite of her healthe. But Christe, partely for the settynge forthe of the glory and power of God, and part­ly for the corroboratinge and strengthe­nynge of the weake faithe of the rular of the Synagogge, woulde not suffer that whiche he had done to lye hyd, but requi­ringe bothe the confession of the dissease, and also the acknowleginge of the bene­fite, he bryngeth her forth in the middest of whom he was towched.

A. Here ryseth a ques- It was saide a lyttelle before: And Iesus knowinge,Ma [...] that vertue had proceded out of hym, And Luke hath, I fele vertue to go out of mee. Moreouer,Luk [...] [...] and [...] the vertue of the lorde was presente to heale them.

Also. Al the people sought to touche him because that vertue went out of him.

When as therefore the power of the lord doth heale, why sayth he here, Thy faith hath made thée safe? M. He saith so for twoo causes, The one is, that althoughe it be trewe, that the power, vertue, and strength onely of Chryste, dyd heale the woman, as it dyd others also, notwyth­standing, because this vertue is such, as [Page 189] happeneth vnto none, that is, it happe­neth vnto none, but to those that haue faythe: and onely fayth being that which is capeable of the power of Christe: It is truely saide, that this woman is healed by the faithe whiche she had in Christe. These two therefore must be ioyned to­gether, that is to saye fayth, and the ver­tue of Christ. For howe great soeuer the vertue of Christe be, yet it offereth not it selfe to any vnfaithfull persone: as it is sayde in an other place, [...] 6. he coulde not do many miracles in his countrey, because of their vnbeliefe. Moreouer, excepte the vertue of Christe be present, and the wō ­derfull goodnes of God, all faithe in him is but vayne. So that it may wel be said, This woman is saued by faythe, but the power, grace, and vertue of Christe hath brought it to passe: and agayne it maye be sayde, she is saued by the power of Christe, when as notwithstandinge she was not saued (without faythe) by the power of Christe. After the same man­ner we must thinke of faythe & the grace and goodnes of God. We are sayde to be saued by fayth in Christe Iesus, when as notwithstanding in dede we are saued by the grace and mercy of God. Whereupō saint Paule sayth: Ye are saued by grace. Againe he saithe, According to his mercy he saued vs. But because no vnbeleuing persone is saued by the grace of God, and none can be partakers of the goodnes of God without fayth, and because it is ne­cessarye, that the grace, goodnes, and mercy of God, be apprehended by fayth in Christe Iesu: [...]race [...] to­ [...] the [...] sal­ [...] It cōmeth to passe that saluation and ryghteousnes, be ascribed vnto faythe. Faithe can not be without grace, neyther can grace be withoute fayth. And therefore Paule, when he had once sayd, ye are saued by grace, least any man should thinke that it was done with out fayth, or that it coulde be done with­out faythe, he addeth by and by. For ye are saued by grace through faythe.

[...] 2.The other cause why he rather sayd, thy fayth hath saued thee, thē my vertue hath saued thee, is this, that he might cōfirme the woman in the same faithe whiche she had taken, and that he might shewe that this was the waye to attayne saluation, and to be partaker of the power of God. The which he should not haue done, if he had sayde, my vertue hath saued thee, for so he shoulde haue preached his vertue: but should not haue declared the way to apprehende the same.By faith only we obtaine remission of our sinnes. C. Now as Christ attributed the healing of the woman to fayth: So it is sure and certayne that by faithe we obtaine remissiō of our sinnes, by the whiche we are reconciled vnto God. Marke addeth saying, daughter,Marke. 5 thy faythe hath saued the, go in peace and be whole of thy plague. C. Whereby we may gather that the benefite whiche she had receiued, was then truely ratified & confirmed, when she harde that of the mouthe of Christe, whiche already she had founde true by experience. By these wordes therefore the conscience of the woman is corroborated and confirmed.

So in another place although the synnes of the synful woman were remitted: and Christe also had sayde vnto Symon as concerning her.Symon. Luke 7 Many synnes are forge­uen her, because she loued muche: Not­withstanding to the ende he mighte cer­tefie her as concerning this thing, he said thy synnes are forgeuen thee. A. Now let vs retourne to the history of the Ru­ler of the Synagoge. Marke, as concer­ning that matter sayth thus: Whyle he yet spake, there came from the Ruler of the Synagoges house certayne whiche sayde: Thy daughter is dead, why disea­sest thou the maister any farther? We haue already shewed of howe small and weake fayth this Ruler was: then, how by the example of the womā healed afore­sayde, he was not a litle erected and con­firmed: but nowe againe by these mes­sengers, he is made as feble and weake as euer he was. By the whiche example the temptation of fayth is depainted vn­to vs, how the same is resisted by the iud­gemēt and sence of reason. For he beinge erected and lifted vp by the woordes of Christe, whiche he spake vnto the womā saying: Go in peace thy faythe hath made the safe, conceiued in his mynde greater thynges of Christe then he did before: but by and by, this message being broughte by his seruauntes, his truste is layde in the duste, because he neuer came so farre [Page 190] as to beleue that Christe by his power, was able to rayse vp the dead. But what sayde Christe vnto this? Dothe he alto­gether reiect the man wauering in faith? No truely. For hearing the worde that was brought, he sayth to the Ruler of the Synagoge. Feare not, only beleue. Luke sayth, feare not, only beleue and she shall be safe. C. The messenger of death brought dispayre, because he craued no­thyng at the handes of Christe, but to helpe her that was sicke. Christe there­fore forbiddeth to shut the enteraunce & waye to grace by feare and distruste, to the whiche grace, death can neuer be a hynderaunce.Faith maketh all thinges possible vnto vs. For in that he sayth: Only beleue, he declareth that he wanteth not power, so that Iayrouse would admitte and receiue the same, whiche can be done by no other meanes then by faythe. And truely euen as it fared with Iayrouse, so commeth it to passe with many of vs.

For God oftē tymes would deale a great deale more liberally with vs, if we were not so harde of beliefe: but oure straight­nes, our precisenes, doth let and hynder hym to power his giftes plentifully vpō vs. To be shorte, in this place we are 1 taught that we cannot beleue to muche, because our faythe be it neuer so large, cannot comprehende the hundreth parte 2 of the goodnes of God. Furthermore, here we see the goodnes of Christe, and the care that he had to heale those that were sycke and diseased, because he is not ig­noraunt of our infirmities and tempta­tions. 3 Moreouer, this ought to be a great consolation vnto vs, that he neglecteth not those that are his, but helpeth them so sone as nede requireth. Laste of all 4 when as so straightly he requireth faithe of this Ruler, he plainely declareth, that he seketh for nothing but faith only. For where vnbeliefe is, there can not the po­wer and strengthe of God exercise it self. A. On the contrary parte,Mark 9. all thynges are possible to hym that beleueth.

