Harmony of the Gospels, Harmony of the synoptic Gospels (8 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (8 of 29)

p. 19713. And leade vsus not into temptation. This petition hathe bene corruptly deuided by some into two, when as by the matter it selfe it appeareth to be one and the same, and the conioyning of the woordes doeth shew the same. For that coniunction aduersatiue, which is placed in the middest, ioyneth two clauses together, whiche Augustine doeth also wisely consider. Therefore the sentence ought thus to be taken, least we be caried into temptation, deliuer vsus from euill. And the summe is, that we acknowledging our owne weakenesse, doe desire to be defended by the power of God, that we may stande strongly againste all the attempts of Sathan. As out of the former petition we hauehave shewed that no manne can be accounted a Christian, except hee acknowledge himselfe to be a sinner, so by thys wee gather, that wee hauehave no powers of our selues to liue well, but as God doeth geue the same vntounto vsus. For who soeuer for the vanquishing of temptations doeth require the healpe of God, he graunteth hymselfe to hauehave suche neede of him to be his deliuerer, that he should otherwise be ouerthrowen. But this woorde Temptation is often taken generally for eueryevery triall: in whiche sence it is sayde that Abraham was tempted of God whē his faith was tried. So we are tried as with aduersities, so also wyth prosperities; because that by this occasion the affections whiche before lay hidde doe come to lighte. But heere is noted the inward temptation whiche may bee aptly called the scourge of the deuill to stirre vp our concupiscence. For it were absurde to aske of God, that hee shoulde p. 198deliuer vsus from all instructions of our faith. Therefore all wicked motions which stirre vsus vppe to sinne, are comprehended vnderunder thys woorde temptation. And though it cannot be, but that we shall feele such prickes in our mindes, because that throughe the whole course of life wee hauehave continuall warre wyth the flesh: yet we aske of the Lorde that he make vsus not subiecte to temptations, or suffer vsus to be ouerwhelmed. And that Christe mighte the better declare howe apte wee are to slide into these daily falles and ruines, excepte God sustaine vsus wyth his hande, hee vsed this maner of speache, leade vsus not into temptation: or as others translate it, Carie vsus not. It is certaine that eueryevery manne is tempted of hys owne concupiscence, as Iames teacheth in the first chapiter, and fourteene verse. But because God doeth not onelyonly deliuer vsus to the pleasure of Sathan, that hee mighte kindle the sire of concupiscence, but vseth hym as the minister of his wrathe, so ofte as hee will driue menne headlonge to destruction, hee also after his maner leadeth menne to destruction. In the which sence it is sayde that the euill spirite of God came vponupon Saule: and diuers places of the scripture tende to the same purpose, yet we may not call God the authoure of euill: because that in deliuering menne into a reprobate sence, hee doeth not exercise an vniust tyrannie, but executeth his iust iudgementes though they be secreate. Deliuer vsus from euill. Euill in thys place may as well bee taken in the neuter gender as in the masculine.

Chrysostome referreth it to the deuill, who is the framer of all euilles. and as a deadly ennemie of our saluation, doeth daily assaulte vsus, yet it may as conueniently be taken for sinne, but there neede no strise aboute that matter: Because the sense remaineth almoste all one: that is, that we are cast foorth to the deuill and sinne, excepte the Lorde doeth defende and deliuer vsus.

For thine is the kingdome. It is maruaile that the Latines did omitte thys conclusion of prayer. For it is not onelyonly added to stirre vppe our heartes to require the glorie of God, and to admonish vsus what oughte to bee the ende of our prayers: but also that it may teache vsus, that our praiers which are heere taught vsus, oughte to bee grounded no other where then vppon God alone, least we shoulde stay vppon our owne merites.

Christ doeth heere onelyonly sette downe, for what purpose that clause p. 199was added, forgiue vsus, as we forgiue: that is to say, that God will not bee otherwise entreated of vsus, then we do shewe our selues ready to forgiue; if any shall hurt vsus. And certainly, except we were harder then yron, this exhortation shuld mollify vsus, that we might be ready to forgeue offences. Except God doe daily forgiue vsus diuers offences, we know that we shall pearish many wayes. But he promiseth vsus forgiuenesse of no other condition, except we pardonne our brethren what soeuer they hauehave faulted against vsus. Therefore they doe willingly and with set purpose & mindes addicte themselues to destruction, & they doe their diligence to prouoke Gods anger, whiche will not forgette the iniuries offered and done vntounto them.

Hee retourneth againe to the former doctrine. For when hee hadde begonne to reprehende the vaine ostentation in almes and prayers, hee sette downe a lawfull rule of praying. Nowe as concerning fasting, hee giueth the same commaundement to his disciples, that he gaue before of prayers and almes, least they wyth greater diligence seeke to please the Worlde, then to hauehave GOD a witnesse of their woorkes. Also, that hee commaundeth to annoynt the heade and washe the face, is hyperbolically spoken: for Christe doeth not so drawe vsus from one kinde of hypocrisie, that he might lead vsus into an other.

Therefore hee doeth not commaunde vsus to faine daintinesse, neither doeth he so exhorte vsus to temperate diet, that hee might nourish a delicacie in oyntments and apparelling: but he doeth simplie exhort vsus to kepe a moderation, wherein there shoulde bee nothing either straunge or affectate: as if he shoulde hauehave sayde, we must so apply our selues to fastings, that we chaunge nothing in the accustomed maner of our life. That hee promiseth frō God a reward to fastings, is an improper maner of speach, as is sayde a little before of prayers, thoughe there is a greate difference betweene prayers and fastings. For prayers and almes are chief amongst the dueties of charitie: but fasting is of it selfe a woorke indifferente, and not of that sorte whych God requireth and approoueth, as almes are. But it pleaseth him onelyonly as it is referred to an other ende: that is, that it may exercise vsus to abstinencie, that it may tame the wantonnesse of the flesh that it may stirre vsus vp & inflame vsus to prayer, that it may be a testimony of our repentāce, so oft as we are vrged with the iudgemēt of God. Therfore the meaning of Christes words is, that God wil sōtime declare opēly p. 200that those good woorkes doe please him, which seemed to be lost, because that men sawe them not.

19. Lay not vppe. This deadly plague raigneth eueryevery where in the world, so that menne become madde through an insatiable desire of hauing. But Christe reprooueth them of foolishnesse, that their felicitie being sette in richesse, gathered with greate care, is made subiecte to woormes and the canker, and is layed foorth to the spoyle of theeues. And what is more contrary to reason, then to lay vppe their goodes there, whereas eyther they may pearish of themselues, or be stolen away by menne. But the couetous menne thinke not thus, for they shutte vppe their richesse into chestes well locked: yet they cannot auoide, but that their richesse shalbe subiecte to theeues or to the mothes. Therefore they are blinde, and lacke their right sence, which bestowe so muche labour and paine in gathering richesse, whiche are subiecte eyther to rottennesse, or to stealthes, or to a thousande other suche casualties: especially sith God doeth allowe vsus a place in heauen to lay vp treasure in, and doeth louingly call vsus to possesse those richesse which doe neuer pearish. And they are sayde to lay vp their treasure in heauen, whiche beinge loosed oute of the snares of this worlde, doe employ their cares and studies in meditation of the heauenly life.

Luke setteth not downe the Antithesis, but noteth the other occasion why Christe commaunded them to prepare sackes that doe not waxe olde. For hee hadde sayde: sell those things which you possesse, that you may geue almes. Nowe because it is harde and sharpe to menne to spoyle themselues of their owne goodes, to ease them of this trouble he proposeth a large and a liberall hope of recompence: that is, that they whiche healpe the neede of their brethren vppon earth, doe lay vppe treasure for themselues in heauen, according to that saying of Salomon: Hee that geueth to the poore, lendeth to the Lord. But that commaundement which hee geueth of selling the possessions, is not so precisely to bee vrged, as though it were not lawfull for a Christian to keepe any thing for himselfe. His will was onelyonly to teache, that we must not geue to the poore after that sorte, as that if any thing be superfluous, that should be bestowed of them: But our landes may not be spared if the reuenewes whyche we hauehave at hande suffice not the necessitie of the poore. As if he shoulde hauehave sayde, lette your liberalitie extende it selfe euen to the diminishing of the patrimonie and the alienation of landes.

p. 20121. VVhere your treasure is. In this sentence Christe conuinceth and proueth them to be miserable menne, which hauehave their treasures laid vp vppon earth: because that their felicitie is corrupt and vanishing. But couetous menne say, that they are nothing the lesse hindered, but that they may hauehave their heart in heauen. But Christ opposeth this generall rule, that whersoeuer men doe faigne their chiefe felicitie to be, they are thyther bound and tied. It followeth hereeof that they renounce heauen, which desire to be happy in this world. VVe know how diligently the Phylosophers disputed of the chiefe felicitie, yea and they traueiled most about this point, and not without a cause, sith that thereuppon dependeth the whole course of framing mans lyfe, and all the senses hauehave regarde to this.

