oure duety vnto men we do also oure duety towardes God. But Christe applying his wordes to the capascity of the people thought it sufficiente to make a difference betwene the spirituall kingdome of God and pollitique order and the state of this presente lyfe Wherefore this difference must be had that seinge the Lorde wil be the only ruler and lawmaker to gouern the soules of mē we must not seke for a rule of worshipping him frō any other thing than frō his worde we must abide in the only pure worship which he hath there prescribed that the power of the swerde lawes iudgements do hinder nothing at all but that the worship of God maye remaine whole and sounde amongest vs M. Therfore that whiche partaineth to the earth belongeth as righte vnto Cesar and that which pertaineth to religiō belongeth vnto god In earth wee haue the image of Cesar in money which teacheth what we owe vnto Cesar Againe in our minde we beare the seale of Christ of the holy ghost beinge sealed by baptisme and ingraued also by the name of Christ whereby wee are taughte what we owe vnto god God doth not cōmande vs to withholde from Cesar those things that are dewe to Cesar it were amost wicked vngodly acte if Cesar woulde not suffer those thinges to be geuen to God which are dewe vnto him but take them to him selfe C Nowe this doctrine may serue for a general admonition that euery man accordinge to his calling may geue that deuty which is dewe to all men as the children honor to their parents seruants submission to their masters subiectes obedience to the hyer powers that all men may liue according to the rule of charity and that God may haue that which belongeth vnto him Therfore the somme of this place is because they are rebells vnto God which despise pollitique order gouernment we muste note that obedience towardes princes magistrates is ioyned with the worship and feare of God but againe if princes vsurpe vnto them selues the righte which belongeth vnto God we must not obey them but submit our neckes rather to the blocke Bu. Wherefore if a heathē wicked magistrate must not be resisted muche lesse ought we to resist a godly Christiā magistrate Let therefore all wicked Anabaptistes take héede al such also which ouerthrowe pollitike gouernment what they teache and go about 22. VVhen they had heard these words they merueiled and lefte him and wente their waye VVhen they had heard these vvordes they merueiled B. The enemies of the trueth do here merueyle at the great wisedome and experience of Christ but they are nothing at all moued to tourne themselues vnto God by faith And lefte hym and vvent their vvaye C Here also it appereth howe God doth frustrate bring to naughte the wicked practises and deuises of his enemis neither doth he onelye deceiue their expectation and hope but dothe also geue them the repulse with shame It commeth to passe some times that the wicked althoughe they be ouercome yet notwithstanding they ceasse not to make exclamation but althoughe their wantonnes bee vnbrideled whiche resiste the worde of God yet for all that God hath so many victories in his hand that he will triumphe ouer them and ouer Sathan their heade also But in this answer Christe goeth about specially to manifest and set forthe his glory when he constrained his enemis to departe with ignominy shame A. Let vs therfore acknowledge this sentence of Solomon to bee moste true when he saith There is no wisdome nor prudence nor counsel against the Lord 23. The same daye came to him the Saduceis which saye that there is no resurrection and asked him sayinge The same daye came to him C. Wee do see here how Sathan gathereth together al the wicked whiche els are at contenciō among themselues to resist the trueth of god For although there were dedly disagréement betwene these two sectes yet notwithstanding they conspire together against Christ that it might not displease the Pharises to haue their doctrine resisted in the persone of Christ Euenso at this daye we sée all the armys of Sathan although at all other times they be one cōtrary to an other yet notwithstāding to arise on euery syde against Christ And the Papistes also do burne with such mortal hatred against Christ his Gospell that they wil willingly suffer Libertines Epicures such kinde of monstrouse Heretiques so that to destroye the Gospell they may vse their helpes To be shorte we sée that they wente out on euery side such as sought to bēde their force against Christ they did this because euery one of the hated the lighte of sounde perfecte doctrine But the Saduces propounde a questiō vnto Christ that by the shewe of absurdity thei might either make him partaker of the error or els that if he did disagrée they might defame him make him a mocking stocke among the rude vnlearned multitude And it may be truly that they were wonte with the same cauill to vexe and moleste the Pharises but nowe they laye the same grinne or snare for Christe M After therfore that the Phariseys had done nothinge againste Christe the Saduces come to