the Iewes The aunciente foundacions sayth hee being taken vppe new were layed by Herode vpon the which he erected a tēple a hundred Cubits long and in height a hundred and twenty And this tēple was builded of very harde white stoone the which stones were in greatnes fiue and twēty Cubits longe eight Cubits thicke and twelue Cubits broade It was such a peece of worke that it deserued to be spoken of throughout the whole worlde There were set a worke to builde this temple aboue ten thousande cunninge craftes men which did woorke vppon the same duringe the time of eight yeres Hegesippus also in his first booke maketh mencion of this temple C. And this temple also was had in such reuerence as well amonge forreine nacions as amonge the Iewes that no man durst suspecte that the same should euer be destroyed After this maner also the Papacy maketh simple mē at this day to marueile for when they see the same to be adorned beautifyed with great riches and fortefyed with power they are forthwith amazed in somuche that the Church of Christe seemeth vnto them filthye and base Manye also do thincke that wee are deceiued and oute of oure wittes when they go about to seeke the destruction therof thinkinge that wee maye as sone plucke the Sunne out of Heauen as the Pope out of his chayre M. Therefore that noble sighte of the Temple did make the Dysciples of Christe astonished insomuch that they thoughte it impossible that the Temple being so sumptuouse shoulde so sone be destroyed as Christ had sayd 2. Iesus saide vnto them See yee not all these thinges Verely I say vnto you there shall not here be lefte one stone vppon another that shall not be destroyed Iesus said vnto them M. Christe was so farre from pleasing the mynds of his Disciples that hee doth exaggerate and more earnestly inuey against that of which they seemed to take so much pitty and doth confirme the same with an earnest affirmation sayinge that it shal certainly come to passe See yee not all these thinges As if he should saye Behould all these thinges diligently and wonder at them also but all these thinges shall fade awaye how sumptuouse and beutifull soeuer they be Verelye I saye vnto you Hee vseth an othe C. For because the greatnes and pompe of the temple being as a veale set before their eyes did not suffer their fayth to reache to the kingdome of Christ to come therefore hee affirmeth by an othe that those thinges should shortly perishe which did so greatly stay them This foreshewinge therefore of the destruction of the temple did much prepare the waye to the ignorant and weake For although it was necessary and profitable for the temple to be destroyed least that the Iewes beinge to much adicted to earthly elementes creatures shoulde be helde thereby in the shadowed worship yet notwithstandinge this was the speciall cause that God woulde haue the repulse of his sonne and the contempt of the grace which hee offered vnto them to be reuenged of the nacion by a horrible example Wherefore it was necessary that the Disciples by this declaration shoulde forsake the societye of this rebellious people Euen as at this daye those thinges which the Scripture foretelleth as concerninge the punishment of the wicked ought to driue vs from those sinnes which prouoke the wrath of God. Also whatsoeuer teacheth as concerninge the short and trāsitory figure of this world ought to correcte the vanitye of our sences which to gredely followeth pompe luxury and other vaine delightes But speciallye that which the Scripture pronounceth as concerninge the feareful destruction of Antechriste and his secte oughte to take from vs all lettes and hinderaunces which do stay vs in the right race of fayth There shall not here be left one stone that shal not E. This word here is an aduerbe of place signifyeth thus much In this buildinge The Euangeliste Luke hath The dayes will come in the which of these thinges which ye see there shall not be left one stone vppon another The whiche thinge notwithstandinge as yet seemed impossible to the rude Dysciples And truly it appeareth hereby that the buildinge of this temple was in most strongest maner because when Hierusalem was taken the Romaine souldiours had much adoe to enter the same as wee may see in the seuenth Booke of Iosephus de bello Iudaico and the nynthe Chapter 3. And as hee sate vpon mount Oliuet his Disciples came vnto him secretelye sayinge Tell vs when shall these thinges be and what shal be the token of thy comminge and of the ende of the worlde And as hee sat vppon mounte Oliuet B. The Euangelist Marke addeth sayinge that he sate ouer against the Temple It is sayd in Luke that the Lorde was wonte in those dayes at night to go forth of Hierusalem to mount Oliuet the which he obserued this thirde day also after the which there is none of the Euangelistes that maketh mencion that hee retourned againe vntill the day of swete breade that is to saye the fift daye after that in the which he entered into