If honour bee adiudged to be the chiefe felicitie, it is necessarye that ambition shoulde whollye possesse the mindes of menne: if money, then couetousnesse shall presently obtaine the kingdome: if pleasure, it cannot be but that men should degenerate into a beastlye wantonnesse: for naturally we are all enclined to desire the chiefe good, so it commeth to passe, that false imaginations doe cary vsus hither and thither. If that we were rightlye and certeinelye perswaded that our felicitie is in heauen, it were easie to ascend & clime into heauen, treading the world vnderunder feete, and despysing all earthly goodes, whose deceitfull bayghtes doe bewitch the moste parte of men. After this maner Paule, while hee would lift the faithfull vp on high, and exhort them to the study of the heauenly life, proposeth Christ vntounto them, in whom onelyonly the perfecte felicitie is to be sought: as if he shoulde hauehave sayde, that it were an absurd and an vnworthy thing, that their mindes shoulde bee setled vppon the earth, whose treasure is in heauen.

22. The light of the body is the eye. That is to be remembred, whiche I did first giuegive warning of, that here are short sentēces gathered togeather, p. 202and not a continuall sermon. Also the summe and meaning of this sentence is, that menne through slouth do go astray: because they bend not themselues, as it becommeth them, to the right purpose. For whereof cō meth it to passe that men so filthily doe wander, slide, or fall: but because that through their corrupt iudgement, while that they had rather satisfie their owne pleasures, then the iustice of God, they do not onelyonly choake the light of reason, which ought to gouerne their life, but they do wholy turne it into darkenesse! And Christ vseth a similitude, calling the eie the light of the whole body: as if he should hauehave said, when menne walke, neither the handes, nor the feete, nor the belly can direct nor gouerne the way, but onelyonly the eye sufficeth to guide the other members. Therefore if the handes and the feete are rashly caried whither it is not meete, the fault is to be imputed to the eyes, which did not their duetie.

Now the similitude is to bee applyed to the mind: al the affections are as certeine members of the same, but they hauehave neede of direction, beecause they are blinde of themselues. Now God vseth a reason, which may bring them into order, and excel a candle for shewing the way. But what vse they to doe for the most part? namely, that vprightnesse of mind that was giuen them, they doe willingly corrupt and peruerte; so that there remaineth not one spark of light. He calleth that a simple eye, that is not couered with any webbe, nor blemished with blearednes, nor troubled with any other faulte. Hee taketh poneron for faultie. The light bodye, that is lightened, so that his deeds are rightlye ordered. And that is called darke, which is confusedly caryed into diuers errours. Therfore wee see as we hauehave sayde before, that the slouth of those men is reproued in these wordes, which neglect the opening of the eyes of their mindes, to the gouernment of their affections. And it is friuolous that the Papistes doe hereof gather, that men do excell in reason and wisdome, so that they hauehave free election of good and euill. For Christ doth not declare in this place what power we hauehave: but how it becometh vsus to walke: that is, that we may be directed to some certeine purpose. And hee teacheth that the course of mans life is therefore darke, beecause that no manne proposeth to himselfe a right end: but all menne doe nourishe themselues to follow that which is euil, greedily. I graunt that by nature there is reason grafted into men, whereby they might discerne betweene vices and vertues: but I say that it was so corrupted through sinne, that it fayleth at eueryevery steppe. Yet it followeth not, but that menne doe willingly thruste themselues into darkenesse, as if with cloased eyes they fledde the profered light: because that witting and willing they folow after their own lustes.

23. If the light that is in thee. Hee calleth reason light, how litle soeuer was left remaining in menne after the fall of Adam: and hee calleth darkenesse grosse and beastly affections. The meaning therefore is, that it is no meruaile if that menne doe so filthyly and beastly wallow them selues in the myre of sinnes: seeing that there is no reason, whiche might gouerne the blinde and darke pleasures of the fleshe. But he saieth, that the light is turned into darkenesse, not onelyonly when menne doe suffer the iudgement of their minde to be ouerwhelmed with the wicked lustes of the fleshe: but yeelding their witte to peruerse thoughtes, do degenerate as it were into beastes. For wee see how malitiouslye menne doc turne p. 203that wisdome, that was giuen them to craft or subtiltie, that they myght seeke deepe thoughtes, as saith the Prophet Esai. 29. 15. that throughe their subtill shiftes they might proudlye ryse vppe against GOD: to bee shorte, they do diuerse wayes attempt to be wise, to their own destruction. VVherefore Christ doth not without cause pronounce, that it cannot be, but that horrible and thicke darkenesse shall reigne in the lyfe, when menne of set purpose doe make themselues blinde. The same is the meaning of those wordes in Luke, but that Christe doth there ioine this sentence with that, which was expounded before in the fifte chapter of Matthew, no man lighteth a candle, and setteth it in a secret place, &c. Also in steede of this clause, if the light that is in thee, are darkenesse, &c. he setteth downe an exhortation, Take heede that the lighte that is in thee be not darkenesse: as if he should hauehave saide, take heede, least thy minde, which should shine as a light, for the direction of all thy actions, doe not darken and peruert thy whole lyfe. After hee addeth, when the body is lightened by the eye, all the members of the same shalbe the better gouerned, euen as a light lighted shineth and pearseth into al the parts of the chamber.

24. No man can serue. Christ returneth to his former doctrine, which is, that he may withdraw his disciples from couetousnesse. He had said before that the heart of man is bound and tyed to his treasure. Now hee telleth them that their hearts are alienated from the Lord, which addict themselues to riches. For the greater part of men do sport themselues vnderunder a false pretence, while that they doe imagine that they canne deuide themselues betweene God and their couetous desires. But Christe denieth it to be possible, that any man can at one time obey God & his own fleshe. And without doubt that prouerbe was then commonly vsed: no man can serue two maisters at once. Therfore that which was receiued by the opinion of all, he taketh for graunted, and so doth apply it to the present cause, where riches do reigne, there is the gouernment takē from God. It is not impossible for them that are rich men to serue God: but whosoeuer deliuereth himselfe to serue his riches, it is necessary that hee should set himselfe free from the seruice of God: because that couetousnesse doth alwayes make vsus the bondslaues of the deuill. I hauehave ioyned that to this texte, which Luke set downe in an other place: because when the Euangelistes doe here and there, as occasion serueth, set downe out of the doctrin of Christe sentences in diuerse places, we neede not think much to apply them together. But that which is here especiallye sayd of riches, may be well extended to all other kinde of vices.

VVhen as God doth eueryevery where commend so much sinceritie, and doth abhorre the double heart, they are all deceaued, that thinke that hee will be content with the one halfe of their heart. They all confesse in worde, that God cannot be truely worshipped, but with an entyre and whole affection: but indeede they deny it, while they endeuor to recōcile things contrary between themselues. The ambitious man saith, I wil not cease to serue God, though I apply a good part of my witte to hunte after honors. The couetous, the voluptuous, the gluttenous, the leacherous, the cruell, and eueryevery one doe boast the same for themselues, as though it were possible, for them to serue GOD in parte, which are openly seene of purpose to fight against him. It is true that the faythfull them selues p. 204are neuer so wholly addicted to obey God, but that they are ofte withdrawne with sinfull lustes of the flesh. But because they sigh vnderunder this miserable slauerie, and are displeased with themselues, and doe not otherwise serue the flesh, but vnwillingly, and with resistance; they are not accounted to serue two maisters: because that their studies and endeuours are so approued to the Lorde, as if they had yeelded perfecte obedience vntounto him. And here is their hypocrisie reprooued, which flatter themselues in theyr sinnes, as if they coulde ioyne light and darkenesse togeather.

