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 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 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 Euery tree vvhiche Bu. Here by the way he sheweth the great cruell ponishement 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 shal be 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 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 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 the 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 because he brought no gaine And after this maner the vnsauery salt is cast out of the dores although it do no hurt in corrupting but because it dothe not take away the corruption Is hevven dovvne and cast 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 the false prophetes at the lēgth shal be 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 Not euery one C. Christ nowe doth farther extēd his talke neither doth he onely speake of false prophetes which onely to deuoure spoyle 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 that he might take away the securitie in the which they lie as it were drunken but also he doth admonishe the faithful that they attribute not to such vaine titles more then is cōueniēt necessary Finally he doth shew that so sone as the doctrine of the gospel doth begin to bring forth fruite in so muche that 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 shal be such deceit that with their liues dedes they deny the 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 the liplabour which he touched a lyttel before but also he expresseth the propertie of the hebrew worde which increseth that with doubling or multiplying whiche before it heaped together of the whiche kind also was that which the prophet hath the temple of the lord 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 the lif to come other do expounde it to be taken for the churche As if he should say he shall not be of the nōber 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 the woordes of Christ are the woords of his father For he came to do the will of his father not his owne wil as he witnesseth in the Gosgel after
euyll for if the tree bringe forthe eyther good fruite or euil then it is eyther simplely good or simplely euill If any man obiecte and say that there is no mā in the corruption of this lyfe so sounde perfecte and pure that he is cleane and voyde of all sinne the answere is redy the Christe requyreth not an exacte kynde of perfection but onely a symple and true affection voide of dissimulation frō the whiche sinceritie the Phariseis were farre wide to whom he spake For as the scripture calleth them euil and wycked which are wholly solde vnto Sathan so he calleth the sincere worshippers of god good althoughe they are compassed about with the infirmitie of the fleshe many vices 34 O generation of vypers how can ye speake good thynges when ye your selues are euyll For out of the abundaunce of the heart the mouth speakethe O generation of vypers Bu. Now he tourneth the accusation vppon the Pharyseis shewing vnto them and to all the followers of the Phariseis howe that whatsoeuer they said or dydde agaynste the gospell it was spoken and done by the impulsion motion of sathā C. And therefore because of their false slaunders opprobries they bewrainge that which in their whole life was not so manifest Christ doth the more seuerely inuey againste them It is no meruayle saith he if ye spew out suche venemouse woordes when that your hearte is so replenished with poyson And truely theyr wyckednes wel deserued this sharpe reprehention Other sinnes offences are worthy of sharpe reprehentiōs but whē double tongued men do depraue the which is right and honest or do seke to colloure those thinges that are wicked this wyckednes aboue al other deserueth the sharpe seuere reprehētions of the lord But it was the purpose of Christe as occasyon serued to condēne the sophistical subtyltie of the Scribes by the which they turned light into darknes This place therfore teacheth how preciouse a thinge the trueth is vnto the lord of the which he is a sharpe and seuere mainteyner Also I wolde to god that all those that are lyght of credite and ready to iudge with al the rable of rashe raylers of the trueth wold more diligently waye and examine them selues by this place But specially Christ was moued againste theim who eyther by ambition or mallyce were compelled to raile and slander namelye suche in whom they in conscience could finde nothinge worthy of reprofe Chryste also accordynge to his manner was more sharpe set agaynst the Phariryseyes whom the false perswasion of ryghteousenes had so bewytched that a meane or slight admonition did littel profite And trewely excepte those that are hipocrytes be sharpely pricked forward they disdaine and despise what so euer is spoken M. Neyther doth he onely reproue the proper mallyce of the Pharyseies but also casteth in theyr tethe the mallyce of theyr fathers and graundefathers in that he calleth them the generation of vypers For as theyr fathers like venemouse vipers killed the Prophets so did theyr posteritie and ofsprynge the Phariseies the like In the thre and twēty chapter folowing he geueth them the same tytell and appellation where more largely he reproueth theyr wicked and pestilent nature Iohn the Baptist also called them by the same name sayinge O generation of vypers who hath taught you to flie from the vengeaunce to come By the whiche woordes theyr vaineglorye and boasting is quayled with the whiche they beinge puffed vp boasted them selues to be the sonnes of Abraham and so wonderfully pleased them selues Hovv can ye speake good thynges C. We haue already shewed the vse of prouerbial sentēces which onely serue to teach what is wont cōmonly to happen It cōmeth to passe truely often tymes that he which is cruel doth deceiue with hony flattering wordes him that is simple And the crafty person vnder the collour of simplicitie doth fyle his tongue with angelycall puritie Notwithstanding the cōmon practyse doth proue that to be trewe whiche is spoken here by our sauiour Christe Out of the abondaūce of the harte the mouth speaketh According to the prouerbe the tongue is the messēger of the minde And truly althoughe the hart of man hath secrete wynding wayes euery one with marueilouse sleights dissembleth and cloketh his owne wickednes yet notwithstanding the Lord doth extort and wrest a cōfession out of euery mans mouth that by their tongue they bewraye and disclose their nature internall affections Furthermore wee muste note to what ende Christ vseth these parables for Christe casteth the Pharises in the teeth that by their words they declare their secret conceaued malyce Surely hee knowing that they wer sworne obstinate enemies of the truth taking occasiō at their wicked calūniatiō declareth manifesteth their whole life doth discredit them amonge the people they hauing to muche credit before to hurt deceyue But althoughe good words do not alwaies procede frō the bottome of the harte but onely from the mouth notwithstāding this is alwayes true the euill words are alwayes a plaine testemony and token of an euill hart A. That which hee calleth here the abōdaunce of the hart hee calleth by and by the treasurye or storehouse of the hart Furthermore hee doth as it were in another place expound these words saying Those things which proceede out of the mouth come from the hart they defyle the mā as euill thoughtes murther breaking of wedlocke and such lyke 35. A good mā out of the good treasure of his hart bringeth forth good thinges and an euill man out of the euill treasure bringeth forth euill thinges A. Hee calleth it the treasure of the hart because there both good and euil things are kept Bu. The Lord calleth the hart the treasure of good and euill things that is a place or chest from whence both good euill doe come as wee declared by the testimonye of Scripture whiche wee alledged a lyttle before 36. But I saye vnto you of euerye ydell woorde that men shall haue spoken they shall geue acomptes in the daye of iudgement C. This is an argumente of the lesse to the more For if euery ydell worde shal be called to a reckening or count how shall god spare the open blasphemyes of those whiche neuer seace barkynge against his glory Hee calleth those ydell vayne words of no profit which neither edify nor bring foorth any fruit This seemeth to many to be very hard preciselye spoken but if wee consider to what end vse our tongues wer framed and giuen vnto vs we will count them worthy sharpe reprehension which occupie their tongues about vaine light and tryfling matters Neither is it a lyght or small offence to abuse the time aboute friuolouse or vaine things which time S. Paule cōmaundeth vs carefully to redeme But for asmuch as ther is no mā so much a nygard of his tongue so tong-tyde or so wyse in framing of his
