be that disputethe howe the deade do syt in heauen he dothe stay him self from comming to the kingdome of heauen A. Some thinke that the Apostels in this place called the new people whereof they them selues were the first fruites the kingdome of God as if they shoulde haue saide whiche of thye Apostelles shall be the chiefe when thou beginnest to raigne by the churche in the whole worlde or elles who shal be chefe now in this our administration By this question it doth sufficientely appere that not onely the reliques of synne but also greate synnes do remaine in the sainctes and faythfull The Apostelles were holy and faithfull yet notwithstandinge they were ambitiouse and spitefull 2 And Iesus called a childe vnto hym and set him in the middest of them And Iesus called a childe vnto E. The Greeke worde Paidion for the whiche wee reade this woord childe althoughe it be sometymes vsed for a great boy yet notwithstandinge in this place it is not vsed as a diminutiue in vayne For it maketh the matter to haue the greater Emphasis and force when hée doth not onelye call them to the imitacion of euerye childe but also of euery small childe Bu. And the Lorde to the ende hee mighte make them beare in minde the which he was about to teach hée vseth not onely words but also a liuely patterne and expresse example The same did the Prophetes oftentimes vse because it was profitable both to teache and also to demonstrate to moue and to printe those thinges in minde which we would haue remembred For the action doth set the thinge to be seene before our eyes and the woordes do declare vnto vs what the action meaneth And therefore the Prophete Ieremy doth not onely saye that the Cittye of Hierusalem shal be destroyed but hée taketh also an earthē pot and breaketh the same in the presence of those that were with him saying Euen so wil I destroy this Cittie and this people sayth the Lorde Also the same Prophete maketh bondes and chaynes sheweth them vnto all men and afterwarde hee expoundeth the meaninge of them The like doth the Lorde himselfe go aboute in this place and therefore when he had called a childe vnto him hée set him in the middest of those that contended and disputed and then by and by hée declareth the meaning of this example by wordes saying 3. Verely verely I say vnto you except ye tourn become as childrē ye shal not enter into the kingedome of God. Verely verely I say vnto you M. This earnest and graue affyrmation of our sauiour Christ maketh this sentence of more waight and importaunce For althoughe all the wordes of Christ ought to be coūted true and certaine yet notwithstanding it is euidente that those thinges are spoken wyth a more earneste affection whiche haue this asseueration adioyned vnto them and for that cause they ought to be dyligently hearde and considered What other thinge dothe oure sauioure Christe meane by this affyrmation then to extorte fayth from vs and to admonishe vs that excepte we beleue wée shall certaynely peryshe Excepte ye tourne M. Namely from that way in the which ye are entered disputing for the superioritie which way leadeth not to the kingdome of heauen but to the kingdome of Sathan excepte I say ye be otherwise then ye nowe are A. ye shall neuer be parte takers of the kingdome of heauen wherof I haue spoken vnto you C. He meaneth that they were vngodly minded therfore he reprehendeth their ambitiō And become as children ye shall not Beholde here what the conuersion is whereof he speaketh namely humillitie and voluntary submission as in the verse followinge he declareth more at large Ye shall not enter into the kingdome Bu. This is a horrible sentence for he speakethe not of some lighte kinde or of some fatherlye correction but of a perpetuall refusall forsakinge as if he had said So farre ye are from excellinge in the kingedome of heauen that ye shall haue noo accesse or portion at all in the same because I wil vtterly forsake you except ye tourne and be conuerted from your peruerse desyre of ruling to the trew submission and humillitie of the minde 4. VVhosoeuer therfore humbleth him selfe as this child the same is the greatest in the kingdome of heauen VVhosoeuer therefore M. Here hee dothe more plainely declare what he mente by this saiynge Excepte ye turne and become as children C. The somme of his woordes is this They which desire ambiciously to excell their bretherne shal be so farre from obteyning theyr desier that they shal be far inferiour to them Accordinge to that whiche he saith in an other place He that exalteth him selfe shal be brought lowe and he that humbleth him selfe shall be exalted For he reasonethe of the contrary because onely humillitie dothe exalte vs But where as he commaundeth his disciples to be as chyldren his woordes are not to be extended to all the quallities of a chylde generally For we knowe that there are many faltes in children Wherefore the Apostell Paule exhorteth vs to be children in mallice but not in sence and vnderstanding But because infantes do not knowe as yet what preferment and principallitie meaneth for the which they should contend Christ by their example seketh to take away ambition out of the mindes of those that are his least they should be like vnto the children of this world which are neuer contente with their vocation and state To the whiche effecte partaineth this saying of the Apostell Peter Wherefore lay aside all maliciousenesse and al guile and faynednes and enuie and all backebytynge and as new borne babes desire ye that milke not of the body but of the soule whiche is without all deceyte c. But if any man obiecte and saye Obiection that infantes are proude by nature euen from theyr mothers wombe we answere that similitudes oughte not too exactly scrupulouselye to be wayed and strayned as thoughe of necessitie they shoulde holde in al poyntes Because therfore so great symplicitie doth raigne as yet in the age of infantes that they are ignorant of the degrees of honoure and the affections of pryde Christ dothe very aptly propoūde them for an exaumple And to this ende partaineth the conuersion that hee spake of euen nowe namely that the disciples had already applied them selues too much to the maners of worldely men and that therfore if they wolde come to the marke they muste turne backe againe Euerye man desired to haue eyther the firste or the seconde roome but Christ wil not so muche as graunte the fotestoole to any man but to him whiche humblethe hym selfe to the lowest degree And to such he pronounceth prefermente and dygnitie least we should thinke to loose any thing by abasinge our selues And hereuppon may be gathered a short definition of humilitie namely that he is hūble in dede whiche neyther arrogateth any thing to him self before
simili M. As in the parable going before our sauiour Christ declared that we must not loke that al the hearers of the gospel shoulde be bringers forth fruit of the same because the greater parte sholde here the same in vain that those which bring forth fruit sholde not be alike in fertillitie euē so in this parable all are admonished lest that the mindes of the godly by tediouse ircksomnes sholde quaile fainte when they beholde a cōfused mixture with the good the euil For although Christ purifyed made clene his church with his blud so preciouse that it might be without spot or wrincle yet notwithstandinge he suffereth it to haue many vyces Wee speake not here of the infirmities which remain in the fleshe to the whiche euerye one of the faythefull are subiecte after that they be regenerate by the spyrite of God but so soone as Chryste hath congregated and gathered to hym selfe his small flocke many Hypocrites insinuate them selues many peruerse men crepe in and many wycked personnes intrude theim selues and so it commeth to passe that this holy company and flocke of Christe whiche he hath segregated to hym selfe is defyled and stayned with many spotts But this seemeth absurde to many that vngodlye prophane and wycked men shoulde be nourysshed as it were in the bosome of the Churche There are some whiche vnder the coullour of zeale being more waywarde curiouse and frowarde then nedeth excepte all thynges be framed accordynge to theyr mynde which because absolute and perfecte puritie appereth no wheare eyther troublelousy departe from the Churche orelles do ouerthrow and destroy the same with importunate rygoure Wherefore this is the symple scope and meaning of the parable that loke howe longe the churche of God hath his abode and contynuaunce in earthe soo longe shall good and syncere men be myngled with wicked ones and hypocrytes to the ende the chyldren of God myghte arme them selues with paciēce might holde fast the constancie of faith among so many stombling blocks and offences with the which they myght be troubled The kingedome of heauen is lyke vnto a man. A. That is to say The heauenly kyng and Messias is like vnto him which sowed good seede in his fyelde Or thus The like happened to the Messias which some tymes happeneth to the husebande man when he soweth his seede Some thincke it a greate deale better that the Gospell be called the kingedome of heauen as if he shoulde saye The like happeneth to the preacher of the Gospell whiche some times happened to him that sowed good seede 25 But while men slept his enemy came and sowed tares amonge the wheate and went his way But vvhile men slepte B. Christ in this parable hath rehearsed certaine thinges whiche in his exposition in the .37 verse and in the other folowinge he hath not repeated at all as this whyle men slepte the seruauntes asked the master of the house Diddest thou not sow good seede in thy field wilt thou that we go and wede them vp and suche like that herby they myght be taught exhorted which preache and publyshe the wordes of Chryst vnto others that they wolde not be more subtil curiouse then Christ both in other places of Scripture and specially in parables but to count it sufficient for them to bestowe and cōmit that to their herers which they se Christ wold haue cōmitted and let such so handell parables that they onelye take that thing for the which they are broughte The which thing Chrisostome also more vnderstoode then he shewed and in dede declared Such truely are al the parables of Christ that if thou wilt geue to euery part his exposition thou shalt do nothing els by that thy subtill curiositie but omyt let passe both that whych Chryste specially wolde haue obserued and also bring thy selfe to mere triffels curiositie confoundinge it selfe As shal in the xx and .xxv. chapters herafter following more plainely apere but specially in certaine parables of Luke But because the fathers haue handled those thynges whiche were not expressed of Christ the aduersaries of the truth also haue vsurped those thinges to defend theyr errours as expressing the sentences of Christ somthinge shall be spoken here not without cause for to profyte the busines woorke of the trueth His ennemy came C. The deuyl is saide to sowe when we be a slepe to the ende he mighte craftely corrupte spoile our labours that if any com in the night he might not be sene but may depart no mā knowing what he hath done The deuyll also is not knowne when as he doth transforme him selfe into an angell of lyght M. By this kynde of speaking therfore the crafts deceites of sathan are signified with the whiche by a collour of Hypocrisie he dothe so obscure and hyde the sowing of his tares that ye cannot perceiue any one print of his fote steps so warely doth he work his deceit C. Notwithstanding wee must here se what Christ vnderstandeth by the wheat and what he meaneth by the tares This can not be expoūded of the doctrine as if he should haue said when the Gospell is sowne it is strayght way corrupted by wicked inuentions imaginatiōs for Christ wold neuer haue forbidden to be diligent in purging such corruption For we maye not suffer those wicked errours which do infect the puritie of faith so or in such wise as those vices whiche concerne pertayne to the manners of men and can not be corrected are to be borne withall Furthermore Christ saying by name that the children of the wicked are tares taketh away all doubte Notwithstanding we must note farther that this can not simplely be vnderstoode of the persons of men as thoughe God in his creation dyd sowe good men and the deuyll euyll men The which thinge we therefore admonishe you of because by this place the Maniches were abused But truely we knowe that what faulte so euer it be that is as well in the deuill as in men it is the corruption of nature nothing elles As God therfore maketh not his elect whiche are infected with originall synne good seede by creation but regenerateth thē by the grace of his spirite So the deuill doth not create euyll men but beinge created of God he depraueth them and soweth them in the fielde of the lord to corrupt vitiate and defile the pure seede 26 But when the blade was spronge vp and had brought forthe fruite there appered the tares also M. Here we are taught that in the beginnynge of the sowing of the Gospell and the tares that is of the electe the reprobate the puritie goodnes of the field is not by and by knowne because the difference betwene the chyldren of God the wicked is not known vntil they be somwhat sprong vp grown For the reprobate according to the maner of tares are not much vnlike in the beginning to the elect at the first sight
were depriued of the externall signe And it is wicked and impudeÌ„t bouldnes to driue those from the shéepefoulde of Christ whome he voutchsafeth to embrace in his armes bosom and to shut those as forreners out of the gates whome hee maketh of the houshould For of such is the kingedome of HeaueÌ„ M. Hée sayth of such not of these because hée comprehendeth all sortes of little children For Marke and Luke adde Verely I say vnto you whosoeuer receiueth not the kingdome of God as a little childe hée shall not enter therein Of the like matter reade the eightéene Chapter going before C. By these woords therfore Christe affyrmeth that these little children and such like pertaine vnto him M. By the kingdome of heauen in this place is vnderstoode that euerlastinge felicitye of the electe purchased by Christe the which felicity is here felte in the hartes of the electe according to the measure of faythe and in the worlde to come shall more plentifully be poured vppon them He goeth not about therfore only to shew that those little children which were theÌ„ brought vnto him pertaine to the kingedome of Heauen but also that it doth so pertaine that whosoeuer is not like vnto them pertayneth not to the kingdome of Heauen C. And here let vs note the admonition of S. Paule when hee sayth Let vs not be children in vnderstanding but in mallice 15. And when hee had put his handes on them hee departed thence A. Marke sayth hee layed his handes vppon them and blessed them To blesse is here put for to praye for one to wishe well vnto him For before in the thirtene Verse the Euangeliste Mathewe sayde that hee would put his handes on them pray As concerning the which we haue already sufficiently spoken 16. And behoulde one came and said vnto him good Maister vvhat good thinge shall I doe that I maye haue eternall life And beholde one came and saide vnto him A. EueÌ„ as before our sauiour propounded an example to his Disciples of simplicity and modesty euen now in the yonge man desirous of perfecte godlines but laden with riches hee setteth before theyr eyes how harde a thinge it is for those that geue themselues to riches to come to the true and euerlastinge lyfe Marke hath and when hée was gone foorth into â—â—e waye there came one runninge and kneeled to him and asked him c. Luke sayth that hée was a ruler that is one set in auctority amonge the people and not one of the common sorte Although truly that ryches do bring honor yet notwithstaÌ„ding the estimation of a graue and honest man séemeth to be attributed vnto him For the circumstances wayed and considered it is likely althoughe hée were called a yonge man that hée was of the nomber of those meÌ„ which led a godly honest life Hée came not craftely deceytfully as the maner of the Scribes was but with a minde desirous to learne the which hée well declareth as well by his woords as by the bowinge of his knée reuerentinge Christe as a faythfull teacher But againe a blind trust of woorkes did stay him that he could not profite vnder Christ at whose hands hée was desirous to learne Euenso at this day wée sée diuers which are not euill affectioned yet notwithstanding because they haue but an outwarde shewe of godlynes they haue not a swéete taste of the Gospell Good maister vvhat good thinge A. By this beginninge hée declareth that hée would willingly embrace the doctrine of Christ C. To the ende wée maye the better iudge of the state of the aunswere let vs note the forme and manner of the question Hée doth not aske howe and by what waye hée maye come vnto lyfe but what good thinge hée might do to attaine the same Hée dreameth therefore that his merits are the meane to come to euerlastinge lyfe as by a iust satisfaction and recompence Wherefore oure sauioure Christ very aptely chargeth him with the obseruation of the Lawe the which Law no doubte is the true waye to life as by by more plentifullye wée will declare They are euer of this mynd which know not the true way to euerlastinge life Such were the Scribes and Phariseyes which soughte to get the kingedome of Heauen by their workes 17. Hee saide vnto him why callest thou mee good there is none good but one and that is god But if thou wilt enter into life kepe the commaundementes Hee said vnto him vvhy calleste E. Some Bookes haue whye doest thou aske mée as concerninge that which is good The which woordes aunswere the which goeth before what good thinge shall I do Mathewe Marke and Luke haue why callest thou mee good C. The which correction or reprehencioÌ„ is so taken of some of the interpretors as thoughe Christe should goe about to insinuate and put in minde his dutye For they thincke that these woordes are as much in effecte as if hée had said If thou know nothing to be in mee more than in a man thou doest falsely attribute vnto mee that littell of good which belongeth vnto God only But these woordes of our sauioure Christe are more simplelye to be vnderstoode Wee graunte trulye that men cannot properly be saide to be good they deserue not a tytle of such honor no not the Angels which haue no sparke of goodnes of theÌ„ selues but do borrowe of God also because the goodnes which is in theÌ„ is imperfect But the purpose of Christ was nothinge ells than to maintaine the fayth and truthe of his doctrine as if hee should haue sayd Thou doest falsely call mee good master except thou do acknowledge mee to be come from god Christ therefore doth not here reason as concerning the essence of his dutye but seeketh to bringe the yonge man to the fayth of his doctrine Hee was already endewed with some affection of obedience but Christ woulde haue him assende a little hyer that hee mighte be perswaded that hee did talke with God himselfe For it is the common manner of men to make deuils Angels and to call those good teachers in whom they know nothing that is deuine But these are prophanations of the giftes of god It is no marueile therefore if Christ to the ende hee might get auctority to his woord calleth the yong man to the remembraunce of God. There is none good but one M. Hereby wée learne that what good thinge soeuer is founde in man it commeth from God as from the well of all goodnes Wherfore if thou requyre any good thinge of a maÌ„ first pray vnto God that hée wyll geue the vnto the man which cannot otherwyse be founde in mortall men and then if thou haue receyued any good thinge at the handes of a man or by a man perswade thy selfe that thou hast receiued the same of god It appeareth also how great the ingratitude vnthanckefulnes of mortall men is in that they haue lesse truste in none than in God