the Cittye with pompe maiestye whē they cryed vnto him Hosiah-na Herevppon manye of the aunciente fathers helde opinion that hee taryed the fourth daye at Bethany His Disciples came vnto him C. B. M. The Euangeliste Marke nameth foure of his Dysciples that is to saye Peter Iames Iohn and Andrewe to whom he reuealed other misteries Peraduēture they thought that he would open these thinges and many other to them alone Secretly saying M. Or they came vnto him a part or priuatelye that is to saye the people beinge awaye because it was verye daungerous to speake anye thinge openlye of this matter as appeareth by the historye of Stephen Tell vs vvhen shall these thinges be A. Christ had openly and plainly sheewed them of the destruction of the temple but hee had not in like maner declared the time that the same might be knowne to the Dysciples Therefore they beinge perswaded that the matter shoulde come to passe as the Lorde had spoken do inquire of the time And vvhat shal be the token of thy comminge C. The Euangelistes Marke and Luke do not so plainly speake of this matter as doth Mathewe For they onely say that these fower Disciples came and enquired of the tyme when the Temple should be destroyed and because the matter was incredible they also demaunded what signe the Lorde woulde shewe thereof from Heauen But here they inquyre of the tyme of Christe his comminge and of the ende of the worlde Yet wee must note also that seing they had imagined euen from their childhoode the state of the temple to be perpetuall and seinge their mindes were wholy fixed vppon the same they thoughe while the worlde stoode the temple could not be destroyed Therefore so sone as Christ said that the tēple shoulde perishe they of their owne accorde call to minde the consumation
vvere the bondslaues of synne and heires of eternall death It is that happy and ioyfull tidinges vvhich exempteth vs from all feare and bringeth occasioÌ„ of incredible ioye because it tolde of his comming vvhiche came to seke and to saue that vvhiche vvas lost For God so loued the vvorlde that he gaue his onely begotten sonne to the ende that all vvhiche beleue in him should not perishe but haue life euerlasting It is that moste riche treasury vvhiche conteyneth vvhatsoeuer Moses and the Prophetes haue vvritten vvherein is opened vnto vs all the counsell of God. It is the povver of God to saluation to as many as bâ—â—â— to the Ievve first and to the Gentile It is the preaching of the crosse vvhiche vnto those â—…erishe is foolishenes but vnto vs that are saued the povver of God. It is that Myrror of the deuine glorie in vvhiche vve all beholding the glory of the Lorde vvith vncouered face are chaunged into the same Image from glory to glory as by the spirite of the Lorde The doctrine also of the Gospell is so certayne and in euery pointe so absolute that although an Angell from heauen should preache any other thing but the same he ought to be counted accurssed It is the vnsearcheable misteries of Christe vvhiche in other ages vvas not knovven to the sonnes of men as it is novve reuealed to his holy Apostels and Prophetes by the spirite It is the vvoorde of lyfe vvith vvhiche all the godly must holde out in the middest of a naughty and croked nation It is also the vvorde of truthe vvhich is not onely come among vs but also doth fructefie and increase through the vvhole vvorlde in spight of the resistance of Sathan and his ministers It is that holy and true saying vvhiche is vvorthy to be receiued of all men not as the vvorde of men but as it is in dede for the vvorde of God vvhiche also vvorketh effectually and mightely in those that beleue It is the spirite of the mouth of the Lorde vvhich shal slea that vvicked sonne of perditioÌ„ Antechrist vvho shall seduce them that perishe It is that faithfull saying and vvorthy by all meanes to be receiued that Iesus Christe came into the vvorlde to saue synners This is the same Gospell vvhereby Christe the sonne of God comming into this vvorlde hath abolished death and hath brought life and immortalitie vnto light For it teacheth hovve vvee being iustefied by the grace of God are heires according to the hope of eternall lyfe It is moreouer that immortall and incorruptible sede vvhereby he vvhiche vvas before vvicked and vnprofitable is made a nevve creature in the Lorde It is the liuely vvorde of God mighty in operation and sharper than any tvvo edged svverde and entereth through eueÌ„ vnto the deuiding a sonder of the soule and of the spirit and of the ioyntes and mary and is a discerner of the thoughtes and intentes of the harte It is that pure vvord vvhich being receiued vvith mekenes and grafted in vs is able to saue our soule It is that holy vvorde of the Lorde against vvhich almoste all the vvorlde is bente and yet it endureth for euer It is also that Scripture vvhiche is geuen by inspiration from heauen vvhich they that are vnlearned and vnstable peruerte to their ovvne destruction