In all this Sermon Christe doth reprehend the excessiue care of meat and cloathing, wherewith menne doe vexe and torment themselues, and hee giueth also a remedie to heale this disease. That hee forbiddeth them to be carefull, ought not to be taken so precisely, as if hee would hauehave his to be carelesse. For we know that men are borne of that condition, that they should sustaine some care: yea, this is not the laste portion of the miseries, which the Lorde hath enioyned to vsus, as a punishment, that hee might humble vsus. But he condemneth the immoderate care for two causes: that is, because menne doe waste and torment themselues therewith p. 205in vaine, by taking more then is meete, or their calling wil beare: then, that they take more vppon themselues, then is meete for them, and vsing their own industrie, they neglect to call vppon God. That promisse is to beholden, Psal. 127. 2. VVhen the vnfaithfull doe lye downe late, and shall ryse early, they shall eate the bread of sorowe, the faythfull shall through the grace of God, enioy rest and sleepe. Therefore the sonnes of God, though they be not free from labour and care, yet it cannot be properly sayde, that they are carefull for the lyfe: because that they reposing themselues in the prouidence of God, doe quietly take their rest. Hereby it may be easily gathered, how much eueryevery man ought to care for theyr lyuing: namely, that eueryevery one of vsus should labour asmuch as his callinge doth beare, and the Lorde dooth further appoynte, that their necessitie shoulde prouoke eueryevery man to call vppon God. Suche a care is a meane betweene slouthfull securitie and excessiue tormentes, wherewith the vnfaithfull doe waste themselues. If that wee doe weigh the wordes of Christ wel, he doth not forbid vsus eueryevery care, but that which groweth of distrust. Be not carefull, saith he, what yee eate or drinke, for that is the propertie of them that tremble for feare of pouertie and want, as if that they should want prouision eueryevery moment.

25. Is not the life more worth? Hee reasoneth from the more to the lesse. He had forbidden them to care too much how the lyfe may be maynetained, now he addeth a reason: The Lord, which gaue the lyfe it selfe, will not suffer that those thinges should be wanting, which apperteine to the sustaining of the same. And certeinely we doe God no smal iniurie, so oft as we distrust that God will not giuegive vsus foode and cloathing, as though that he had cast vsus out vppon the earth by fortune. For whosoeuer is certeinely perswaded, that he knoweth what the estate and condition of our life is, let not the same man doubt, but that hee will verye well prouide for his necessities. Therefore as oft as any feare or carefulnes for prouision shall assaulte vsus, let vsus remember that God hath a care of our life which he hath giuen vsus.

26. Beholde the fowles. This is the remedie whiche I spake of: that is, that we might learne to rest vppon the prouidence of God: for infidelitie is the mother of all these excessiue cares. Therefore the onelyonly meanes to amend this couetousnesse is, if wee embrace the promisses of GOD, wherein he witnesseth that he himselfe hath a care of vsus. After this maner the Apostle minding to draw the faithfull from couetousnesse, confirmeth this doctrine, Heb. 13. 5. because it is written, I will not fail thee, neither forsake thee. Therfore the summe is, that he exhorteth vsus to trust in God, who neglecteth none of his creatures, though they bee the meanest.

It is diligently to be noted, that hee saith the heauenly father nourysheth the fowles. For although it is to be wondred at, how they sustaine their life, yet how many of vsus doe thinke that their life doth depende of that, that God doth vouchsafe to extende his prouidence euen to them? If that it be throughly fixed in our mindes, that God doth with his hand minister nourishment to the fowles, our hope maye be the easier, which are created after his image, and which are accounted amongste his children. VVhen he saieth that the fowles doe not sow, nor mowe, hee doth not in these wordes perswade vsus to slouth and idlenesse, but onelye meaneth p. 206that though all helpes should cease, yet the only prouidence of God shall be sufficient, which aboundantly bestoweth vppon the beasts, what soeuer is needefull.

Luke for the fowles, nameth Rauens, alludinge peraduenture to that place of the psal. 147. 9. who giueth foode to the young Rauens, that cal vppon him▪ And some thinke that Dauid did especially speake of the Rauens: because that when at the first the olde ones hauehave forsaken them, it is of necessitie that they should be fed of God. Hereby it appeareth, that Christes wil was none other, then that he might teache his to caste theyr cares vponupon God.

27. VVhichWhich of you by taking thought. Christe heere condemneth an other faulte, which is almost alwayes ioyned with the immoderate care of prouision: that is, that a mortall man taking vponupon him more then is lawefull for him, doubteth not through sacrilegious boldnesse to passe his bounds. I know (saith Ieremy, 10. 23. that the way of manne is not in himselfe, neither is it in man to walk & to direct his steps. And there is scarse the hundred man found, which dareth not promise himselfe any thinge of his owne industrie and power. Heereby it commeth to passe, that God being not regarded, they doe not doubt to attempte anye thing, whiche chalenge to themselues the prosperous successe of thinges. Christe, that hee might brydle this madde boldnesse, dooth say, that whatsoeuer pertaineth to the sustentation of our lyfe, dependeth of the onelyonly blessing of GOD. For it is asmuch as if he should hauehave sayde, menne do fondly weary themselues, when all their labours are superfluous and vaine, and all their cares doe come to no effect, but as God blesseth them: the which is more plainely expressed by Luke, when Christ addeth: If you cannot doe that which is least, why are ye carefull for the remnant? For by those wordes it sufficiently appeareth that hee reprooueth not onelye the dystruste, but the pride that men doe challenge to their witte more then is meete.

Not Salomon in all his glory. The sense is, the goodnesse of GOD whiche shineth in hearbes and flowers, doth excell whatsoeuer menne can doe with their riches, power, or by any other meanes: so that the faithfull may account that they shall want nothing of perfect, lentie, although all outwarde meanes be wanting; so that the only blessing of God may flourish.

O yee of litle faith. Christ dooth not without a cause in this beehalfe blame the want and weakenesse of faith: for the more care we hauehave according to the grosnesse of our witte: so much the more doth our infidelitie bewray it selfe, except that all thinges fall out after our desire: therfore very many, which in great matters seeme to be endued at least with an indifferent faith, yet doe faint at the daunger of pouertie.

He hath the same purpose here, that he had in the former doctrine: that the faithful trusting in the fatherly care of God, & hoping to hauehave from him what things soeuer they think to be necessary for them, shoulde not torment themselues with extreame carefulnes. He forbiddeth them to be carefull, or to seeke, as Luke reporteth: that is, after their manner, whiche seeke here and there, without respect of God, to whom onelyonly they ought to bend themselues. Neither doe they rest at any time, but where they see aboundance of encrease: & they which do not attribute to God the gouernment of the world, do sweat and vexe themselues with cōtinual disquietnes. VVhen he saith that the gentiles do seeke after all these things, he vpbraideth them with their too grosse folly, from whence al such cares do spring. For whereof commeth it to passe, that the vnbeleeuers doe neuer rest in quiet state: but because they imagine that God is ydle, and sleepeth in heauen, or at the least that he looketh not vppon those thinges which appertaine vntounto men, as vponupon them, whom he hath taken into his charge, and feedeth as his houshold? So by this comparison, hee declareth that they hauehave profited ill, and doe not as yet vnderstand the firse rudiments of godlines: which doe not looke with the eies of their fayth to the hand of God, secretely filled with aboundaunce of all good thinges, that they might patiently, and with quiet mindes from thence looke for their sustentation. Your heauēly father, saith he, knoweth, that you need these things: as if hee shuld hauehave said, al they that are so careful for their foode, doe giuegive no more honour to the fatherly goodnes of God as his secrete prouidence, then the vnfaithful doe.

LV. 29. Stand not in doubt. This clause answereth to the last sentēce which is set downe in Matthew, Bee not carefull for the morowe. For Christ reproueth an other fault, that men bending their will to prouide for themselues, would gladly imbrace fiue worlds. The worde which Luke vseth doth properly signifie to looke aloft, as wee doe commonlye say, to make long discourses: for the intemperature of our fleshe hath neuer enough, but that it would turne ouer the heauen & the earth a hundred times.

Hereof it cōmeth to passe, y^t they giuegive no place to God his prouidēce. Therfore vnderunder this title is reprehended too much curiositie or carefulnes: because that through the same we procure our selues troubles without profit, and doe so become willingly wretches before the time. That Matthewe saieth, That the daye hath enough with his owne griefe, appertayneth to this purpose, that the faythfull shoulde temper theyr cares, p. 208least they desire to prouide beyond the boundes of their vocation. For as it is sayde, euerye care is not condemned: but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses, beeyonde boundes.