might bee discerned from falsehode and lyes For the crafty vvylines of false Apostels is vvell enough knovven vvho being deceitful and subtile vvorkers taking vpon them the name of the Apostels of Christe do easely begyle the simple and suche as take no hede of them as the Apostell Paule in his epistell to the Corinthians declareth M. Therefore to the ende a certainâ—… doctrine as concerning Christ should persiste and continue in the Churche or congregation the holy Ghoste brought to passe that firste of all the natiuitie of Christe his life doctrine death buriall resurrection and assention into heauen beside these the sending forth of the embassage of the Gospell into the vvhole vvorlde the going forvvarde and good successe of the doctrine of the Gospell and Christian faithe the declaration and confirmation of the same by faithful vvitnesses that is to saye holy Euangelistes should in maner of an history beÌ„ coÌ„mitted to vvriting by them vvhiche Euangelistes heard and savve all thinges them selues before their face vvhiche also hauing authoritie and povver of God vvere the first vvhiche vvere sent and appointed to the preaching of the Gospell throughout the vvhole vvorlde To this vse ende and purpose the foure Euangelistes haue vvrytten the history of Christe among vvhome C onely Luke maketh a preface to his Gospell vvhiche he vvryteth briefely shevvyng the cause vvhiche moued him to vvryte as euidently you may see if you reade the same B. As touching the interpretation of this vvorde Gospell it being taken from the Greeke vvorde signifieth good or glad tidinges The vvhiche vvorde the three score and tenne interpretours vsed so often as they founde the Hebrevve vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser vvhiche signifieth to tell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora tidinges being the deriuatiue of the same and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meuasser telling The Apostels and Euangelistes vsed this vvoorde very muche after them The Euangeliste Luke citing the place of the Prophete Esaye vsed this vvoorde To preache the Gospell to the poore hee hath sent me Therefore the Gospell shal be vnto vs a publique or open setting foorth and preaching of the grace and redemptioÌ„ purchased and gotten by Christe as concerning the vvhiche redemption there are infinite testimonies of holy Scripture C Or els the Gospell is a history conteining the glad tidinges of the comming of Christe in the fleshe being sent of the Father accordinge to his promises in the lavve Prophetes and Psalmes In the vvhiche history the lyfe specially of Christe his doctrine death resurrection and assention is declared beside these the fruite of his comming is therein declared namely that by him vve are deliuered from the Deuell sinne and death and that vve are sanctified and assured of euerlasting lyfe B. As therefore the Gospell in the Scripture is properly a declaration of the long loked for saluation and at the lengthe reuealed and offered by Christe euen so our Euangeliste Mathevve as the reste Marke Luke and Iohn hath very cunningly and artificially vvritten in his Gospell the history of the Lorde by the vvhiche he declareth both his vvoordes and dedes in order A. But vvho this Mathevve vvas vvhose vvorke in the nevve TestameÌ„t hath the first rome M and from vvhat state of life he vvas called of Christe and aduaunced by him to the dignitie of an Apostle he of himselfe as vve shall heare hereafter declareth In the meane tyme vve must thinke and assure our selues that the holy Ghoste vvas and is the true authour of this history and that Mathevv vvas only the instrumeÌ„t or secretary to the same vvho leauing his pouling kinde of lyfe is become not onely a companion and disciple but also an Apostell and Euangeliste of Christe from vvhome all thinges in the vvorlde that are good do flovve as from the lyuely and celestiall vvell of grace A GODLY AND CATHOLIKE EXPOSITION OF THE HOLY Gospell of Iesu Christ after Mathevv The fyrst Chapiter The booke of the generation of Iesu Christ the sonne of Dauid the sonne of Abraham The booke of the generation C. IN VAYNE do certaine interpretours trauel about this titel or inscription to make excuse because the Euangelist Mathew doth name the whole history of the halfe of one chapter For this titel is not exteÌ„ded to the whole booke but the name of the booke is put for a Cataloge or rehersall as if it had ben saide here foloweth the order of the generation of Christ B. Euen as we maye reade in Genesis This is the boke of the generatioÌ„ of meÌ„ In the which place the Hebrew worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher which coÌ„meth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saphar that is he hath nombred rehersed or declared For there foloweth the Cataloge or rehersal of men from Adam vntyll Noah with a discription of whoÌ„ and what tyme euery one had his ofspringe and originall Or els the booke of the generation signifieth that in the which somwhat is rehersed or nombred M. whervpon we reade that the booke of the Iust the booke of God in the whiche the Iust are written is so called B. This name therfore perteineth properly to the Cataloge and to the history A. And although the Euangelist goeth about to shew that Iesus the sonne of Mary is the true Messias promised long before in the lawe and Prophetes and loked for of the fathers B. Yet notwithstanding he wolde begyn the Gospell of Christ with the basenes of his generation sekinge to bring in all the sorrowes traueiles and paines of his life euen till the power glory and maiestie of his resurrection and kingdome in the which he sittinge at the right hande of God gouerneth all thinges that as Christ suffered many thynges and so entered into the glory of his kingdome and as he dyd fyrst abase hym selfe and became man a seruant also and humbled him selfe to the death of the crosse euen so he myght preache Christ vnto vs to be a mortal maÌ„ and crucified before that he was mortal and rayned gloriously in his kyngdome and so by the folishenes of preachinge to bringe saluation to the faythfull A The Euangelist Iohn more plainly euen at the fyrst preacheth the maiestie of Christ B. teaching him to be the eternall worde of the father and that deuine power and vertue by the which all thynges were made lyue moue consist feele vnderstand But our Euangelist Mathewe thought it sufficient to shewe briefely as it were in one word the diuinitie of Christe wrytinge thus The booke of the generation of Chryste And where as he calleth Iesus whiche was thought to be a carpenter and the sonne of a carpenter Chryst being that king which was long loked for promysed to the fathers he hath already shewed a sufficient cause and reason of so doinge to those that knowe the force of this name The sonne of Dauid the sonne of Abraham C. He calleth Chryst the son of Dauid and AbrahaÌ„ in respecte of
doubte but that they brought these gyftes as a present of the beste thynges that they had in theyr countrey But note here that euery one brought not his seueral proper gyft as one to bring Gold an other frankensēce and the third Myrrhe but they broughte these three seuerall thynges as parteyninge to euerye man alike They chose these three thinges as principall among others Goulde Frankensence and Myrrhe The profyte whereof dyd much enryche the East part After this maner we may reade that Iacob dyd sende of preciouse fruites of the lande into Aegypt Lykewise the quéene of Saba broughte gyftes vnto Salomon the kynge It was vsuall amonge the Persians to haue some gift in theyr hande so often as they saluted their king For by such oblation and offeringe of gyftes they declare the good affection and good wyl that they beare to theyr kyng But where as the wyse men worshippinge the king according to the maner of the Persians whose kyngdome they thoughte to be earthely and of this worlde offered the fruites of the earthe it is our parte to offer spiritual thynges and to worshyppe him spiritually seing that we ar fully perswaded that his kingdome is heauenly Therefore the fyrste kinde of worshipping is the study of doctrine and Fayth and the second is inuocation For so he is trewly worshypped not when wee geue but when we aske After this there followeth not only bodely afflictions but also the craftye assaultes of the deuyl by the which faith is exercysed and tryed To conclude this is the laufull and trewe worshyppinge whiche he requireth to geue our bodies a holy and acceptable sacrifice vnto him 12 And after they were warned of God in sleepe that they shoulde not go agayne to Herode they returned into their owne countreye an other waye And after they vvere vvarned B The wyse men coulde not perceyue the deceyte of Herode So symple alwaies is godlines that it measureth other men by it selfe The oracles therefore of God is at hand whiche taketh awaye all daunger from them maketh them to retourne home againe in safetie M. God wolde not haue these good sincere and innocente men retourne to the wicked tyrant lest that they for lacke of knowledge shoulde haue ben made against their willes ministers of his mallice And meter it was that they obeied the commaundement of God then the crafty and deceytfull petition of Herode B. These thinges were done and wrytten for oure instruction to teache vs that our simplicitie wyl neuer deceiue vs and that God doth continually care for vs. So that he wyll soner send his aungel if occasion shuld serue then he wyll suffer vs to peryshe in any daunger accordynge to the sayinge of the Prophete Who so dwelleth vnder the defence of the moste highe shal abide vnder the shaddowe of the almyghtie Yea almoste all the Psalmes and the whole Scripture being written for our consolation do often inculcate the same matter that God in all thynges dothe defende those that feare him althoughe he do not declare the same by manifest reuelations 13 VVhen they were departed beholde the aungell of the lorde appeared to Ioseph in slepe saying arise and take the childe and his mother and flie into Egipte and be thou there till I bring the worde For it will come to passe that Herode shall seke the child to destroye it VVhen they vvere departed C. How many dayes it was from the departure of the wyse men vntill the time that Ioseph was commaunded to flie into Egipte it is not knowen neither maketh it any matter saying that it is probable that the lorde spared Mary vntill she was recouered of her childbyrth that she might be able to take that iourney This was the wonderfull counsayle of God whiche woulde saue his sonne by sleynge from one place to an other M. But this is an other temptation and trybulation of Ioseph in this cause of Chryste C. There is no doubte but his mynde was assaulted with verye daungerouse temptations when as there appered no hope but in running awaye besyde this it was very vnlikely that he which shuld be the sauiour of al mē could be saued by no other meanes then by the worke and industry of mortall man But God vsed this moderatiō in preseruing his sonne that he might geue some signes of his heauenly power neither did God make this so manifest but that it laye hid vnder the shewe of infirmitie For the full tyme of the glorifiyng of Christe openly was not yet come And flye into Aegipte M. Why into Aegipt Could he not flye into Iury and be priuely kept in some place there I aunswer in Aegypt Herode had no power or libertie to searche where the childe was hidde because it was in an other mans dominion but in Iuda he had Furthermore this was done by the iust iudgement of God to declare that it should come to passe that the kingdom of God should be taken from the Iewes caried to the Gentiles And beside this Aegypt being nere vnto Palestine was more proffitable to flie vnto Moreouer it was necessary that the scripture whiche the Euangeliste resisteth here should be fulfilled It is very well therefore If Iury dryue away Christe Aegypt will receiue him Euen so if our kinsmen if our frendes yea if our countrey dryue vs and expulse vs awaye yet let vs not dispayre for we shal haue place and frendship among straungers If Europe do banishe vs Asia will receiue vs Dauid being expulsed Iuda was receiued and entertained in Palestine Ioseph being solde of his brethren in Aegipte was greatly exalted Elias being driuen from the company of men was nourished of Rauens And after that he was kept by the widowe of Sarephta By this therefore we are tought that God doth not always preserue those that are his by one kynde of meane but sometimes mightely he declareth his power and some tymes again very obscurely he sheweth forth the same Nowe this wonderfull meane of sauing and preseruing vnder the crosse of the sonne of God teacheth vs that they do very wickedly and ill whiche will prescribe vnto God any meane or waye of deliueraunce Let vs suffer therefore our health to be wrought of him by vnlikely meanes Neither let vs refuse to humble our selues whereby the better he may shewe forth his glory But specially we must take hede that we flie not from the crosse with the whiche he hath exercised his sonne from his infancy For this flight is a parte of the folishenes of the crosse and yet the same excelleth all the wysdome in the world That the Sauiour of Iury may come forth and shewe him selfe in dewe tyme he is constrayned to flie out of the same Aegipt nourisheth him out of the whiche nothing came at the firste but that whiche was cruell and hurtefull Who therefore is not amased at the worke of God so farre beyond mans expectation And be
is wrytten thou shalte not tempte thy lorde thy God. Iesus sayde to him M. Here our sauioure Christe doth very well set and compare Scripture to Scripture not to deny the Scripture whiche Sathan broughte as though it were false but rather to reiect the whiche he falsely applied out of the scripture saying Throwe thy selfe downe Although the Greke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so placed that it may be referred to both He sayde agayne or againe it is wrytten Furthermore sometime it signifieth an itteration sometyme a contrarietie If it be referred to this woorde sayde it signifieth an itteration for he aunswered before once but if it be referred to this woorde it is wrytten it signifieth then a contrarietie As if he should haue sayde on the contrary parte it is wrytten that he might set scripture against his scripture not that he woulde deny the same as it was sayde euen now but that he might resiste the temptation of Sathan by the testimony of scripture Thou shalt not tempte B. This place is in the booke of Deutronomie where as Moyses doth warne the Israelites not to tempte the lorde as they did in that place whiche was called Massa and Meriba that is temptation For there when they thyrsted thei would proue whether there were a God amōg them or no saying Is there a God amonge vs or not C. Moste aptly therefore dothe Christe aunswere that the helpe whiche God promysed there is no otherwyse to be hoped for then if the faythfull modestly committe them selues to hym to be gouerned For we can no otherwyse assaye the promyses of God then if we obeye his commaundementes But for so muche as God is tempted by many kyndes of meanes in this place he is sayde to be tempted when we forsake the ordinary meanes whiche are before oure eyes And they whiche forsakinge the meanes that God dothe commende wyll trye the power and strength of God do euen as if one should cut of a mans armes and his handes and after bedde hym set them on agayne and go worke Or as if a man hauing his limmes should lye styll in the ditche and yet desyre God to helpe hym out To be shorte whosoeuer seketh to trie the deuine power whereas there is no necessitie he tempteth God makyng his promyses to none effecte M. So the Iewes tempted Christe saying What signe doest thou showe that we may sée and beleue thée What workest thou Our fathers did eate Manna c. And in an other place when as somme of them tempting hym required a signe from heauē But this place which our sauiour Christe alleageth was spoken of Moyses plurally as thus see that ye tempte not the lorde your God as ye did in the temptatiō Yet he toke no more then that which should serue for his purpose leauing out that whiche followed as ye tempted in the temptation because that did appertayne to the chyldren of Israell 8 Agayne the deuell toke him vp into an exceading hyghe mountayne and shewed hym all the kyngdomes of the worlde and the glory thereof Againe the deuell toke him M. By the two former temptatiōs the tempter nothing preuayled For Christe neyther gaue place to the honger nor to the subtill wresting of the Scripture amisse