23 And when Iesus came into the Rulers house, and sawe the minstrelles, and the people making a noyse.

C. The Euāgelistes reherse mourning, to make the faithe of resurrection more sure, for Christe reprehended and bla­med greatly their lamentation and we­pinge, as appeareth in Marke, when he sayde, why make ye this a do and wepe? Matthewe playnely affirmeth that there were mynstrelles, which thing was not wonte to be excepte the party were cer­tainly knowen to be dead, and their exe­quies and funeralles a preparing. And although they vsed after this fashion, to honour their dead, and to furnishe and decke their buriall: Yet notwithstan­ding, we see that the worlde is not onely ready to nourishe, but also to styrre vp their owne vyces, and to adde vnto the same. If we be desyrous to knowe what absurde fashions the Gentiles vsed, in bewayling their dead: we may reade Lucianus, wher he writeth of mourning.Lu [...] lib. [...] Lu [...] This vse was a signe of humanitie, but we must alwayes obserue a meane in all our doinges. For where as there is hope of eternall lyfe,Ho [...] [...] geth [...] [...] tion. there is comforte and cō ­solation. But when as we geue the bry­dell, libertie, and the ful scope to weping, lamentatiō, and mourning, then are we cleane without hope: and we do also ther­by resiste God and his wyll. Therefore immoderate lamentatiō is a signe of in­fidelitie.1. [...] The faithfull can measure their mourninge, but the vnbeleuinge fret a­gainst God, and are ouercome with sor­rowe. Reade the apostell Paule to the Thessalonians. Where the apostell de­horteth Christians from vnmeasurable mourning, saying in the end of the same chapter. Wherfore, comfort your selues one another with these wordes.

24. He sayth vnto them: get you hence, for the maide is not dead but slepeth. And they laughed him to scorne.

C. Marke and Luke saye that none were admitted to go in with Christe to the raysing of the mayde saue only thrée of the disciples of Christe, and the parentes. Matthewe being more brief pretermitteth the circumstaunces. But the cause why Christe would haue so fewe witnesses at the raising vp of the mayde, commaundinge them also very straightely that they should tell no man, semeth to be this: This mayde was the firste, that Christe raysed from deathe to lyfe: and therefore he woulde be sene to [Page 191] do suche an vnwonted thynge, but of a fewe witnesses. For as he reuealed him selfe more and more, by succession & con­tinuaunce of tyme: so he kepte an order in his disciples, that he might manifeste his trueth to some in the begynning, and to other some more late: hauing alwaies respecte in all things, to reueale the glo­rye of his father, in that order, in that tyme, in that place, and to those myny­sters, that his father had appoynted him before to do. [...]. 2. So he reuealed that to the shepeherdes, which he did not onely hide from the hye priestes, but also frō other holy men. [...]. 10. So at the firste he wolde haue the kyngdome of God preached onely to the Iewes, as we may reade in the tenth of Mathewe, and afterwarde to be prea­ched throughout the whole worlde. Also that whiche he spake to the people in sy­militudes, and parables, he afterwarde expounded to his disciples. And euen a­monge them he had a certayne choyse.

For in this place he preferred these thrée disciples before the rest, because no doubt he determyned to vse theim in greatter thinges. This therefore was a specyall thyng, whiche they nowe mighte by this myracle behold, namely that Christ was lorde of lyfe and deathe, whiche mysterie he thought good to reueale but to a few, beinge suche as he had specially chosen.

He cōmandeth the rest to departe, eyther because they were vnworthye to beare witnesse to such a miracle, or ells because he not would haue the miracle obscured, and not manifested, the people makinge a hurlyburly round about him: this was onely sufficiente, that the maide, whose carcase lay before theyr eyes dead, sholde arise sodeinely alyue, and in ful and par­fecte strengthe. [...]ion. ‘For the mayde is not deade.’ M. What? Did not Christe knowe that the maide was deade? [...]were. Yes trewely, he knewe well enoughe that she was dead, to her father and mother, to the people which mourned, yea, to the whole world, and to her selfe also: but to Chryste the sonne of God, to whom all thinges lyue, she was not deade, but a sleepe, slepynge to the glory of God, loking for her resur­rection So that he truely saith, the maide is not dead. ‘But sleepeth.’ not denying her to be deade in dede, according to nature, but so speaking, as y^e matter was in his eies, not as it appered vnto them, which bewayled her deathe. C. To sleepe,Death is compared to slepe in the scripture is taken often tymes for to die: neither is it so sayde of the good on­ly, but also of the wycked. It is sayde of Steuen, when he had thus spoken,Acte. 7. he fel a sléepe. And of Lazarouse, Our fryende Lazarus is a slepe, but I go,Iohn. 11. 1. Cor. 15. 3. King. 14. that I maye awake him. Moreouer, it is wrytten, Of the whiche, some remayne as yet, other some are a sléepe. Also of wicked Ierobo­am, it is saide, And Ieroboam slepte with his fathers. Bothe the wicked and the godlye sleepe vnto the lorde, and shall be raysed of him: but this is onely beleued, of the godly, whiche knowe that God is not the God of the deadde, but of the ly­uinge, and that al thinges liue vnto him. Herevpon the Christians with a singu­lar fayth, called the place of buryall,

Coimeterion, whiche is in lattine, Dor­mitorium, and as much to say in english, properly a sleping place, which cōmonly we nowe call a Sepulcher, a Tombe, or a Graue, but here in this place Chryste taketh it otherwise. For Chryst maketh a speciall dyfference betwene sleepe and deathe, to the ende he might bringe hope of lyfe: as if he shoulde haue sayde, Shée is not so deade, that she slepeth in death, but she slepeth for a tyme: it is slepe, and not death, for ye shal see her aryse by and by, whom ye thincke to be deade.

A. Luke ad­deth knowinge that shee was deade they laughed him to scorne. C. It is no mar­uaile if the lorde were deryded of igno­rante grosse, and vnlearned men, whiche being altogether trobled with prophane mourninge, regarded not the ende of his doinges, nor his purpose. And this par­teyned not a lyttell to the commendation of the myracle, that they were so doubt­full of the maides resurrection.

25 But when the people were put forth, he went in and toke her by the hand, (and sayde damsell aryse) and the dā ­sell arose.

A. Nowe Christe taketh the myracle in hand, but not before the people were put out of the house, for those causes, that we [Page 192] declared euen nowe.