MAT. 33. First seeke the kingdome of God. He brydeleth that too great care for foode by an other argument. For he reprooueth that grosse and slouthfull neglecte, which the soule hath of the heauenly life. Therefore Christ teacheth vsus, that it is preposterous, that menne being borne to a better life, doe wholly occupy themselues in earthly thinges: And whosoeuer shall esteeme of the kingdom of God as the best, wil not exercise himselfe in prouiding for his lyuing, but moderatelye: neyther is there any thing sitter to bridle the wantonnesse of the flesh, that it triumph not in the course of this present life, then the meditation of the heauenlye life.

The word righteousnesse may as well be referred to God, as to his kingdome: for we know y^t the kingdom of God consisteth in righteousnes, that is, in spirituall newnesse of lyfe. VVhen he saieth, that other thinges shalbe ministred, hee meaneth those thinges, which belonge to this present life, are to be placed in the second place, and so ought to be set after, or vnderunder the kingdome of God.

LV. 32. Feare not my litle flocke. VVith this sentence Christ confirmeth that hope, whereunto hee exhorteth his disciples: for how can God deny vile and corruptible meate to his, whom he hath adopted to be heires of his kingdome? And purposely he calleth his by the name of a litle flock, least they should therefore think themselues to be of lesse account with God: because that through their fewnesse, they are nothing accounted of before the world. The word which he vseth, signifieth, that eternall lyfe doth flow vntounto vsus out of the fountaine of his free mercy. To this purpose also appertaineth the word of giuing. And when Christe witnesseth openly, that God hath giuen vsus a kingdome, and that for no other cause, but for that it so pleaseth him: it is heereby more then manifest, that it is obtained by no desertes of workes. Therfore so oft as the Lord raiseth vsus vp to the hope of eternall lyfe, we must remember that wee maye not feare the want of dayly foode.

1. Iudge not. Christe dooth not in these words preciselye restraine from iudgeing: but his will was to heale that disease, whiche is settled almost in all. For we see how al menne doe flatter and spare themselues, and eueryevery man is a seuere censor against others. And there is a certaine sweetenesse in this sinne, so that there is almost no man that ytcheth not with a desire to enquire out other mens faultes. All menne doe confesse that it is a mischief intolerable, that they which spare themselues in their owne sinnes, should be so malitious against their brethren. And in time… past prophane men did also condemne it by many prouerbes: yet it continued in all ages, and also remaineth at this day: nay, there is added to it an other plague worse then that, that the most parte by condemning others, seeke to get themselues further libertie of sinning. This wicked delyght in biting, carping, and slaundering doth Christ refraine, when hee saith, Iudge not. Neither ought the faithful to be so blind, that they shoulde discerne nothing: but only that they should bridle themselues, that they be no more desirous to iudge then is meete. For it cannot bee otherwise but that whosoeuer desireth to be iudge of his brethren, shuld be too extreame and rygorous. There is the like sentence in Iames, bee not manye maisters. Yet he doth not restraine nor withdraw the faithfull from executing the office of teaching: but he forbiddeth them to desire honour ambitiously. Therefore to iudge, doth signifie as much as to enquire curiously into other mens deedes. But first this disease doth alwayes drawe with it this sinne, that we condemn eueryevery light offence, as though it were a most grieuous faulte: then it breaketh out into a peruerse boldnes; so that we doe proudly iudge ill of eueryevery matter, although it may be taken in good parte.

Now we see to what purpose Christes counsel tendeth: that is, that we be not to desirous, or ouerthwart, or malitious, or els curious in iudging our neghbours. But he that iudgeth by the word and law of the Lorde, and directeth his iudgement according to the rule of charitie, dooth alwayes begin his iudgement at himselfe, he doth obserue the right manner and order of iudging: whereby it appeareth howe wickedlye they abuse this testimonie of this moderation, which Christe setteth downe, vnderunder which pretence they desire to take away all difference of good and euil. For it is not onelyonly lawfull for vsus to condemne and reproue all sinnes, but also necessary: except we wil wrangle with God himselfe, and abrogate his lawes, cut down his iudgements, and ouerthrow his throane of iudgment. For his wil is that we should declare his iudgment, which he pronounceth of the deedes of menne, wee must onelyonly retaine that modesty, that he mey remaine the onelyonly lawgiuer and iudge.

p. 210Least you be iudged. he denounceth a punishment againste those rygorous censors, which so much desire to sift out the faultes of others: that is, it shall come to passe, that they shall bee nothinge gentler entreated of others, but they shall finde the same extremitie exercised againste themselues, which they hauehave executed againste others. As there is nothing more deare or precious to vsus then our name; so there is nothing more sharpe and bitter, then to be condemned and subiect to the reproaches and infamie of menne: and through our owne faulte wee procure, our selues that, which we of our owne nature doe so much abhorre. For which is hee amongst many, which doth not search more narrowly into other mennes deedes then is conuenient? whiche dealeth not hardlyer with light offences? which dooth not more ouerthwartly improue that which is of it selfe indifferent? And what is this els but to doe our dilygence, to prouoke God to be a reuenger against vsus, that hee againe maye repay the like to vsus. And though this be done by the iuste vengeaunce of God, that they should again be punished, which hauehave iudged others: yet the Lord doth execute this punishment by menne. For the iudgement of Chrisostome and others, which referre it to the life to come is wrested. For as Iesaias 33. 1. threatneth that they shall be spoyled, whiche hauehave spoyled others: so Christ meaneth that there shall not wante reuengers, whiche shall punishe wicked and slaunderous menne with the lyke poison or rigor. If that menne cease, so that they escape punishmente in the world, which hauehave bene too desirously bent to condemne their brethrē, yet they shall not escape the iudgment of God.

In Luke there is sette downe a promisse: Forgiue, and yee shall bee forgiuen: giuegive, and it shall bee giuen vntounto you, the meaning whereof is, that the Lorde will bring to passe, that hee that sheweth himselfe louing, gentle, and right towardes his brethren, shall feele the same gentlenesse of others towardes himselfe, so that hee shall bee handled gentlye and friendlye of others. But that which often falleth out to the children of GOD, to be recompensed with a moste vniuste rewarde, so that they are oppressed with many vniust slaunders, when as they hauehave hurte no mannes name, but hauehave spared the faultes of their brethren, dooth not disagree with this sentence of Christe. For wee knowe that those promisses, which apperteine to this present lyfe, are not perpetuall, nor without exception.

Also though the Lorde suffereth the innocency of his children to bee oppressed, and almoste ouerwhelmed: yet withall hee fulfilleth that which hee speaketh in an other place, that their vprightnesse shall shine as the morning. So his blessinge alwayes exceedeth all their vniuste slaunders. For so hee maketh the faythfull subiecte to vniuste reproaches, that at the length hee maye shewe forth the goodnesse of theyr cause.

Furthermore, the faythfull ones, howesoeuer they desire to execute that, whiche is ryght towardes theyr brethren: yet beecause they are sometyme caryed with extreame rigour againste their brethren, whiche either are innocent, or are not so much to bee blamed, they prouoke through their owne faulte the lyke iudgement against themselues. And though it may be imputed to the vnthankefulnesse of the worlde, that p. 211they doe not receiue measure pressed downe and running ouer: yet certeinelye they muste in parte impute it vntounto themselues: beecause there is no manne that hath so lyberally nourished his brethren, as hee ought.

3. VVhy seest thou a moate. Hee dooth expresly reproue that faulte, which the Hypocrites doe commonlye commit. For when they are too quicke sighted in discerning other mennes faultes, and they doe not onlye amplifie them seuerely, but almost tragically, they cast their own offences behynde them: or els they are so wise in making them to seeme lesse, that euen in the moste grosse offence they desire to seeme excusable. Therefore Christ reproueth both the offences, too curious searching, which groweth of the want of charitie, while wee will too scrupulouslye searche out the sinnes of the brethren, and the sparing flatterie, wherewith we couer and nourish our own sinnes.