Therefore nowe the enemy taketh another kynde of temptation in hande And shevved him all the kingdomes of the vvorld C. This truly was a vision yet we must note that it was not made by the imbicillitie and weakenes of the nature of Christe that Sathan shoulde staye his eyes but rather by voluntary dispensation and sufferaunce Furthermore his sences were so pleasauntly touched and styrred with the kyngdomes of the worlde set before him that his mynde was nothyng at all therwith touched When as the lustes of the fleshe as wylde and vntamed beastes are caried headlong to those things that seme pleasaunt vnto vs For Christe had the lyke sence and felinge that we haue but not his desyers and appetite so vnruly and out of square Nothing therefore is saide here to be vnworthy of Christe although he were God nor nothing secrete vnto hym For it was necessary that his diuinitie for a tyme shold be hidde that he myghte bee subiecte to temptations 9 And he sayth vnto him all these wyll I geue thee if thou wylt fall downe and worship me And he sayde vnto him all these C. The order of this temptation was that Christe should seke for the enheritaunce whiche God had promysed to his sonnes from some other then of God hym selfe then being delighted with the pompe of the worlde might submitte him selfe to Sathan with the whiche temptations we are daily assalted And here the theuishe boldenes of Sathan in stealing of holy thinges doth shewe it selfe in that he vsurpeth the kingdom of the earth to him selfe whiche pertaineth vnto god A. As more plainly by the wordes of Luke appereth where he saith I wyll geue thee all this power and the glory thereof because they are geuen vnto me to whom I wyll I geue them C. And we with the same deceite must haue no lesse contention daily the whiche all the faithfull do fele in them selues and is more plainly perceiued in the whole life of the wicked For although we repose all oure strength and defence all our riches and proffit in the blessing of God yet neuerthelesse our sences do prouoke and allure vs to seke for the helpes of Sathan as though God alone were not sufficient For the chiefe parte of the world taking away from God the empyre and rule of the earth do perswade them selues that Sathan is the geuer of all good thinges Whereby it commeth to passe that they are addicte and geuen to euell practyses to rapyne and to all kynde of deceites Thei truly with their mouth desier God to geue them their dayly breade but no farther then with their mouthe because they make Sathan the chiefe in distributing the ryches of the whole worlde M. Moreouer the byshop of Rome doth immitate this lie of Sathan which saith that the power and empire both of heauen and earth is geuen vnto him that also he hath by ryght the dispensation of kyngdomes and that by his liberalitie it came to passe that the empire came to the Germanes If thou vvilt fall dovvne and vvorship C. This is the spirite whiche frō that time requireth to haue deuine honor of mortal mē in the which because of his pride he was cast downe from heauen into the inferior partes He prescribeth this condition to his subiectes to whō he promiseth earthly power and glory that they may worship him And this was the chiefest cause of worshiping of deuels that therby they were promysed to haue the kingdome rule of this worlde 10 Then sayde Iesus vnto him auoyde Sathan for it is wrytten thou shalt worship the lord thy God and hym only shalt thou serue Then saide Iesus vnto him B. As in the former temptations so euen
affyrme not in vayne that the meke are lordes and heyres of the earthe The children of this world thyncke that they can be in no better sauegard then if they cruelly resyste the euill brought vnto them and so they defende theyr lyfe with force and armes But trewly seing we must appoynte none to be the preseruer and staye of our lyfe but onely Christ there resteth nothinge elles but that we hyde oure selues vnder the shaddowe of his wynges Furthermore we must becom shéepe if we wyll be of his flocke P. Those whiche are tyrauntes think that theyr empire authoritie and rule is supported and kept by the crueltie of vengeaunce on the contrary parte the gospell teacheth vs that in a iuste cause we shoulde be constante and yet for all that that wee shoulde not seeke the reuengement of our owne cause but commytte the ende vnto God that we maye lyue a quiet lyfe If any do obiecte that this whiche is here spoken is contrarye to experience fyrste let hym here waye and consyder howe vnquyete fierce and cruell personnes are in so muche that they are troubled euen of them selues Trewelye in so troublesome a lyfe although they be lordes of the earth a hundred tymes yet in possessinge all thynges they possesse nothynge But the sonnes of God althoughe they can at no time possesse and kepe that which is their own yet do they quietly inioye the mansion place of the earthe neyther is this any immagined or fayned possession by the which they do inhabite the earth the whiche they knowe to be geuen theim from aboue Agayne they are defended against the intemperancie and furiousenesse of the wycked and beinge subiecte to all the assaultes of Fortune beinge in daunger of the dishonestie of the wicked beinge compassed aboute with all daungers yet notwithstandinge they commytte them selues wholly to the tuition of God that they might tast of his grace And this is sufficiente vnto them vntyll they come to the euerlasting inheritance in the laste daye Our lorde therefore in this place saithe in effecte Let the children of this worlde braule and chide let them go together by the eares let theim moue sedition for empires kingdoms for rule and lordshyp for authorytie and power for estimation and prefermente for in these vaine and fonde titles doth the worlde delight but you that are my disciples shall not appoynte and determine any blessednesse to be in those most fraile and vayne thynges but rather in this that with a quiete mynde ye leade your liues in that you are chosen before the foundation of the worlde to be heyres of euerlastinge lyfe This sentence semeth to be takē out of the psalme where it is thus wrytten The wycked doers shal be rooted out but they that paciently abide the lorde shall inherite the lande The méeke spirited shall possesse the earth shal be refreshed in the multitude of peace 6 Blessed are they that hunger thirste after ryghteousnesse for they shal be satisfyed Blessed are they that hunger C. To hunger and thyrste here are taken by a figure called Synecdoche by the whiche parte is vsed for the whole and the whole for part so that to hunger and thyrste is to be in neede to wante those thinges whiche are necessary and also to be defrauded of a mannes owne righte Where as the Euangelist therfore saith to hunger after righteousnes he putteth the parte for the whole Obiection S. Some man might here say if we be meke vice wyll increase and preuaile To the which Iesus answereth priuily sayinge I meane not that ye should be méeke in allowing wickednes but I say that such are blessed as haue a hūger thirst after righteousenes Because they shal be satis That is God wyll here their sighynge and wyll accomplishe their desyre whose office is to fulfil the hungery with good thinges M. Euen so the prophetes before Christ which were put to deathe of the wycked hungered and thyrsted after ryghteousnes Christ hym selfe the whole multitude of martires bothe of that and oure tyme also whiche were innocentely oppressed commended theyr spirites to the iuste iudge They shall be satisfyed at that day in the whiche all secrete thynges shall be made manyfest and al thinges shall be brought to iudgemente He shall make theyr righteousenes as clere as the lyghte and theyr iuste dealynge as the noone daye 7 Blessed are the mercyfull for they shall obteyne mercy Blessed are the mercifull The reward is here promised to the mercyfull which do help and defende the afflicted For mercifulnes is taken here for gentlenes and liberalitie A. by the whiche one man being touched with the misery of an other taketh pittie on hym that suffereth and to his power helpeth him that laboureth Euen so the faythfull whiche are knytt vnto Christe do bewayle those that are in myserye speciallye when they them selues are afflycted and troubled manye wayes so that by theyr owne afflictions they are moued to haue compassion and mercy vpon other mennes mysery these are pronounced to be blessed of Christe because that whiche is wonderfull and seldome hard of is contrary to the iudgement of man For the worlde countethe them happy whiche hauing no care of other mennes mysery lyue quietlye and in ease and seke to vphoulde the same But Christe in this place doth call those blessed whiche are not onely contente to beare theyr own troubles but do take vpon them other mennes mysery also Chryste reprouynge the vnmercyfull Phariseyes murmurynge agaynste his disciples sayde If ye knewe what thys mente I wyll haue mercye and not sacrifyce ye woulde neuer haue condempned innocentes He aunswered them also that murmured againste hym because he kepte companye with publicanes euen in lyke sorte sayinge Go learne what this meaneth I wyll haue mercy and not sacrifyce Furthermore the parable of the Samaritane doth playnely declare what it is to shewe mercy Because they shall haue mercy C. They shall not onely haue mercy at the handes of God but among men also whose mindes God dothe inclyne to humanitie And although often tymes the whole world is vnthanckful and recompenceth euyll to theym that haue well deserued yet this oughte to suffyce that God hath in store to rewarde those that are mercifull so that they shal be sure to haue him louing and fauourable vnto them For the good man that is merciful and lendeth shall neuer be moued 8 Blessed are the pure in harte for they shall see God. Blessed are the pure B. This is the office of a true Christian to defende the purenes and cleanes of his harte whiche is simplicitie and integritie that he thinke not one thing in his harte and with woordes and externall shewes declare an other but that al thinges be done with a simple and pure harte to the glory of God and to the profite of our neighbour not sekyng our own proffite C. All men do graunt that
the vanitie in the worlde and yet the grasse of the field is equall with the same and nothing inferior in pompe vnto it He argueth therefore of the basenes of thinges that thereby he might make the liberalitie of Gods prouidence more wōderful and excellente VVhiche is to morovve cast into the fornace E. That is to saye whiche shineth to day in the fielde being withered and cut down is to morowe cast into the fornace Bu. Some Grammarians do so deriue the ouen of the fornace that the same should be somewhat lesse moueable and to be caried about and made almoste through with mettall the reste of clay and bricke seruinge to make waters of herbes for medecine but this fornace is greater whiche is spoken of here being immouable made of stone lome lime sande to bake bread Shall he not much more M. This is the conclusion of the argument by the force of an interrogation as if he shold say Iudge you can ye deny it O ye of litle fayth M. Note here how frēdly Christe reprehendeth and rebuketh by the whiche with a reproche also he sheweth wherupon this carefulnes ariseth namely vpon the infirmitie weakenes of faith the which already he hath set before our eyes at large as we haue heard 31 Be ye not therefore carefull sayinge VVhat shall we eate or what shall we drynke or wherewith shall we be clothed M. This is the conclusion of this dehortation in the whiche he reherseth that whiche he spake before sayinge Be ye not therefore carefull Saying VVhat shall vve eate B. Nowe he expresseth the nature of carefulnes which with the like cogitations trouble many men saying What shal we eate or what shall we drynke alwayes fearing leaste they shall wante necessary foode The lyke murmuryng care was amonge the Israelites when they were in the wyldernes as we may reade at large in the booke of Exodus But this care ought to be farre from Christians which should still staye them selues vppon the prouidence of God who hath liberally promised neuer to fayle vs. 32 For after al these thinges do the Gentiles seke For your heauenly father knoweth that ye haue nede of al these thynges After all these thinges C. Here he reproueth their grosse ignoraunce wherof all suche cares arise For wherby commeth it to passe that the vnfaithfull neuer cōtinue in one state but only that they thinke God to be careles in heauē not to haue respect vnto men So that by this comparison he declareth that they haue but smally profited scarsly learned the rules instructions of godlynes which se not with the eies of faithe howe that the handes of God are full of all good thinges to bestowe vppon them Do the Gentiles seke M. That is hereunto they bende all their minde caring for nothing but this only thinking all thinges to be gotten with their labour industry hauing no respect of God vpō whose prouidence all thinges ought to depend neither are they at quiet vntil they sée plenty of vitailes before their eies This Gētillity Heathenes ought not to be amōg Christians For your heauenly father knovveth vvherof ye haue nede before ye aske M. As if he should say I knowe ye haue nede And your father knoweth the same also wherfore doubt not but he will prouide for you For as he is a father so beareth he a fatherly loue towardes his children always preuenting their necessity According to the saying of the Prophet Like as a father pittieth his own childrē euen so is the lorde mercifull vnto them that feare hym 33 But rather first seke the kingdome of God and the righteousnes therof and all these things shal be geuē vnto you But rather Bu. Some man might say if I must put away all care what shal I thē do Dothe idelnes and a careles mynde please God The Lorde aunswereth Se that aboue all thinges thou honour God that thou submit thy selfe vnto him and walke in his lawes and do those thinges which he hath prescribed vnto thée so shal he norishe thée and thou shalt not neade to feare necessitie or wāte of foode C. By this argument he putteth awaye grose care For whosoeuer will preferre the kingdome of God he muste behaue hym selfe moderatly in gettinge his lyuinge Neither is there any thing more fitte to brydell the lasciuiousnes of the flesh that it triumphe not in the race of this lyfe then the meditation of a heauenly lyfe By the kyngdome of God is vnderstoode whatsouer pertayneth to the glory of God as the knowledge of him and his Gospell by whiche we come to the kingdome of heauen And the righteousnes thereof C. This woord righteousnes may as wel be referred to God as to his kyngdome For we know that the kyngdom of God consisteth of rigteousnes whiche is spirituall newnes of lyfe Bu. They therfore seke the kyngdome of God and the righteousnes thereof whiche with all their mynde and a sure faithe geue them selues wholely to pure religion and so frame their whole life that God maye dwell in them that they be iust and deale iustly with euery man to hurte no man to defraude no man but to labour truly for their liuynge in their vocation that they and their family may haue sufficiēt and that they may geue of their ouerplus to them that nede Whosoeuer doth these thinges he shal be sure not to peryshe with honger but shal be a partaker sufficient of the liberalitie of god As Paule at large sheweth in his epistels 34 Care not then for the morrowe the morrowe shall care for it selfe For the daie present hath euer enough of his owne trauayle Cart not then for the morovve Bu. To the end he might farther inculcate this doctrine of pietie he reherseth once agayne that which he declared before and commaundeth his to be of good chere He expresseth the nature and qualitie of this distruste whiche not being contente with the care of the daye present continually careth for the daye and tyme to come C. Many yea to to many are sicke of this disease whiche thinke the tyme to shorte if they be about the thinge whiche bryngeth gayne but contrariwyse if they be in trouble nede or sicke euery daye is thought to be a whole yeare A. Christe reuoketh diswadeth his from this vanitie saying Be not therefore carefull for the morrow that is for the time to come For so do the Hebrewes vse this woorde morowe Suche is the intemperancy of our fleshe that it thinketh neuer to haue sufficient for it selfe but styll distrusteth the prouidence of God. The morovve shall care for it selfe M. He sayth not to morowe thou shalt be carefull or to morowe thou shalte haue care for the daye to come but the morowe shall care for it selfe as if he had sayde What nede ye to be miserable before the tyme. For the daye present hath euer enough of his M. As who should saye If ye