onely from this curse but also he wolde haue her to be his mother Looke in the historie of Iosua Booz begat Obed of Ruthe M. This womaÌ„ was of the cuntrey of the Moabites who afterward by diuine inspiratioÌ„ 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 6 Iesse begat Dauid the king Dauid the king begat Salomon of her whiche was the wyfe of Vri. Iesse begat Dauid the king C. Only Dauid is described with this title of honour because God hath set forth in his persone the 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 he gaue them by and by Saul But God straightwayes â—…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 coÌ„tempt was called of Saule the sonne of Isai 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 yea to whom the promise as coÌ„cerning 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 Dauid the king begat Salomon of her cet 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 eueÌ„ now that is to say because Dauid begat Salomon of Beersabe whom wickedly by violence he toke from her husbaÌ„d and to th ende 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 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 Salomon begat Roboam 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 M. The scripture maketh mention of RoboaÌ„ that he was euill whose harte was not righte with god His mothers name was Naama an Amonnites WheÌ„ this man raigned Iuda was stricken vanquished and the gould of the temple caried away by Pharao kinge of Egypte also in this mans tyme the tenne tribes rebelled Note therfore here that both the good bad kinges are set forth by the Euangelist RoboaÌ„ begat Abia. M. This maÌ„ 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 geueÌ„ into the hands of Iheroboam king of Israell He had fourtene wyues of whiche he begat .xxij. sonnes and .xvi. daughters Abia begat Asa 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 and commaunded the prophete to be set in stockes Againe in the .xxxix. yeare of his reigne 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 whensoeuer he turneth away vnfaithfully 8 Asa begat Iosaphat Iosaphat begat Ioram Ioram begat Ozias Asa begat Iosaphat 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 that 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 Iosaphat begat Ioram 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 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 successioÌ„ whiche Mathew describeth there are thrée kinges omitted as appeareth by the sacred history M. For IoraÌ„ 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
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 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 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 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 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 cittie set on a hill cannot be hidde You are the light of the vvorlde 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 with heauēly benefites thē that For the Prophete saith 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 cōmaunded to haue cādels burning in oure handes least we wāder in darkenes yea and to shewe others the way of life 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 the 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 the 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 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 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 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 but he graunted that Christe was the light of the worlde And Christe speaking of him selfe saith 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 I haue chosen and ordayned you And agayne without me ye can do nothyng 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 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 A cittie buylte on a hill cannot be hid Bu. Nowe he sheweth by this parable that the heauenly doctrine and the lyfe of the teacher muste be godly holye 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 ye but ye shal be 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 Neither do men light a candel 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 And certainly the 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 cōmon sort of people because al men do beholde them as candels and that they are in no wise to be borne withal except
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 Neither shalt thou svveare by 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 But let your communication Nowe Christe in the seconde place doth prescribe a remedy 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 shal be 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 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 Yee yee and nay nay 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 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 that 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 For vvhatsoeuer is more 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 Commeth of euell There are some whiche expounde this to be ment of the deuel 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 toothe Bu. The fourth example which the lorde bringeth out of the lawe is taken out of the .xxi. 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 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 But I saye vnto you 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 that we might be so farre from reuēging of our selues that we should rather suffer the greatest iniury then to requite any 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 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 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
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 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 to withdrawe his disciples from couetousnes V. For couetousnes is nothing els thē a distrust in god M. Whereupon not without iuste cause 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 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 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 VVhere ruste and mothe do corrupte 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 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 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 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. 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 For vvhere your treasure is 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 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 shal be geuen to brutishe inclination and behauioure For we are all 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 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 There vvill your harte be also 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 shal be 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 Nowe we muste applye this similitude to the mynde euery affectiō is as it were a mēber 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 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 belōgeth 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 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 shal be full of darkenes wherefore if the light that is in thee be darknes how great is that darkenes But an if thyne eye be euell E. Or peruerse The Gréeke woorde doth signifie mutable and malitious that this might be cōtrary to that whiche is simple VVherefore if the light that is in 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 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 shal be 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 No man can serue tvvo 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 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 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 And Mammon 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
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 that 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 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 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 Thy synnes are forgeuen thee 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 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 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 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 A. But to approue that the dysseases of the body come of synne reade the eighte and twēty of Deutronomy the fifth of Iohn and the eleuenth of the fyrste epistell to the Corinthes 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 And beholde certaine of the Scrybes 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 Sayde vvithin them selues 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 and many other places of the Scrypture as this in the tenthe psalme I sayde in my harte and so forthe for I thoughte This man blasphemeth 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 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 notwithstaÌ„ding these Scribes were more holy and religiouse then a greate many namely then those whiche affirme that they can absolue froÌ„ synnes and that by indulgences they can forgeue sinnes for suche blaspheme the name of the lord 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 4 And when Iesus sawe their thoughtes he sayde why thinke ye euell in your hartes VVhen Iesus savve their thoughtes 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 tokeÌ„ of his diuinitie in that 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 theÌ„ to haue that transferred to a mortall maÌ„ 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 haâ—…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 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 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 of force inough to refell and confute theÌ„ 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 But that ye may knovve 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 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 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 th end we may wholely depende on hym which onely can saue vs from our sinnes Then he saith to the sicke of the palsey 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