MAT. 7. 6. GiueGive yee not that which is holye to dogges, neither caste yee your pearles before swine: least they tread them vnderunder their feete, and turning againe all to ren…e you. There is no cause why I should often rehearse, that Matthew setteth downe manye shorte sentenses, which are not to be read: as in one text depending vppon an other. For this doctrine doth not depend vppon that which went before, but is altogeather of an other matter. For Christ admonisheth his Apostles, and in their person all the preachers of the Gospell, that they shoulde preserue and keepe the treasure of the heauenly wisdome onelyonly for the sonnes of God, and that they should not throw it forth to the vnworthy and prophane contēners of God. But here aryseth a question: for afterwarde hee commaundeth them to preach the Gospell to eueryevery creature.

And Paule saieth, 2. Corinthians, 2. 16. that his preaching is to the reprobate a sauour of death. And there is nothing more certeine, then that God commaundeth it daylye to bee proposed as a testimonie to the vnfaythfull, that they might be therby made the more inexcusable: I answere, because the ministers of the Gospel, & they that are called to the office of teaching cannot discerne betweene the children of GOD and swine, it is their partes to offer the doctrine of saluation generally to al. For although that at the first they shall see many stubborne and vnapte to bee taught: yet charitie dooth not suffer vsus presentlye to accounte of them, as castawayes and loste: for this is to be considered, that Christe calleth dogges and hoges, not all menne, that are wicked or voyde of the feare of God, and without true godlynes: but them which by certein tokens doe shew a stubborne contempt of God, so that the disease may appeare incurable.

In an other place Christe opposeth dogges against the electe people of God, and them of the housholde of faith, when he saith, it is not good to take the childrens bread, and to giuegive it vntounto dogs: and here he vnderstandeth dogges & swine, which being too corrupted with a wicked cō tempt of God, wil not admit nor abide any medicine. Heereby it appeareth how wickedly they do wrest the words of Christ, which think that he restraineth the doctrin of the gospel, to those only, whiche are apte to be taught, & wel prepared. For what shuld be done, if the godly teachers shoulde call no manne, but him that nowe by his obedience preuenteth p. 212the grace of God? but by nature wee all are rather wicked, and bente to stubbornesse: VVherfore the remedie of saluation is to be denied to none but them that doe filthily refuse the same offered vntounto them, that it may appeare that they are reprobate, and damned of them selues: as Paule speaketh of Heretikes, Tit. 3. 11. But there are two causes, why Christe forbadde that his Gospell should be proposed to the desperate contemners. For it is a manifest profanation of the misteries of God, if wee submitte them to the reproachfull skornes of the wicked. Christe also minded to comfort his disciples, that they should not cease to beestowe their labour in teaching the Gospell to the electe of God, though they should see the same ouerthwartly refused by the wicked and prophane menne: as if he should hauehave sayde, least this incomparable treasure shuld waxe vile, and be of no account, the swine and dogges are to be dryuen from it. But these titles are to be noted, wherewith he adorneth the doctrine of saluation. Christ calleth it a holye thing, and compareth it to pearles. And heereby we gather how much wee ought to esteeme of it. Least they tread it vnderunder their feete. Christe seemeth to make a difference betweene swine and dogges: attributing a beastly dulnesse to the swine, & madnesse to dogges. And certeinely experience teacheth, that there are two such sortes of contemners God. For example sake: whatsoeuer is spoken in the scripture of the corruption of mans nature, of free iustification, of eternall election, many turne it either to carelesnesse, or to the wantonnesse of the flesh, such are aptly and worthily accounted swine. And others do rend the doctrine and the ministers of the same, with sacriligious raylinges: as though it shoulde ouerthrow the desire of wel doing, the feare of God, and all care of saluation. Therefore though christ doth by both the names signifie the vncurable enemies of y^e word of God; yet by these two similitudes he brieflye sheweth what some of them doe differ from others.

7. Aske. This is an exhortation to prayer: and because that in this exercise of godlines, which we should hauehave an especiall care of, we are so flowe and slouthfull, Christ vrgeth the matter by speaking it three maner of wayes. For his speach is not in vaine, when he saith aske, seeke, knock: but he applyeth himselfe to stirre vp our slouthfulnesse, least the doctrin should waxe colde. To the same purpose also beelonge the promisses which are added. yee shall finde, it shall bee giuen you, and it shalbe opened to you. For nothing shall better encourage vsus to pray, then a certeine assuraunce of obtaining. For it cannot be that they shuld pray diligently, that doubt: yea prayer, without fayth, is but a vaine and sporting ceremonie. Christe therefore that he might effectually stirre vsus vp to this parte of our duetie, he doth not onelyonly commaund vsus what we ought to do: but promiseth that our prayers should not be in vaine. And this is diligentlye to be noted: first, that we might know that this lawe of prayer is appoynted and prescribed vntounto vsus, that he might be certeinely perswaded, that God is so mercifull to vsus, that he wil heare our desires. Then, so oft as we prepare our selues to prayer, or as oft as we feele that wee are not earnest enogh in this desire to pray, that we should remember this so louing a bidding, wherein Christe testifieth vntounto vsus God his fatherly affection. So it shall come to passe, that eueryevery of vsus enioying the grace of Christ, may boldlye pray, and freely call vponupon God, as Paule teacheth Ephes. 3. 12. And beecause we are more ready to distrust then is meete, Christe repeateth the promise in diuerse wordes, that he might also reproue this faulte. But hee vseth the Metaphor of seeking, because that wee thinke those thinges which wee hauehave neede of to be farre from vsus: and of knocking, because that the fancies of our flesh do imagine, that those thinges are shutte vp from vsus, which we hauehave not ready at hand.

8. For whosoeuer asketh, receiueth. Some thinke it is a prouerbe gathered of the common trade of lyfe: yet I doe more willingly encline to the contrary p. 214parte: for that Christ offereth the fauour of the father to them that pray: af if hee should hauehave saide, God is willing and ready to heare vsus, if that we pray, & that there are great riches layd vp for vsus, if y^t we do aske them. By which words he declareth that they do suffer iust punishments for their slouthfulnesse, which wanting thinges necessary, doe not seeke this remedie for their want.

It is certeine, that often when the faithfull doe sleepe, GOD waketh for their saluation, that he may preuent their requestes. For there is nothing more wretched then we are, if in so great a weakenes, or rather a slouthfulnesse, he should waite for our prayers, if hee shoulde not looke vppon vsus in so much carelesnesse of vsus. Nay, he is not perswaded by any ot…er then by himselfe, to giuegive vsus fayth, which should preuent our praiers both in order and in time. But because Christe speaketh heere to his disciples, hee dooth onelyonly teach how the heauenly father would make vsus partakers of his giftes. Therefore, although he doth giuegive vsus all thinges freely, yet that he might exercise our faith, hee commaundeth vsus to pray, that he might graunt to our requestes, those thinges, which come of his owne goodnes.

9. VVhat man is there among you. This is a comparison from the lesse to the greater. First, Christ opposeth the malice of men to the great goodnesse of God. And selfe louelove maketh vsus malitious: for while eueryevery man is too much addicted to himselfe, hee despiseth and neglecteth others. But fatherly louelove ouercommeth this faulte, so that menne forgettinge themselues, doe more lyberally bestow vppon their children. And from whence proceedeth this, but because that God, from whom all fatherlynesse descendeth, Eph. 3. 15. powreth this portion of his goodnesse into their heartes? If that a fewe droppes of louelove in manne doe so much preuaile to doe well, what is to be hoped for out of the sea it selfe, whiche canne neuer be drawne drye? Can God himselfe bee strait, which doth so open the heartes of menne? yet heere must bee considered that sayinge of Iesaias 49. 15. Although a mother should forgette her children, yet the Lorde will be lyke himselfe, so that he will alwayes shew himselfe to be a father.

1…. Good giftes. Christe did of purpose vse these wordes, leaste that the faythfull in prayer shoulde lose the raines too much to fond and euill desires. VVe know how intemperate and presumptuous our fleshe is in this behalfe: for there is nothing that we do not aske of God: & excepte that hee yeeld to our folly, we frette and fume against him. Christ therefore maketh our requestes subiect to the will of God, that he shuld not giuegive vntounto vsus any thing, but that which hee knoweth profitable for vsus. VVherefore let vsus not thinke that hee hath no care of vsus, so ofte as he graunteth not our requestes: because it is in him to iudge what is conuenient for vsus.