straungers and foriners should be of the housholde and heyres of the kingdome of heauen And not onely that but this that the couenaunt and league of saluation should by and by be publyshed that the whole worlde myght growe into one body of the churche when he saythe that the Gentyles which should come to the faythe shoulde bee partakers of the same saluation with Abraham Isaac and Iacob Bu. They reste with Abraham Isaac and Iacob in the kingdome of heauen whiche being partakers of the promises of God which he made with the holy fathers do at the lengthe possesse the kingdome of heauen with them beinge made the sonnes of God coheyres with Christe and fellowes with the sainctes C. To be briefe this senteÌ„ce is as much as if he should haue saide they shall haue the same life Wherby certainly we may gather that the same sauing health which is exhibited vnto vs in Christ was exhibited in times paste vnto the fathers Neyther should the kingdome be common to all except there were but one faith which is the onely meane to obtaine the same The same manner of speaking the lorde vsed to his Apostles when he sayde I apointe vnto you a kingdome as my father hath appointed to me that ye maye eate drinke at my table in the kingdome 12 But the children of the kingdom shal be cast out into vtter darkenes there shal be weping and gnashing of teeth But the children of the. M. This is the other matter which we saide Christ had here in hande namely of the reiecting of the Iewes C. But it may be demaunded how Christe calleth them the children of the kingdome whiche were nothing lesse theÌ„ the sonnes of Abraham For truely they whiche are alienate from the faythe ought not to be numbred in the flocke of Christ It may be aunswered that although they were not truly of the flock of Christ notwithstaÌ„ding because thei had a roume in the flocke or churche he grauÌ„teth this title vnto them Furthermore we muste note that the couenaunt and promyse of God was of such force so long as it stode in the sede of Abraham that properly the inheritauÌ„ce of the kingdom of heauen did pertaine vnto them at the least in respect of God him selfe then as yet they were holy braunches of the holy roote And truely that deniall or forsakinge whiche afterward folowed dothe sufficiently declare that they were then accoumpted of the housholde of god M. Therefore because the promises of the kingdome the testameÌ„t did properly pertain vnto the Iewes they ar worthely called the soÌ„nes of the kingdoÌ„ Of this matter Paul doth dispute at large in his epistle to the Romaynes C. Secondly we muste note that Christe dothe not speake of euery one but of the whole nation This truely was farre harder then the calling of the Gentiles For it mighte seme scarse tollerable for the Gentiles to be planted knytte and vnited to the same body by frée adoption with the posteritie of Abraham Notwithstanding Christe pronounceth that they shal be vnited to the end God might admitte straungers into the bosome of Abraham and denye the chyldren B. that the laste may be firste and the fyrste last M. So that it is not to be thoughte that the Lorde woulde haue all the Iewyshe chyldren of the kyngdome to be caste out but he hathe selected and chosen to hym selfe certayne of them as saynt Paule wryteth to the Romaynes Euen as we may not thinke that all the Gentiles shal be saued but that the chosen of God shal be gathered from amonge them Into vtter darkenes C. There is a secrete antithesis in this woorde vtter darkenes for Christe dothe signifie that out of his kyngdome whiche is the kyngdome of lyghte there reigneth nothynge but darkenes For the Scriptures when they make mencion of darkenes do signifie metaphorically a horrible kynde of payne whiche the tongue of man in this lyfe cannot expresse nor the harte imagine Bu. So that by these greuous threatenynges Christe went not about to dismaye the Iewes or to brynge them into dispayre but rather to drawe them out of the myre and puddell of incredulitie and to wynne the Gentiles vnto hym who came to saue bothe the Iewe and the Gentyle There shal be vvepynge M. This is a Metaphor by the whiche he compareth that vnhappy state and condition of the damned to captiues sytting in a dongeon or darke place full of horror and feare who are constrayned by an euell conscience feare of the iudgement to come to wepe wayle mourne gnashe their teethe And thus thought he good to set foorthe the tormentes of damned soules 13 And Iesus sayde vnto the Centurion go thy waye and as thou beleuest â—…o shall it be vnto thee And his seruaunt was healed in the selfe same hower And Iesus sayde vnto the Centurion M. Nowe the Lorde aunswerynge the Centurion graunteth him his petitioÌ„ as if he should say be of good chere and quiet thy minde For go thy waye in this place hath such signification Neyther is this a symple commaundement to go vnto his owne whiche shoulde cary with it ambition but it is an assent or agreinge to that whiche was demaunded So Dauid consentinge to the woman of Thecoa sayd go home to thy house I wyll geue a charge for thee So we reade that Christ did often tymes sende awaye the afflicted after they had obtayned consolation at his handes saying go in peace and be whole from thy plague And in another place he saythe go thy sonne lyueth And as thou beleuest so shall Bu. In fewe woordes euidently he declareth the efficacy of faythe Faythe bryngeth to passe and is the cause that we receyue that by the power operation of the holy ghoste whiche we beleue of the woorde of god The Centurion beleued that the Lorde coulde heale his seruaunte lying sycke therefore the lorde healed hym C. Hereby it appeareth howe louingly our Sauioure Christe poureth out his grace if he may haue the vessell of fayth open vnto hym For although oure Sauioure Christe speaketh vnto the Centurion notwithstanding there is no doubte but that by his example he woulde haue vs all to haue the lyke faythe Moreouer we are here taught what is the cause that God dothe oftentymes reiecte oure prayers surely our incredulitie and vnbeliefe Wherefore if in faythe we come vnto hym we maye be sure our prayers shal be harde So shall it be vnto thee M. These woordes do not onely expresse and set forth the goodnes of Christe but also his omnipotency by the whiche he hathe in his wyll and power lyfe and death healthe and syckenesse yea onely with his assente he restored this seruaunte whiche was euen nowe at the poynte of deathe to healthe and lyfe He saythe not go thy waye I wyll praye vnto my father for thee or for thy seruaunte but he saythe go thy waye be it vnto thee according to thy faythe
the Samari The Samaritanes and the Gentiles were all one sauing that the Samaritanes receiued outwardly the lawe of Moyses Of these we may reade in the seuentene chapter of the fourthe booke of Kynges Reade also the fourth chapter of Iohn 6 But go ye rather to the loste shepe of the house of Israell C. The firste place he assigneth to the Iewes because thei were the first begotten yea because God counted them only of his houshold all others as straungers and foreners He calleth them also loste shepe both that the Apostels being touched with mercy shold the more spedely and with more earnest study seke to helpe them And also that they myghte knowe that euen nowe they had plentifull occasion ministered vnto them to worke The Iewes which were nere vnto God and the promised seede and lawfull heyres of eternall lyfe are sayde notwithstanding to be loste vntyll they had recouered health in Christe What then to vs remayneth whiche in honoure and dignitie are not to be compared vnto thē M. Christe teacheth vs therefore wherin perdition consisteth and in what saluation also standeth They to whome he sente his Apostels were not loste corporally but spiritually because they were out of the feding and custody of Christe C. Moreouer Christe gaue the name of sheepe to the reprobate whiche properly were not of the flocke of Christe because the adoption pertained to all people As in an other place he calleth them sonnes or the children of the kyngdome whiche afterwarde for their vnbeliefes sake shal be caste out into vtter darknes To be short by the name of shepe Christ commendeth the Iewes to his Apostels to the ende they might bestowe their labour vppon them because none can be counted of the flocke of God but they whiche are gathered into the shepefolde 7 Go and preache saying the kingdom of heauen is at hande Go and preache Bu. Now he geueth them cōmaundement what they shall preache namely that they referre all their Sermons to the kyngdome of god R. This kynde of preaching hath a certayne similitude of the voyce of a crier whose parte is to declare and proclayme the comming of the kyng that thereby the myndes of the people may be prepared to receyue their kyng ioyfully C. Euen so by this proclamation of the Gospell Christe would haue the myndes of the people cōforted with the hope of the redemption at hande The kyngdome of heauen is at hande M. Luke saith the kyngdome of God is at hande but in the same sence and meaning namely that the Iewes myght know that firste of all they are restored by the power of God and not by the benefite ayde of men Then that their state and condition shal be happy vnder God theyr kyng Thirdly that no earthly or corruptible felicitie is promysed vnto them but suche an heauenly ioye as neuer shall haue ende Bu. To the same effecte and purpose all they whiche preache in the churche of God at this daye ought to dyrecte their Sermons namely that they teache truly what the kingdom of Christ is howe and after what sorte it reigneth here in vs and how we shall reigne with the same in heauen 8 Heale the sycke clense the Lepers rayse the dead caste out deuels frely ye haue receiued geue frely Heale the sycke C. As he armed and endewed them with power so he commaundeth them to be his faithfull and liberall ministers and he forbiddeth thē to hyde that whiche was committed vnto them for the health of all men A. He commaundeth to heale the sicke to clense the Leprous and to rayse the dead that therby the hearers may more easely receyue the doctrine of the Gospell C. Moreouer by these miracles he declareth wherfore he was sent of his father and what is the ende also of his Gospell These miracles therefore haue a certaine analogy and similitude with the office of Christe that we may knowe that he came to vs being the authour of all good thinges to deliuer vs from the tyranny of Sathan from the stynge of death and the curse of the lawe and to helpe to cleare vs from all synne diseases and myseries Frely ye haue receiued M. Christ knew that this Ambassage might helpe thē to great gayne For what would not the sicke mā geue to receyue his healthe What coste woulde the parentes spare to haue their children beinge dead raysed agayne to lyfe Therefore by expresse wordes he commaundeth them to bestowe that liberalitie frely whiche frely was also geuen vnto them C. Signifying that they were not endewed with those giftes for their owne glory and praise but that thei should be as it were conducte pypes for the grace and mercy of God to passe by as if he should haue sayde Consider from whence this power came vnto you euen as it came not vnto you through youre owne merytes or deseruing but by the mere grace of God euen so see that without any rewarde therefore ye geue frely agayne We knowe by experience howe lothe all men are to part from that which they thinke to be proper to theim selues or their owne good And how lusty euery man is if he perceiue that in hym selfe whiche is wantinge in his brother and howe ready by and by he is to despyse hym The which being forsene of Christ he geueth them a precise cōmaundement to geue frely to euery one that wylyngly seketh for the same Nowe Christe hath in his ministers exhibited his grace according to the prophecie of Esayas sayinge Come to the waters al ye that be thirsty and ye that haue no money Come bye wyne and mylke without money or money worthe He sheweth also here that non can be sincere ministers of his word and dispensators of his grace but such as can be contented to bestowe their worke and trauayle frely but as for all hierlinges they do but corrupte and profane the office of teaching M. But how odious to God this turpe lucrum is this selling of his giftes it appeareth by many places of scripture As by the exāple of Gihezi by the example of Symon Magus and by the example of the biers and sellers which were scourged out of the temple The whiche examples I woulde to God were well examined and indifferently wayed by the byshops of Rome whiche do nothinge but make marchaundise of al that euer they haue yea they are as peltinge pedlers with pouling packs and in dede to speake the truthe they are in no poynte for honestie and true dealing to be compared vnto them Also this prohibiteth not Preachers godly ministers which frely and willingly serue Christe to be nourished and maintayned with publike stypendes according to saint Paule who sayth If we sowe amonge you spirituall thinges thinke it not muche if we reape your corporall and carnll thynges 9 Possesse not goulde nor syluer nor brasse in your pursses E. The Greeke woorde signifieth rather to prepare and prouide that whiche we haue not
shamefastnes also dothe oftentimes abashe and beate downe the myndes of good men What then if prynces in a rage and angrye mode burst forthe and do thonder at it were Christe notwithstanding would not haue his disciples to be careful because the holy ghost shal put in their mouthes what to speake For the more a man knowing his imbecillitie distrusteth him selfe the more he feareth excepte he knowe from whence to haue helpe And we do see that many do therefore faynte and quaile because they measure the successe of those things which they take in hand by their strēgth whiche in deede is eyther very small or none at all Christe therefore forbyddeth his dysciples to haue respecte what theye are able to do or what they may brynge to passe by their owne myght and commaundeth them to depende onely vppon the truste of goddes grace and myghte B. For he promyseth theim healthe and victory not that therby their life shoulde be in sauegarde but because the glory of the gospell shoulde triumphe and stande irremoueable As this is much more dere vnto Christians then the other so theye cannot liue amisse when the glory of the Gospell florisheth Take ye no thought E. Or be not carefull The greke worde signifieth to thincke carefully or pensiuely C. Then Christ would not haue his Appostells voyde of all care because it was profitable to haue them somwhat careful to th ende they myght aske with an earnest minde by prayer the spirite which Christ promiseth vnto thē but pensiueful care with the which men do to much trouble them selues he taketh awaye For while they consyder with thē selues what shall come to passe if they do this or that and reste not theim selues in the prouidence of God they are myserablely disquieted And trewely they are worthy of suche disquietnes and vexation which do not attrybute this honoure to the prouidence of God whiche in deede is able to helpe and deliuer them from all tourmente in due time 20 For it is not ye that speake but the spirite of your father which speaketh in you For it is not ye that speake A. As if he shoulde saye ye ought not to measure constancie by your owne strengthe whiche in deede is moste necessary in the presence of kings Geue this glory therfore vnto God and doubt not but that he wyll geue it vnto you althoughe youre own strength fayle you ye must beleue that there is nothinge so harde but that be in you is able to ouercome the same C. Neither do I speake here of your facultie and power but of the power of the holy ghost which directeth the tongues of the faythfull to the pure confession of Faythe And least they shoulde be terryfied by their present imperfection lacke he promyseth vnto them that they shall receiue helpe and ayde euen in a momēt For often times the lorde doth leaue the faithfull destitute and without the gyfte of eloquence so longe as he requireth no testimonie of them but when necessitye requireth he maketh those which before were as dombe men passing eloquente Euen so in our time we haue sene diuers martyrs whiche when they were rude beinge called to the confessyng and publishinge of their faythe haue wonderfully excelled in the gifte of eloquence and apte speakinge M. Therefore Chryste more playnely in an other place saithe Take ye no thought how or what thing ye shall answere or what ye shal speake For the holy ghost shall teach you in the same houre what ye ought to saye But the spirite of your father M. This sayth he oughte to satifie you that the spiryte of God shall be present with you For wisedome fortitude is requisite whiche thinges he wyll bestowe plentifully vppon you Consider you that you are vnhable to do this of youre selues but the lorde by his holy spirite wyll helpe you M. This place teacheth vs of what authoritie credite and estimation the wrytynges of the Apostelles oughte to be amongeste vs. For if the spirite of God spake in the Apostelles why shoulde we not esteeme of theyr woordes as of the wordes that procede out of the mouth of god Seing they haue this testimony of Christe we can not be deceyued in obeyinge their godly doctrine But we maye erre if we followe credite them whiche boast of the succession of the Apostelles in whom no sparke of the spirite of God neyther by life nor doctrine doth appere That grosse dulnes and obstinate blyndnes of the woorlde is to be lamented by the whiche it hath ben broughte to passe that those in whome the spirite of God spake haue ben slayne The Prophetes and Apostelles spake boldelye and constantly preached the Gospell by the feruentnesse of the spyrite of God and yet notwithstandinge they were counted as seducers and were slayne and that of the people of god This so great obstinacye therefore of the worlde is to be left to the iust iudgement of God. 21 The brother shall delyuer vp the brother vnto deathe and the father the sonne and the children shall aryse against their fathers and mothers and shall put them to death B. Hee doth greatly expresse the danger to the end hee might giue them forewarninges and also strengthen and comfort them For nothinge in the whole worlde can be safe sure and certaine vnto them which will publish and set forth the Gospell no in this cace they may scant trust theyr owne brethren theyr children or theyr parents For the word of Chryst abydeth for euer when he sayth he that is not with mee is against mee and hee that gathereth not with mee scattereth abroade Sathan wyth all his kingdome and power houldeth continuall warre agaynste Christe and hys kingdome the whyche furor and outragious rebellion no force of nature is able to wythstande For he hath the wicked as bond and captyue at his will and pleasure Therfore it is in his hand to styrre and set brother against brother the sonne agaynste the father and the father against the sonne yea to set all men one agaynst another C. Notwithstanding they are deceaued which thinke that this doth only happen to the faythfull to be deliuered of theyr bretherne to deathe For it maye be that the father persecute the sonne of a good zeale if he perceiue him to be an Apostata and one that declyneth from the sincere worshyping of god yea the Lord in this case byddeth vs to forget fleshe and bloud and to reuenge defend the glory of his name Neyther truly do all men spare theyr kinsmen where the feare of God and relygion doth floryshe but had rather that all should perishe if necessity did so requyre then that the kingdome of Christ should decay in any one pointe that the Doctrine of saluation should bee extinguished and the true worshippe of God abolished Wherefore if wee were godly minded this one thing were a iust occasion of hatred the which although it seeme contrarye to nature that one