assaye if they coulde bring that to passe which the Scribes and Phariseis before them had sought for VVhich say that there is no resurrection A. As concerning this secte of Saduces reade the chapter going before C. But the Euangeliste Luke witnesseth that they denyed not onely the last resurrection of the fleshe but the immortalitye also of the soule And certainly if the doctrine of the Scripture be wel wayed the lyfe of the soule without the hope of resurrection is but a mere dreame God dothe not so pronounce the soules to be frée from death as thoughe alredye they were in possession of the presente glorye and beatitude but he suspendeth theyr hope vntill the last daye We graunte truely that the Philosophers to whome the resurrection of the fleshe was vnknowne disputed muche about the immortal essence of the soule but they speake so rashly and vnaduisedly of the state of the lyfe to come that their writtings are of no waighte But seinge the holy scripture doth declare that the spiritual life doth depende vpon the hope of the resurrection and that the soules being dissolued from the bodies do thyther departe whosoeuer taketh away the resurrectiō he doth also spoile the soules of immortallity Moreouer hereby we maye perceaue the horrible cōfusion of the Iewish Church in that the chefe heades and professors of religion toke awaye the hope of the life to come that men after the death of the bodye differ nothinge from brute beasts They did not for al this deny but the men ought to liue iustly godly neither were they so prophane and heathenishe that they accounted the worship of God to be prophane superfluouse but they rather affirmed that God was
for the woord of abhorringe or forbidding is more peculiar to the Hebrewes Abraham sayde vnto God be it farre from thée that thou shouldest do this thinge and shouldest kill the iust with the wicked And in another place be it farre from thy seruauntes that they should do so the Hebrew word is Talila which signifyeth prohibition as if thou wouldest saye staye thy selfe or it is not good for thée so that whereas the Greke text hath onlye propitius tibi peraduenture sit Deus is better vnderstoode thē sis as if we should say God forbid this to happen to thee This shall not happen Bu. These woords do shew how Peter abhorred that which Christ sayd should happen to him as if hee should haue sayde no man wyth indifferente eares could abyde to heare that the sonne of God muste be crucifyed for death happeneth not to the liuely sonne of the lyuinge God which rayseth other frō the dead and hath declared by so many inuincible arguments that hée is the Lord of life and deathe Therefore that by no meanes shall come to passe which thou sayest shall happen vnto thee that thou shouldest suffer many things of the elders and Scribes in that Cittye in the which wée hope to rayne with thee in excellente glorye for euer 23. But hee turned him aboute and sayde vnto Peter go after me Sathan thou hinderest mee for thou sauerest not the thinges that be of God but those that be of men But hee turned him about and sayde to Peter M. Because that Peter wente about to withdrawe Christe from obeyinge his fathers will hee is sharpely reproued of him C. But some verye fondlye make much a do about this worde come backe as thoughe Peter were commaunded to follow and not to go before For the Deuill also had the repoulse at the handes of the Lord by the same wordes as wée haue allready declared And the Gréeke worde Hupage signifyeth to auoyde or depart whereof the latyne woorde apage is deryued Christ therefore putteth his Dysciple from him and maketh him stande a loofe because hée playeth the parte of Sathan by his preposterous and vndiscrete zeale Neyther doth hee simplely call him an aduersary but hée giueth him the name of the Deuill in token of great disdayne Bu. As if he had said auoyde with this thy counsell I ought to haue more regarde to fulfill my fathers will althoughe it be neuer so hard to the flesh thou which art inoued with more knowledge of the father than any of the rest and which oughtest to be a helper vnto mée and a faythful companion that I mighte fulfill my fathers commaundemente doest dehorte diswade mée so much as lyeth in thée frō the same and that not lightlye but in reprouinge mée auoyde with this thy wisedome for thou shewest thy selfe to mée to be Sathan an open ennemy and a most wicked conspirer As concerninge this word Sathan we haue spoken before in the 4. Chapter The Euangelist Marke hath these words but hée tourned aboute and looked on his Disciples and rebuked Peter sayinge go after mée Sathan Christ therefore spake these woordes to the rest of his Dysciples for hée knewe that they were of the same minde also Wherefore for the example and erudition of others hée rebuketh Peter the more sharpely but for our sake also C. For théeues adulterers and suche like are ashamed to excuse their filthynes but a good intencion is obstinately defended and maintayned of all men Wherefore the Lorde vseth more seuerity