But now, because all our affections are blinde, the rule of our prayer must be taken out of the word of God, neither are we meete to iudge of so weigh…ie a matter. Therefore, whosoeuer desireth to come to GOD with faithfull prayer, let him learne to bridle his heart, that hee aske not any thing, but according to his will, as Iames teacheth, 4. 3. of his Epistle.

p. 215Luke in the laste clause for good gifts, placeth the holy Ghost, not excluding other benefites, but shewing what is especially to be desired. For that ought alwayes to be in our minde, seeke first the kingdom of God, and other thinges shal thē be ministred vntounto you. VVherfore it behoueth the children of God, to that ende that they might prepare themselues rightlye to prayer, to put of earthly affections, and to ascend to the meditation of spiritual life. And so it shal come to passe, that they shal make lesse account of meat and cloath, then of the seale and pledge of their adoption: But when God shall giuegive so precious a treasure, he will not deny others that are lesse.

LV. 5. VVhichWhich of you shall hauehave a friend. Luke addeth this similitude, whereof Matt. maketh no mention, & the meaninge is: there is no cause why the faithful shuld faint in their heartes, if they do not presentlye obtaine their desires, or if that seeme harde to be obtayned, which they doe desire. For if importunitie of demaunding doth wreste out of men that, which they woulde not willingly doe, there is no cause why we shoulde doubt, but that God wilbe entreated of vsus, if wee constantly continue in prayer, and that our mindes either through delay or difficultie waxe not weary.

It is in vaine to shew how this dependeth of the former, sith that often in such shorte sentenses, these clauses doe abounde. I sayde beefore, that Matthew doth not reporte one onelye Sermon of Christes: but out of diuerse sermons hee gathereth the summe of the doctrine. Therefore this sentence is to be read by it selfe, wherein Christ instructeth his disciples to equitie, and setteth downe a shorte and an easie definition of the same: that wee might know that so many contentions doe reigne in the world, and that men do hurt one an other so many waies, for no other cause, but because that wittingly & willingly they tread equitie vnderunder their feete: and yet eueryevery one would hauehave the same streightly obserued towards himself. VVhere it standeth vponupon our own profit, there is none of vsus that cannot distinctly & subtilly declare what is right. Therfore sith al mē do shew thēselues ready teachers of righteousnes for their own cōmoditie: how commeth it to passe, that the same knowledg is not ready, whē either the profit or the losse of other men cōmeth in questiō: but because we are onelyonly wise for our selues, & no man prouideth for his neighbours. And not so onelyonly, but malitiously, and of set purpose, we close our eyes at the rule of equitie, which shineth in our heartes.

p. 216Therefore Christ teacheth that eueryevery man may be a rule vntounto himselfe of iust and vpright dealing towardes his neighbours, if he would perfourme that to others, which he requireth to be done vntounto himselfe. So he confuteth all vaine pretenses, which menne imagine to couer, or to counterfeit their owne vnrighteousnesse. For without doubte perfecte equitie should reigne amongst vsus, if we were as faithfull working (that I may so speak) disciples of charitie, as we are ready teachers to hauehave others to doe to vsus.

For this is the law and the Prophetes. Christ doth not meane that this one poynt of doctrine is onelyonly deliuered in the law and the Prophetes: but whatsoeuer is there commaunded concerning charitie, and what lawes and exhortations are there set downe for the maintenaunce of righteousnesse, are all referred to this purpose. The meaning therefore is, that hee satisfieth the second table, if hee shew himselfe in that sort to others, as he desireth others should shew themselues to him: as if he should hauehave saide, there should be no neede of long and tedious disputations, if this simplicitie were maintained, and menne should not with a preposterous louelove of themselues blot out that equitie, which is engrauen in their heartes.

13. Enter in at the strait gate. Because there is nothing more against the flesh, then the doctrine of Christ, no man shall at any time well profitte in the same: but he that learneth to gather his owne senses and all his affections as into a narrow straite, that they may keepe themselues within those straites, in which the heauenlye maister brideleth our wantonnesse. Because menne doe willingly …latter themselues, leape and runne out of order: therefore Christe dooth here admonish his disciples, that they shoulde prepare themselues, as to a strait and thorny iourney. But because it is hard to restraine our lustes from this vnbrideled and wandring folly, he mittigateth this bitternesse with a comfortable reward, when hee saieth, by the narrow gate and way we enter into life.

Againe, least being caught with the baightes of a lycentious and a dissolute life, wee shoulde wander whither the pleasure of the flesh doth draw vsus: he saieth, that they doe runne headlong to death, which hadde rather goe through the wide way and broad gate, then to goe through the straites, which lead to life. But he saith expresly, that many do runne through the wide way: because that men doe ouer throw one an other, by peruerse and euil examples. For whereof commeth it to passe, that all menne doe wittingly and willinglye without all care, caste themselues headlong: but because they doe not thinke that they shall perishe while they perishe with a great companye? And on the other side, the small number of the faithfull dooth make many carelesse: for we are hardlye brought to renounce the worlde, and to frame our selues and our liues after the maners of a fewe. For wee thinke it an absurd thing to pull vsus from the multitude, as if wee were not a parte of mannekinde.

But though the doctrine of Christe dooth holde vsus as bondmenne, bringeth our lyfe into a streight way, seperateth vsus from the multitude, and ioineth vsus to a few companions: yet this straightnes ought to be no hinderaunce vntounto vsus, that wee shoulde anye whitte the lesse striue after life.

p. 217But it doeth sufficiently appeare by Luke, that Christe sayde this at an other time, and not then when hee vttered those paradoxes of the blessed life (which we hauehave sene before,) and deliuered to them an order of praier. And that is it which I hauehave touched so oft. Those things which are set downe by the other Euangelistes, according to the order of the hystorie, are gathered together by Mathewe into one summe, that so it myght the better appeare, howe Christ instructed his disciples. Therefore I thought it meete to adde all the place of Luke which agreeth to this matter. For when I shall diligently admonish the readers of the course of time which Luke obserueth, I hope they will graunt me pardonne if in gathering the doctrine I be not more curious then Mathewe.

23. Then sayde. Although Mathew rehearseth this answeare of Christ in one texte, with other sentences spoken to the people, yet I thinke that he had occasion geuen him to speake this, by this present question. Furthermore, the occasion that mooued that this question shoulde bee asked semeth to be, because that Christ who professed himself to be the author of life, could scarce gather him a few disciples. And he might seme to condēne the whole Church, a smal company of men only excepted. But outwardly the whole people which regarded not the doctrine of Christ, but refused him altogither, seemed to bee adopted of God as heires of life. And we oftentimes doe doute the same, so ofte as we beholde the ouerthwart estate of the world. VVhat meaneth thys, that the greater parte foloweth a way contrary and disagreeing to the gospel? Therfore Christ speaking to all, exhorteth them to striue to enter in at the straighte gate. By which woordes Christ meant to drawe his disciples from foolish curiositie, which hindereth and staieth many, which looke aboute whether any other doe ioyne themselues to them, as though they woulde not bee saued but with a great companie. In that he commaundeth to striue or to endeuour, hee meaneth that they cannot come to euerlasting life wythout great and many difficulties. Therefore lette the faithfull rather bestowe their studie vppon this, then be too curious about the multitude that go astray.

24. For many will seeke to enter. Thys is therefore added, least we should be deceiued wyth a vaine hope, as if many companions shoulde helpe vsus. For as flesh is gladde to …latter it selfe, many doe promisse themselues an easie way to life, which in the meane season doe please themselues wyth eueryevery thing. So others do againe deceiue others, that they sleepe in a wicked securitie. Christ that he might shake off such delightes from his disciples, affirmeth that they shalbe excluded, which promisse now vntounto themselues a certaine possession of life.

25. VVhen the goodman of the house is risen. Although these things were spoken after at another time, as I sayd euen nowe, yet I had rather to hauehave respecte of the doctrine then of the time. For this is no small helpe to the vnderstanding, if those may be red together in one text, which do agree together in one sence. Because that Christ had affirmed that the gate is not opened to many which desired to enter into heauen. Nowe he sayeth that they shal profit nothing, although they occupy a place in the church: because that God shall at length rise in iudgement, that he maye exclude out of his kingdome, all them that vsurpe a place amongest them of his housholde. And he vseth the similitude of a housholder: who if he vnderstoode that some of his wicked and wanton seruauntes should steale out by night, and leaue the house open to theeues: he himselfe ariseth & locketh the gate: and will not lette in those wandering and nighte straying men, which do out of season wander by the high wayes. Further, in these wordes he admonisheth vsus to take occasion while it is offred. For so long as the Lord calleth vsus vntounto him, we as it were hauehave a gate sette open for vsus into heauen: but the greater part doth not vouchsafe to stirre a foote. Therefore Christ pronounceth that the gate shall at the length bee shut, and so they shalbe in danger to be shut out which waite for companie.