C. There was necessitie why be shoulde take her by the hande, but he did it for their sakes which were presente.Outewarde sygnes are of no force. Outwarde signes are of no force, sauinge that it pleaseth the lord to vse them. All myracles depende vpon the commaundement of God onely, not vpon the outwarde signe, whiche is ad­ioyned for mannes sake. A. In Luke it is said, that Christ cryed. C. The which crie, profited nothinge her naturally, to the mouyng of her sences which were deade, notwithstanding, Christ thought good to shew the force of his voice, wher­by he myghte bringe men in vre to here his doctrine. Herupon it apereth of what efficacie and force, the voyce of Chryste is, whiche pearceth euen to the deade in suche wise, that it reuiueth and quicke­neth in deathe. Therefore Luke saythe, that her spirite came into her agayne: as if he shoulde haue saide, that the same be­inge called by the power of Christe, was by and by at hande. B. But Marke doth seeme more specially to gather the wer­des of Christe, affirmynge that he sayde Tabita cumi, whiche is, if a man inter­prete it,It is more true to reade it Calita with L. and not with B. damsell, I say vnto thee aryse.

For this woorde Cumi, is an Hebrewe woorde, and is as much to say in english, arise, but Tabita, is a Calde worde, or of the Syrian tongue, and signifieth maidē. Base wordes trewely they were, and v­sed amonge the common sorte of people. For it is certayne, that Christe vsed the vulgar tongue, whiche was moste vsed among the multitude, specially when he did talke with them.

A. Marcke saithe, and shee walked.

M. These wordes are spoken to the am­plifiyng, and settinge forth of the power of Christ, in that not onely he raiseth her beinge deade, and contrary to the maner of the prophetes, he raysethe her after a commaundinge sorte with his word, not by prayer, as they did, but hee so raiseth her, that sodeinely shee is aliue: and not onely aliue, but walking, free from all sickenesse & dissease. What phisition can so raise vp any body that is sicke, that hée shall arise by and by and walke? Wee do reade that the prophete Elyzeus, 4. King. 4. raysed vp one that was deade, but farre after an other maner then Christe did here.Acte [...] Also we reade howe that Peter raysed a wo­man, whiche was a disciple, from death, but not without praier before. Moreouer the maide is saide to be twelue yeres of age, least any man should think her to be an infant, which was not able to walke.

26 And this rumour went abroade into all the lande.

A. The other twoo Euangelistes saye, that the standers by were greately ama­sed. M. whiche serueth greatly for the commendation of the myracle. Neyther were the seers of this myracle amased without a cause. For it was a special ar­gument, and manifest token of the great power of God. Wheras therefore it was so straunge and vnwonted a thynge, it made theim amased. A. In the meane season, the fame of this myracle is spred throughout the whole countrey. Marcke and Luke adde, that Christ commaunded them to tell no man, C. For althoughe Christ dyd not allowe all men to beholde this spectacle of the resurrection, yet not­withstandinge the myracle coulde not be hid any longe tyme. Neyther was it cō ­uenient to suppresse and kepe vnder the power and vertue of God, by the whiche the whole worlde shoulde be prepared to lyfe. Why then doth he commaunde the parentes of the maide to keepe scilence? Peraduenture he would haue them scy­lent for a time, not so much for the thing it selfe, as for the order and maner of do­inge of the same. For we se here that he soughte oportunitie, as in other places also. M. Moreouer Chryste on the one side knew the curiousenes of the people, on the other syde, that the exceding mal­lice of the hye priestes against him, wold haue ben stirred vp by the publishyng of these greate myracles.Iohn [...] In so muche that the common sorte of people would haue attributed vnto him, some kinde of pre­posterouse honour and dignitie, and the hye priestes, wold haue ben moued more and more to seeke his destruction, hea­ringe that he did suche wonderfull thyn­ges,Math [...] &. 17 when as the tyme of his glorifiyng was not yet come. Of the which matter reade the twelfth, sixtene, and seuentene [Page 193] chapters followynge. M. In Marcke it followeth, that hée gaue commaunde­ment, that she shoulde eate. This com­maundemente he gaue to confirme the trueth and certaintie of her resurrection, leaste that it myghte seeme but a vysion or phantasie. Wherevpon he woulde not geue her any thyng himselfe to eate but commaunded her parentes to geeue it her. [...]. So after that Lazarouse was ray­sed from deathe, he caused a feaste to be made. Peter also by this argumente con­fyrmeth the resurrection of Christe, be­cause he dyd eate and dryncke with the lorde after his deathe. [...] [...]0.

27 And when Iesus departed thence, two blind men followed him, crying and saying: O thou sonne of Dauid haue mercy on vs.

Bu. By a newe proofe, and a newe be­nefyte, he declareth to the whole world, that there is no dyssease so incurable, whiche the lorde is not able to heale.

C. The other twoo Euangelistes omytt this myracle, because as sayncte Iohn saythe, they de­termyned not to set forthe all the deedes of Chryste: [...]. but gatherynge the chyefest amonge a greate maynye, go aboute to proue hym to be the Messias.

Matthewe saythe here, that twoo blynde men had theyr syghte restored vnto thē: but not so soone as Chryste was wonte to helpe others that were dysseased, af­flicted, & troubled. For hee geueth these two no answere, they crying styll after hym, as he wente, but as it were, fay­nynge that he harde theim not, suffered theym to followe hym to his lodgynge, and there at the last, he asketh thē what they thyncke or beleue of his power.

[...]en [...]h [...]Therefore, bothe in dede and wordes, he taketh a tryall, and iust examination of theyr faythe, and pacience, in sufferyng them to crye, as thoug he regarded them not. M. There is no doubte, but that by the occasyon of the other myracle go­ynge before, and by the fame of his bene­fytes whiche was spredde throughoute the whole worlde, they were moued to followe after Chryste, sayinge.

C. They expresse not theyr suite: for it is enoughe for vs, to call vpon God for our mysery M. Fur­thermore they callynge for mercye, re­quire not that whiche is vaine, or with­out effecte, but suche mercye as dyd not onely consyst in the affection of the hart: but also whiche in deede, dyd helpe theyr mysery: which was beyng blynde, to be restored to theyr sight.

C. They call hym the sonne of Dauyd, because the promyse whiche was made vnto Dauid, was commonly in the mou­thes of the Iewes. They counted him not therfore as a prophete, but they estemed him euen as he was, to be Chryst the re­demer of the whole worlde. B. And it is lykely that Iesus was then commonlye thoughte, to be the Messias promysed be­fore in the lawe and prophetes.