to go through the eye of a nedel as for a ryche man to enter into the kyngdome of heauen So that hereupon we may gather that we ought to dispayre of no ryche maÌ„ because the grace of God pertaineth to all men And oure Sauiour Christe sayth that which is vnpossible with men is possible with god Let vs rather praye if we see a ryche maÌ„ 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 And it came to passe as Iesus A. Luke dothe more plainely expresse this saying And Leuy made hym a greate feaste in his house the whiche semeth to disagree froÌ„ 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 wheÌ„ 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 the 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 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 And our Sauiour Christe doth the lyke when he sayth you shall sytte vpon my table in my kyngdome that ye may eate and drynke Because therefore Matthew 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 And behold many Publicanes and synners that came 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 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 that 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 froÌ„ their sinnes vnto the liuing God. 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 And vvhen the Phariseis savve it M. Here the nature of a Pharisey and Hypocrite is set foorth 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 coÌ„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 deâ—â—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
no tyme the worde of God was preached there neyther was any myracles wrought for them to beholde to worke repentaunce But in the citties of Galilae whiche Christe rebuked there was exceding obstinacie in despising the miracles whiche he wrought often times among them by the power of god In effect the wordes of Christ tende to no other ende then to shewe that Chorazin and Bethsaida dyd excell Tyre and Sydon in mallice in the incurable contempte of god M And yet notwithstandinge there is no cause why we shoulde contende with God because he neglecteth those of whō there mighte be hope and sheweth hys power to contemners For he leaueth al those iustely to destruction to whom he vouchsafeth not to shewe his mercy Nowe if it be his wyll in taking awaye his woorde from some to haue them peryshe And in offerynge the same to other to exhort them to repentance who hath any thynge at all thereby to accuse hym of parcialitie and vnrighteousenes Therefore we knowynge our owne infyrmitie let vs learne to beholde this altitude and highnesse For their prowde curiositie is not tollerable which cannot abide to geue the glory prayse of ryghteousenes to God but so farre as theyr vnderstandinge is able to comprehende the same In sackecloth and asshes C. Those that were wonte in tyme past to mourne and repente were wont to be apparelled with sackeclothe and asshes Sackclothe and ashes were externall signes whiche were vsed in solempne repentance whē the people had offended which made the people the more earnest affected in repētyng theyr sinnes C. Therfore repentance in this place is descrybed by externall signes of the which there was then a solēpne vse and custome in the churche of God not that Christ doth stande vpon this parte but because hee bendeth hym selfe to the capacitie of the common people We do knowe that repentance was not required of the faythfull onely for a fewe dayes but it was requyred to the ende they shoulde meditate in the same and exercise it euen to the deathe Nowe if these externall signes shoulde stil continue then must we weare euerye daye and euery hower sackecloth then muste we continually sprinkel our selues with ashes because we oughte neuer to ceasse from repentance Therefore this externall profession of repentaunce muste not alwayes be vsed but onely when men aryse from some greate fall and haynous cryme and tourne vnto God with a sorrowfull harte for the same And trewly sackcloth and ashes are signes of offēce to pacifie the wrathe of the iudge and therfore they do properly pertaine to the begynnyng of the conuersion Nowe seinge men do testifie by this ceremony and declare theyr sorrowe and griefe it is necessary that the hate of sin the feare of God and the mortifycatyon of the fleshe do go before accordinge to the sayinge of the Prophete Rent your hartes and not your garmentes and so forthe And now we see wherfore Christ ioyneth sackeclothe and ashes to repentance when he maketh mention of Tyre and Sydon to whose inhabitauntes the Gospell coulde not be preached without the condemnation of theyr lyfe past and the exhortation to repentaunce and amendement of lyfe 22 Neuerthelesse I say vnto you it shal be easyer for Tyre and Sydon in the day of iudgement then for you Bu. Nowe he declareth by a comparison the greate and greuouse ponishement of those Citties whiche haue reiected the grace of God offered vnto them M. Let those citties therefore stande in feare to whom the trewth of the Gospel hath ben preached more then to other vnles they shew forth the fruit of the same in theyr lyfe and conuersation A For truely the contempte of the woorde of God can not escape longe vnponyshed In the daye of iudgemente C. There are som whiche vnderstande by the day of iudgement that tyme in the which God ponyshed the land of Iewry but some a graet deale better referre it to the day of iudgmente which shall be after the consummation of the worlde as before in the tenthe chapter 23 And thou Capernaū which art lyfte vp vnto heauen shalt be cast downe into hell For if the myracles whiche haue ben done in thee had bene shewed in Sodome they had remayned vnto this daye And thou Capernaum Bu. This Apostrophe or conuersion hath a wonderful Emphasis as if a man should reprehende a company of wicked persons and at the length forsakinge al other shoulde conuerte and turne his reprehensiō to some one notorious wicked person and say Ye haue all committed iniquitie wherfore ye shall al accordinge to your desertes be ponysshed and plagued but thou perniciouse and wycked fellowe aboue all other whiche haste commytted so haynouss offence that no man in wickednes is like vnto thee thou I say shalt haue farre greatter ponishement then the rest C. Euen so Christe namely aboue all others reprehendeth Capernaum because he was in no place more conuersante then there B. This cittie Capernaum was the most famous cittie of Galilae bothe because it was the publyque and common place of marchādise all thinges necessary beinge there bought and solde and also because that Christe had wrought many of his excellent miracles in the same as it is said before C. This trewely was such a dignitie as none might be compared to the same that the sonne of God chose this citie in stede of his pallace and sanctuary in the which he mighte begin his kyngedome and priesthode But surely it was so ouerwhelmed and drowned in fylthynes as it no droppe or sparke of Goddes grace had once ben sene or hard of in the same and therfore Chryst pronounceth that the more goddes benefytes were bestowed vppon theim the more horryble ponishement was at hande prepared for them VVhiche art lyft vp A. In two olde greke bokes it is red with an interrogation as readeth it also the olde interpretoure sayinge Shalte thou be lyfted vp to heauen Shalte be throvven dovvne that is thy fame shall haue a fall thou shalte be despoyled of thy glory and thou shalte vtterly be destroyed Because if the myracles had ben done in So. M. He terrefyeth theim by the exaumple of the Sodomites because if they hadde not so great a consideration of the iudgement to come as they shoulde haue that then he mighte moue them to the same Wee se here also that as some sinnes are gretter then other some so one ponishmente shall be greater then an other least that we shoulde rashely heape one synne vppon an other For this cause Christ saith therefore ye shall receyue the greatter dampnation And S. Paule saith Accordinge to thy harte beinge harde and impenitent thou heapest to thy selfe a treasure of wrathe agaynst the daye of wrath and of the openynge of the ryghteouse iudgement of god They had remayned vnto Before wee declared that Chryste spake accordinge to the capacitie of manne not foreshewinge what shoulde haue come if he had sent a prophete to the Sodomites