26. Thou hast taught in our streetes. Christ expresly excepteth, that it shall pro…itte the Iewes nothing, that he came neare vntounto them, and that he familiarly offereth himselfe that they shoulde enioy him, except they aunsweare at the day when they are called. But he doeth not prosecute that similitude. For, speaking of a housholder, hee doeth plainly without a figure declare himselfe to bee the iudge: and this doeth not agree to any other then vntounto himselfe. Thou hast taught in our streetes: that is, that the Iewes shoulde not through their negligence lose that saluation which they might now obtaine.

…. VVhen yee shall see Abraham. VVhen as the Iewes had nothing like p. 219vntounto the holy fathers, yet they woulde vainly bragge of that stocke, neyther was there any thing so vsuall amongest them, as to abuse the title of the Churche: Christe testifieth that this degenerate people, which departed from the faith and Godlinesse of the fathers, are estranged from the kingdome of God. And heerein is contained a secreate reproofe, because that they which desire to hauehave companions in seeking saluation, did not rather endeuour to adioyne themselues to Abraham, the Prophettes, and the holy fathers, then seeke about for their equals, which by their examples were fallen farre out into innumerable corruptions. As if he shoulde hauehave sayde, if you doe nowe neglecte to enter in at the straighte gate, because the multitude of them which goe astray doeth come behinde you, doe you not see howe you are seperated from the company of the faithfull, while you doe linke your selues to the company of the vnfaithfull? If that the sight of the worlde doeth nowe blinde your eyes, this slouthfulnesse shalbe taken from you at the last day, but too late. For then you shall knowe that you and your like are straungers from the kingdom of God, and that you hauehave not any thing common with Abraham.

29. They shall come from the East. It is an amplification gathered heereof, that the Iewes being reiected (which thought themselues only to be the lawfull heires of God) the Gentiles shoulde bee sette in their place, that they may receiue the life promised to Abraham and his stocke. And hee opposeth the Gentiles against them, that he might pricke them forward as with a godly iealousie to faith. Euen as Paule Romanes 11. 14. wryreth that it shoulde be an ornament of his ministerie, if hee mighte prouoke them of his owne countrey and flesh to suche an emulation. And so it was necessary that the Iewes shoulde be pricked when as they pleasing themselues too muche, did proudly contemne God and all his giftes. But because that Mathewe hath this sentence againe a little after, I doe nowe touche the same the more sparingly.

30. Beholde there are last. Christ vseth these woordes oftentimes, as wee shall see other where, but in a diuers sence. In this place hee meaneth nothing else but to ouerthrowe the vaine confidence of the Iewes: which when all the worlde was forsaken, were chosen of God, being placed in this dignitie, imagined that God was bounde to them: For thys cause Christ telleth thē that their lot shalbe shortly altered, so that the Gentiles which were then as outcastes should hauehave the chiefe roumthe: And the Iewes being put from their honour, shoulde not holde the lowest corner in the Churche.

15. Beware. Christ teacheth in these woordes that his Church should be subiect to diuers deceits, and therefore it woulde be daungerous least many should fall from the faith, except they bent thēselues to take hede. VVe know how ready men are to vanitie, and so they doe not onelyonly of nature desire to be deceiued, but al men seeme to be wise to deceiue them selues. And Sathan also a woonderfull craftes man in deceiuing, ceaseth not to lay snares wherein he may entangle the simple and vnwarie. But the …ewes did hope that they shoulde hauehave a pleasant estate vnderunder the kingdome of Christ, free from al trouble and vexation. Therfore he admonisheth his disciples, if they desire to stand fast, that they shoulde prepare themselues to auoide the subtile sleights of Sathan. For it is the wil of the Lord (as I hauehave already sayd) to exercise his church with continuall warfare in this worlde. VVherefore, that we may continue his disciples vntounto the ende, it sufficeth not onelyonly that we be taught, and that we submit our selues to be gouerned by his worde: but because that we shall be daily assaulted by Sathan, it is necessary that our faith be armed to resist. And it is the chiefest thing, if we suffer our selues to be gouerned of the good and faithfull ministers of Christ: but because that on the contrary side there doe arise false teachers, except we doe watche diligently, and be armed with constancie, we shall be easily led from the flocke. To this purpose also pertaineth that saying of Christ, Iohn 10. 3. The sheepe doe heare the voice of the shepheard: and they will not heare a stranger, but flee from him. VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes, or troubled, while the wolues doe breake into the folde of Christ: while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ, but they ought rather to be stirred vp to sette diligent watch. For Christ doeth not in vaine bidde vsus beware, wherefore if our owne slouthfulnes doth not circumuēt vsus, we shal easily escape al his deceits. And certainly without this hope we should not be bolde nor couragious to take hede, VVhen we know now that the Lord wold not hauehave deceiued vsus by the inuasions of Sathan, lette vsus goe forwarde without feare, asking of him the spirite of discretion, by whom as he sealeth the beleefe of his truth in our hearts, so, that he would reueale the deceits and suttleties of Sathan, least we be deceiued. VVhen Christ sayeth they come in shepes clothing, which are inwardly rauening wolues: hee meaneth that they wante not faire pretences, if we doe not with wisedome …ift them throughly.

16. By their fruites. If this note of difference had not bene added, the authoritie of all teachers might without exception hauehave come in question. For if a deadly daunger were to be feared in the teachers, and that there were no meanes to auoide it, then all of necessitie should be suspected, p. 221and there should not be a better remeady, then for all men to shutte their eares. And we see prophane menne pretend this daunger, that they might without punishment reiecte all kinde of doctrine, the weake also and the rude doe stande in doubt. Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due, commandeth that they should iudge of false Prophets by their fruites. VVherefore the Papists are too foolish and corrupt, which that they might stirre vppe enuie against vsus, doe precisely cast foorth this sentence of Christe: beware of false prophets: and with their outcries, they make the simple, not knowing any cause why, rashly to abhorre vsus. But it is necessary that who soeuer desireth to obey the councell of Christe, should iudge wisely and discretely: for we doe not onelyonly willingly confesse, that false prophets should be taken heede off, but we do also diligētly and earnestly exhort the simple that they shoulde beware of them. OnelyOnly we admonish them, that according to the rule of Christ they doe first certainly knowe them, least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God: for there is great difference betweene carefull heede taking, and preposterous loathing. But the Papists doe too wickedly abrogate the commaundement of Christe, which by casting foorth a false feare, do driue the miserable soules from searching. Therefore let this be first considered, that they which through feare doe refuse or flee the doctrine whiche they knowe not, doe therein wickedly, and make small accounte of this commaundement of Christe. Now remaineth to be seene, what fruits Christ noteth, and in my iudgement they are deceiued which restraine it to the life. For this triall were very vncertaine, when as the moste wicked deceiuers doe imitate a moste fained holinesse, and also pretende I knowe not what showes of moste straight life. I graunt that their hypocrisie shall be at the length reuealed, because there is nothing more hard then to coūterfeit vertue. But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement, that it should be measured by the life of men. Therfore vnderunder their fruites he comprehendeth the maner of teaching, and that is the chief. For therby Christ prooueth that he was sent of God, because he seeketh not hys owne glory, but his fathers which sent him. Iohn 7. 18. If any do obiect that fewe hauehave that capacitie geuen them to iudge good fruits from euil, I aunsweare as I sayde euen nowe, that the faithfull when neede is, shall neuer wante the spirite of discretion, so that they distrust in themselues, and bidde their owne vnderstanding farewel, and giuegive themselues wholy to be gouerned of him. In the meane while let vsus remember that all doctrines are to be brought to be: tried by the worde of God, and therefore to be ruled by the analogie of faith in iudging false prophets. Then must be considered what God enioyneth to his Prophetes and ministers of his woorde, for thereby may their faithfulnesse be easily discerned. As for example sake, if we propose vntounto vsus those things which Paule requireth in Bishops, that onelyonly description shal suffice to condemne the whole dunghill of Poperie: for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew. VVherefore it is no meruaile if they forbid men to iudge of false prophetes. But this place doeth euidently shewe that titles are nothing to be accounted off, no, nor the calling it selfe is of any estimation, except they be called pastours, and being called to the office p. 222of teaching, do faithfully follow their calling. Do men gather. By those Prouerbes which were then commonly vsed, and receiued by the consent of all men, doth Christ prooue that no man can be deceiued by false prophets, but he which wil willingly be blinde. Because the fruits do openly make triall which are the faithful seruaunts of God, and the false labourers, euen as the fruites doe shew the tree. The sentence in Luke seemeth to be generall, whereby Christ teacheth that euerye man may be iudged by his fruits, as a tree is knowen by his fruit. For after he had set downe a reproofe against hypocrites, which see a moat in the eye of an other, not seeing a beame in their owne, hee presently addeth. For an euill tree can not bring f…orth, and that causall worde (For) seemeth to ioyne two sentences together. But because it is certaine that Luke in that sixt chapter, rehearseth diuers sermons of Christ, it may be also that he doeth briefly touch that which Mathew setteth downe more fully. Neither doe I rest vppon that causall aduerbe, whiche is oftentimes in other places superfluous, which may also appear by that clause: for Luke so cōcludeth this speach. A good manne out of the good treasure of his heart. Neither doe I doubt, but that Christ doeth plainly sette downe what maner of iudgement thys should be, which he commaundeth to be had by the fruits: that is, that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde, whiche professe themselues to be the seruaunts of God: as if hee shoulde hauehave sayde, titles doe smally auaile, vntill hee that speaketh shall prooue in deede that he is sent from God: yet I do not deny but that this place may bee applied to the generall doctrine. And certainely the last clause, namely: that of the aboundance of the heart the mouth speaketh, doeth reache further then to the false prophetes, seeing that is so common aprouerbe. If any doe obiecte that mennes tongues doe often lie, so that they speake best which are woorst affectionate: I answeare, Christ doeth here teache simply, that which is moste commonly vsed. For althoughe hypocrites doe pretende one thing in wordes, which they doe neuer thinke in their heart: yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde.