in correctinge this wicked zeale of Peter than if hée had committed any other cryme Thou hynderest mee E. The Gréeke texte hath thou offendest mée C. Peter was in déede an offence vnto Christ when hee dehorted him from his callinge For by and by it followeth Because thou sauerest not those thinges that be of God Hereby it appeareth howe greatly men are deceyued in their vngodly zeale For when Peter wente aboute to hinder hys Maisters office hée did not onely séeke to depriue himselfe but all mankinde also of euerlasting saluation yet ignorantly Here therfore we are taught in one word howe muche wée oughte to abhorre those thinges which do withdraw vs from the obedience of Gods will. And there is no doubte but that Sathan doth vse men as instrumentes when they allure vs and withdraw vs from oure dutye towardes God Peter coulde not staye Christ from his purpose But Christ geeueth vs here an example to beware of that frendship be it neuer so pleasaunt which doth call vs from the obedience of Gods will and doth bid vs sparinge our selues to sauer those thinges which are of men and not the thinges that are of god For otherwyse our fleshe is so inclyned that wée shoulde spare oure selues and neglecte the commaundementes of god But if Christ so sharply reprehended the frendship of Peter to whom it was not so daungerous what shall wée do which are easlye seduced But those thinges vvhich are of men C. Here Christ openeth euen the very wellspring of the whole euill when hée sayth that Peter sauoreth onely those things which are of men Therefore least the Heauenly iudge sende vs away and our practises hedlonge to the deuill let vs learne not to be adicted to our owne sence but obedientlye to embrace that which the Lorde commaundeth and alloweth B. If wee sauor those thinges that are of men then are we enemyes vnto God and Sathans friendes Therefore whatsoeuer proceadeth of our selues it is here by the words of Christ condemned Whereuppon S. Paule sayth that the wysedome and vnderstanding of the fleshe is death and enmitye against god What then shall wée arrogate vnto our selues where is frée will become where is the iudgemente of reason but where is the Church built vppon Peter who nowe is called by the name of Sathan the Deuill Nowe let the Papistes goe and extoll their fonde imaginations to the Heauen they shall feele at the lengthe when they appeare before the trybunall seate of God what boastinge doothe preuayle which Christe here pronounceth to be Satanicall and deuelishe But wee accepte wee meane willinglye to stoppe the waye agaynste our selues which leadeth to euerlastinge life may learne out of the mouth of Christ to sauore those thinges which are of God. 24. Then sayde Iesus to hys Disciples if any man will follow mee let him forsake himselfe and take vp his crosse and followe mee Then sayde Iesus to his Disciples C. Marke sayth when hee had called the people to him with his Dysciples also hee said vnto them c. But Luke sayth hée sayd vnto them all Because that Christe perceiued that Peter the rest of his fellowes did abhorre the Crosse and affliction hee taketh occasion to speake generally of pacience sufferaunce of the same neither doth hée onely exhorte the twelue but all those that are godly to the same The like sentence allmost wee had in the sentence goinge before in the eyghte and twentye verce of the tenthe
out of those wrytinges whiche were employed and consecrate to the Churche it selfe by holy men whiche bestowed all their labour and study to enlarge the true faith and for that cause they may well be termed Ecclesiasticall wryters Secondly because it appertayneth of dutie to the Churche to knowe the familiar voyce of their spouse who speaketh vnto her sitting in the heauens and that by the helpe of his seruauntes to wytte faithfull ministers who for that same cause are called in the Scriptures the interpretours of Gods wyll and the messengers whiche bryng fidinges of the reconciliation betwene God and man. But we call it Catholike that is vniuersall because it is gathered vniuersally out of all the most appro◅ed deuines And for because welbeloued brethren in Christe you whiche yet grone vnder the yoake o◅◅ntechriste dispersed here and there you desier with ardent affectiōs to knowe those things whiche may guyde you to the perfect vnitie and certaintie of faythe I moste earnestly request you that as the Churches restored to their integritie enioye the sacred sermons lectures communication and publique conference of the selfe same men whiche haue enriched this woorke with their labours so you also vse gladly and cherefully this exposition of the newe Testament that your fayth may haue the better successe and Christes spirite by the reading of the Scriptures may in suche wyse mortefie whatsoeuer concupiscence of the fleshe is remayning in you that we may all speake thinke and vnderstande one thyng being one whole body Flie therefore all peregrine straunge doctrines and geue attentiue eare to the moste swete voyce of that