lord nameth a most straight bonde in the whiche he comprehendeth al thinges that are dere vnto vs as glory fame honours ryches frendes parētes wyfe chyldren goodes landes and all thinges that God hath lente vnto vs Yea and in Luke he vseth a more seuere saying If any man come vnto me and hateth not or forsaketh not father and mother wyfe and chyldren syster and brother yea and his owne soule he cannot be my disciple But all in one sence R. For Christe teacheth vs that we must not seke for the terreine and corporall felicitie of this worlde in his kyngdome And to hate in that place of Luke is not taken in euell parte as to enuy the parentes the wyfe and chyldren or in malice to vexe and trouble them But thou must haue suche an affection towardes them that thou loue the sonne of God neuerthelesse aboue all thinges Of this holy and deuoute hatred we haue a worthy example in Abraham who had rather be cruell towardes his only sonne euen to the death then he woulde in any point shewe hym selfe disobedient vnto god C. To be shorte if the loue of our frēdes hynder vs in followyng Christ we must boldely resiste the same as did S. Paule who accoumpted those thinges that were vauntage vnto hym losse for Christes sake Is not vvorthy of me In stede of this Luke hath he cannot be my disciple M. If a man knewe what honour it is to be in the number of Christes disciples he woulde seke by all meanes to brydell and ouercoue his affections 38 And he whiche taketh not vp his crosse and followeth me is not worthy of me C. This our Sauiour addeth that we might know that we can not be his disciples by no other meanes then by suffering troubles and persecutions for the Gospels sake If we be troubled and vexed because there is discorde for the Gospels sake betwene vs and our parentes and our chyldren our frends then let vs call to mynde the condition that Christe doth laye the crosse vpon all his Apostels and disciples B. For truely the kyngdome of God cannot be preached in the worlde without crosse persecution Wherefore he is more sure of nothing then of the crosse whiche earnestly followeth Christe preaching him and bearing testimony to the world that the workes thereof are euell For the saying of the Apostell is moste sure All those that wyll lyue godly in Christe Iesus must suffer persecution C. But vnder this crosse let vs consider that we are the fellowes of Christe which shal bring great consolation to our myndes for he saith And follovveth me Here let vs learne two thinges firste that the faithful must take vp the crosse and followe their maister that is thei must frame them selues according to his example The second is they must for all the crosse and trouble for all the bytternes of the same neuer forsake hym but with a sure fayth follow his foote steppes euen to the ende The souldiour being in the warres wyll styll haue an eye vnto his captayne euen so we must alwaye loke on our Captayne Iesus Christe Whereupon the Apostell saythe loking vnto Iesus the captayne and finisher of our faythe whiche for the ioye that was set before hym abode the crosse and despysed the shame and is set downe at the righte hande of the throne of god And S. Peter also sayth Se that ye followe his footesteppes But it should appeare by the wordes of Luke that this ought not to be done ones alone but dayly For he saythe If any man wyll folow me let hym deny him selfe and take vp his crosse daily and follow me B. Euery man hathe this crosse when he suffereth for the Gospel either by prysonment banyshement losse of goodes fier or swerd and suche lyke with the whiche the wycked ones of this world from time to time cease not to vexe and moleste the chyldrē of god The crosse is not that kynde of castigation or punishment which many haue in tymes paste layde vppon them selues willingly by whypping or cruell beating of them selues or by abstayninge frō meate drinke or by going barefoote whiche foolyshe superstitious actes were obserued of the Monkes and Fryers but that is the crosse of Christe whereof we haue tolde you already 39 He that fyndeth his lyfe shall lose it and he that loseth his life for my sake shall fynde it He that fyndeth his lyfe E. That is he that hathe respecte to his lyfe in suche wyse that he wyll not aduenture the same for my sake he truely shall lose his lyfe C. Therefore leaste that the former doctrine whiche is very harde and greuous to the fleshe should by it selfe haue small effecte Christe in this sentence cōfirmeth it by two wayes For he pronounceth that suche as are to ware and circumspecte when they thinke that they haue very well defended their lymmes they shall be disapointed of the same and lose it And agayne those whiche neglected their life nothing at all regarding death shall haue no losse because they shal saue it E. We knowe that there is nothyng more precious and dere vnto vs then our lyfe For the lyfes sake we do and vndo all thinges C. so great loue haue we to the same Wherefore it was necessary that Christe shoulde bothe promyse and threathen to the ende he myght animate his disciples to the contempte of deathe To fynde the lyfe in this place signifieth to possesse the same as in a sure hauen To those that are so desirous of this earthly lyfe that they wyll suffer no daunger but flatter them selues with the vayne truste in prosperitie and thinke alwayes that they are in good case when they suffer no trouble to suche worldlynges I saye death is a perpetuall destruction Contrariwyse to the faithfull whiche willingly offer them selues to the death coūting all thinges that are in the world as vaine for Christes sake to these I say and saint Paule saith with me also death is a great aduauntage for they are restored to a better lyfe Bu. They whiche escape prysonment and death by denying Christe and his Gospell seme in the face of the worlde to saue their lyues but in dede they haue loste them and haue prouoked the euerlasting wrath of God damnation vpō them vnles in time they repente On the contrary parte he that manly stādeth to the fier loseth his goods forsaketh his wyfe and chyldren and all that he hath semeth to the world to haue loste his lyfe when as he in dede hathe gotten euerlasting life with a crowne of glory for euer For my sake C. He saythe for my sake because ther are many which dye oftentymes rashely for ambitions sake for murthers sake and some wyll seme to dye for the truthes sake when they maynteine heresy Therefore I say Christe addeth very well for my sake shewyng vnto vs for what cause only we ought willingly to suffer violent
That it might be fulfylled M. Againe the Euangeliste sheweth a reason why Christe woulde speake vnto the multitude by parables namely that he might not seme insolent or presumptuouse I vvyll open my mouthe C. The Euangelist Mathew meaneth not that this Psalme whiche he reciteth here was a speciall prophesie of Christe but as the maiestie of the spirite of God shyneth in the woordes of the Prophete after the same maner the force and power of the holy ghost also was expressed in the wordes of Christe In that Psalme the prophete speaking of the couenant of God by the which he adopted the sede of Abraham of the contynuall benefytes bestowed on that people and also of the gouernement of the Churche prophesieth myghtely I wyll open my mouth in parables That is I wyll not intreate of lyght toyes or triffles but I wyl speake earnestly of graue seriouse and weightye matters The same is mente also by darcke sentences For it is a common repetition in the Psalmes For the Hebrewes call comparisons Mesalim Furthermore this name is translated to graue sentences because that similytudes do often tymes beautifye the oration or talke and make it seeme plesant and delectable Also they cal Hidoth somwhile darcke sentences and some tyme shorte sentences For althoughe Matthew dothe seme to allude it to the name of Parable yet notwithstanding there is no doubte but that Christ as he knewe righte well spake figuratiuely that the forme it selfe of the worde might brynge with it some dignitie weight He saith that that which is written in the Psalme is fulfilled because by allegories and fygures he admonished and declared that he intreated of the secret misteries of God lest the doctrine shoulde be contempned C. Wherby we gather that it was no absurditie at all in that he spake obscurelye to the people for diuerse endes consyderations For althoughe he woulde hyde from the reprobate that which he spake yet notwithstandynge he soughte by all meanes that they beinge astonied by his woordes might feele and perceyue that there was some celestial and deuine matter contained in the same 36 VVhen the people were sent awaye then came Iesus into the house And his disciples came vnto him sayinge Declare vnto vs the parable of the tares of the field VVhen the people vvere sente A. Nowe followeth the exposition of the parable going before of the wheat of the tares which the lorde declared to his disciples when they were alone Declare vnto vs the parable Bu. The occasion of the interpretation of the parable is here set before vs namely because the disciples prayed the lorde who declared the same vnto them They seme not to doubt as cōcerning the grain of mustardsede or of the leuē any thing at all for they mighte plainelye vnderstand and perceiue therby that they were admonished not to fainte quaile or dispayre at the base symple and rude beginninge of the Gospell In the parable of the tares there were certaine thinges whiche they did not so well vnderstande they request the lord therfore that it would please him to be their interpretoure Let vs also praye being taught by the exāple of the disciples that the lord in mercy will open reueale vnto vs the hiddē secret misteries conteined in his worde For he is ready and easy to be intreated so that we not in any point to doubt of his diligēce 37 He answered and said vnto them He that soweth the good sede is the son of man C. First he said that the kingdom of heauen was like vnto a man that did sowe but improperly Notwithstanding the sence meaning is euident that the like happeneth to the gospell beinge preached that commonly cometh to passe in the sowing of fieldes where the tares and cockell growethe with the wheate sauinge that hee expresseth one speciall thynge sayinge that the fielde is myngled and strewed with tares by the deceyte of the ennemye to the ende wee myghte knowe that it is not doone by chaunce or naturallye that so manye wycked are myngled with the electe and chosen of God euen as if they were good corne but rather by the enuye and mallice of Sathan not that men shoulde be iustified by his damnation but chiefelye that God might not be sprynckeled with any blott for this synne and vice whiche commeth without his defaulte furthermore that we shoulde not meruaile that tares do springe and growe in the fyelde of the lorde when as Sathan alwayes watcheth to do harme He vvhiche sovveth good sede is the sonne of manne C. Where as Christe sayth not that the mynisters of the woord do sowe but hym selfe alone it wanteth not good reason for although it be not meete conuenyent that this be restrained to his person notwithstanding because he so vseth our laboure and diligence as onely meanes and instrumentes to the tillynge of hys fielde he doth rightly take that vnto him selfe whiche after a sorte is common to his ministers Let vs remember therfore that the Gospell is not onely preached by the cōmandement of Christe but also is defended and cōducted by his power that we myght be as it were his hands but he the onely aucthour of the woorke 38 The fylde is the world And the children of the kingedome they are the good seede the tares are the children of the wicked The fyelde is the vvorlde C. Althoughe he sayth that the world is the fielde notwithstandinge there is no doubte but that he applied the same properly to his churche of the which all this communication arose But because hee would bring his plough by littel littell throughout all the partes of the world to the ende he mighte till fieldes vnto hym selfe in al the world might sprinkel the seede of life also he attributed that to the whole world by a figure called Synecdoche which agreed a great deale better to the part onely And the children of the kingdome M. The children of the kingdome that is the elect chosen of God the beleuing in Christ those which pertaine to the kingdome of heauen which also are called the sonnes of God cittezēs with the saintes and the housholde of God. Bu. The sede here properly signifieth the word of God which the sonne of god hath sowne in the fieldes I meane in the brestes of mortal men shewing forthe repentaunce to the worlde and remission of sinnes Thereof truelye were the sonnes of the kyngdome borne namely of the woorde of the kingdome that is of the woorde of God which liueth and lasteth for euer A For he of his owne free will begat vs by the worde of trueth M. He sayth simplely of the kingdome for only the kingdome of heauen is the trewe kingedome the other are but vayne shewes in cōparison of that Bu. In the hartes of the faithful Christe raigneth by faythe by loue by cleannes by al righteousenes and vertue in the which al the sainctes of God florishe being a plentiful field of swete
pleasant fruites smellinge preciousely with a most acceptable odour before god men The tares are the chil M. Here we se to whō the wicked ones in the churche were ascribed But he speaketh not here of theues murtherers suche like but of those speciallye which haue not a sincere faith in Christ but are rather hypocrits fayning an outwarde shewe of holines Bu. We see therefore what the state of Christ his church is here in this worlde It was neuer without hypocrites Vntill the time of iudgement therfore there shal be traytours destroiers corrupters and theues euen in the middest of the church Of the vvicked M. He calleth the deuyll wycked not by nature but for his malliciouse practise Hee was a murtherer from the beginning and abode not in the way of trueth because there is no trueth in him When he speaketh of a lye hee speaketh of his owne because he is a lyer and the father of the same thing 39 The ennemy that soweth them is the deuill The haruest is the ende of the worlde the reapers be the Angelles The ennemie that sovveth M. Whom before he called wicked he calleth nowe the ennemie All wee therefore whiche are the children of the kyngdome and sowne of Christ and cleaue vnto him haue the deuill a continuall ennemie vnto vs. A. But how the rebrobate are sowne in the field of the lord by the deuyl we haue shewed before in the fiue twenty verse The haruest is the ende of the vvorld C. This trulye is a troublesome state and a greuous burthen yea almost intollerable that the Churche shal be burthened with the reprobate to the end of the world notwithstanding Christ therfore prescribeth vnto vs this time to patiēce least wée shold nourishe flatter oure selues with vaine hope wheras now the certaine time of a purgation is prefixed It behoueth the pastors therefore to endeuour them selues with all diligence to purge the Churche in this part all the godlye ought to set to their helping hands so far as their vocation will beare the same but when all the godly with hartye consente do theyr good will and true intente yet shall they neuer bring it about to purge the Churche from euery spot Wherfore let vs consider that our sauiour Christ mēt nothing lesse then to nourishe such filthy spots in his Church by to much sufferaunce onely his meaning and purpose was to comfort and exhort his faythfull seruauntes not to bee dismayed or drawne backe because they are constrayned to suffer wicked ones in their felloship and fraternity and also to brydel and moderate their zeale whiche thincke it not méete to haue any felloship but with suche as are pure and the sayntes of god The Anabaptistes therfore are greatly abused in séekinge by this place to dryue and put awaye the vse of the sword frō the church And they are easely aunsweared For sythens they do admitte excommunication which doth roote out and expoulse the wicked and reprobate at the least for a time why shoulde not the godlye Magistrates vse the sword against the wicked and vngodly ones so oft as néede requireth They affyrme that there is place geuen to repentaunce where there is no deadly punishment As though truly the théefe vppon the crosse found no saluation ▪ But let this aunsweare suffyce that it is not here taughte what our offyce or the Magistrates or the pastors office is A. But onelye Christ sheweth what the state and condition of the Church shal be til the ende of the world that the world can neuer be so purged purifyed and clēsed but that the wicked wil be alwayes myngled with the good C. to the ende the stombling blocke of offēce wherat the weake stumble and are troubled when they sée the Church thus confounded as it were might be taken away The reapers be the Angels C. This name must be applyed to the present cause In another place the Apostels are called reapers in respecte of the Prophetes because they entered into their laboures Also there is a commaundemente giuen to al the ministers of the woord that they bring forth frute that may euer abide to the which effect this saying of Chryst perteyneth The Corne is whyte and readye vnto the haruest Moreouer the Haruest is great but the labourers are fewe But here is another consideration to be had of the comparison because they are sayde to be planted in the field of the Lord which haue roume and place in the Churche Neyther is that contrarye to this which Iohn saithe in another place that so soone as Christ cometh forth with his Gospel hée hath his fanne in his hand wherby hée may purge his floorth For there is described the beginning of the purgation of the Church whiche purgation bee denyeth to be made in this place before the ende of the world A. For then shall appeare that most excellent king in his Maiestye and shall sit vppon the seate of his glory and all nations shal be gathered together before him and hée shall seperate thē one from another euē as the shéepeherde deuydeth the shéepe from the Goates hée shall set the shéepe on his right hand but the Goates on the left C. Moreouer althoughe then hee will set to his stronge hād by his Angels to purge his Church the same notwithstandinge hee dooth beginne to do now by his godlye teachers A. who for all that shal neuer bringe to passe that the Church shal be pure cleane in all pointes before the comminge of Christ at whose cōming a perfect purgation is looked for with the full redemption of the sonnes of God. 40. Euen as the tares therfore are gathered and brent in the fyer so shall it be in the ende of this worlde A. When hée did barely propound vnto them the parable without anye expositiō hee said suffer them to grow together vntill the Haruest and in the time of the Haruest I will say vnto the reapers gather yee first the tares and bynd them vp in bondels to borne Expounding the same now hée sayth euen as the tares are gathered and burnt in the fyer so shall it be in the ende of this world By the whiche words hée declareth sufficiently that wée must looke and wayte for the last daye of the whiche there is suche often mencion made in the scriptures that wee should be styrred vp to praye diligently 41. The sonne of man shall sende forthe his Angels and they shall gather out of his kingdome all thinges that offende and them which do iniquitye The sonne of man C. Hée attributeth these parts of the pourging of his Church to his Angels in the last day because they shal not stand ydell or vnoccupyed before the trybunall seate of Chryst but shal be ready and at hand to fulfil his commaundementes They therefore which preposterously make hast to roote out and abolishe whatsoeuer liketh not or displeaseth thē do preuent so much as in