For all the people at that tyme loked for Chryste, In so muche,Luke. 3. that they tooke Iohn to be the Messias. Whereby wee maye see howe inexcusable the obstyna­cye of the Pharyseys was, which wolde not acknowledge the tyme of theyr visy­tation,Faithe doub­teth no peryll in cōminge to Christe. being admonyshed of the same by so many signes and tokens. M. Moreo­uer it appereth howe lyttell fayth, thyn­keth vpon daunger. For it was decreed amonge the chiefe Rulars of the Iewes,Iohn. 9. that euerye one that confessed this Ie­sus, to bee Chryste the sonne of Da­uyd, shoulde bee caste oute of the Sy­nagogge. Notwithstandinge these blynde men were nothynge afrayde of this commaundement. For their crye dothe sufficiently declare, howe sounde in faythe they were.

28 And whē he was come into the house, the blynde came vnto hym. And Ie­sus saythe vnto theim: Beleue ye that I am able to do this? They saye vn­to hym: Lorde we beleue.

B. The lord suffereth these blinde men to cry af­ter him til he came to his lodging, wher­by he myghte make them more earneste, and try them, and make their faythe an exaumple for vs to followe.

A. That is they wente into the howse, into the whiche Chryste was entered before theim.

[Page 194] M which is a syngular exaumple of the stedfaste faythe, whiche ceasethe not to hope, although at the firste time the pe­tition be not graunted, but continuethe mutable, till the purpose be obteyned.

Suche was the faythe of the woman of Syrophenesia. Matth. 15 ‘Beleue ye that I am able to do this?’ B. He asketh them if they beleeue, tea­chinge that faith is required to the obtei­ninge of the power of Chryste, and the wyll of God, and that the same faithe, by the which we beleue in Christ, can heale and saue of his owne proper nature and force, without the benefyte of prayer.

For he saithe not, do you beleue, that I can obtaine this at the hands of God? but do you beleue that I can do this. By the which wordes wholely, such a faith is re­quired, by the which we attribute the dy­uine power vnto Christ, to obtayne any benefite at his handes.Question. But here it maye be demaunded, whether it be sufficiente to make a faythful man, to be perswaded of the power of God and of Chryste? For so it maye be gathered by the woordes of Chryst. Do ye beleue that I can do this? And by many other places of the Scryp­ture it is manifest; that the acknowled­gynge of the diuine power, is but vaine, vnlesse wee be certaynelye perswaded of his wyll. Notwithstandynge Chryste beynge contente with theyr aunswere, doth commende the same, as parfecte in all poynctes.Aunswere. Wee aunswere, when at the fyrste, they had confessed hym to be the sonne of Dauid, they were perswa­ded somewhat of his grace. For by this tytell, they declare hym to be the redee­mer of theyr countreye, and the aucthor of all good thynges.

Faythe, therefore comprehendeth the mercy of God, his fatherly loue, his om­nipotencie, the good wyll of Chryste al­so, towardes man, with his power and strengthe. But because men do com­monlye attrybute lesse to the power of God, and vertue of Chryste, then they oughte, this question is not withoute reason, moued to the blynde, whether they beleeue that Chryste can doe that whiche they professe with the mouthe.

And for this cause theyr faythe is com­mended, because they beleeue hym to be the sonne of Dauyd, beyng in so humble and base estate. ‘Lorde vve beleue.’ A. Hym whom before they called the Sonne of Dauid, they nowe call Lorde, attrybu­tynge vnto hym no doubte, the honoure of a Messias.

29 Then towched he theyr eies, saying: accordinge to your faythe, be it vnto you.

M. It is not necessary that Christ shold toutche theyr eies, (for he coulde helpe theim with his woorde onelye,) but for the blynde mennes sakes onely: namely that hereby their faythe myght be much holpen. Euen so we counte the couching of such, as we thincke to be saynctes and holy men of greate force. Chryste there­fore waying the imbecillitie of mākind, to the ende he myght helpe the faythe of the blynd, toucheth theyr eyes: the which no doubte confyrmed muche the truste and hope of these blynde men, to receyue their syghte. Hereby we see, the nature and goodnesse of Christe, who alwayes indeuoureth hym selfe, to helpe our im­becillitie, in those thynges which require a constante faythe.

E. By this shorte sentence, the lord tea­cheth vs that all thinges oughte to be as­ked of hym in a sounde faythe, and that the faithfull do aske nothynge of hym in vayne. For these aske nothynge but that whiche they are perswaded of, by the ho­ly ghost, and do it to the glory of God.

30 And theyr eies were opened. And Ie­sus charged them, sayinge. Se that no man knowe of it..

A. Parfecte healthe followeth Faythe. [...] F [...] Althoughe a syngular benefyte is here declared, to be bestowed vppon the two blynde men, yet notwithstanding, hereupon we may gather a generall doctryne, That if wee praye alwaies in faythe, wee shal neuer suffer the repoulce in oure petitions.

Agayne, if these twoo of lyttell faythe, and beynge as yet nothynge at all fur­nyshed in faythe, obtayned that whiche they coulde desyre, muche more then shall wee with oure faythe, at this daye preuayle, whyche are endewed verye [Page 195] plentifully with the spirite of adoption, if we come vnto God, bearing our selues boulde vpon the sacrifice of a mediatour. ‘And he charged them, sayinge: let no man knovve of.’ B. This warneth and exhorteth vs from preachinge openly the glory of God, by our owne intrusion, & rashe zeale, with­out occasion mynistred by Goddes holye spirite, that is, before we be sente.

31 But they, when they were departed, spred abroade his name in all the lād.

C. In that, these twoo, hauinge recey­ued their sighte, publyshe by and by the benefyte whiche they receyued, contra­ry to the commaundement: they deserue blame. For it is not as some fayne, that Christe forbadde them, to the ende they should be the more desirouse to publyshe the same abroade. There is some cause why they shoulde be forbodden, which is vnknowne to vs: but these men beinge moued with a rashe zeale, [...]eale. did spreade his same abroade, before the time. A. wher­fore, that whiche they did, was worthye of reprehension, B. although they emed to do it to the glory of Christe. He which is a Christian in deede, will alwaies seke to perfourme and fulfill the will of God, and wyll also beware that he prefer not his owne wyl before the will of his mai­ster, beinge certaynely perswaded, that Christ neuer forbiddeth any thyng to be done, that is symplely good, But where as the name of Chryste, was neuerthe­lesse set forth by their disobediēce, which happened to some for the best, y^e oughte to be ascribed to the goodnes of God, and not to their disobediēce. [...] 1. C. So Paul was gladde, that Chryste was preached by a­ny occassion: but yet he neuer commen­ded those that dyd so preache. M. Let vs therefore learne symplely to obey the commaundementes of God, howe so e­uer it seemeth good in our eies too do the contrarye. [...]d in [...]o of­ [...] dis­ [...] [...]od. For it doth not become a man to seeke to be wyser, then the wysedome of God it selfe, whiche commandeth no­thinge without speciall reason. & weigh­ty matter leadynge the same. We know ryghte well, what happened to Saule: because he dyd contrary to the comman­demente of God, [...] 15. in reseruynge parte of the praye of Ameleche. Agayne we are not ignorant,3. King. 20. that the man which wolde not smite the prophete, according to the woorde of the lorde was slaine of a lyon. And whye woulde he not smyte the pro­phete?Math. 16. Because he thought it euyll so to do. The lyke did Peter, when he wente about to perswade Christ,Iohn. 13. that he sholde not suffer him selfe to be crucified of the Iewes. Also, when he woulde not per­mitte Christe to washe his feete.