euill affections and helde with a certaine admiration For how could it come to passe that they should all be so amased excepte the thinge it selfe did so cōstraine theim And truely there is none of vs but we may behold the wonderful power of God in this history as in a glasse Whereby it may bee gathered that the myndes of the Scribes and Phariseys were infected with deuelyshe poyson seinge thei were not afrayd to calumniate sclaunder and blaspheme this so excellēt and wounderfull a worke of God. Is not this that sonne of Dauid Here is to be noted the frute of the myracle For the power of God being knowen to the people they are led as it were by the hand vnto faith Not that they did so sodaynly profite so muche as they oughte for they speake doubtingly but here notwithstandinge is no smale profite when that they stirre vp their myndes so diligently to enquyre and consider of the glory of god Some thinke that they make a playne affirmation saiyng This is the sone of Dauid But the woordes sounde to no suche effectte and the matter it selfe declarethe that they beinge by so straunge a thinge amased iudged not perfectely but onely they thoughte in theyr myndes that it might be that this was Christ Neyther did they gather this absurdely by the miracles whiche Christe wroughte For it was prophesied before that Christ sholde do suche myracles And Christ him selfe sayth The woorkes that I do beare wytnesse of mee 24 But when the Phariseis heard it they saide This fellowe driueth the deuils no otherwaies out but by the helpe of Beelzebub the chiefe of the deuils C. Because the Scribes and Pharyseis had nothinge to say in so playne and euidente a thinge they blaspheme that whiche was done of Christe by the power of God being not content onely to obscure and to take awaye the deserued and iuste prayse of the myracle but also opprobriousely to rayle of the same as thoughe he had wroughte it by magicall exorcysme and that which they coulde not attribute vnto men they attribute vnto the deuil as though he had ben the aucthour of the same As concerning the woorde Beelzebub wee haue spoken before And the pryncipallitie amonge the deuylles wee haue touched in the ninth chapiter 25 But when Iesus knew their thoughts he sayde vnto theim Euerye kyngedome deuyded against it selfe shal be brought to naught And euery cyttie or house deuided agaynst it selfe shal not stande But vvhen Iesus knevve theyr Bu. Here the lorde sheweth that he dyrecteth all his doinges and woordes not by the power of Sathan but by his owne proper power and strength which is the power of god And herevppon he gathereth a farther matter namelye that the kyngedome of God is come and that he hym selfe is the kynge of the kyngdome of God whiche expoulseth Sathan the prynce of this world Although he knew well enoughe that the Scribes beynge full of mallice woulde take in euyl part what so euer he dyd and had experience often tymes also of the same Yet notwithstanding there is no doubt but that Mathewe and Luke meane that Chryst was the sercher of the heartes And truely there is no doubte but that they spake openly agaynste Christe to the ende he mighte here theyr opprobriouse blasphemy but Christ knewe well enoughe by his holye spirite with what mynde they dyd thus cauyll The sence therefore is this that Christ dyd the more vehemently inueye against them because he knew the mallice which they had conceyued inwardly in theyr heartes againste hym M. The Euangeliste therefore by these woordes declarethe that the Pharyseyes made this reproche by their own deceit and openly against their owne consciences did publishe the same Euery kingedome deuided C. First of all he refuseth the reproche and slaunder which they obiected against hym by a prouerbiall sentence notwithstandinge it seemeth but a slender refutation We know with what pollicies and subtilties Sathā doth often tymes delude setting forthe a shewe of dissention to snare mens mindes with superstitions Euen so the exorcismes in the Papacie are nothynge els but shadowes counterfaite shewes of the conflict of Sathan against him self But there coulde be no suche iust suspition in Christe because he so caste out the deuils out of men that he restored them whole and sounde vnto god The deuyl dothe often tymes fayne hym selfe to be so ouercome that hee neuerthelesse tryumpheth But Christ with open might encountered with the deuyll that hee might wholly ouerthrow and beate him downe He dyd not beate hym downe in one parte to the ende he might the more stablishe him in an other but he despoyled him in all partes and made his deuyces of no effecte Chryste therefore very aptly doth reason and proue that he hath no fellowshippe or agrement with him because that Sathan the father of deceit and lies hath alwaies a care and is very circumspecte to preserue his kingdome B. The reasons therefore by the which the lorde declarethe that the Phariseyes bothe thincke and speake that whiche is false are these No kyngedome or house deuided agaynste it selfe can stande if I therefore by the power of deuilles expell and cast out deuilles the deuyls shoulde be deuyded and fyghte one against an other and so their kyngedome coulde not stande or continue but you see that the kingedome of Sathan doth stande and abyde in great force and inuincible therfore I cast them not out by their power By the waye wee are to be admonyshed here howe great a mischiefe cyuill and mortall dissention is Namely such that it destroyeth howses citties and kyngedomes Of this there are many examples bothe in the stories of the Gentiles and also in the sacred histories The saying of Salust is not vnknowne to vs By peace and concorde small thinges growe and encrease but by discorde and dissention greate things are wasted consumed and brought to confusion And the Prophete when he prophesied of the destruction of the kyngedome of the Iewes sayde that there shoulde be cyuill dissention among them And before that wonderfull destruction of the cittie of Hierusalem ther was greate dissention and stryfe within the same for it was deuyded into three pernitiouse sectes the heades the chiefe whereof were Symon Iohn and Eleazarouse Reade the sixt boke of Iosephus the thirtenth chapter The kyngdome of Rome also by this ciuyll dissention was brought to confusion and by the same is lyke to come to destruction agayne By the dissention of the twoo Emperours of Constantinople there was a waye made to the empire of the Turkes and to the destruction of the empire of Rome To conclude the kyngedome of Hungary felte the greate inconuenience and hurt of this mischiefe But Christ did prophesie that before the destructiō of the world nation shoulde ryse agaynst nation and kingedome against kingdome 26 And if Sathan cast out Sathan he is deuided against him selfe How then shall his kyngedome endure M. As the good spirites and
tyme to come in the whiche the Messias shoulde be reuealed and reioysed how greatlye excedingly would hée haue reiosed if hée had séene that Messias nowe present with his bodely eyes Christe therefore commendeth vnto hys Disâ—…iples that time in the which he was now reueled in the flesh vnto whom all the law and the Prophets had respect 18. Heare yee the parable of the sower Bu. This pronowne yée hath a great emphasis and force in it A. As if hee should say you to whom it is giuen to know the mysteries of the kingdome of God here ye I say to whom it is giuen to sée and here those thinges which haue bene denyed to manye Prophetes kinges what this parable which I haue propounded of the sower sowinge his seede meaneth C. This our Euangelyste Luke makes mention that our sauioure Christ expounded the parable simplelye to his Disciples without any reprehension but Marke declareth that he reprehendeth their dulnes sayinge Know yee not this parable how then will ye know all other parables As if hée should haue said it is your part to expound not only this parable but also all other to the ignoraunt people the which thing how caÌ„ yée do when yée are ignoraunt of this 19. VVhen one heareth the worde of the kingdome and vnderstandeth it not then commeth the euill man and taketh awaye that whiche was sowne in his hart this is hee which was sowne by the waye syde VVhen one heareth A. Luke in the beginning of the explication of the parable declareth what Christ mente by the séede saying the séede is the word of God. M. And to the end wée might know that hée spake of the preaching of the Gospel hée calleth this seede in this place in the beginning of his exposition the word of the kingdom in the which the mysteries of the kingdome of God are expressed C. But the summe of the whole parable is that the doctrine of the Gospell when it is dispersed abrode like séede is not in euerye place fruitfull because it falleth not alwayes in fruitfull and well tylled ground Hée reherseth here foure kindes of hearers of the which the first kind conceyue no séede the seconde séeme to conceaue but so in déede that they take no liuely roote in the thirde the séede is choked so that now there remayneth only the fourth part whiche bringeth forth fruite But hee bringeth not in these fower kinds as though one among fower onely or ten among fortie imbrasing the doctrine should fructifye no more for Christ heare would not appoint any certaine nomber neyther deuide those of whom hée speaketh here into equall partes to the ende hee might shew that the springing vp or growinge of fayth was not alwayes alyke but some whyle exceding fruitfull somewhyle lesse where the woord is sowen but onely declared that the séede of lyfe perished in many by reason of the contrary vyces by the which it is eyther by and by corrupted or wythered or els by lyttle and lyttle it degenerateth and is out of kind But to the ende this admonition myght profite vs the better wée must note that there is no mencion made of contemners which openly do reiect and repell the word of God but that those onely are noted in the whiche there séemeth to be some docillitye and aptnes to be taughte Wherefore if the greater parte of these men do vanishe away what shal be fall the rest of the world of whom the doctrine of saluation is opeÌ„ly repelled Heareth the vvoorde of the kingdome and vnderstandeth it not C. In this first place hée maketh mention of those whiche are barren and vntilled which inwardly coÌ„ceyue not the séede because there is no preparation in theyr harts B. They here the word but with no affection of the mind with no dilygent affection their mynde being drawne of Sathan another waye wherby it cometh to passe that they neuer thinke vppon the woord which they heard but as the Prouerbe is it entereth in at one eare and goeth out at the other C. Such Chryst compareth to the hard drye earth which is in the comon way whych being continually troden vppon waxeth hard as stone I would to God there were not so many to be founde of