great shepehearde of the shepe Christe Iesus who by his Apostels and Euangelistes teacheth you moste playnly the way to saluation Despise with a stoute courage the forged tales and traditiōs of men by whiche your consciences are snared and imbrace the libertie achieued by Christe and worthely set forth in this newe Testament whereof you haue here an exposition no lesse sounde than playne and euident Not that this interpretation is so perfect absolute in euery point that nothinge may be added thereto pertayning to doctrine and edification for who can examine or interprete any one place of Scripture so happely and dilligently that no man shal be able to expresse the same more playnely or obserue in it somewhat more helping either to teache exhorte or reconcile other places Neither was it my intente to vrge the studentes in holy Scriptures to kepe silence but rather not onely to exhorte all the Godly but also to desier them for Gods sake that if they haue attayned anye thing either by reuelation of the spirite or by the commentaries of other whome we haue not sene to brynge it and make it commen so that it be briefe and fitte to edefie whiche howe necessary it is in serious matters there is none but wyll confesse For ouer and besides the newe bookes whiche come forth dayly whereby this worke might bee enlarged I am fully perswaded that the authours them selues out of whose wrytinges I haue taken this exposition are so farre from ambition and emulation that they desier nothing more than that they to whome the gifte of prophecie is graunted shoulde not defraude the Churche thereof for whose sake they haue receiued that whiche they haue I sought therefore to profite them onely whiche with vpright conscience seke the symple and peculiar sence of the Scriptures leauing vnto the Church whom God endeweth euery day with marueilous giftes libertie to adde according to tyme and place what semeth to belonge to the common edifyinge of the godly as is wont to be done in the holy assembles and metinge where the Godly communing of diuine matters haue libertie to bringe forth or alleage in the middest of the company that whiche they haue receiued of the father of lightes so that if it be reuealed to an other sitting by the firste doth willingly kepe silence as the Apostell commaundeth Nowe as concerning the authours out of whose commentaries or annotation vppon the Gospell after Mathewe this exposition is collected we haue declared their names in the next leafe following And leaste the often repetition of their whole names should trouble the readers we haue signified thē by their first letters although that thing semed once vnto me not greatly necessary if this one admonition of my frēdes had not prouoked me thereto who tolde me that it would fall out that some would reproue me of a lye for because this woorke being intituled a Catholyke exposition collected out of sondrye interpretours should neuertheles appeare to be one discourse neither would they beleue any other except we did note by letters euery particuler mans woordes But where I my selfe did incline to that parte not to discrie the authours names by letters I was led hereby because I feared the disposition of some who being addicted to men do for the moste part measure approue and reiect the interpretations according to the authoritie and estimation of the man rather considering the men than what the holy Ghoste pronounced by them to the common erudition of the Churche Moreouer the readers peraduenture will marueyle that I note so fewe woordes out of some authours but let them vnderstande this that when I finde one that sayth the same that almoste all the reste do whether it be in fewe woordes or many so it be in more playne woordes his woordes I haue chosen yet as it were weauing to or vniting out of other that whiche he had either omitted or lefte vnspoken for one man can not speake of all thinges for want of memory neither is occasion offered If at any tyme a diuers or contrary exposition happen to be founde among the authours I haue so described the same that I haue noted what the reader should followe Neither shall there be founde in this booke a hotche potche of opinions if wee maye so terme it whereby the Reader myght bee troubled not edefied but sounde and true doctrine and the same throughout the whole booke guyding vs to the father and Iesus Christe his sonne Therefore good brethren accepte and according to goodnes and equitie allowe his dilligence whiche together with you wysheth before all thinges the increase of Christes kyngdome and the destruction of Antechriste Do you also your endeuour with earnest ardent zeale to professe Christes Gospell neither as some falsely termed Christians do be you ashamed of it by constant confession whereof the glorious sentence of Christe is onely to be hoped for who shall approue the same before his heauenly father and electe Angels And verely no man is able worthely to commende the excellency and frute of the eternall wysdome of God whiche is opened in the Gospell For the Gospell is The light vvhiche the people that vvalked in darkenes did see and vvhiche sprang vp to them vvhich sate in the region of the shadovve of death It is the kyngdome of God vvhich approched to vs vvhich