32 As they wente oute, behoulde: they broughte to hym a dombe man pos­sessed of a deuyll.

Bu. The blynde men beinge scarce gon, there commeth an o­ther, very myserable, vnworthy of help, and yet sekyng a benefyte, to whom the mercifull lorde denieth nothinge. For he is ryche,The lorde is ryche in mer­cye. and plentyfull to all those that call vpon his name, The treasury of the Lorde is neuer emptie, yea, thoughe he spende and bestowe innumerable riches. He is that bottomlesse well, euer open, to the ende men may drawe, drinck, and be satisfied. The fathers haue tasted of this goodnesse of God from the begyn­nynge of the worlde, and yet he hathe e­noughe in store for vs and our postery­tie, euen to the worldes ende.

This myracle only Mathew maketh mē ­tion of, the other twoo speaking nothing of the same. It is probable and likely, that this man by nature was not dombe, but when he was delyuered to the deuil, the vse of his speche was taken awaye.

His ponishement was so laied vpon him, that it might appere by manifest signes, that his toungue was helde by the euyll spirite. M. For Sathan specially at that tyme was wonte to obscure the glorye of God, in the giftes of seing and speaking, but specially in the vse of speaking. For in him, of whom mention is made here, and in hym, of the whiche is made men­tion, in the twelthe of Mathewe, and of an other in the seuenth of Marcke, we se that Sathā toke away the vse & strength of theyr speache, or at leaste, stayed and letted the same.

33 And when the deuil was cast out, the dōbe spake, & the people marueiled saying: It was neuer so sene in Israell.

M. Here we se that Chryste doth not onely helpe theym whiche come to seeke his helpe of theyr own free wyl, but those also which were broughte by others as it were agaynste their wyll. For the Euangelicall histo­ry dothe wytnesse, that foure kyndes of men were healed and holpen of Chryste. 1 The fyrste kynde are those whiche came to seeke his helpe of their own free wyl, as the blynde, the leprouse and such like. 2 The seconde sorte are they, which were brought by others, as the Rulers daugh­ter of the Synagogge, of whome in the eyghtene verse we haue made mention: or suche as he was intreated for they be­inge not present: as the seruaunt of the Centurion, and the daughter of the wo­man 3 of Canaan. The third sorte are they whiche he came vnto, and healed of his owne voluntary will,Iohn. 5. beinge not called, or sent for,Iohn 9. as the man whiche was sicke of the dissease thirtye yeres, and the man also that was borne blinde:Luke. 7. furthermore the sonne of the wyddowe, whiche was 4 deade. The fourth sorte are they, whiche came not onely of their owne voluntary wyll, but were also dryuen by violence & compultion: as was this demoniake, this possessed, beynge dombe: whose remedy is descrybed vnto vs in this presente hy­storye. in the whiche is set forth vnto vs the singular goodnesse, and prompte re­dynesse of Christe, to heale the sycke, to helpe the impotent, and to comforte the afflicted.

C. This miracle is wholly in it self sim­ple, good, and a manyfeste token of the kyngedome of God: but here we se, that it is not taken and receiued in this man­ner. for if it had, then woulde the mul­titude haue receyued this dede of Christe, then woulde the Scrybes and Phary­seyes haue imbraced, not onely the dede, but the doer of the same also.

The common sorte of people, were of a symple affection, beinge nothyng vaine-gloryouse, nor of a malyciouse spyrite: Wherefore with pure eyes they coulde beholde the dede of Chryst, and with an indyfferent iudgement, symplely iudge that whiche was trewe. Thus coulde not the Pharyseies do.

C. This excla­mation of the people semeth to excede to much. For God had declared his glorye and power to that people in tyme paste, by greater miracles. But paraduenture they haue respecte to the ende of the my­racle, that then all men hoped for the cō ­minge of the Messias. Wee muste note, that this voice was not premeditated, but burste forthe at suddein by a certaine ad­miration, which they had at the miracle.

34 But the Phariseies said, he casteth out deuills, through the prince of diuills.

M. These Phariseies, these hypocrites, coulde not denie, but that this dede was deuine, and done by the power of God, & yet they calumniate, & raile vpon Christ Euen so at this daye,Go [...] [...] mies. the enemies of the treweth, can not deny, but that the Gos­pell is preached, and yet neuerthelesse, they raile, they speake euyll, and perse­cute the same. C. But hereby we se how furiouse, and mad the Pharyseys were, whiche were not afrayde to speake a­gainst the excellent worke of God, with open reprochefull mouthes.An [...] a [...] or ch [...] For wee muste note the Antithesis, betweene, the prayse of the people, and the blasphemye of the Pharyseis. For where as they say it was neuer so seene in Israell, they confesse the glory of God, by the whyche confession, the madnes of these dogges, the better apperethe, whiche dare blas­pheme God, euen to his face. M. And althoughe they can not denie the dede it selfe, or affirme it to be euyll, or that it was of no force, or y^e others had done the like. yet notwithstandinge they can not suffer the people, for this cause, to geue glory vnto the dede of Chryste, but craf­tely transport the same from hym, to an other: seking to alyenate, & counterfaite the glory of Chryst, and to robbe God of his honour. And not contented with this they seeke to brynge vnto the miracle al ignominie & reproche, when they ascribe all to the deuyll, as thoughe Chryste had done all that he dyd by the power, ayde,B [...] ra [...] [...] teth w [...] and assistaunce of the deuyll. Wherefore we are taughte by this place, when pie­tie commeth to the extreme poyncte of blindenes, there is no woorke of God so manifest, whiche it wyll not peruerte.

[Page 197]But this is a monstruouse and execra­ble thynge for mortall men to ryse a­gainst theyr maker: but let suche be sure that they shall not escape the ponishment and wrathe of God: for hee reuengeth hym selfe vppon the wicked, after longe sufferaunce. [...] 12. As concernynge the prynce of the deuylles, reade the twelfth chap­ter of Mathewe.