them lyeth the iudgement of Christ do rashlye vsurpe vnto them selues the power of Angels the offyce perteyning vnto them And they shall gather A. By and by these reapers shall obeye the moste excellente Iudge Christ for they shall purge take awaye all occasions of offence out of his kingdome And them vvhich do iniquitye C. This is an exposition for hée declareth that those are offences stomblinge blocks which cōmit iniquity So that his words are in effecte as if hée should haue sayde then it is a meete and conueniente time to restore all thinges into a lawfull order because by that meanes the wicked are takē away which now are great offences The wicked are called offences because they do not onely liue wickedly to themselues but also because they doe destroy the fayth of many men they hinder some in the righte race some they seduce and tourne awaye and some they throw downe hedlonge to al kind of wickednes And hereby wée maye gather a most profitable admonitiō namely least wee being compassed about and beset with so many daungers go forward heauely and careleslye wheras in déede wée ought to be very dilygent in taking héede least wée throw oure selues cashlye into anye offence For loke howe many reprobate there bee so manye offences there are More ouer their nycenes is here corrected which are so dellicate and fyne that they will breake their race and tourne backe againe at euery small offence It is a very harde thing trulye some tymes not to stumble and oftētimes not to fall so many stumbling blockes lyinge in the way but wee must fortifye oure mindes with a sure and certaine trust because there is no doubte but that the Sonne of God whiche commaundeth his to passe through the myddest of offēces wil giue power and strengthe to ouercome them all Also hée denounceth horrible iudgement agaynst hypocrytes and all reprobates which séeme nowe to be the chiefe Citizens of the Church least they should trust to much to their vayne boasting 42. And shall cast them into a fornace of fyer there shal be waylinge and gnasshinge of teeth A. The interpretor retayned the Greke word In the lataine trāslation it is written into a fornace of fyer And the Hebrue worde is a fornace of fyre for a fornace the fyer wherof cannot be quēched a fornace of fyer and hell fyer signifyeth all one thinge In the eyghtene of Mathewe it is called hell fyer and in the ix of Marke likewyse also in the thyrd and fyue and twentye of Mathewe eternall fyer in the thyrd of Luke it is named fyer that can neuer be quenched C. As touching therefore the fornace of fyer there is no doubte but that it is so called by a Metaphor For as the endelesnes of the glorye whiche is layed vp for the sonnes of God doth so farre surmount oure sences and capacitye that we cannot with tongue expresse the same so the punishment payne and torment which remayneth for the reprobate because it cannot be comprehended in our myndes it is set forth accordinge to our capascitye in the name of a fornace 43. Then shal the righteous shyne as the Sunne in the kingdome of their father VVhosoeuer hath eares to hear let him heare M. This sentence maketh much to the consolation of the godlye whiche are oppressed in this worlde despysed persecuted reuyled and disdayned the wicked reigning and florishing in the Church A. Christ therefore affirmeth C. that the sonnes of God which are now cōpassed about with fylthines abased with the fellowship of the reprobate shal then shyne as the sunne in the Element the cloudes being caryed away And this word then being an Aduerbe of time hath a greate Emphasis and force in it for it cōteyneth a secrete Antithesis of the present state laste instauration and reedifyinge of the Churche with the hope whereof Christe doth comfort all the faithfull The sence therefore of this place is that althoughe many reprobates do now prosper and florishe in the Churche notwithstandinge wee muste hope for a happye daye in the whiche God will exalte all those that are his and wype away all fylthines with the which their shyning innocency is obscured and couered It is true certainly that the glorye to come is promised to none but to suche in whom the Image of God shineth and which are transformed by cōtinuall degrees of glorye into the same but because the lyfe of the Godly is now hyd and not manifested and their saluation because it consisteth in hoope is inuisible Christ doth worthely call the faithfull into heauen that they may enioy the glorye promised vnto them A. But as concerning the very glorye of the sonnes of God ther is much in the scriptures The Lorde seemeth to allude this place to the Prophesye of Daniell when hee sayth Many of them that sleepe in the dust of the earthe shall awake some to the euerlasting life some to perpetuall shame and reprofe The wyse such as haue taught other shal shyne as the glistering of heauen And those that haue instructed the multitude shal be as the starres worlde without ende C. To the whiche place Christ had respect to the ende hee might the better animate encourage his auditory as if hee had sayde the the Prophete when hee speaketh of the glory to come doth also note the temporall darkenes therfore according to the Prophesy he declareth that the electe must suffer the mixsture in the which they are mingled with the reprobate for a time A. And as the wicked are offences which are not onelye vnrighteous and deceytfull to themselues but do go aboute also to drawe other into error and iniquity euen so the children of the kingdome the electe and true beleuinge do not count it sufficient that they themselues do know the truth and embrace righteousnes but also they endeuoure themselues to bringe foorthe frute and study how they may drawe other to the sauinge healthe make them partakers of the true righteousnes whervpon the Prophete calleth them teachers and instructers of others As the sunne C. Hee comparing the glory of the faithfull to the lighte of the Sunne maketh them not equall to the same For as Christ doth nowe distribute his giftes diuerslye among the faythful so hee in the last day will crowne them But wee muste remember that which wee haue spoken before the onely the reedifying of the Church which is differred till the last comminge of Christ is compared with the cloudye darke state of the world In the kingedome of his father C. The kingdom of the father as it were the heritage of the godly is set agaynst the earth that they maye remember themselues to be Pilgrimes in this lyfe to the ende they may aspyre and come to the heauēly life For althoughe the kingdome of God is sayde to be in vs notwithstandinge wee shall not haue the fruition of the same vntill God be all
God nor disdainfully despiseth his bretherne or coueteth to some his superiour but counteth it sufficiente that hee is taken for one of the members of Christe desiryng nothinge elles but that the heade may excell Wee haue an example of trewe humillitie in Chryste in washinge the Apostelles feete which he addeth very well after the contention of the Apostelles for the supremacie to cure the same Also S. Pauls speakinge of our sauiour Chrystes humillitie saith He made hym selfe of no reputacion takyng on him the faith of a seruaunt and became lyke vnto men and was founde in his apparel as a man He humbled him selfe and became obedient vnto death euen to the death of the crosse By the which wordes the Apostel calleth vs to the true humillitie of the mynde after the example of Christe Reade for this matter in the twenty chapter following and in the two and twenty of Luke B. To be short we must be like vnto childreÌ„ in this that as they are voide of disdaine mallice deceyte hypocrisie ambition pryde and are modest symple innocent and humble euen so should we M And we must note that Chryst saith Whosoeuer not whosoeuer of you to declare that to be great in the kyngdome of heauen did not pertayne to the Apostelles onely but to euery one of the faythfull also Neyther are these woordes an aunswere to the demaunde whiche the disciples made but rather an admonition to withdraw them from the vayne desire of rule that they myghte seeke rather to be in Goddes fauour which is prepared for all those that are of an humble and contrite harte and not for the Apostels onely 5 And whosoeuer receyueth suche a childe in my name receiueth mee And vvhosoeuer receyueth M. Some do vnderstande this place to be spoken of chyldren that were come to a rype age and to haue already a sure fayth in Christ as were those which cryed Hosiah-na to the sonne of Dauid as coÌ„cerning the whiche Chryst made answere out of the Psalme of the Prophete Dauid sayinge Out of the mouthe of infantes and suckelynges thou haste ordayned prayse The whiche crye of chyldren dyd declare a great fayth towardes Chryst And this maye be spoken of those children to whom Iohn writeth saying I wrighte vnto you chyldren because you haue knowen the father For they were the children of Christians and therfore they were endued with the faith of Christe and were suche to whom hee might take good occasion to wrighte And in another place the damsell of .xii. yeares of age which Christe raysed from death is called Paidion which signifyeth somtymes a childe in the state of infancy Therfore least any maÌ„ should contemne the example of a litle childe hée doth wonderfully commende children for Marke sayth that hee toke the childe himselfe in his armes as a singuler and most precious pledge after the which maner also Symeon is sayd to take the childe Christe in his armes There are others which rather thincke and better a greate deale that Christ did not onely speake of children in age but of such as in maners and in simplicitye are children of what age soeuer they be Therefore Christ calleth those children Metaphorically which layinge a part all haughtines and pride of minde do frame themselues to modesty and submission And by this meanes the faythful are taught howe they should esteme one of an other when that euerye man submitteth himselfe For howe can there be any mutuall amitie amonge the children of this worlde excepte that one of theim do satisfie an other a desyre So that the more euery one is desyrouse of glory the more boldly he vsurpeth rule to the ende he might be a lofte but the humble are a mockinge stocke or at leaste altogether despised but the more euery one abaseth and humbleth hym selfe the more acceptable and honorable he is before Chryste And to the same effecte pertaynethe that little sentence whiche is added by Luke sayinge He that is least among you shal be greattest Yet notwithstandinge hee doth not meane that they which are deseruidly and iustly despiâ—…ed should be great but suche whiche being voyde of al pride are disdained for their humillitie In my name A. What it is to receyue in the name of Chryste reade in the tenthe chapter goinge before 6 But whosoeuer doth offend one of these little ones which beleue in mee it were better for him that a milstone were haÌ„ged about his necke and that hee were drouned in the depth of the sea But vvho so doth offende M. Accordinge to the order of the Antithesis and that which wente before it should haue beene sayde But who so despiseth one of these little ones the which thing truly hée mente as appeareth by that which followeth when hée saide Take héede that ye despise not one of these little ones but hée thoughte it better to vse the worde of offendinge C. For this is added to the consolation of the godlye least their condition and state of life should be greuous vnto them if the worlde despise them And this might be a greate let hinderance vnto them not to submitte them selues and be lowlye when that they sée themselues for theyr lowlines to be the more despised For it is no small matter not onely to be disdayned of proude men but almost to be troden vnder their féete Christ therefore by this consolation dooth animate and comfort his Disciples namely that although the worlde should despise their pouertye and base estate yet notwithstaÌ„dinge that God wil haue a regarde vnto them Notwithstandinge as yet there mighte also séeme to be a farther meaning in the woord of Christ for there was spronge vp a coÌ„tencion amonge them about the superiority and excellency in honour dignity whereby it might easly be gathered that the Apostels were infected with a wicked desyre of rule For it cannot be but that hée must néedes be contumelious against his brethren which standeth to much in his owne conceite or séeketh to be preferred before all other men Christ our sauioure seekinge to heale this disease denounceth against the same horrible ponishmente But by this woord offende hee comprehendeth more than if hee had forbad them disdaine although in deede it commeth vpon nothinge ells that men careleslye offende the weake than vppon this that they geeue not vnto them that estimation and honour which is due vnto them Now seing that there are manye kindes of offences wee must note learne the maner of offendinge If anye man be eyther made to stumble or be seduced from the right waye or hindered in the same throughe our faulte wee are trulye sayd to offende him Therefore whosoeuer seeketh to escape this ponishment which Christ here seuerely pronouÌ„ceth let him reach out his hand and helpe those little ones which are abiecte despised in the sighte of the world because Christe in this place commendeth them vnto vs that they may be vnto vs an
amplifye the matter Luke addeth this word also as if hee had sayde After they perceyued how many wayes hée did helpe those that were of discretion and cype yeres had conceiued hope that hée would do the like to yonge children they brought them vnto him knowing that they should not go away cleane voyde of all the giftes of the holy ghost if hee layed his handes vppon them That hee should toutche them C. The laying on of handes was a familiar signe amonge the Iewes so often as there was any solemne kinde of prayer or blessinge as when they offered sacrifice Wée haue also an exsample in Isaac more agreable to this place when hée layed his hands vppon his sonne Iacob as thoughe hée did offer and consecrate him vnto God that he might be the promised heyre That this was a common custome amonge the Iewes it is euident by another example of Iacob which blessed the two children of his sonne Iosephe namely Ephraim and Manasses But they were not wont to lay hands on any mā which were not endewed with some notable power or vertue or set in some hye office euen as the Apostell taketh an argument of the blessinge of Melchisedec which blessed Abraham neither doth hée faine the argument For it is oftētimes red that there were Priestes chosen which might blesse the people euē as though God were present to blesse himselfe The maner of blessing was prescribed vnto Moyses by the mouth of the Lord when hee sayd Yee shall blesse the childrē of Israell and say vnto them The Lord blesse thee and kepe thee The Lord make his face to shine vppon thee and be mercifull vnto thee The Lord lift vp his countenaunce vppon thee and geue thee peace The like also wee haue in the 118. Psalme Seinge therefore the layinge on of handes was an aunciente and solemne order of blessing among the Iewes it is no meruaile if the Parents desier Christ to vse this Seremonye in blessinge their children And the Disciples rebuked B. That is to say they rebuked the Parentes that brought the childrē as testifyeth the Euāgelist Marke The Apostels were angry taking disdaine that Christ should haue to do with infants yea they count it a reproche to his person to admit children Neither did theyr error wante a cooller or cloake For what had this excellente Prophete and Sonne of God to doe with infants But hereby we gather that they are peruerse Iudges which estéeme and iudge of Christe after carnall reason for they do as it were robbe him of his owne vertues proper vnto him and vnder the shew of honor they yelde vnto him those thinges which belonge not vnto him Hereuppon came a wonderfull heape of superstitions which broughte in vnto the worlde a fayned Christe Wherefore let vs learne to esteme and Iudge no otherwise of him than he himselfe hath faught and to putte no other person vppon him than his heauenlye Father hath done allready Wée sée what foolishnes hath chaūced into the Papacy which thincke that they do bringe great honor vnto Christe in worshippinge and fallinge downe to a péece of starche or fayned breade a moste filthye abhomination in the sight of god Againe because they thought it a greate dishonour vnto him to haue the office of an aduocate they haue made vnto themselues an innumerable sorte of aduocates but trulye by this meanes the honor of a mediator is quight taken from him M. If these infants which were brought vnto Christ had bene sicke peraduenture