this kinde as there are who when they offer them selues to heare do stand notwithstanding astonyed neyther do they receaue any tast or féeling of the same to be short they differ very little from blockes stones that are incensible Wherfore it is no marueyle if they vanishe quyte away Then commeth the euill man A. Luke hath Sathan and Marke putteth downe this name deuil And taketh avvaye that vvhich vvas C. Hereby wée gather that Sathan is an ennemy of our saluation Euen as do the hungary byrds in sowing time so cometh hée forth so soone as the doctrine of truth is sowne and taketh it awaye before it hath taken moysture and beginneth to springe Bu. For that auncient enemye knoweth wel enough that the sauing health of mortal men is wrought by fayth in the word VVhich vvas sovven in his hart C. Wheras Christ sayth that the word was sowen in their hartes although it be an improper kind of speaking yet notwithstandynge it waÌ„teth not reason because by the vice and wickednes of men the nature of the word is not taken away but that it maye retayne and keepe the vertue of séede For wée may in no wise thincke that any thing of the graces of God is deminished althoughe the effecte of them come not vnto vs In respect of God the word is sowen in the harts but the harts of all men do not receiue that sowen sede with méekenes and gentle affections as exhorteth the Apostell sainte Iames verye well Therfore the Gospel is alwayes in power a frutefull séede but not in dede M. Wherefore althoughe in it selfe the séede or thinge sowne is good and apte to bring forth good fruite notwithstandinge it maketh a greate matter into what ground it be cast In like manner the woord of God althoughe it be good apte to woorke pyetye and godlynes yet neuerthelesse it maketh much what maner of person the hearer be A. Luke addeth saying least in beleuing they shold be saued C. By the which wée may note no small prayse of faythe when that it is called the only cause of saluation This is hee vvhich vvas sovvne by the C. Some translate it thus This is that which was sowne by the wayes syde 20. But hee that receiued the seede which was cast into stonye places the same is hee that heareth the woorde and anone with ioye receyueth it A. It were better if it were translated thus But that which was sowne in the stony grounde signifyeth him which c. Bu. This is another sort of the hearers the rockye or stonye ground signifyeth vntimelye hearers I saye the myndes of such men as are rype to soone whiche receiue the woorde of God so soone as it is
preached and reioyce with great gladnes for the reuelinge of the truth For they haue some earthe althoughe not verye déepe or sufficiente enoughe they haue some goodnes and integrity and hyther to the séede beginneth to spyre and shote that is they do declare by a certayne token that they haue a credit to the Gospell and that they like very well of the Euāgelical religion but when they haue not a right fayth and of a true proporcion the roote of charity also and vitall moysture and the watering of the spirite of God in due time their faith is but momentany and their religion is of short cōtinuance that is it dureth not to the end but for a short time only M. So that the prouerbe is verefyed in thē soone come soone gon Of these kind of hearers wée sée to many at this day which at the first gréedely receyue the Gospell and imbrace the same but in a short time after they depart frō it and despyse it euen as the children of Israell lothed their Manna for the which at the first they longed so sore There is wanting in them a liuely affectiō which should confyrme them in constancye Wherfore let euery one throughly examyn themselues and take héede that the ready promptnes that is in them at the first vanishe not away like a quenched flame For vnlest the word do throughly pearce the whole hart and take déepe roote there will not be moysture enoughe for fayth to continue This promptnes truly is commendable that so soone as the worde of god is preached it shal be receyued ioyfully without delaye but notwithstanding wée must know that ther is nothing done vntill fayth hath gotten his perfect strengthe and wythereth not at the first For example sake Christ saith that such are troubled and fall at the stomblinge blocke of the crosse And truely as by the heate of the same the barrennes of the earthe is tried euen so persecution and the crosse dothe bewraye theyr vanytie whiche are lightly moued I knowe not with what desier to receiue the woorde but haue no earnest affection of godlines at all 21 Yet hath he no rote in hym selfe but dureth for a season for when tribulation or persecution happeneth because of the worde by and by he falleth Yet hath he no roote A. That is there is no depenes of earth in such hearers that myghte conteyne the woorde which they haue receiued in them selues But dureth for a season C. They whiche sodeinely at the first receiue the woorde of god and yet perseuer not in afflictiō are called of Mathew and Marke momentany fruite or suche as endure for a shorte tyme not onely because they for a time professe them selues to be the disciples of Christe and afterwardes in the tyme of tēptation decline but also because they seme to theim selues to haue the trewe fayth Therefore Christe saith as appereth in Luke that they beleue for a time Furthermore we must vnderstand that they are not truelye regenerated by the immortall seede whiche neuer decayeth as sayth S. Peter For he saith that this saying of the Prophete The woorde of the lorde endureth for euer is fulfylled in the hartes of the faithful in whom the woorde of God being once fyxed neuer decayeth but florisheth to the ende Notwithstandinge they beleue after a sorte to whom the woorde of God is amyable and with whom it obteyneth some reuerence and estimation because they differ not from the vnfaythefull whiche in no poynte beleue the woorde of God but do altogether reiecte the same Onely let vs note this that none haue the trew faith but those onelye whiche are sealed with the spirite of adoption and do call vppon God the father with al their harts Finally as the spirite is neuer extinguished euen so it is impossible that the faythe should quaile or perishe which the same spirite hath once engrauen and prynted in the hartes of the faythfull By and by he falleth A. Or as the latten translation hath hee is offended To be offended here is by feare of affliction to decline departe or fall from Christ So that affliction is as it were a stomblynge blocke in his way that he can not go forwarde in the Gospell whiche Luke sufficiently expoūdeth when for this worde offended he saith In the time of temptatiō go away M. Whosoeuer therefore can not beare all kynde of trouble pacyently yea all maner of persecution and affliction he shall neuer be apte mete and feate for the moste pure and vncorrupted seede of the Gospell 22 He also that receyued seede into the thornes is he that heareth the worde and the care of this worlde and the deceitfulnes of richesse choke vp the word so is he made vnfruitfull A. Here you may alter it better and say But the seede was sowne amonge thornes signifieth him which and so forthe In the thirde nomber he reherseth those whiche inwardly would be made apte to nourishe the seede were it not that they suffered the same to be corrupted otherwise M. For some here vnderstande and receiue the worde but they are lette frō fructifying by the cares of this world by the deceitfulnes of richesse by the plesures of this life and suche like by the whiche as by certaine thornes the seede of the Gospell is choked Suche are they whiche saide I haue boughte fiue yoake of oxen I haue boughte a ferme I haue maried a wife therfore I can not come Christ therfore compareth the pleasures of the worlde or the euyll desyres of the fleshe couetousenes and other worldly cares vnto thornes Althoughe Mathew putteth the cares of the worlde with couetousnes but in the same sence because vnder this woorde the intanglinge entisementes of pleasures of the whiche Luke maketh mention and all kinde of desyre is comprehended Because as the thornes and other hurtfull impedimentes do choake the pleasante and fruiteful corne when it shooteth and commeth an eare euen so the viciouse and wicked affections of the flesh preuaile in the harts of men and are hyer growne then faithe that they myghte ouerthrowe and presse downe the force of heauenly doctrine beinge as yet vnperfecte and not rype For although euil desires spring vp and arise and possesse the hearte before the worde of the lorde be yet grene and appere yet notwithstanding they seeme not to beare rule in the fyrst begynning but do ouercome by littell and littell after the corne is spronge vp and an eare Euerye man therefore muste endeuoure hym selfe to plucke these thornes out of their hartes excepte they will haue the woorde of god choked because there is noo man that is not replenished with these thornes and hath not as it were a thicke wood of the same in him And truely we se how few come vnto perfectiō and ripenes because scante the tenthe person occupieth hym selfe I saye not to plucke vp these thornes by the rootes but to cutte and brushe them downe And the