35 And Iesus wente about all citties and townes, teachynge in their Syna­goges, and preachynge the glad ty­dinges of the kyngedome, and healynge euery sickenesse and euery dis­sease amonge the people.

M Nowe Mathew reherseth that agayne whiche was alrea­dy declared in his fourth chapter.

C. But this is spoken to the ende wee maye knowe howe that all the mynyste­rye and office of Christe is not orderlye descrybed, because he was continuallye occupyed in his function, namelye that he myghte publishe the doctrine of salua­tion, then that he might ratifye and con­fyrme the same, with myracles adioy­ned to it. M. Therfore that earnest de­syer, and wonderful diligence of Christ, in prosecutinge and fulfyllynge the of­fyce, whiche he had taken in hande, that is, to teache and heale, is to be noted.

Whose diligente care and study, is to be noted in this, that hee is not one whytt stayed or hindered by the wicked reproch of the Phariseyes aforesayde.

[...] christ [...] to [...]a­ [...]e re­ [...]the [...]Whereby the mynisters of Chryste are admonyshed to followe his example, and not to suffer them selues to be moued by the slaunderouse reproches of the wicked and to forsake the people of God, but to prosecute and followe dylygently theyr office and callyng. ‘And preaching the gospell.’ M. He sayth not speakinge the Gospell of the kyngedome, but preachinge, that we might knowe what affection, what minde, and what spiryte oughte to be in hym, whiche preachethe the Gospell of God. To preache according to the Greke woorde signifieth, to praise, to celebrate, and to commende some thinge to many, or to all men. Therefore, where as Ma­thewe saith, that Chryste went aboute, and preached the Gospell of the kynge­dome of God, hee meaneth, that with a good wyll, and boulde spyrite, hee prai­sed, celebrated, and commended the grace of Goddes kyngedome, whiche was then offered, the reconcillyation of mankind, and the restauration, and renewynge of all thynges.The Gospell. It is called the Gospell of the kyngedome of the effecte: because by this meanes, God gathered the people which were myserably dyspersed to him selfe, that they myght raygne with hym in all felycitie, and ioye, and peace. Not­withstandynge let vs remember that we submytt oure selues vnto God, that we maye be caried vppe of hym into his hea­uenly glory. ‘Healynge euery dissease among.’ Reade for this matter in the fourth chap­ter of Matthewe,Math. 4. and that whiche is no­ted there.

36 But when he sawe the people, he was moued with compassion on theym, because they were destitute, and scat­tered abroade, euen as sheepe, ha­uynge no shepehearde.

M. The Euangeliste, beynge not con­tente with his discription of the circuyte of Christe, of his doctryne, and healynge of infyrmities, he nowe sheweth how he consydered, in this cyrcuite, the state and condition of the people, in so muche that he taketh compassion vppon theim, and expressethe his mynde and affection to­wardes them. ‘He vvas moued vvith compassiō.’ C. The Greke word signifieth the bow­elles of mercye and the Hebrewes call the bowelles of mercy, a vehemente and godly affection. Wherevpon Zacharias sayth, For the remission of their synnes, throughe the tender mercy of our God.

C. Therefore the euangeliste saith, that Christe was verely greued in mynd, and that his affections were moued vpon the dissipation, and scatterynge abroade of the myserable people, of whome there was no counte made of those, whose of­fyce was speciallye to gather to gether, and to feede the people of God.

He also declareth and proueth hym selfe therfore to be a faythful mynyster of his Father, in carynge for the healthe of his people, for whose sake hee toke oure fleshe vppon hym.

[Page 198] Christ beinge i [...] heauen ca­reth for his. churche.And although he be now receiued vp in­to heauē, yet hath he a care for his church still, and a respecte to his sheepefould, in somuch that he defendeth the silly flocke of his poore shepe, from cruel, rauening, and blouddy wulues.

E. There is no beaste more destitute, and that ne­dethe more the helpe of a shepehearde or guide, then sheepe haue. The olde inter­pretation, and Hierrom, Hillary, and Chrisostome, haue, beinge vexed.

E. The Greke word signifyeth cast of, or dispersed, which cō ­monly is spoken of suche thinges, as are negligentlye without order or regarde, caste here and there.The securitie of the hyghe priestes. C. By the whiche woordes we may gather, how greate the securitie and slouthfulnesse of the hyghe priestes was, who beinge appoynted to set forthe the doctryne of God, became i­dell and slowe bellies. They beinge ar­rogant and proude, boasted theim selues to be the heades of the people: but Christ notwithstandynge acknowlegeth neuer a one of them to be a pastore. Wee maye at this daye beholde the lyke arrogancye in the Papacy,The Papacy is replenished with raue­ning wulues which is replenished with titels and names of pastors, and curates, but in deede, they are worse then the ra­uenynge wolues. There are an innu­merable sorte of them, which vnder this titell and pretence, destroy and deuoure the people. To be shorte, when as they are dombe dogges, they are not ashamed to bragge and boaste of theyr pryncipali­tie and gouernance. But we must here what Christe sayth, that no idell and ne­gligent parsons, are sheepeherbes: and that those are wanderynge and straying sheepe, whiche are not gathered into the sheepefoulde of God, by the doctryne of the Gospell.

37 Then saythe he to his disciples, the haruest trewely is plenteouse, but the labourers are fewe

Bu. He meaneth that there are very ma­ny of the people desyrouse of the doctrine of the Gospell: but fewe mynisters apre and meete to instructe the people to god­lynesse, and to labour in the mynisterie of goddes kyngedome.

He vseth here an Allegorye, taken of a rusticall matter. B. For by the plenti­full haruest, he vnderstandeth the greate multitude of people, prone, and redye bente to here the woorde of God, & those also whiche thyrsted after the trewthe of the Gospell. C. For although the grea­ter nomber dyd reiecte, by filthye ingra­titude, the proffered sauinge health, yet dyd God esteme the smal handfull of his elect, more thē the whole world besydes. ‘But the labourers are fevve.’ Althoughe there were many that intruded theym selues, yet because there were few that behaued them selues faythfully, he counteth them not amonge the workemen.2. Co [...] Phillip [...] Paule whē he complained of the euyll labourers, he had respecte vnto theyr boastinge.

M. When as Chryste therefore calleth them labourars, whiche are mynysters of his Churche, he meaneth that the mi­nistery and dispensation of the Gospell, is not accomplyshed and fynysshed with idelnesse, but with labour, with woorke,Gala. [...] and trauayle. This was the cause that Paule so often tymes sayde:Phill [...] I feare me least I laboure in vayne. agayne, Helpe the women whiche laboure with mee in the Gospell: also,1. Ti [...] And whiche speciallye laboure in the worde and doctrine.