they would not haue forbidden and stayed those that broughte them but because there was no occasion offered vnto Christe to shewe foorth his power in these infantes as they thoughte because they wanted reason to gather any thinge eyther by his Doctrine or by his power they sawe no reason why these little children should be brought vnto Christ And this was the cause why the Disciples rebuked the Parentes of the childrē A. Such a preposterous zeale was there in the Dysciples 14. But Iesus saide vnto them suffer the childrē and forbid them not to come vnto mee for of suche is the kingedome of Heauen But Iesus saide vnto them M. The Euangelist Marke sayth when Iesus sawe it hée was displeased and sayd vnto them And Luke sayth when hée had called the children c. By these our sauiour Christ doth testify that hée would haue children admitted and taking them at the lengthe in his armes hee doth not onely embrace them but also layeth his handes vppon them and blesseth them Whereby also we may gather that euen vnto this age of infancye his grace was extended and no marueile for seinge all the posterity and ofspringe of Adam was included vnder the condemnatiō of death it must néedes come to passe that all from the highest to the lowest shoulde perishe sauinge those whom the Redeemer should deliuer M. Therefore that embracinge which Marke maketh mencion of doth declare that littelones do not onely pertaine vnto Christ but also that they are déere vnto him For what is it to come vnto Christe but onelye to come vnto life by Christ C. Therefore it were to cruell a déede to put awaye this age of infancy frō the grace of the redemption So that wee do not in vaine holde vp this buckeler against the Anabaptistes for they denye Baptisme to infants because they be not capeable of that misterye which is there sealed But wée reason and proue against them thus that seinge Baptisme is a figure and pledge of the frée remission of sinnes of the deuine adoption it oughte not to be denyed vnto infantes whō God doth adopte and washe with the bloude of his sonne Christ And whereas they do obiecte and say that repentance and newnes of lyfe are bothe together there figured wée answeare that they are renewed accordinge to the measure of the spirit of God vntill the power which is hid in thē do increase by degreese and openly shyne in due time But whereas they do contende that wée are no otherwise reconcyled vnto God and made heyres of the adoption than by fayth wée graunte that this is spoken of those that are come to the yeares of discretion but as touchinge infantes this place doth proue it to be false The layinge on of handes truly was no tryfling or vaine signe neither did Christ power oute his prayers in vaine into the ayre for hée could not offer them sollemlye vnto God but hée must néedes make them cleane and purifyed And to what ende did hée pray for them but to this end that they mighte be receiued amonge the sonnes of God whereuppon it followeth that they were regenerated by the spirite of God into the hope of saluation The verye embracinge it selfe is a sufficiente witnes and testimony that they were receiued of Christ into his flocke Wherefore if they were partakers of those spirituall benefites which Baptisme do figure it is an absurdity to say that they
weÌ„â—… away mourninge And this sorrowe doth proue that he loued his riches more thaÌ„ God or his neighbour to the knowledge wherof our sauiour Christ ment to bring him by these words Go sell all that thou hast If the yong maÌ„ had loued his neighbour peraduenture he should not haue had so great aboundance of riches if he had receiued theÌ„ by his parents hauing the loue he would not haue kept them but would haue bestowed vpon the nedy neigbours For he had great possessions M. The Euangelist sayth not hee loued his riches but with a great Emphasis force he saith For hee had great possessions by the which woords he declared after this sort the nature of this disease that we might vnderstand that the more wee possesse the greater is our disease For this is a most true sayinge Loke hovv much the masse and suÌ„me of riches doth encrease So much doth the loue of theÌ„ our hart and minde possesse The Euangelist Luke hath For he was very rich to coÌ„clude this exaÌ„ple teacheth vs to persist abide coÌ„stantly in the schole of Christ and so renounce the flesh This yong maÌ„ departed from Christ which at the first brought with him both a desier to learne also great modestye because it was bitter vnto him to forsake his familiar vice The like also will happeÌ„ vnto vs except the swetnes of the grace of Christ do make all the intissing desâ—…ers of the flesh vnsauery vnto vs Whither this temptacion indured but a time whether hee repeÌ„ted afterward or no it is vncertaine but it is likely that hee was withdrawen could not profite through couetousnes 23. Then saide Iesus vnto his Disciples Verely I say vnto you it shall be hard for the riche to enter into the kingebome of Heauen Then said Iesus Bu. Iesus taking occasion of the yonge man doth shew farther how hardly rich men shall enter into the kingdome of heauen that is to saye there is nothinge that doth so greatly plucke vs backe from the kingdome of Heauen as riches M. Marke and Luke haue Iesus lookinge rounde aboute him and seynge that he was sory said vnto his disciples wyth what difficultye shall they that haue money enter into the kingdome of god C. By the which woords hee doth teach not only how incurable deadlye a plague couetousnes is but also how gret a let riches bring vnto vs Bu. And least Christ mighte séeme to speake this incideÌ„tly or beside the purpose he addeth before an earnest asseueration sayinge Verely I say M. And in Marke these words are pronounced with an admiratioÌ„ How hardly shall they that are riche c. He is said also to loke about him then to speake these words to the end he might make his Disciples more attentiue as if they should heare some notable matter To enter into the kingdome Here hee calleth euerlasting life the kingdome of heauen or the kingdome of God for he had said before If thou wilt enter into life kepe the coÌ„maundemeÌ„ts Marke after these wordes addeth And the disciples were afraide because of these sayings But Iesus answereth againe sayth vnto them ChildreÌ„ how hard is it for them that trust in money to enter into the kingdom of God C. By the which words hee doth seeme to mittigate the sharpenes of his former sayinge when he restrayneth it to those only which set their trust in riches But in deede he doth rather confirme his former sentence than correcte the same as though he should affirme that it should not seeme woÌ„derful vnto them that he maketh the enterance into the kingdome of Heauen so hard vnto riche men because it is an euil belonging almost to euerye man to trust in his riches But this doctrine is profitable to all meÌ„ to richmeÌ„ because they beinge admonished of the danger that hangeth ouer them may take heede to poore men that they being contented with their estate couet not that thing gredely which in time to come shall bringe them more harme than gaine It is most certaine trulye the riches of themselues are not euill neither of their owne nature bring impediments vnto vs wherby we might be let from the seruice of God but the impedimentes coÌ„meth of our owne corrupte nature otherwise wee mighte blame the auctor For as the sufferance of the father doth often times bring corruption to the childe euen so it caÌ„not almost be auoyded but that the more oboundance is geuen to some â–ª the more they ingurge theÌ„selues take a surfet as it wer of the same such is the wickednes of maÌ„s nature So that they to whom riches do encrease are helde as it were bounde with chaynes of Sathan least they should aspire into heaueÌ„ M. Whervpon it is no marueile if our sauiour Christ in Luke calleth them the riches of iniquity of the effect otherwise Zachaeus was very rich Neither doth the Apostle Paule say None are called being riche but hee sayth not many being rich are called And Ioseph of Aramatia which is said to bury Christ and to be his disciple was reported to be rich Abraham Lot Isaac Iacob Dauid Iob were very rich who if they had liued in the time of Christ had not ben excluded at all froÌ„ the fellowship of the Gospell seing that they were partakers of the kingdome of God in the old testamente Therfore the harts of those rich men are blamed which set their whole trust affiance in riches Whervpon the Apostel sayth not they that are rich but they which seke to be riche fall into diuers temptacions c. Againe he sayth the loue of money is the roote of all euill hee saith not the money simplely is the cause And farther hée saith to Tymothe in the same Chap. Charge them that are rich in this world that they be not hye minded nor trust in vncertain riches but in the liuing God c. 24. And againe I say vnto you it is easier for a Camell to go throughe the eye of a nedell then for the riche man to enter into the kingdome of God. Againe I say vnto you B. Here our sauiour Christ correcteth that which he spake before repeting it more sharpely amplifying the difficulty of the matter which before more softly and fauourably hée expressed C. For he meaneth that rich meÌ„ do so swell with pride trust in themselues that they will in no wise abide to be broughte to those straytes in the which God doth hold those that are his For a Camell to go E. The Latine text is Facillius est Camelum per foramen acus transire This woord Camelum a Camell in the English translation is expounded of some to signify in this place the Cabel of a Ship trulye that doth better agree to the eye of a nedell and yet Pollux writing of the instruments pertayning to a Ship maketh no mencion of this worde Camelus and Suidas onlye is founde to vnderstand
yet notwithstanding the sauce of the grace of God is so swete that their condition is more pleasaunte desiered then the delights of kinges M. For they shal be so farre from loosing the ayde helpe of kinsfolkes that they shall gette many more in my kyngdome than they had before and of greater fidellity and trust For loke how many fellowes they shall finde partakers of theyr fayth so many bretheren so many sisters so many fathers and mothers so manye children so many kinsfolkes and frends they shall finde For they are our Parēts sisters bretherene father and mother which heare the word of God and kepe it B. When hée sayth therefore An hundered foulde hee meaneth that wee shal haue a more infinite deale of pleasure in vsinge that small quantity in persecution which the Lord hath geuē vs for this present life than wee had with the abundaunce of those thinges which wee enioyed before wee knewe the Gospell For the children of God esteeme so much of the knowledge thereof that they will not chaūge the same for the whole world Furthermore because they that feare the Lord shall want nothing that is good and to them that séeke the kingdome of God and the righteousnes thereof all thinges needefull shal be geuen although Christians are banished from their house and are lefte destitute of thinges necessary yet notwithstanding nothinge shal be wanting vnto them the vse whereof might either be profitable vnto them or necessary In the meane time they haue learned of S. Paule to be content with those thinges that they haue they knowe howe to be low and howe to excéede they know how to be full and how to be hungrye both to haue plentie and to suffer néede And shall inherite euerlasting life Bu. This truely is the greatest comfort of al to be the heyre of God and coheyre with Christ that is to be partaker of the graces of god A So in another place our Sauiour Christe doth call those that are his to the bearing of the crosse manfully by the consideration of this excéeding benefite saying Be glad and reioyce for great is your reward in heauen 30. But many that are firste shal be last and the last shal be first But many that are first BV. This sentence teacheth vs that modestie becommeth those that are Saints Z. Because Peter very ambitiously had sayde Behold we haue forsaken all folowed thée what reward shall we haue therfore the Lord fore shewed that it woulde come to passe that many in the Church shold conceiue a great opinion of thē selues by reason of their works and merits for the which they think that eternall life is due vnto thē for the which they should glory and boast thē selues to be most acceptable vnto God Such were the Scribes Pharises in Christes time such are the Scribes and Pharises in these our dayes I mean the Papistes whom our Sauiour Christ pronounceth here to be last or farthest from the kingdome of heauen that is to say such as shal be excluded and shut out of the kingdom of heauen This sentence therefore serueth greatly to driue away the slouthfulnes of the fleshe For our Sauiour Christe here sheweth that they which are neuer so forward in their race except they go on still and continue to the ende shall not obteyne According to S. Paule which sayth that all which runne do not obteyne the game And in another place he exhorteth by his owne example to forget those thinges whiche are behinde and to séeke to gette those thinges which are before according to the marke appoynted But where as he saith And the last shal be first he taketh awai all desperation from the greatest sinner whom the goodman of the house may call into his vineyard to be a laborer when he will and geue him eternall life as to the thiefe hanging on the crosse which deserued no such thing Do we not see that the Iewes boasting them selues to be the first in the lawe to be made last and to be reiected that the Gentiles which were last are nowe become firste and most acceptable vnto God to whom he hath geuen repentaunce vnto life The whiche thing our Sauiour Christe doth more largely declare in the Chapter folowing The .xx. Chapter FOr the kingdom of heauen is like vnto a manne that is an housholder vvhich vvent out earlye in the morning to hire labourers into his vineyard For the kingdome of heauen Bu. Here our Sauiour Christe according to his maner to make the matter more euident and playne taketh a parable by the which he might make manifest his sētence which went before Many that are first shal be last and the last shal be first C. But we must sée howe this similitude maye be made apt and applied to the purpose Certaine interpreters coniecture this to be the summe and effect Because the heauenly inheritaunce is not gotten by the merites of workes but is geuen fréelye that therfore the glory of all men shal be alike But truely Christ doth not here dispute of the equalitie of the heauenlye glory or of the state and condition of the godly that shal be but hée onlye sheeweth that there is no cause why they shoulde glory or boast more thē other which are first or excell by reason of time because the Lorde so often as it shall please him may call those whom hée might séeme to neglecte for a time and so eyther make them equall or preferre thē before those that were first If any man go aboute to discusse exactlye euerye parte of this parable hée shal shewe himselfe to curious Therefore wée muste searche no farther then the counsell and purpose of oure sauiour Christ But wée said a little before that hée had no other respecte than that he mighte continually styrre vp his Apostels to go forward Wée do knowe that slouthfulnes doth aryse moste commonlye of to much trust and so it commeth to passe that many as it were in the running of a race do faint and fall downe in the middest of the waye Therefore Paule commaundeth vs to forget those things that are behinde that wée consideringe what remayneth vnto vs maye with a good courage prepare oure selues to runne The kingdome of heauen is like A. To know what the kingdome of Heauen is reade the fower twentye verce of the thirtene Chapter going before C. The sence and meaninge is that the maner of the deuine callinge is euen as if a man should hyer workemen early in the morning at a certaine price to dresse his Vineyarde and afterwarde shoulde send other labourers without couenant or gréement to whom notwithstanding hée should geue the same rewarde But hée therefore maketh mencion of the kingdome of Heauen because hee compareth a spirituall kinde of life to that which is earthy and the rewarde also of eternall life to moneye by the which men doe reward those that worke for them