It is that inuiolable vvorde vvhiche vvhosoeuer kepeth in him is the vvorde of God perfecte in dede It is the doctrine vvhiche vve must only imbrace so that if there come any to preache vnto vs and bring not this he ought not to be receyued of vs no nor yet saluted It is the vvorde of saluation and veritie vvhose faithfull preachers ought courteously to be receyued Contrarivvyse the contemners and scorners of the same shal be greuously punished by Gods iust iudgement And to conclude it is the eternall Gospell vvhiche must be published vnto them that inhabitâ—… on the earth to euery nation and kynred and tongue and people Those men therefore are vnhappy which set light by this vnuiolable Gospell of Christe but farre more vnhappy are they whiche haue and persecute the ministers and fauourers thereof and moste vnhappy of all are suche as deny and reiecte frowardly that whiche otherwyse they knowe to be true of whiche sorte many are founde among the Papistes for whome it had bene better not to haue knowne the waye of righteousnes than when they haue knowen it to retourne from that whiche was set forthe by Gods commaundement But it falleth out with them according to the true prouerbe The dogge is returned to his owne vomet and the Sowe that was wasshed to wallowe in the myer I beseche you moste dearely beloued brethren in Christe â—â—e from suche as are worse than the Dogge or Serpente and reade ouer this booke whiche is offered vnto you with great dilligence you shall finde in it I trust wherewithall to confirme your myndes in Christe our Sauiour aboundauntly among so many and so great troubles of this curssed worlde To hym be glory honor and dominion for euer and euer Amen Farewell in the Lorde At Viuiacum in the Calendes of Ianuary 1559. The names of those out of whose woorkes this exposition is gathered 1 Martin Bucer B. 12 Augustine AVG. 20 Iosephus 2 Caluin C. 13 Hierome HIER 21 Aulus Gelius 3 Erasmus E. 14 Origene OR 22 Plini 4 Musculus M. 15 Cyrill CYR. 23 Budaeus 5 Philip Melanethon P. 16 Chrysostome CHR. 24 Georgius Agricola 6 Erasmus Sarcerius E. 17 Basil BA 25 Cicero 7 Brentius R. 18 Eusebius EVS. 26 Hegesippus 8 Bullinger Bu. 19 Gregory GR.   9 Zuinglius Z.      10 Vitus Theodorus V.      11 Augustine Marlorate A.      A GODLY AND CATHOLIKE EXPOSITION OF THE holy Gospell of Iesu Christe after Mathewe THE ARGVMENT THE MORE PLAINE AND EASY THOSE things are vvhich are described and set forth vnto vs in this EuaÌ„gelical history the more vve ought to seeke chiefly for vvhat purpose the Euangelistes not content vvith the office of preaching committed vnto their posteritie in vvryting the preaching of Iesu Christe vvhiche by mouthe in their tyme here and there they had published For it is certaine that they did it not vvithout a speciall meaning and intent Surely the holy Ghoste vvith the vvhich they vvere inspired did forsee that there should come many after the deathe of the Apostels by the instinct and motion of Sathan vvhiche should bring vnto men â—…o the defacing and dâ—…siling of the doctrine and faith of Christ false opinions and vayne dreames vnder the name of Christe A and vvould place and set false and fayned thinges in stede of that vvhiche is the very truthe and so vvould either extinguishe and cleane put out the true light of the Gospell or at least so obscure and darken the same vvith their thicke and mistie cloudes that scarse truthe
manner of the people As if he should haue sayd Publicans theues and robbers haue almost no humanitie yet they haue a certaine kynde of loue in sekinge their profyte M. What shall we nowe saye of Christians whiche loue not their frēdes neither do requite one good turne with another men voyde of humanitie vnthankeful They are farre worse then Publicans and sinners whiche were despised of the Iewes 47 And if ye make much of your brethrē only what singuler thing do ye Do not also the Publicanes likewyse If ye make much E. The Greke word signifieth if ye imbrace your brethren with a kisse whiche fashion was wonte to be betwene frendes when they met together not onely among the Iewes but also amōg the Grekes and Romains M. Which manner of saluting the Anabaptistes haue ridiculously vsurped contrary to the manner of the fathers as a singuler note of Christianisme Of your brethē E. All our Greeke bookes haue of youre frendes VVhat singuler thing do ye A. Or wherein do ye excell others What do ye that other mē do not As if he should haue sayd a great matter in dede ye wil salute no man vntill such time as ye be saluted of them The Publicanes do this E. In stede of Publicanes some Greke bookes haue Ethenix or Heathen The whiche Chrisostome also obserueth A. And the common edition 48 Ye shall therfore be perfecte euen as your father which is in heauen is perfecte Bu. Now at the last by a short and briefe sentence he doth conclude the whole disputation of the true and perfect meaning of the Lawe of the true righteousnes of Christiās saith