are their successors Neither doth he saye only in respecte of tyme that the prophetes were before them but because they are of the same order and that therefore they must frame them selues according to their example Finally this sentence bringeth great cōsolatiō to the disciples of Christ Neither can they easely be remoued whē that they knowe them selues to be the fellowes of the prophetes M. Moreouer we must here note howe great the iniquitie is of this present world which letteth not to trouble the people of God yea his speciall ministers with lyes reproches and persecutions Nowe for so muche as this hapned to them in the Churche of God to the which they were appointed what shall become of them that are without the churche Euen so the Prophetes Christe him self and the Apostels suffered all kynde of reproche and trouble layde vpon them by the Church of Israel Therefore what can be more blockishe and foolishe then they whiche thinke that none at this day can be afflicted and oppressed with iniury by the heads of Churches As though the state and condition of the ministers of Christe were better at this day then was the state of Christe him selfe his Prophetes and Apostels in their tyme Let the ministers of Christe therefore haue respecte vnto the lot and chaunce of thē which were before them in the office and ministery of the woorde of God neither let them hope in their tyme to haue better estimation and fauour if they teache Christe sincerely then had the Apostels and Prophetes which were before time 13 You are the salte of the earth but if the salte hath lost his saltnes what shal be seasoned there with it is then good for nothing but to be caste forthe of the doores and to be troden vnder feete of men You are the salte of the earth E. Nowe he doth bothe exhorte his disciples by reason to beare and suffer all kynde of euell for his kingdom and also to followe and immitate whatsoeuer is ioyned with excellent vertue C. Christ here doth referre the propertie of the doctrine to the persons to whome he had committed his ministration For in calling his Apostels the salte of the earth he meaneth that it is their office and dutie to salte and season the earthe because men haue nothing but that whiche is altogether vnsauery vntill they be seasoned with the salte of heauenly doctrine M. Christe our sauiour therefore by these woordes doth signifie and teache that all mankind hath nede to be seasoned least that it putrifie and perishe for it is altogether vnsauory and wholy subiecte to corruption and destruction if it be not seasoned with the heauenly salte and so preserued The doctrine of the Gospell is this salte with the whiche al men ought to be seasoned that they maye attayne to the sauer and taste of the heauēly and euerlasting life This doctrine for the sharpenes therof is hated enuied of the corruptible worlde for it requireth mortification of the flesh a liuely faythe and true repentaunce frō deade workes and suche lyke which are not very pleasaunt to the fleshe Preache thou the woorde saithe saint Paule be feruent in season and out of season improue rebuke exhorte with all long suffering and doctrine B. Certainly it was necessary that the doctrine of the infallible truthe whiche is the present medicine of the whole worlde should byte searche smarte burne purifie dissolue and heale by certayne reason notwithstanding and iust meane For as the salt is a certayne seasoning of the meate and as the temperate vse of the same bringeth some pleasaunt taste and pleasure euen so the immoderate mixture and ouergreat quantitie maketh the meate very vnpleasaunt This doth signifie that the pastors and teachers ought to do all thinges with iudgement and aduisedly least that they make the doctrine of truthe to be hated of many in beynge to curious in reprouing But if the salt haue lost C. After our maister Christe had taught his disciples wherunto they were called he doth denounce vn-them greuous and horrible iudgement except they discharge their office duty And he sheweth farther that the doctrine which they preache is so ioyned to a godly and and a honest lyfe that the corruption whiche is tollerable in others is coūted in them detestable and monstrous As if he should haue sayde If other men be vnsauery before God to you is geuen salte to make them sauore and to haue a taste or relishe but if you your selues haue lost youre saltnes whence will you seke for the remedy whiche you shoulde geue to others M. For as the salte beinge vnsauory cannot season any thyng neither can the salte it selfe hauing loste the proper nature by any meanes be seasoned againe euen so if those do amisse to whome it belongeth to exhorte and instructe others to the study of godlynes these twoo inconueniences and dammages shall ensue The one is