38 Praye ye therefore the Lorde of the haruest, that he wil send labourers in­to the haruest.

B. By these woordes our sauiour Christ sufficientely declareth,The [...] ters [...] are f [...] labo [...] that it is not in mannes power and strengthe, to sende labourars into the harueste: but that he muste praye the Lorde of the harueste, namely the father, that he woulde sende woorkemen or reapers into the haruest. Wherevppon Paule wrytynge of this thynge, saythe. Suche truste haue wee, throughe Chryste to Godwarde, not that we are sufficyent of our selues, to thinck any thynge, as of oure selues: but if we be able to any thyng, the same commeth of God, whiche hath made vs able to mi­nyster the newe testamente.

And hee speaketh of his mynysterye to­warde the Corynthyans, whom he made by his preachynge, the epistel of Chryst,1. C [...] wrytten by the spyryte in theyr hartes, that is, trewe Chrystians.

[Page 199]For God by his holy spiritie worketh all in all. When as then no mā at any tyme shalbe a sincere & fitt minister of Christes Gospell, neither shall any teache as they ought, excepte the lorde styrre them vp, & indue them with the giftes of his holy spirite: so often as we see nede of good mi­nisters, it is necessary that we lift vp our eyes vnto him, and craue the remedy at his handes. And truely if we loke about vs circumspectly, we shal finde that there was neuer more nede of faythful haruest men then there is at this daye.

E. The oulde Gréeke translatiō, signifieth that he wold cast out labourers. And so haue many ve­ry auncient Lattin bookes also. But the new interpretour thought good to tourne it thus, that he would thrust out, that we might vnderstand, that they must be sent very shortly, or els, that they muste bee thruste out with violence against their willes into the worke of God. The which thing Hierome noted, citing this place. B. We must praye therefore vnto God, that by his holy spirite, he woulde make preachers, and sende them out into the whole worlde, without the whiche there can be no preachers in dede. [...] 10. Saint Paule therefore sayth very well: Howe can they preache without they be sente? As if he should haue sayde, It is not possible that any man shoulde preache the Gospell truely, excepte he be appointed and cal­led to the same by God. Bu. Neither shal the prayers of the faythfull be vnproffi­table or in vayne, as wycked men imma­gin, whiche thinke that the omnipotency of God doth rule, guyde, and gouerne all thynges without our prayers. But the wycked worthely peryshe, which preferre with all their might wycked and vn­godly pastors and flatterers, [...]o. 4. and tourning awaye their eares from the truthe, are tur­ned to fables.

The .x. Chapter.

M. This chapter agreeth with y^e whiche went before.The sendinge foorth of the Apostels to preache. For Christ taking occasion of the compassion & mercy whiche he had on the people by his office, (for he is the good and true shepeherde) he beginneth nowe to consider the people, and to sende them true shepeherdes. C. Here there­fore the vocation and calling of the Apo­stels, is described vnto vs, not as it was before when the lorde prepared them to their office, and chose them into his fel­lowship. For nowe they are called to the present function, they are commaunded to prepare them selues to the worke, cō ­maundementes are geuen vnto them, and leaste they should wante authoritie, they are replenyshed with the power of the holy ghoste. At the first therfore they were chosen in hope of the labour to com: But nowe Christe telleth them that the houre is come, in the whiche they muste set their handes to the worke. Notwith­standing, we must note that as yet Christ speaketh not of the continuall Apostel­ship, but only of the temporal preaching, by the whiche the myndes of men might be stirred and lifted vp, that they mighte be the more attentiue, to heare the words of Christe. Nowe then, they are sent that they maye declare in Iury, that the tyme of their visitation and sauing health is at hande: Afterwarde Christe appointeth & ordayneth them to preache the Gospell throughout the whole worlde. Here only he taketh them vnto hym as helpers, to get vnto him audience, whiche his voyce alone could not bryng to passe afterward he sendeth them (as I sayde euen nowe) into the whole world. ‘His tvvelue disciples.’ [Page 200] M. This number of twelue in the scrip­tures, and workes of God. is holy and ex­cellent. For this did note and signifie the instauration, and reforming that should be of the churche.A mistery cō ­teined in the number of twelue. For as the people dyd sprynge of twelue Patriarkes: euen so nowe, the reliques or remnaunte, beyng scattered abroade, Christe calleth to re­mēbraunce his ofspringe, that they might haue a sure and certayne hope of his re­storing. And although the kyngdome of God did not so florishe in Iury, that the state of the people was whole and sound: but rather that people whiche was nowe miserably falne and decayed, in despising the grace and mercy to them offered, by their ingratitude, deserued double destruction: Yet notwithstanding, this stayed and letted not,Psal. 110. but that a newe people might be borne again. Afterward it came to passe, that God sent from farre the rod and Scepter of the power of his sonne, out of Sion, that there might spryng out of that well head, suche a one as shoulde plentifully water all the foure partes of the worlde. Then did God gather from all partes his people Israell, that they myghte growe and encrease into one body, yea, and not only the dispersed and torne members, but suche men also as before were altogether alienate from the people of God. Therefore the Lorde ap­pointing (not in vaine) the twelue as Pa­triarkes, testifieth the renuinge of the churche. Admitte nowe that he admoni­shed the Iewes by this number, of the ende and cause of his comming. But be­cause they gaue no place to the grace of God, he begat vnto hym selfe a newe peo­ple. If we haue respect to the beginning, this might seme a ridiculous thing: but the ende whiche was wonderfull, and the fruitfull propagation of the churche, de­clareth, that the Apostels do farre excell the Patriarkes, both in the degree of ho­noure, and also in the fertillitie of suc­cession. M. To be shorte, as the multi­tude & people of the Iewes, came of the carnall generation of the twelue sonnes of Israell, euen so the multitude of the faythfull (whiche in number passeth the sande by the sea syde) by spiritual byrthe, came of y^e twelue Apostels For if Paule speake truly,1. Cor. [...] Gala. [...] ep. Ph [...] in saying that he begat tho­se, whiche he brought vnto the faythe of Christe: Why then should not the like be sayde of the reste of the Apostles? Accor­ding to this exāple, the Byshop of Rome obserueth the number of twelue, in the election of his Cardinalles, whome he choseth in stede of the Apostels.