that the sence proper meaning of the Lawe the wil of God tendeth only to this end that we all endeuour oure selues to come to perfection that is that euery one of vs with all our power strength should go about to expresse the image of our heauenly father in vs that as he is perfecte and hathe expressed the example of perfection in the Lawe whiche is his wyll so lykewyse euery one of vs should frame oure will to his will and image that as God is perfecte so shoulde we be perfecte also Whiche in dede is counted the true and perfect righteousnes C. But he meaneth not here that we shold be equal vnto God in perfectiō but that we shold haue a certaine similitude likenes vnto hym Therefore although we be farre vnlyke vnto God yet we are called perfect euen as he is perfecte so long as we runne at that marke whiche is set before vs Also in Luke it is sayde Be ye merciful euen as youre father whiche is in heauen is mercifull M. Therfore he would haue vs perfecte in loue and mercie euen as our father in heauen is perfecte The .vj Chapter TAKE hede that yee geue not your almes in the sight of men to the intēt that ye wold be sene of them or els ye haue no rewarde wyth youre Father whiche is in heauen Take hede that ye geue not your almes B. In the chapter going before Christe distinguisheth the true sence and meaninge of the Lawe from the false expositions of the Phariseis In this chapter he beginneth to declare their hypocritical dedes which were counted the speciall workes of religion as almes dedes prayers and fastinges Then to the ende he might make them more apte ready to good workes as to the dedes of charitie by many perswasiōs he exhorteth to committe all the care of lyfe to God whiche is nowe oure father C. Neither truely doth Christe in this place without cause exhorte his seruauntes to the study and earnest affection to good woorkes that is that they shoulde endeuour them selues simplely to do that whiche is right before God and not to boste them selues vnto men First and specially this admonitiō is necessary because ambition is alwayes to be feared in vertues neither is there any woorke so cōmendable which is not often times polluted and defiled by this vice ambitiō That ye geue not your almes before men Bu. In a certaine auncient Greeke booke for this worde almes is written righteousnes as the olde interpretour readeth Almes dedes properly is mercifulnes notwithstanding vse and custome hath broughte to passe that almes is called a gyft that of compassion and mercy is geuen to him that nedeth C. But in that diuersitie there lieth no waite or force whether the reade righteousnes or almes because it is manifest enough that by them bothe the vyce of ambition is reproued whiche in doing well loketh to haue prayse of men A. As did the Scribes and Phariseis of whom Christe speaketh thus All that they do is to be sene of men C. He forbiddeth not here to do wel in the syght of men but that we shoulde not do it to this ende to be cōmended of thē Bu. For otherwyse it is lawful for vs to geue our almes publikely so that our mynde haue respect vnto God and brotherly loue not to men and the prayse of men Or els ye haue no revvarde C. By these words he teacheth vs that oure almes pleaseth not God if it be defiled with the study of vayne glory 2 Therefore when thou geuest thyne almes let no trōpets be blowē before thee as the hypocrites do in the Synagoges and in the streates for to be praysed of men Verely I saye vnto you they haue their rewarde Therefore vvhen thou geuest thine almes C. Here he toucheth by name the vice which is receiued by vse custome in the whiche the desire of prayse is not only apparaunt manifest but also with the hādes almost palpable For in cōmon publike places whereunto many people were wonte to resorte they did distribute their doles or almes to the poore in the whiche their ostentation was manifeste because they soughte frequented places to haue many witnesses of their dedes and not contented with this they caused trōpettes to be sounded They fained truely that they called the poore together by the noyse of the trompet so that they neuer wanted a cloake to shadowe their hypocrisie when as it is for certain that they did it to haue fame renoume and prayse of men But all those that seke to serue men and to please them do denie God to be the authour and staye of lyfe So that worthely they are depriued of the rewarde As the hypocrites do E. An hypocrite is as muche to saye as a fayner or dissembler or a player whiche representeth the persone of an other man whiche semeth to be suche an one as in dede he is not Whereupō whosoeuer doth fayne glose or dissemble may well be called an hypocrite But there are diuers kyndes of Hypocrites For there are some whiche although their owne conscience bewray them yet notwithstanding they sell them selues to the worlde for good men and their vices of the whiche they are conuicte in conscience they seke to hyde