21. Not eueryevery one that sayeth. Christ stretcheth his speache further. Neither speaketh hee onelyonly of false prophetes, which breake in amongst the flocke, to steale and to deuoure: but of hirelings, which vnderunder the countenaunce of shepheardes doe deceitfully thruste in themselues, and yet p. 223hauehave no affection of godlinesse. And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in: yet he doeth properly touche false teachers whiche seeme to excell aboue others. Neither doeth he direct his speache to them alone, that hee mighte waken them out of their securitie, wherin they lie as drunken menne, but he also admonisheth the faithfull, that they geue not to suche disguised people, more then is meete. In summe, hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite, so that it shall hauehave many disciples, there shall be many not onelyonly of the common sorte which shall falsly and hypocritically geue their name to the Gospell, but also amongst the pastours, there shall be the same falshoode, so that they shal denie in deedes and life that which they professe with mouth. Therfore who soeuer desireth to be accounted amongest his disciples, he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life. In Luke there is a generall reproofe, But why cal ye me maister, maister. But because that this corruption doth for the moste parte spring from dissembling teachers, and doeth the more easily spreade from them to the whole body: therfore in Mathew Christ doth namely inueighe against them. To doe the will of the father, doeth not onelyonly signifie philosophically to frame their life and maners to a rule of vertues, but also to beleeue in Christ, as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded, but is established as the spring from whence the rest doe slowe.

22. Many shall say vntounto mee. Christe citeth againe the hypocrites before his iudgement seat, as we sayd euen now out of Luke: for so long as they occupie a place in the Churche, they doe partly flatter themselues, and also they doe partly deceiue others. Therefore he sayeth that there shall be a day wherein hee will purge his floore, and the weedes and chaffe shall be separate from the pure wheate. To prophesie in Christes name, is by his authoritie, and as it were by his gouernment to execute the office of teaching. For prophecie in my iudgement is taken in this place generally, as in 1. Corrinthians 14. he might hauehave simply vsed the woorde of preaching: but purposely he vsed that which was of greater estimation, that hee mighte the better declare that the outwarde profession is nothinge woorth, howe excellently so euer menne doe account of it. So to worke myracles in the name of Christe, is nothing else then to doe myracles by his power, aide, gouernement and leading. For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles, yet in this place and in many others, he noteth all myracles.

23. I will professe to them. By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues, as if hee shoulde hauehave sayde, while they confessed mee with their tounge, they thought that they had discharged their duetie wel: and now a holowe confession of my name with their tounge is hearde. But I in like sorte confesse against them, that what soeuer they professe, is vaine and lying.

But what meaneth this confession of Christ, that he neuer accounted them amongest the number of his disciples: no not euen when they gloried that they were the pillers of the Churche?

p. 224Therefore hee commaundeth them to cease, which vnderunder a deceitfull title hauehave for a time stolne an vniust possession to their house. It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth. 2. Tim. 2. 19. The Lord knoweth who are his, let eueryevery one that calleth on the name of the Lord depart from iniquitie. For the first clause tendeth to this purpose, that the weake shoulde not fainte nor be troubled at the falling away of some, whose name was great and famous. For hee sayeth that they were neuer knowen of the Lorde, though they dasiled the eyes of men with a vaine shew. Then he exhorteth all them which would be accounted amongst the disciples of Christ, that they should spedily withdrawe themselues from iniquitie, least that Christ doe driue them away out of his sight, when he shall separate the lambes from the goates.

24. VVho soeuer then. Because for the moste parte it is harde to discerne the true professours of the Gospell from the counterfeit, Christ by an apt similitude sheweth wherein they differ most. For he proposeth two houses, whereof the one was built without a foundation, and the other had a good foundation. For when there was to the shew the same outward appearance in them bothe, the first being beaten with winde and stormes, or shaken with flouds, doeth presently fall: but the latter shall stande fast vponupon his sure foundation against all violence. Christ therfore compareth the vaine and windie profession of the Gospell, to a beautifull, but no sound building, which thoughe it was sette vppe to the shewe, yet it was ready to fall at eueryevery moment, because it lacked a foundation. Therefore Paul cōmandeth vsus to be wel & throughly groūded in Christ, & to hauehave p. 225deepe rootes, least wee bee caried away at eueryevery blaste. In summe, this is the purpose, true godlinesse cannot bee discerned from counterfaite holinesse, vntil an examination and trial do come: for temptations wherwith we are tried, are like to floudes and stormes, which doe easily beate downe vnstable mindes, whose lightnesse is not perceiued in a calme and quiet time. Heareth these wordes. The relatiue These, doth not note one kinde of doctrine, but the whole summe of doctrine. For the Gospell, except it be deepely fixed in our mindes, (hee sayeth) is like vntounto a wall whych is builte highe, and is strengthened with no foundation. Therefore it is as muche as if he shoulde hauehave sayd, that is in deede the true faith which taketh deepe rootes in the heart, and resteth vppon an earnest and a constant zeale as vppon a foundation, so that it yeeldeth not to temptations. But such is the vanitie of mans vnderstanding, they which dig and pearse not inwardly euen to the denial of themselues, doe build vponupon the sande.

25. VVhen Iesus had ended these wordes. I vnderstande as well that sermone which he had when he descended out of the mountaine, as the rest of hys doctrine which he had nowe vttered to the people. Therefore the meaning is, when as hee had in diuers places geuen a taste of his doctrine to the people, they were all ama…ed, because that a certain new and vnwonted maiestie did drawe the mindes of men vntounto him. VVhat it is to teache with authoritie and otherwise then the Scribes were accustomed, I hauehave before declared.

p. 2261. VVhen hee was come downe from the mountaine. Nowe Mathewe retourneth to the hystorie. He sayd before that Christ ascended into the mountaine: Then he gathered as into one heape many poyntes of the doctrine of Christe: and now he addeth, that when as he preached in the mounte, hee healed a certaine Leper. Marke and Luke doe reporte the same hystorie, thoughe they doe not sette downe the time. Also the Godheade of Christe was shewed in the same, in so muche as with his onelyonly woorde, and touching with his hande, he presently cured the man of his leprosie. But though this leprosie hadde beene an other kinde of disease, then that which is called elephantiasi…: yet it appeareth plainly that it was harde to be cured. And if it had continued any long time, it was a rare exāple to hauehave any man healed of the same. But if wee graunt that Phisitions coulde by the knowledge of their Arte hauehave holpe the same, yet it appeared in thys myracle, that there was no helpe of man in it.