he speaketh to his Apostles in secrete that they afterwardes as we shewed before might be witnesses 18. Beholde vve go vp to Hierosalē and the sonne of man shal be betrayd vnto the chiefe Priestes and vnto the Scribes and they shal condemne him to death Behold vve go vp to Hierusalem M. Here we see howe patiently he beareth the imperfection of his disciples he had twise before shewed them of these thinges and had exhorted them in all poyntes to deny them selues to the sufferance of the crosse and to the folowing of him and although he findeth them as yet carnall and weake yet notwithstanding he doeth not reiecte them or more sharpely reproue them but foretelleth them of that which should shortly come to passe saying And the sonne of man shal be C. Hereby we perceyue that Christ was armed with diuine fortitude to ouercom and vanquish the terrors of death who wittingly and willingly maketh haste to subdue the same For whye doth he take his way no man compelling him to suffer the most shameful death of the crosse but onely because the inuincible power of the spirite did subdue feare and al humain affections A. So he saith in another place The prince of this world cōmeth and hath naught in me But that the world may knowe that I loue the father And as the father gaue me a commaundement euen so do I. B. Therefore hée goeth nowe to take this punishment willingly vpon him which before he oftentimes fled because now his hower was come After this maner all the children of God behaue themselues In all thinges they followe and obey the commaundementes of God they abyde constant and their mindes do not fainte in the workes of God but they rather go forward cherefullye and boldly A. Of the which matter wée haue Paule for an example who when the brethren did beseche that he woulde not go vp to Hierusalem aunswered after this maner What do ye wéepinge and vexinge mine harte I am ready not to be bounde onelye but also to dye at Hierusalem for the name of the Lord Iesu C. The Euangelist Luke addeth sayinge And all thinges shall be fulfilled which were written by the prophetes as concerninge the sonne of man Therefore Christ did not onelye foreshew those things that were at hand but hée addeth also a lesson namelye that those thinges which the Prophets had written must be fulfilled in the sonne of man For this was an excellent remedy to ouercome temptacion to know the very markes and token in the ignominy of the Crosse by the which the Prophetes did signe the promised author of saluation Herevppon also they might knowe that nothinge came by chaunce but that all thinges were certainlye determined and appointed before of god And there is no doubt but that the Lord did also declare out of the Prophets what maner of fruite of his death they should loke for For the Prophets do not onely teach that Christ shall suffer but they adde also the cause namelye that hée might reconcile the world vnto god The Angell brought this fore warninge into the womens mindes after the resurrection when he saide Hée is risen hée is not here Remember how he spake vnto you when hée was yet in Galile sayinge that the sonne of man must be deliuered into the handes of sinfull men and be crucifyed and the thirde daye rise againe And Christ himselfe sayde vnto his Disciples These are the woordes which I spake vnto you while I was with you that all muste néedes be fulfilled which were written of mée in the Lawe of Moyses and in the Prophetes and in the Psalmes 19. And shall deliuer him to the Gentiles to be mocked and to be scourged and to be crucifyed and the thirde day hee shall ryse againe And shall delliuer him to the Gentiles C. In the our sauioure doth more nerelye declare the circumstāces hée setteth forth a more plaine documente and instruction of his deity For as hée was man hee could not coniecture that after hee shoulde be condemned of the hye Priestes and Scribes hée should be deliuered to the Gentiles and be spitted vppon and reprochfullye handeled whipped and at the laste hanged on the Crosse M. And it is well knowen that the Romane power did adiudge him that punishmente and that it did appoint him that death which at that time was moste cruell and ignominious C. Wée must also note that although the Lord knewe the infirmitie of his Disciples yet notwithstandinge hee woulde not hide this greuous stomblinge blocke of offence For there could be nothinge worse at that time to strike and ouerthrow the mindes of the godly than to sée the whole order of the Churche againste Christ yet notwithstandinge hee dooth not spare by deceyuinge their infirmitye but trulye declaringe the matter it selfe hee sheeweth a meane to ouercome temptacion namely that they should certainlye looke for a resurrection for hee addeth And the third daye hee shall ryse againe But because it was necessary for death to go before hee placeth in the meane time their triumphe reioysinge in hope A. Reade the sixtene Chapter goinge before The Euangelist Luke addeth And they vnderstoode none of these thinges and this sayinge was hidden from them and they vnderstoode not what was spoken What this dulnes was not to vnderstand those thinges which were spoken plainly and familliarlye not of no misticall or secrete matter our Sauiour Christ tolde them But it shal be necessarye also also here to repete that which wee spake before namelye that they were kepte in so grosse ignorance because when they had fayned to themselues a ioyful and happy successe they did count it for a greate absurdity that Christ shold dye so opprobrious a death Wherby we gather how greatly a false imaginatiō doth be witch deceiue men Wherefore let vs beware least wee being intangled by any deceites and fayned perswasions doe waxe blinde in the cleare light Wée must also note that although those admonitions did nothinge profite the Apostles at the very instante yet notwithstanding it did profite afterward For all things being finished they began to call to minde these thinges and many other which they had heard before of their maister insomuche that at the lengthe they were not vnprofitable althoughe at the firste they did profite nothinge at all Euen so when wée profite not at the first sight in the woord of God wée must not geue ouer for the woorde maye haue his force in due time Also there are left many infirmities in saints that they may know how that saluation commeth onely from God. 20. Then came to him the mother of Zebedes children with her sonnes worshippinge him and desiringe a certaine thinge of him Then came to him the mother Bu. This historye declareth how corrupt the nature of man is and what flesh seketh in the Gospell or the kingdome of god C. It containeth certainly an euident spectacle of the vanity of mā For it
the people to attrybute the name of a kynge to Chryste yea in the smalleste thynges they woulde haue their decrees to be counted for dyuine oracles that it myghte not be lawefull to allowe or to reiecte any thynge excepte it had passed by theyr consente So that they counte it an absurde and peruerse thynge to haue any man extolled with the tytle of the Messias by the people whome they with theyr consente hadde not aduaunced thereunto by somme decree And trewelye it had bene meete if that they had discharged their offyce and calling that they shoulde haue gone before al the people as authors and captaynes For the priestes were created and apointed that all men myghte seeke for the knowledge of the lawe at their lyppes and that they mighte be the angelles and interpreters of the Lorde of hostes But because they had falsely extinguished the lighte of the trueth Christe dothe verye aptely aunswere that they profyte nothinge at all whileste they go about to suppresse the doctryne of saluation because rather then they shall brynge that to passe it shall by violence burste out of the stones Notwithstanding vnder this there is conteyned a secrete grauntinge for Christ dothe not deny but that this is a preposterouse order that the vnlerned multitude and children should be the first that with their voyce and crye should cellebrate the comminge of the Messias but because they do maliciouslye choake the truethe whiche oughte to be the lawfull witnesses thereof he saithe it is no meruaile if God stirre vp others and do chose children in their steede to theyr greate ignominie and shame Hereby there cōmeth to vs no small consolation For althoughe the wicked wyll not a little seke to couer and obscure the kyngedome of Christe yet notwithstandinge here wee heare that all their laboures and deuyses are in vaine They hope when they haue destroyed somme and stayed other some throughe feare from helpinge forwarde the kingedome of Christ that they haue obteyned their purpose But trewly the lorde will frustrate their expectation because he wyll rather geue mouthes and tongues to stones than the kingedome of his sonne shold want witnesses C. The priestes and scribes speake in contempt saying Doste thou heare what these say As if they should say Thou sekest praise of these children which knowe not what they say But Iesus saithe vnto them vvhy not Bu. That is to saye I heare them well enoughe The whiche answere doth constantely meintaine it all doubte beinge wholly taken away but it semeth to signifie somwhat more as if he should haue saide The voice whiche you your selues ought to vtter these children do expresse Haue ye neuer redde Out of the mouthe of babes C. The priestes and Scribes take occasion to calumniate of that that he suffereth him selfe to be called a kyng of chyldren according to the manner of the wicked which alwaies prowdely despise humillitie in the disciples of Christ This mallice Christ confuteth by the testimonie of the Prophete Dauid whiche maketh infantes also to be proclaymers of the glory of God A. This place whiche our sauiour Christ alleageth is takē out of the .viii. Psalme C where as towchinge the letter is thus written Out of the mouth of very babes sucklings hast thou ordayned strength By the whiche wordes the prophet meaneth that although tongues holde their peace yet God hath no nede of other retoritians or eloquente personnes to set forthe his power than yonge infantes whiche as yet hange on their mothers brestes They trewly are many but the wonderfull prouydence of God whiche shyneth in them is like vnto the sounde of greate eloquence A. as if the Prophete Dauid shoulde haue sayde Thy wonderfull workes O Lorde which thou shewest in infants whom thou wonderfully preseruest do declare that thou arte suche a one which haste a care for mankinde by whose prouidence all things are gouerned There is no great néede of eloquence to extoll set forthe thy power the very infantes which sucke their mothers teates doe preache the same C. For they whiche waye and consider with them selues how the childe is begotten in the wombe of his mother howe the same is nourished there for the space of nyne moneths how the same at length is wonderfully borne and how it fyndeth foode to nourishe it so soone as it commeth into the worlde he must of necessitie not only fele confesse that God is the creator of the world but also he shal wonder merueyl at the same Euen so the Sonne and the Moone although they be dombe creatures yet not withstanding they are saide to preache set forthe the prayses of god Yea treuly whatsoeuer is in heauen whatsoeuer is in the earth although it wāt a tonge yet notwithstanding it setteth forth the praise of god To be shorte seing in the tonge of infants the glory of God dothe sounde Christe doth hereby gather that it is no absurditye at all if he receiue the prayse of Infants whiche are endewed with the vse of speaking As if he should saye If Infants do preache the power of God to all men why do ye counte it an vnsemelye thing that children should yelde prayses vnto me at this daye For these of the twayne are more fete therevnto because they haue their tonges By these woordes but couertly he proueth hym selfe to be god M. There are certaine which saye that the Lorde vsurped this place not accordinge to the letter seinge that they were neyther sucklinges nor infants which cried Hosanna in the temple but children of more riper age then those of whom the Prophet maketh mencion in the Psalmes but accordinge to the spirite of the Prophete whome they saye had not respecte in this place to infants and suckelinges in age but to children in spirite and estimation Because the lyttel children did geue testimonye in the temple to the power of God whome the Scribes and Phariseis beinge enemies to God and desierouse of reuenge and bloudy men did most obstinatly resiste therefore they thinke that this verse was obiected vnto thē of Christ But the former exposition is more apte and agreable to the sence M. Moreouer by this example we are taughte not to be children in vnderstanding but in malice that we may deliuer out of our mouthes the praise of God to the confusion of wisedome and the power of this worlde and that wee maye instructe oure children with a singuler study to the praise of God all hypocrisy and dissimulation being set aparte 17. And he lefte them and went out of the Citty vnto Bethany and had his abiding there And the lefte them M. The Euangeliste Marke hath And when he had looked rounde about vppon all thinges and now the euen tyde was come he wente oute vnto Bethany with the twelue Many shewe a reason why our Sauiour Christe did so namely because he would not before the time geue occasion to his enemys to laye handes on hym Vnto Bethany Where he had raised
and ende of the worlde And as one error begetteth another euen so they beinge perswaded that by and by euen at the beginning of Christe his kingdome they should be blessed in all respecces that warre and battaile beinge forsaken make hast to haue the triumphe oute of hande Therefore they ioyne the comminge of Christe and the ende of the world with the ouerthrow of the temple as thinges inseperable and by the ende of the world they meane the instauration and renuinge of all things least any thinge should be wātinge to the perfect felicitye of the godlye Now we see that therefore they lept from one question to another because they were tangeled in these imaginations namelye that the temple could not fall without the whole world were destroyed that the shadowes of the lawe and the worlde shoulde ende at one time that immediatlye after this the glory of Christs kingdome should be reuealed which shoulde make the children of God blessed in all pointes and that the visible renuinge of the worlde was at hande which in a momente shoulde set all those thinges in order that were before cōfounded But specially they presuming folishly vpon the hope of Christes kingdome which was present are driuen thereby out of time to seeke in hast for the blessed quietnes and reste Euen as in another place when they saw that Christ was rysen from death they were caryed hedlonge to the felicitye which is layed vp for vs in Heauen to the which wee must aspyre and come by pacience and hope And although we differ from them in diuers respectes because we are not trayned vp in the shadowes of the lawe that the same superstition as concerninge the earthly kingdome of Christ cannot deceiue vs yet notwithstāding there is scarse one of vs amonge a hondred founde which is not infected with the like disease For seinge all men do abhorre by nature griefes contencions and all partes of the Crosse the tediousnes of these things doth vrge them to make hast without moderation and temperaunce without hope to get before the time the fruite of hope And so it cōmeth to passe that no man would sowe yet all men woulde reape before the time But to returne to the Disciples they had conceyued truly in their mindes the good seede of fayth but they taryed not till the same was rype and being indued with euil affections they do mingle the perfection of Christes kingdome with the beginning and that which they should haue sought for in heauen they seeke to obtaine in eath 4 And Iesus aunswered and saide vnto them take heede that no man deceiue you Take heede that no man deceiue you Z. Or beware that no man deceiue you A. The like woorde vseth the Apostle Paule when hee sayth Take heede least any man spoyle you through Philosophy and deceitfull vanity after the tradition of men and after the ordinaunces of the world M. B. Christ doth not answeare to that which the Disciples sought curiously to know but to that whiche did more pertaine to their profite whereby they might be made more ware and circumspect either to auoyde or els constantlye to beare the perilous thinges that were to come C. For seinge they soughte for tryumphe before the victorye was had Christ exhorteth them to longe sufferaunce A. Therefore these wordes muste be taken as if hee had said C. ye would haue the game or rewarde before yee runne but first it is meete that ye finishe your race Yee plucke downe the kingdome of Heauen to the earth the which no man can obtaine excepte hee ascende into Heauen But seinge that this principall rule doth containe special admonitions verye profitable to gouerne the whole race of our life wee do see broughte to passe by the wonderfull wisedome and counsaile of God that the error of the Apostles should be profitable vnto vs. This is the effect and summe that the Preachinge of the Gospell is like vnto the sowinge of corne and therefore wee muste wayte pacientlye for the time of Haruest and that they are to tender and effeminate whiche are so dyscouraged by the coulde of wynter by snowe by winde and raine or by anye other aduersitye But Christe doth speciallye commaunde vnto his Disciples two thinges namelye that they take heede of false doetrine and that they be not troubled at offences By the which wordes hee declareth that his Churche so longe as it is in the world shal be subiect to these euils But this mighte seeme nothing so seinge that the Prophetes had described the kingdome of Christ to be farre otherwise Esaye promiseth that al men at that time shal be taught from aboue And the Prophete Ioell sayth I will power oute of my spirite vppon all fleshe and your sonnes and your daughters shall Prophesye your yonge men shall see visions and your olde men shall dreame dreames More plentiful light also of vnderstandinge is promised by Ieremye when hee sayth No man from henceforth shall teache his neighbour sayinge knowe the Lord because all men shall knowe mee from the least to the most Therefore the sonne of righteousnes beinge rysen as Malachy Prophesyed that it shoulde it is no marueile if the Iewes did hope that they shoulde be free and cleane from all the obscure and darke cloudes Wherevppon the woman of Samaria said The Messias when he commeth will teache vs all thinges Now truly we see and know howe manye greate promises are to be founde in dyuers places of the Scripture of peace of righteousnes of ioye and of the plentye of all good thinges Wherefore it is no marueile if they beleued that they should be exempte and deliuered from troubles of warres from rapine from all iniury from honger and from pestilence by the comminge of Christ But Christ admonisheth and declareth that false teachers should be hereafter no lesse troublesome to the godly than false Prophetes were in time tofore to the people that were longe ago and that there should be no lesse perturbations and troubles vnder the Gospell than there were in time past vnder the Lawe Not because those prophesies want effecte which wee recited euen now but because the perfect fulfilling of them is not to be seene at the firist daye For it is sufficient that a taste of those blessinges is geuen nowe to the faithfull that they might euer after haue a hope of the fulfruition And therefore they were much deceiued which loke to enioye all those things at the beginninge of the Gospell which we see dayly to be fulfilled Moreouer the wickednes of men although it doth not all together frustrate and make voyde that felicitye whiche the Prophetes attributed to the kingdome of Christ yet notwithstāding it doth greatlye trouble and hinder the same For the Lord bringeth to passe in stryuinge with the mallyce of men that his blessinges may finde away through all lettes and stayes and truly it were an absurde thing that the same should be abbolished by their faulte which