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 I wyll not leaue thée neither forsake thée And in diuerse places the lorde doth promyse that he wyll neuer forsake vs. 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 cōtemtible 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 You re 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 Beholde the foules of the ayre 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 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. And your heauenly father fedeth them 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 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 Are ye not muche better then they 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 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 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. 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 28 And why care ye for rayment Consider the lillies of the field how thei grow They labour not neither do they spyn And vvy care ye for rayment 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 exāple 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 the 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 They labour not neither do they spin 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 And yet I saye vnto you 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 māner 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 the mighty king Salomō VVas not arayed like one of these 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 may be cōpared to floures what is so red as the rose what is so white as the lelie what hath so purple a colour as the violet surely nothīg 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 VVherefore if God so 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
as we are proude by nature so nothinge is estemed of vs excepte it be decked and set forth with vayne pompe forniture But truly the churche of Christe because it is collected gathered of poore mē it is very base contemptible in the sight of the world yea the same despiseth nothinge more thē vayne pompe pompelike vanities Hereupon cōmeth the contempte of the Gospell because it is not receiued of euery one that is in honour and highe estate nay there is none that do more reiecte the doctrine of the Gospel thē suche But howe peruerse and wicked this estimation is Christ him selfe sheweth vs by the nature of the Gospel it self seing that it is appointed and prepared for none but suche as are poore afflicted Whereupō it followeth that it is no new thing and therefore oughte not to moleste trouble vs if the Gospel be despised of great and honorable men whiche beinge puffed vp with their riches leaue no place in them for the grace of God to abyde and dwell Yea there is no cause why we shold meruaile though it wer reiected of the greatest part of men when as smal is the nūber that is chosen of God to saluatiō Christe therefore here doth declare vnto vs what they are whiche be mete to perceiue receiue the grace of saluation which is there offered And by this meanes he callinge miserable sinners gently to the hope of saluation cōfirmeth their mindes with a sure trust For it is moste sure that they are called poore in this place whiche are of poore miserable estate which are despised of many R. But we must note dilligently the whole aunswere of Christ because thereby he sheweth a reason of all those miracles that he did For sauing that the miracles of Christ cōtained certaine priuate cōmodities in them they were done specially for this cause to declare that this Iesus the sōne of Mary was the true Messias the sōne of God. And Christ himself cōmēdeth this vse of miracles not only in this place but also in many other places as whē he saith I haue greater wytnes then the witnes of Iohn For the workes which the father hath geuen me to finish the same workes that I do beare wytnes of me that the father hath sent me And in an other place he saith The woorkes that I do in my fathers name beare wytnes of me and immediatly folowing he sayth If I do not the workes of my father beleue me not But if I do ye beleue not me beleue the workes that ye may knowe beleue that the father is in me I in him And Iohn him self speaking of the vse of the miracles saith Many other signes truly did Iesus in the presence of his disciples which ar not writē in this boke These ar writtē that ye might beleue that Iesus is christ the sonne of God and that in beleuing ye might haue life through his name 6 And blessed is he that is not offended 〈◊〉 at me C. By this sentence oure Sauiour Christe declareth that whosoeuer abideth firme and cōstant in the doctrine of the Gospel must resiste offēces whiche come to let hinder the successe of faithe He doth arme vs therfore against offences because we shall neuer want occasiōs to put from vs the Gospel vntil we exalt our mindes aboue al offences First of al therfore we must learne to fight against offēces that we may