teacheth the rude to the ende they mighte be apte to vnderstande and in reasoning with thē he bothe reproueth them and teachethe them Whereby we gather that God our merciful father doth pardon our dulnes howe rude so euer we be 11 That whiche goeth into the mouth defyleth not the man but that which commeth out of the mouth defyleth the man. That vvhiche goeth into the mouth C. By a figure called Synecdoche hee saithe that those euyl things come out of the mouth of a man whiche are by nature euyll in hym For he applyeth it to the presente cause as if he shoulde haue said that we drawe not in vnclennesse with our mouthes when we eate meate drinke but that al maner of filth and vnclennes procedeth of our selues Wherupon the Euangelist Marke saith thus The things which procede out of a mā those are they that defyle the man For hee reherseth many thinges hereafter whiche procede not out of the mouthe The well headde and naturall place of vncleanes is euen in the conscience of man Christ teacheth here that a man is not defiled with externall thinges whiche of theim selues are pure euill workes although they be externall yet notwithstandinge they doo spring from the harte and therfore they do alwaies defile Wherfore we can not impute the fault to the creatures of god how so euer we abuse them Wyne doth not defile but the vnbrideled and immoderate desire procedynge from the harte doth defile Apparell wyll not defile but if a man so trimme him selfe that he may please him selfe and others and that hee maye go ambiciousely this is internall and this defilethe The vnshamefast eye is in faulte and not the woman whiche the eie beholdeth Golde is not vncleane but that wicked vice couetousenes whiche is the rote of all euill is vncleane This place is very aptly and to the pourpose sited alleaged against those which prescribe choise of meates and drynkes vnto Christians for here the difference of meates is taken away All thinges ar cleane to the cleane but to the vncleane and vnbeleuing there is nothing clene for euen their mind cōscience is defiled It is no master what meate thou eate but it is a matter with what minde thou eate it This parable Chryste hym selfe expoundeth in the .xvii verse folowinge 12 Then came his disciples and said vnto hym knoweste thou not that the Phariseies were offended at this sayinge C. Because the Scribes were proude scornefull to be taughte Chryste taketh not muche paines in pleasyng them but thought it sufficiente to touche their hypocrisie and disdayne Thus the offence which they conceiued at the fyrst is doubled when they sawe their wasshynges to be reiected and despised of Christe as triffeles not by negligence but euen of set purpose Nowe seing Christ douted not neyther was afraide to stirre vp the malliciouse and poysoned myndes of the Scribes Phariseies against him more more by wounding them with their own weapon makinge the same to go through their own sydes let vs learne by his example not to oyle our tongue or to vse painted wordes but so to frame our wordes dedes and sentences that therby we may seme not to seke greately to please all men Notwithstanding the disciples as the maner of the rude and vnlearned is coniectured that Christ dealt very vnaptly and amisse with these seconde sorte of men For their admonition tendeth to this ende that Christ shold seke to salue the offended mindes by correctinge his sharper sayinges This is commonly the maner of the infirme and weake to iudge amisse and with a sinister iudgement of the doctrine which they se receiued by not indifferent and vniust eares And truely it were to be wished that the doctryne of Christ might be pleasantly and without offence allowed and receiued of al men but because Sathan doth blynd the mindes of many men and setteth their harts of fyer to madnesse he holdethe manye mindes ouerwhelmed with brutishe and beastly insensible dulnesse so that it can not be that the doctrine of saluatiō sholde sauour wel to all men No it must be the sauour of life vnto lyfe to some and to other some the sauour of death vnto deth Notwithstādyng it is our partes to take hede so muche as we maye least any offence arise of the manner forme of our teachyng but it were extreame madnes to make vs behaue our selues more wisely then we be taught of our heuenly master B. No man truely euer toke more heede to auoyde the geuynge of offence then dyd our sauiour Christe that is to speake or do any thinge wherby any mā might be reuoked from pietie or hyndered from saluation for that is to offend Notwithstandinge it coulde not be but that by his wordes and deedes the wycked oftentimes shoulde submit thē selues and willingly take offence Hereuppon it came because he was counted a Nazarite and the sonne of Ioseph because he was humble and abased him selfe kept cōpany with synners healed on the Saboth day preached him selfe to be Christ and teached the lybertie and freedome of externall thinges The reprobate Iewes made all thynges that he saide or dyd to be offence to thē selues But what dothe Christ He coulde not notwithstanding their obstinate wyckednes but go forward with that which he had begonne namely to preache the trueth bothe by wordes and dedes to the electe and chosen He knewe that he was sette to be a destruction to many that were Israelles no lesse then he was appoynted to be the resurrection or vprising againe of many The Disciples myghte haue obiected to Chryst that which many weakelynges obiecte to the mynisters of the woorde in these dayes Why dyddest thou not holde thy peace or why dyddest thou not speke more ientlely for these men are offēded For weakelinges take vpon thē to iudge and condemne because there is no better successe in preachynge of the Gospel C. But we see howe lyttell Christe regarded that kynde of offence whiche the wicked maliciously toke to them selues 13 But hee aunswered and saide Euerye plant which my heauenly father hath not planted shal be plucked vppe by the rootes But he aunsvvered and. C. Because weake mindes were wounded offended by the inprofytable successe of doctrine Chryst goeth about to remedy this euyl And he taketh this remedy saying that there is no cause why the good shold be troubled or why they shoulde haue a worse opinion of his doctryne although it were the sauour of death vnto some Euery plante B. Some vnderstande this sentence of opinions C. as if it shoulde haue bene said that all the inuentions of men and what so euer came not out of the mouthe of God must be plucked and rooted vp and perishe But Christe rather had respecte vnto men so that his woordes are in effecte as if he shoulde haue saide that it is no meruaile if the doctrine of saluation were mortiferous and deadly to the reprobate
Phariseies were rather offēded by pride then through infirmitie because they were to wise in their owne opinions soughte to rule all men according to theyr wyl For when they stomble in the plaine way it is euidēt that they are wilfully blinde Now to what ende should a man suffer him selfe to be led by thē vnlesse he wold fal into the same pit of blindenes wherunto they are caryed hedlōg For Christ the son of righteousenesse which shineth vnto vs which doth not onely shewe vs the true waye by the light of his Gospel but will haue the same also preferred of vs dothe very well reuoke his disciples frō that sluggishenes and wilful blindenes least they shold fal into the same state that they were in For he addeth If the blind leade the blinde both shall fall into the ditche C. A sentēce worthy to be noted by the whiche the lord sheweth howe prerilouse and daungerouse a thynge it is for men to be ruled by those that are blynde namely that it wyll at the lengthe come to passe that by obeyinge theym and by walkyng with them in darckenesse wee shall come into the lyke destruction Hereby we gather that all men are inexcusable which vnder the coullour of simplicitie modestie suffer them selues to be deceyued and snared with errours as they whiche at this day beyng in errour and blyndnesse say that they were so taughte by their teachers and pastors vnder whom they oughte to be gouerned and say also that their errour shall be imputed to the Byshoppes But Christ here plainely affirmeth that those blynde also shall fall into destruction whiche followed their blynde guides No man therfore in his right wittes wil harken and obey these blinde Phariseis for none can please theym but suche as shut theyr eyes agaynste the sonne As for exaumple Those whiche beare great rule amonge the aduersaries of oure sauioure Chryst are captaynes how shal we please them if we beholde the lyghte and the Gospell If wee bende our selues to beholde the lyghte that is to followe Chryste by and by wee kyndell theyr furyouse rage agaynste vs No man dydde euer beare more with the weake and suffer theyr infyrmities then dyd the Apostel Paule Notwithstandynge when he sawe suche kynd of men which wold bring mennes consciences into bondage hee stoutelye bente hym selfe agaynste them in noo wyse geuinge tyme or place vnto theim for hee woulde not be blynde and haue blynd guydes to leade hym The Euangelist Luke in rehearsing this sentence noteth no circumstaunce but saith that Christ vsed this similitude generally euen as in rehersinge many of the sermōs of Christ he sheweth no cause why they were made It may be that Christ repeated this selfe same sentence often times A. As in dyuerse places we maye finde that he hath repeated many other 15 Then answered Peter and saide vnto him Declare vnto vs this parable C. To answere in this place according to the maner of the Hebrewes is as much to say as to speake as thus Then spake Peter and said vnto him c. For Marke hath And when he came into the house away from the people his disciples asked hym of the symilitude But in this place Peter being as it were the mouth of the rest saith Declare vnto vs this parable 16 Iesus sayde are ye also yet withoute vnderstandinge C. Because the Disciples doo bewraye their intollerable rudenesse Christ doth iustely reprehende theim