Iohn the Baptist in prison also doing his diligence, sendeth some of his Disciples to Christ
that as they heard, so they might also see his miracles with their eyes. 7. Afterward Christ
declareth how worthy of credit Iohns testimonie was: 16. & inueigheth against the Iewes, who with
neither of their manners of life could be wonne: 20. no nor with Christes infinite miracles: 25.
praying Gods wisedom in this behalfe, 27. and calling to himself al such as feele their owne
burdens.
1. AND it came to passe: when Iᴇꜱᴠꜱ had done commanding his twelue Disciples, he passed from
thence, to teach & preach in their cities.
2.
⋮
The Ghospel the 2 Sunday in Aduent.
*
Luke 7,18.
And when Iohn had heard in prison the workes of Christ; sending two of his Disciples,
he said to him:
3.
Art thou he.
Iohn himself doubted not, for he baptized him and gave great testimonie of him before:
Io. 1. But because his Disciples knew him not, nor esteemed of him so much as of Iohn
their owne Maister, therfore did he send them unto Christ, that by occasion of Christs
answer he might the better instruct them what he was, & so make them Christs Disciples,
preferring them to a better Maister.
Art thou he that art to come, or looke we for an other?
4. And Iᴇꜱᴠꜱ making answer said to them: Goe and report to Iohn what you haue heard and
seen.
5.
*
Isai. 35,5. 61,1.
The blind see, the lame walke, the lepers are made cleane, the deafe heare, the dead
rise againe, to the poore the Ghospel is preached.
6. and blessed is he that shal not be scandalized in me.
7. And when they went their way, Iᴇꜱᴠꜱ began to say to the multitudes of Iohn:
What went you out.
Eremitical life.
High commendation of Iohns holines, as wel for his fasting, rough attire, solitary life,
and constancie, as for the dignitie of his function.
What
went you out
Into the desert.
The faithful people in al ages resorted of deuotion into wildernes, to see men of special
and rare holines, Prophets, Eremites, Anchorites &c. to have their prayers or ghostly counsel.
See S. Hierom de vita Hilarionis.
into the desert to see? a reed shaken with the wind?
8. But what went you out to see? a man clothed in soft garments? Behold they that are
clothed in soft garments, are in Kinges houses.
9. But what went you out to see? a Prophet? yea I tel you and more then a Prophet.
10. For this is he of whom it is writte:
*
Mal. 3,1.
Behold I send myne Angel before
thy face, which shal prepare thy way before thee.
11. Amen I say to you, there hath not risen among the borne of women a greater then
Iohn the Baptist: yet he that is the lesser in the Kingdom of Heauen, is greater then he.
12. And
*
Luke 16,16.
from the dayes of Iohn the Baptist vntil now, the Kingdom of Heauen suffereth
violence, and the violent beare it away.
13. For al the Prophets and the Law prophecied vnto Iohn:
14. and if you wil receaue it, he is
*
Mal. 4,5.
Elias
Elias.
Elias.
As Elias shal be the messenger of Christs latter comming, so was Iohn his messenger and
Precursour at his former comming: & therfore is he called Elias; because of his like
office and like spirit. Luc. 1 Grego. ho. 7 in Euang.
that is for to come.
15. He that hath eares to heare, let him heare.
16. And
*
Luke 7,31.
wherevnto shal I esteeme this Generation to be like? It is like to children
sitting in the market place,
17. which crying to their companions, say: we haue piped to you, and you haue not danced:
we haue lamented, and you haue not mourned.
18. For
*
Mat. 3,4.
Iohn came neither
Eating nor drinking.
The wicked quarrelers of the world misconstre easely al the actes and life of good men.
If they be great fasters and austere liuers, they are blasphemed & counted hypocrites:
if they conuerse with other men in ordinary manner, then they be counted dissolute.
eating nor drinking; and they say: He hath a Diuel.
19. The Sonne of man came eating and drinking, and they say: Behold a man that is
a glutton and a winedrinker, a frend of Puplicans and sinners. And wisedom is iustifed of her children.
20. Then
*
Luke 10,13.
began he to vpbraid the cities, wherin were done the most of his miracles, for
that they had not done pennance.
21. Woe be to thee Corozain, woe be to thee Beth-saida: for if in Tyre & Sidon had
been wrought the miracles that haue been wrought in you, they had done
Pennance in heairecloth.
By this sackcloth and ashes added here, & in other places, wee see euidently that Penance
is not only leauing of former sinnes, and change or amendment of life past, no nor bare
sorowfulnes or recounting of our offenses already committed, but requireth punishment
and chastisement of our Persons by these and such other meanes, as the Scriptures do
els where set forth, and therfore concerning the word also, it is rather to be called
Pennance, as in our translation; then (as the Aduersaries, of purpose auoyding the word)
Repentance or Amendment of life: & that according to the very vsual signification of the
*Greeke word in the most ancient Ecclesiastical Greeke writers: who for Penitents
(which in the primitive Church did publike Pennance) say **οι εν μετανοια οντες that is,
Men that are doing Pennance. And concerning that part of Pennance which is Confession,
the Ecclesiastical historie calleth it by the same Greeke word, and the Penitents comming
to confession, τοὐς μετανοοῦντας. Sozam. li. 76 16 Socrat. li. 5 c. 19.
*Μετάνοια.
**Dionys. Eccl. hier. c. 3 in initio.
pennance in heairecloth &
ashes long agoe.
22. But neuerthelesse, I say to you, it shal be more tolerable for Tyre and Sidon
in the day of iudgement, then for you.
23. And thou Capharnaum, shalt thou be exalted vp to Heauen? thou shalt come downe
euen vnto Hel. For if in Sodom had been wrought the miracles that haue been wrought in thee, perhaps
it had remained vnto this day.
24. But notwithstanding I say to you, that it shal be more tolerable for the land of
Sodom in the day of iudgement, then for thee.
25.
⋮
The Ghospel vpon S. Matthias day Feb. 14 & vpon S. Francis day Octob. 4 and for many
Martyrs, and vpon S. Paules day the first Eremit Ian. 25.
At that time Iᴇꜱᴠꜱ answered and said:
*
Luke 10,25.
I confesse to thee O Father Lord of Heauen
and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them to
Litle ones.
These litle ones do not signifie here only the vnlearned, as though Coblers and weauers
and women, & girles had this reuelation, & therfore do vnderstand al Scriptures and are
able to expound them: but here are signified the humble, whether they be learned or
vnlearned: as when he sayth: *vnles you become as litle ones, you shal not enter
into the Kingdom of Heauen. And so also the greatest Doctours (who as they were most
learned, so most humbled themselues to the iudgement of the Catholike Church) are these
litle ones: and Heretikes, who although vnlearned, yet vant their knowledge & their spirit
of vnderstanding aboue al ancient Fathers and the whole Church, can not be of these litle
and humble ones.
Mat. 18,3.
litle ones.
26. Yea Father; for so hath it wel pleased thee.
27. Al things are deliuered me of my Father. And no man knoweth the Sonne but the
Father: neither doth any know the Father, but the Sonne, and to whom it shal please the Sonne
to reueale.
28. Come ye to meal that labour, and are burdened, and I wil refresh you.
29. Take vp my yoke vpon you, and learne of me, beacuse I am meeke, and humble of
hart: and you shal find rest to your soules.
30. For my
Yoke sweet.
The commandements possible.
What is this light burden and sweet Yoke, but his commandements, of which S. John saith
1 Ep. 5 His commandements are not heavy? cleane contrary to the Aduersaries that
say, they are vnpossible to be kept.
yoke is sweet, and my burden light.