persiste in the faith of Christ Neither is Christ falsely saide to be the rock and stone of offēce wherat many shall stomble The whiche truely cōmeth through our own fault but he remedieth this vice when he pronounceth all those to be blessed whiche are not offēded at him whereby we may gather that the vnfaythfull shall haue no excuse although they excuse them selues to be hindred with many lettes For what should let them to come vnto Christe or what should be the cause that they should forsake Christ Namely because he with his crosse semeth contēptible deformed ful of reproche vnto the worlde because he calleth them to take part of his afflictiōs because his glory maiestie being spiritual is neglected and not regarded of the worlde because the nature of our fleshe doth altogether abhorre his doctrine And finally because by the pollicy of Sathan many do arise which defame both Christ and his Gospel make the same odious B. Furthermore this sentence did properly pertayne to the disciples of Iohn Whose eyes the holines of Iohn had so blynded that they coulde not discerne the excellent maiestie of Christ from the dignitie of Iohn for they thought Christe to be farre inferior to Iohn For they were offēded by the humilitie of the lordes cōuersasion because he lyued not from the company of men in such straightnes of lyfe as their maister did Here we learne that seueritie and straightnes of life ought not to be regarded neither yet despised but saluation and healthe commeth only by Christe For Iohn confessed hym selfe to be inferior to Christe when as notwithstandinge he excelled Christ in straightnes of lyfe Thei measured saluation righteousnes by seueritie of life their own workes therfore they despised Christ and his disciples Euen as we at this day iudge holynes by externall thinges are deceiued by hyppocrisie B. He saith therfore blessed is he that is not offended at me that is whiche by no meanes can be discouraged and driuen from me that he may beleue me to be the sauiour of the whole world and committe him selfe vnto me 7 And as they departed Iesus began to say vnto the people cōcerning Iohn what went ye out into the wyldernes to se A reede that is shaken with the wynde And as they Bu. Now the lorde setteth forth at large the prayse vertue of Iohn the Baptist Neither doth Christ without cause set forth the praise of Iohn whē the disciples were gone as Luke plainly declareth For by this he teacheth vs to auoyde al suspitiō of adulatiō flattery yet notwithstanding not to defraude or detract from any man the prayse dignitie which pertaineth vnto him But the vse cause profite of this cōmēdatiō of Iohn is manifold may be taken many ways M. First because the people which stode by heard this message of the disciples of Iohn might be confirmed in som wrong opinion contēpt of Iohn because of his imprisonment C. Furthermore Christe cōmendeth Iohn to the people to th ende they might call to mynde that which they herd of him might credit his testimony For his name was famous amōg the people and they spake very reuerently of him but his doctrine was of lesse estimation yea fewe there were whiche gaue any regard to his ministery Also Christe sheweth that thei lost their labor which wēt into the desert to se Iohn except they did reuerently apply their mindes diligēce to his doctrine And so the sēce
were depriued of the externall signe And it is wicked and impudeÌ„t bouldnes to driue those from the shéepefoulde of Christ whome he voutchsafeth to embrace in his armes bosom and to shut those as forreners out of the gates whome hee maketh of the houshould For of such is the kingedome of HeaueÌ„ M. Hée sayth of such not of these because hée comprehendeth all sortes of little children For Marke and Luke adde Verely I say vnto you whosoeuer receiueth not the kingdome of God as a little childe hée shall not enter therein Of the like matter reade the eightéene Chapter going before C. By these woords therfore Christe affyrmeth that these little children and such like pertaine vnto him M. By the kingdome of heauen in this place is vnderstoode that euerlastinge felicitye of the electe purchased by Christe the which felicity is here felte in the hartes of the electe according to the measure of faythe and in the worlde to come shall more plentifully be poured vppon them He goeth not about therfore only to shew that those little children which were theÌ„ brought vnto him pertaine to the kingedome of Heauen but also that it doth so pertaine that whosoeuer is not like vnto them pertayneth not to the kingdome of Heauen C. And here let vs note the admonition of S. Paule when hee sayth Let vs not be children in vnderstanding but in mallice 15. And when hee had put his handes on them hee departed thence A. Marke sayth hee layed his handes vppon them and blessed them To blesse is here put for to praye for one to wishe well vnto him For before in the thirtene Verse the Euangeliste Mathewe sayde that hee would put his