and rebuketh them because as yet they wante vnderstandinge yet notwithstanding hee letteth not to teache and instructe them 17 Do not ye yet vnderstande that whatsoeuer entereth in at the mouth goth into the belly and is cast out into the draughte C. The sume and effecte of Christs wordes in this place is to declare that men are not polluted with meates but that they haue spottes and dregges of vyces included within them whiche openlye burst out in workes M. This is more playnely expressed in Marcke where we reade thus There is nothynge without a man that can defile him when it entereth into him but the thinges which procede out of a man those are they that do defile the mā Therfore the cleanenes or vncleanenes of a mā consisteth in the qualitie of the hart not in the qualitie of the belly C. If any man obiect say that the intēperature of meate drynke is a pollution defiling of a man we may easely answere that Christ speketh not here but of the naturall lawfull vse of those thinges which the lord hath geuen vs. To eate drinke of it selfe is a free thing indifferēt if there come any corruptiō it cōmeth of mā him self therfore it ought to be thought internall not externall 18 But those thinges which procede out of the mouth come forthe from the harte and they defile the man. A. For this matter reade the exposition of the eleuenth verse 19 For oute of the harte procede euyll thoughtes murthers breakinge of wedlocke whoredomes theftes false witnes blasphemies C. Hereby we gather the which before we noted namely that Christ at the first spake of the mouthe for the circumstāce of the present place for now he maketh no mētiō of the mouth but sayth that al viciouse thinges that do defile pollute come frō the hart of man onely In this Marke differeth from our Euāgelist Mathew namely that he reckeneth vp more vices then the other dothe And although these wordes of our sauyour Christ are spoken after an improper maner yet it is sufficient for vs if we therby may gather his meaning namely that al vices do procede frō the euil corrupt affectiōs of the hart It is an improper kind of speache to say that an euil eie procedeth from the hart yet in dede ther is no absurditie or ambiguitie in so sayinge because an impure vncleane hart doth defile the eyes and maketh theym mynisters and instrumentes of euill desires Notwithstanding Christ doth not restraine all that is euyll in the man to manifest sinnes but to th ende he myght more playnely declare the harte of man to be the seate and receptacle of all euyll he sayth that there remaine testimonies and fruites euen in the synnes 20 These are the thinges whiche defile a man But to take meate with vnwasshen handes defyleth not a man. A. The Greke text hath These are the thinges which make a man cōmon But common defiled vncleane are all one as may appere by the wordes of Peter That which the lord hath purified count not thou common The whiche wordes were an aunswere to this I dyd neuer eate any thinge cōmon or vncleane The Iewes did cal those things cōmon which the Gentiles vsed commonly and therefore impure prophane And that which the Gréeke phrase calleth cōmon the Hebrew phrase calleth vncleane or defiled 21 And Iesus went thence and departed into the coastes of Tyre and Sydon And Iesus vvent thence M. This hystorye is very plentyfull
foale of an Asse For these wordes of the Euangeliste Tell ye the daughter of Sion are not in Zachary as touching the very worde yet notwithstandinge the Euangeliste verye conninglye and aptly transferreth that to all the godly teachers which God commanded one Prophete onely to testify For this was the onelye hope by the which the sonnes of God ought to erecte and conforte themselues namelye that the Redemer at the lenghte shoulde com And therefore the Prophete teacheth that full and sufficient matter of Ioye is brought vnto the faythful by the comminge of Christe For seing that God canne no otherwyse be fauorable vnto them than by the meane of a Mediator who delyuereth those that are his from all euell What thynge can there be without hym whiche can exhillerate and make glad the harts of men who are drowned in theire synnes and oppressed with manye miseries And euen as it is necessarie Christe beinge absent that wee bee sorowfull and heauy euen so againe the Prophete admonisheth the faythfull that there is good cause why they shoulde reioyce when a Redemer is com vnto them C This therefore is an exhortation to Prophetes Preachers to declare these glad tydings to the Churche of Israell for by the name of sonnes the Prophets did call as well the Cittyes them selues as the Cittizenes that dwelte in them For so often as wee heare the Lorde speakynge let all Prophetes Apostels and Pastors knowe that they are commaunded to speake in the name of the Lorde and to declare theire Imbassage Tell ye sayth he the daughter of Sion He commaundeth therefore his Ministers to speake vnto the congregation of Saincts and to the Churche of Hierusalem and to declare vnto them the commynge of they re Christ The daughter of Sion and the daughter of Hierusalem are bothe putt for the Churche whiche was at Hierusalem For Syon was a parte of the Cittye The Euangeliste beinge contentâ—… that he had shewed the place of the Prophete exhorteth the Ministers of the Churche to declare that the Prophesy of the Prophete as concernynge the Messias is fulfylled when they sée Iesus syttynge on an Asse to enter into Hierusalem as it was Prophesyed before Beholde E. By this woorde he goeth about as one hauynge som greate and waightye matter to speake of to awake vs from sleepe and infydellitye to the ende wee mighte with the greater Ioye receyue this Ioyfull tydynges The Kynge commeth L. That is to saye whiche was promised vnto thee whose peculiar people thou arte who onelye ought to gouerne thee all other sette asyde but in spirite not in externall rule and Empire of whome thou shalte and arte so gouerned that beinge delyuered from synnes from Deuells from Hellegates from the fleshe from the world mayest most pleasantly be broughte vp gouerned of him in grace in spirit in lyfe in heauen in God the which thinge commeth to thee onelye by Fayth by the which thou doest beleue him to be suche a King and that he doth vse no other gouernmeÌ„t that he came to no other end For if thou do not beleue these things of him thou shalt neuer attaine theÌ„ by any other thing nor by thine owne labor and industry For suche a one as thou doste deme and esteme thou hast whatsoeuer thou doest persuade and promise thy selfe to be in him that same shalte thou finde in him and in all thinges as thou beleuest so shall it be vnto thee he for euer abyding all one and immutable which is the Kyng of life of grace of felicitye whether ye be so tought or no. Commeth vnto thee He it is that commeth For it is not thou the coÌ„mest bringing thy selfe vnto hym his dwellynge is so hye and so farre hence that thou canste not com vnto him by thy riches by thy worke or by thy labor that thou mightest haue nothing to boaste that thou by thine own merite or deserte hadest purchased hym vnto thee He commeth also because he foreshewed the same in the Prophetes and promised that he woulde com So that nowe he hath faythfully performed his promises and is com Bu. Thou haste looked for hym a longe tyme O Sion and haste weryed they selfe wyth wayting where and when thou shouldest beholde that Kynge whiche in all ages was promised to com into the worlde Nowe therfore he commeth there is no cause why thou shouldest wayte for his comminge anye more And he commeth treuly to thee that is to thy vse for thy proffite not for any matter of his owne as commonly Kinges do but to saue thee to lyfte vp thee and to make thee happy B. He came also to make thee his peculiar people For Christe thought it not sufficiente to make vs free from tyrannye from the rule of sinne deathe and hell and to bee oure Kyng but also to geue hym selfe wholely vnto vs that whatsoeuer pertayned vnto hym mighte be our owne Of the which saincte Paule wrighteth saying God spared not his owne sonne but gaue hym for vs all howe then with him shoulde he not geue vs all thinges And againe hee saythe Christe is made vnto vs of God Sanctification righteousnes wisedome and redemption In this therefore that he commeth vnto thee thou haste a greate benefyte aboue all other namelye that thou mightest haue power ouer those thinges that belonge vnto him Euen as the wyfe taketh those things for her owne which pertaine to her husbande namelye the apparell with the which he adorned and beautifyed her so we take those thinges which pertaine to Christ as oure owne Besyde these woordes of the Euangelist we may reade in the Prophete more namely wheÌ„ he saith that he is righteouse and a sauiour Christ is here saide to be righteouse because of the righteousnes wherewith he is saide to Iustify vs and not of that whereby he iudgeth vs. For all those thinges which the Scripture attributeth to God and Crist our sauiour ought to be referred vnto vs He came therfore righteouse vnto thée that is he came to iustify thée by his grace only beinge not ignorant of thy vnrighteousnes And that thou mightest be made righteouse thou haddest no nede of anye thinge that pertained vnto thee but of his grace of his goodnes and liberalitie that thou mightest by hym alone obtaine righteousnes In this sence the Apostel Paule vseth these wordes when he sayth Christ is the obteyner of mercy through faith by the meanes of his bloud to declare his righteousnes in that he forgeueth the synnes that are paste whiche God did suffer to shewe at this tyme his righteousnes that he might be counted iuste and the Iustifyer of hym which beleueth in Iesus For he should not haue com a Sauiour to euerye one if he had come with his seuere strayte and Iudgeinge iustice but rather a condemner to all menne Forsomuche as all men are vniuste and synners But now hee commeth not onelye to make vs Godlye and Iust but also to saue so many as