E. Luke saith,Luke [...] that Christ af­terwarde called them Apostels.

Some olde Gréeke bookes haue (as it is here.) He gaue them power against vncleane spirites. Other some haue (as the olde interpretour also) He gaue thē power of vncleane spirites. The whiche ambiguitie and doubtfull speache, being mislyked of Hilary, he rea­deth it, He gaue them power to caste out vncleane spirites. The Gréee woorde sig­nifieth power and authoritie, to do anye thing, the whiche power truely amonge men, wanting the strengthe and facul­tie, to execute the Lawe, is voyde of the effecte: But in deuine matters it fareth not so. For to God the facultie and power are ioyned together. Wherefore, because the disciples receyue here power of Christ the true sonne of God, they receiue also with the same, the vertue and strengthe, which is able to worke the effect. Wher­upon we reade in an other place,Luke [...] that these twoo, facultie, or authoritie, and power are ioyned together.The [...] of the [...] stels [...] firste. But because the Apostels were of no reputatiō almost among men, and the Ambassage whiche was committed vnto them, was altoge­ther deuine: Furthermore, when as thei did neither excell in wytte nor eloquen­ce, and againe, the excellencie and newe­nes of the thinge required, more then possibely could be in man: It was neces­sary that thei should haue farther autho­ritie from some other. Bu. Further­more when Moyses shoulde promulgate and set forth the Lawe, the Lorde prepa­red hym authoritie, by many signes and miracles: Therefore it was conuenient that nowe lykewyse by tokens and won­ders he shoulde gette credite to the prea­chers of his Gospell.Doct [...] with [...] thor [...] small [...] For truely with­out the authoritie of the teacher, the do­ctrine it selfe semeth weake and of small force, although otherwyse it might seme [Page 201] sufficient. [...]wefull [...]yra­ [...] C. Wherefore Christe seing before hande that his Apostels by shew­ing of myracles, should get great credite and reuerence among the people, he en­deweth them aboundauntly with heauē ­ly power. And hereupon the lawefull vse of myracles may bee gathered: whiche was to seale, ratifie, and confirme the do­ctrine of the Gospell. Wherefore the Pa­pistes are falsefiers, and wicked depra­uers of the workes of God, in separating the woorde from myracles.

M. By this it appeareth that they receiued not power to do with the deuels as them listed, but to driue, ex­pell, and caste them out. They coulde not therefore sende them into men, and vse their workes to the destruction of man­kynde. For they receiued power so, ouer all kynde of diseases, that they mighte make of those that were sick, whole, those that were blynde, to see, those that were dombe, to speake, and those that were lame, to walke, but the contrary, by this their authoritie and power they coulde not do.

2 The names of the twelue Apostels are these. The firste Symon, whiche is called Peter, and Andrew his brother Iames the sonne of Zebede, and Iohn his brother.

Bu. It was ne­cessary that the names of the Apostels should be put in wryting, because it was not mete that the heades of our religion, the speciall witnesses of the catholique truthe, & the lightes of the whole worlde, should remayne vnspoken of. M. This also is the māner and wonte of the scrip­ture, not to suffer the names of those whose workes God vsed to his ministery to lye hidden in obliuion: but to expresse them by their names, what they were: partely that we may know that they are not neglected of God whiche serue hym, and partly, that we being myndefull of their faythe, shoulde followe their godly example. For it bryngeth vnto vs great vtillitie and proffite, to knowe them by name, whose ministery and seruice God hath vouchesafed to vse, [...] 5. [...]lip. 15 for oure greate commoditie and sauing health.

Euen so Moyses dothe Chronacle their names, by whose industry and labour the tabernacle was made. And in an other place, their names are rehearsed, whiche brought backe againe the Arke of God, (whiche Dauid made) into the Taberna­cle. ‘The firste Symon.’ H. Here we muste note that the other Euangelistes do not reherse the Apostels names in the same order that Matthew doth leaste that any man shoulde make Peter the chiefest of all the reste, because he is put here in the firste place. For the other two Euange­listes rehersing the Apostels names by couples, place Matthew before Thomas. And Matthewe him selfe (for modesties sake) preferreth Thomas.Gala. 2. And Paule re­herseth Iames in the firste place saying, Iames and Cephas, and Iohn, which se­med to be the pillers. Wherefore the Euangelistes are symplely to be vnder­stoode, who placed Peter and Andrewe, or Peter, Iames and Iohn, in the firste place, for no other consideration then be­cause, they were firste in vocatiō and cal­ling. C. Very fondly therefore the Ro­mane byshops buylde their suppremacy vpon this place. But admitte, graunte,The Romish supremacy is very fondly buylte vpon this place. that Peter was chiefest of the Apostels, yet notwithstanding, it followeth not that the thing whiche was of force amōg twelue, shoulde extende it selfe to the whole worlde. Admitte that he was first numbred, yet it doth not thereupon fol­lowe that he should be chiefe or excel the reste. ‘VVhiche is called Peter.’ A. Of this woorde Peter we haue spoken before in the fourth chapter ‘And Andrevv his brother.’ Howe this Andrewe came at the first vn­to Christe,Iohn. 1. saint Iohn playnly in his first chapter declareth. ‘Iames the sonne of Zebed.’ E. The Gréeke texte hath onely, Iames whiche was of Zebede, and leueth out this woorde, sonne, but the olde intepre­tour, because it was vnderstoode (as ap­peareth by the article) putteth it in. We may reade of this mans death in y^e Actes of the Apostels. ‘And Iohn his brother.Actes, 12.’ This is that disciple whome Iesus loued,Iohn. 13, 19. and .21. as he hym selfe wytnesseth in the Golpel whiche he wryte.

3 Philippe and Bartholomewe, Tho­mas, and Matthewe, whiche was the [Page 202] Publicane, Iames the sonne of Alphae, and Lebbeus, whose syrname was Thaddeus.

Bu. These were twoo graue and excel­lent men, although no mention is made of them in the holy scripture. ‘Thomas.’ This is that Thomas Didimus, Iohn. 20. whiche after the resurrection touched the perfecte body of Christe.

A. The interpretour addeth this worde (had ben) to make the matter more plain. M. For by this remembraunce or reher­sall,The modestie of Mathewe. the Euangeliste Matthewe sheweth him selfe thankefull for the inestimable mercy of Christe towardes him, whiche turned not away his face from a Publi­cane, but vouchsafed to receiue hym to his grace. Hereby we learne not to hyde and obscure the grace of Christe, whiche happeneth vnto vs, but to preache the same,1. Timo. 1 Actes. 26. 1. Cor. 15. although it be to our own reproch. For it pertayned to the glory of Christe. that of a Publicane he was made an A­postell. A. So Paule in diuers places reherseth what he was before his calling, to enlarge & set foorth the mercy of God. M. Also note, that the other Euange­listes adde not to Matthewe, the name of a Publicane. For it is better that a man remember his owne faulte then another do it. But we in these dayes vse the con­trary, for we hyde our owne faultes, and bewraye all that we can by other men, if it touche the hurte of their good name.