handes on them pray As concerning the which we haue already sufficiently spoken 16. And behoulde one came and said vnto him good Maister vvhat good thinge shall I doe that I maye haue eternall life And beholde one came and saide vnto him A. EueÌ„ as before our sauiour propounded an example to his Disciples of simplicity and modesty euen now in the yonge man desirous of perfecte godlines but laden with riches hee setteth before theyr eyes how harde a thinge it is for those that geue themselues to riches to come to the true and euerlastinge lyfe Marke hath and when hée was gone foorth into â—â—e waye there came one runninge and kneeled to him and asked him c. Luke sayth that hée was a ruler that is one set in auctority amonge the people and not one of the common sorte Although truly that ryches do bring honor yet notwithstaÌ„ding the estimation of a graue and honest man séemeth to be attributed vnto him For the circumstances wayed and considered it is likely althoughe hée were called a yonge man that hée was of the nomber of those meÌ„ which led a godly honest life Hée came not craftely deceytfully as the maner of the Scribes was but with a minde desirous to learne the which hée well declareth as well by his woords as by the bowinge of his knée reuerentinge Christe as a faythfull teacher But againe a blind trust of woorkes did stay him that he could not profite vnder Christ at whose hands hée was desirous to learne Euenso at this day wée sée diuers which are not euill affectioned yet notwithstanding because they haue but an outwarde shewe of godlynes they haue not a swéete taste of the Gospell Good maister vvhat good thinge A. By this beginninge hée declareth that hée would willingly embrace the doctrine of Christ C. To the ende wée maye the better iudge of the state of the aunswere let vs note the forme and manner of the question Hée doth not aske howe and by what waye hée maye come vnto lyfe but what good thinge hée might do to attaine the same Hée dreameth therefore that his merits are the meane to come to euerlastinge lyfe as by a iust satisfaction and recompence Wherefore oure sauioure Christ very aptely chargeth him with the obseruation of the Lawe the which Law no doubte is the true waye to life as by by more plentifullye wée will declare They are euer of this mynd which know not the true way to euerlastinge life Such were the Scribes and Phariseyes which soughte to get the kingedome of Heauen by their workes 17. Hee saide vnto him why callest thou mee good there is none good but one and that is god But if thou wilt enter into life kepe the commaundementes Hee said vnto him vvhy calleste E. Some Bookes haue whye doest thou aske mée as concerninge that which is good The which woordes aunswere the which goeth before what good thinge shall I do Mathewe Marke and Luke haue why callest thou mee good C. The which correction or reprehencioÌ„ is so taken of some of the interpretors as thoughe Christe should goe about to insinuate and put in minde his dutye For they thincke that these woordes are as much in effecte as if hée had said If thou know nothing to be in mee more than in a man thou doest falsely attribute vnto mee that littell of good which belongeth vnto God only But these woordes of our sauioure Christe are more simplelye to be vnderstoode Wee graunte trulye that men cannot properly be saide to be good they deserue not a tytle of such honor no not the Angels which haue no sparke of goodnes of theÌ„ selues but do borrowe of God also because the goodnes which is in theÌ„ is imperfect But the purpose of Christ was nothinge ells than to maintaine the fayth and truthe of his doctrine as if hee should haue sayd Thou doest falsely call mee good master except thou do acknowledge mee to be come from god Christ therefore doth not here reason as concerning the essence of his dutye but seeketh to bringe the yonge man to the fayth of his doctrine Hee was already endewed with some affection of obedience but Christ woulde haue him assende a little hyer that hee mighte be perswaded that hee did talke with God himselfe For it is the common manner of men to make deuils Angels and to call those good teachers in whom they know nothing that is deuine But these are prophanations of the giftes of god It is no marueile therefore if Christ to the ende hee might get auctority to his woord calleth the yong man to the remembraunce of God. There is none good but one M. Hereby wée learne that what good thinge soeuer is founde in man it commeth from God as from the well of all goodnes Wherfore if thou requyre any good thinge of a maÌ„ first pray vnto God that hée wyll geue the vnto the man which cannot otherwyse be founde in mortall men and then if thou haue receyued any good thinge at the handes of a man or by a man perswade thy selfe that thou hast receiued the same of god It appeareth also how great the ingratitude vnthanckefulnes of mortall men is in that they haue lesse truste in none than in God