Paule sayth that he careth not for mans iudgemēt but that his onely care is to be founde faithfull of the Lorde M. These thinges may be more playnly vnderstode if they be cōferred with that whiche followeth of the euell seruaunte 47 Verely I saye vnto you that he shall make him ruler ouer all his goodes M. By this parte of the similitude he only goeth about to shewe that the minister of Christe whiche is faithfull shall haue great honour and be made equall almost with his Lorde For when Ioseph was made ruler ouer all the kinges treasure in Aegipte he was reuerenced aboue all the kyng excepted And the Lorde hym selfe saythe I appointe vnto you a kyngdome as my father hath appointed to me that ye may eate and drynke at my table in the kyngdome and syt on seates iudgeing the twelue tribes of Israell And the Apostle Paule speaketh thus of hym selfe I haue fought a good fighte I haue rōne my race I haue kept the faith and there is laide vp for me a crown of righteousnes which the lorde being aiust iudge shall geue to me at that daye And what the happynes of this faythfull seruaunt shal be the eye hath not sene the eare hath not heard neyther hath it entred into the harte of mā C. Therefore let all those hereby learne whiche are called to an honourable office that the greater their office is the more thei are bounde with all their study and industry to discharge the same For seing it is the dutie of the common sorte of seruauntes to finishe the woorke committed vnto them stewardes must bee muche more dilligent to whome it pertaineth to haue a care of the whole housholde Otherwise Christe reproueth thē of ingratitude because they being chosen before al others frame not thē selues according to their honour For to what ende should the Lorde preferre thē before others but only because they should excel all others in faithe and wysdome A dilligent and sober attention is inioyned to all men alyke but yet for all that negligence and slouth is more vnsemely and lesse excusable in pastors and gouernours of the people Furthermore the hope also of the rewarde ought to kyndell a dilligence in them A. For they ought to be certainly perswaded that their paineful trauaile in their calling is moste acceptable vnto the Lorde and that he wyll requyte the same with a large rewarde 48 But and if that euell seruaunt saye in his harte my lorde wil be long a comming But and if the euell seruaunt saye Bu. Nowe of the contrary part he threateneth destruction to those ministers and others whiche being aduaunced to some degree of honour do not consider that they are made rulers ouer their fellowe seruauntes and that they must geue accompte vnto Christ but first of all do consume their Lordes substaunce and afterwarde shewe tyrannye against them In his harte M. This is spoken according to the māner of the Hebrues For a certaine secrete perswasiō of that minde So it is sayde in the Psalme The vngodly hath sayd in his harte there is no God that is he is fully perswaded that it is but vayne whiche is spoken of god C. Therefore Christe teacheth in these woordes howe it commeth to passe that the euell seruauntes are so secure or careles surely because they bearing themselues bolde vpon his long tariance do imagine that the daye will neuer come in the which they shall geue accompt M. Of suche the Apostell semeth to speake saying This firste vnderstande that there shall come in the last dayes mockers in deceitfulnes whiche wyll walke after their own lustes say where is the promise of his cōming for since the fathers died al things continue in the same estate that they were in the beginning Wherfore vnder the pretēce of Christes absence they promyse to them selues that they shall escape vnpunished For it can not bee but that the looking for him so often as it commeth in our myndes must put away all slouthfulnes restraine the fleshly affections least we be wickedly caried So that there can be no exhortacion more sharpe and of greater force to pricke vs forwarde than when we be put in minde of that tribunall seate whiche no man can auoyde Wherfore that euery one of vs may watche and seke to discharge oure duties and that we maye dilligently and modestly kepe our selues within our boundes let vs call to mynde that sodayne comming of our Lorde from aboue the whiche the reprobate wickedly contemne 49 And so beginne to smite his fellowes yea and to eate and drinke with the dronken M. This is the frute of the euell seruaunte whiche he bryngeth forthe by the false perswasion of the slackenes of his Lordes comming He dothe all thynges at his pleasure without feare Christe therfore by the waye sheweth howe easy a thing it is for bouldnes to increase when a man hauing once loused the raynes geueth hym selfe to synne Neither dothe Christe onely here make mēcion of a dissolute and wicked seruaunte but also of suche a one whiche obstinately seketh to disturbe the whole house and peruersely abuseth the power committed vnto hym exerciseth crueltie towardes his fellowe seruauntes and riotously speadeth his maisters goodes to his reproche This is the image and picture of a secure and careles seruaunte To the whiche if you compare the Pope the Cardinalles the Bishops Abbottes Priors Clarkes with the reste of the clergy and layitie also whiche serue Antechriste you wyll say that they are moste lyke of all other to that sluggishe careles seruaunt For these had rather syt to eate drinke with the dronken thā to repente at the preaching of the Gospell But thīke you that thei shal so do vnpunished no truly For harken to what followeth 50 The same seruauntes Lorde shal come in a day when he loketh not for him and in an hower that he is not ware of The same seruauntes Lorde shall come A. Beholde the payne and punishement of the wycked seruaunt Bu. Firste of all he shal be deceiued of his hope and expectation For when he saythe my lorde wylbe longe a comming the lorde shall come in a daye when he looketh not for hym and so the sodayne comminge of his maister shall bryng the greater terrour and feare A. And then shall followe greuous punishement For it followeth 51 And shall hewe him in pieces and geue hym his porcion with hypocrites there shall be weapynge and gnasshing of teethe And hevve hym in peeces Bu. It was the manner of those of oulde tyme to cutte the bodyes of them in pieces whiche had broken faythe and couenaunt with them Of the whiche matter we maye reade a long discourse in Aulus Gellius C. Here therfore a horrible punishement is added to terrifie the wicked seruaunt because suche vnbrydeled wyckednes deserueth the greater vengeaunce And geue him his portion vvith hypocrites B. He vsurpeth this worde portion or parte for
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 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 Enter in at the strayte gate M. Because this doctrine seemed to the disciples new and vnwonted as it was heauenly so the 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 because it tendeth as a waye eyther to a comming to lyfe or deathe And many there be vvhiche go in thereat C. He sayth that many go the broade way because mē do destroy one an other by their peruerse ensamples For wherevpon cōmeth 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 For strayte is the gate 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 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 Bevvare C. This is a moste profytable admonition declaring that is more easy 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 and shall do greate miracles and wonders in so much that if it were possible the very electe shoulde be deceyuod VVhiche come to you 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 In sheepes clothinge C. Here he noteth their falsehod and hipocrisie They faine sayth he them selues to be sheepe when as they are nothinge lesse Christ sheweth that deceyuers wante not their coullered cloke But invvardly they are M. These false prophetes Paule also doth depaynt 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 serue not
the lord Iesus Christ but their own bellies and with swete preachinges and flatteringe wordes deceiue the hartes of the innocentes 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 and begginge fryers whiche by their sheepes clothing haue deceyued the whole world and miserably haue spoyled the sheepe foulde of Chryst A. The whiche thinge I wolde to God the kinges princes of the whole worlde specially they whiche woulde be counted Christians woulde dyligentely 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 with 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 Ye shall knovve them by 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 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 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 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 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 If any obiecte that few haue that gift of wisdome to discerne good fruites from euyll wee answere as we sayd euen nowe 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 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 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 cōfirme 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