that the foolyshenes and corruption of mankynde cannot by any other kynde of doctrine be amended for here neither the shewe of serimonies neither mans traditions and inuentions are of any force here vayne is the perfection of Philosophers yea vayne is here the holines of fleshe The other is that the ministers of the Churche if they falle if they erre if they do amysse then can not they by the seasoninge of other mens disciplyne be amendended and restored The whiche truly not onely the experience of the tyme paste but also of this tyme present dothe plainly enoughe declare namely that the corruption of ecclesiasticall ministers is incurable It is then good for nothing els but. Christe very aptly doth prosecute his metaphor when he saythe that other thinges whiche do degenerate from their nature are notwithstanding by some meanes proffitable after their corruption but the salte also to be very hurteful as to bryng barrens euen to the dounge hyll The effecte therefore is this that the disease is incurable when the ministers them selues do erre and are deceyued because they ought to season all the worlde with their salte B. For as the well head beyng dryed vp from whenche all other do spryng and flowe and as the lyghte being extinguyshed from whence all other candels are lighted there can no other water or fyer bee founde from whence they may receyue their qualitie agayne Euen so truly by foolyshe teachers who shal learne wisdom and knowledge and by blynde guydes who shall be conducted and led the ryght waye This therefore is a wonderful inconuenience and incurable E. Finally this admonition is not only proffitable to the ministers but also to euerye Christian man For so muche as God intendeth to season the whole earthe with the salte of his worde it followeth that whatsoeuer wanteth the same salte is not only vnsauory but putrified also corrupted before him although he seme to be seasoned in the sight of men Wherfore there is nothing better then to admitte and receiue
wyll be miserable in caringe for those thinges whiche pertayne to foode and rayment why do ye care for those thinges whiche belonge vnto the morowe when as the presente tyme hath euer enough that ye trouble not your selues with the care of the times to come Let the affection and labour be sufficient which the lord geueth to euery tyme The somme therefore of this doctrine is this that we be not otherwise carefull for the necessaries of this lyfe then the lorde hath apointed vs Firste that we should seke the glory of God secondly the profite of our neighbour and last of all the health of our owne soule Whosoeuer thus bestoweth his tyme he shall lyue for euer The .vij. Chapter IVdge not that ye bee not iudged Iudge not Bu. Hytherto against the distrusting and sorowfull care of mortall men for bodely necessaries the lord hath disputed Nowe he speaketh againste rashe iudgement in the whiche all men for the moste parte do offende E. Iudge not might very wel bee tourned condemne not and ye shall not be condemned For in this place iudge is taken for to condemne Whiche more euidently appeareth by the woordes of Luke where he goinge aboute as it were to expounde what he meaneth in saying iudge not addeth by and by condemne not ye shall not be condemned C. By these wordes Christ doth not precisely forbid to iudge but goeth about rather to heale the disease with the which al men are infected We sée how all men do flatter thē selues euery mā is a iudge in other mens matters euery mā narrowly examineth his brothers māners is desirous to bewray his brothers falte Al mē wil confesse the it is a vice intollerable for those mē to be so cruel enuious against their brethrē which winke at their owne faltes yea this vice was cōdēned among profane men in olde tyme by many prouerbes yet notwithstanding it cōtinued in all ages continueth vntill this daye And now ther cōmeth another worse thē that namely the some in condēning others woulde get libertie to sinne them selues Christe taketh away this wicked desire of biting of reprouing reproching when he saith Iudge not Neither ought the faithful to blinde thē selues that they mighte discerne nothing but only to refrayn thē selues that willingly thei iudge not more then is mete For otherwyse it cannot be but that he be to rigorous which hath an earnest desire to iudge his brethren The like saying hath S. Iames. My brethren be not euery mā a maister Neither doth Christ here withdrawe the faithful from doing their duties in teaching but forbiddeth thē ambitiously to seke for honor To iudge therfore in this place is curiously to enquire of other mens dedes sayings whether they be euel in dede or only seme so to be not that thei may correct and amend them but that they may note them and gette vnto them selues an opinion of honestie when they talke with them This disease alwayes bryngeth with it muche iniquitie that we condēne some lighte faulte no lesse then the great offence then it bursteth out into a peruerse boldnes in that we rashely haue a wronge iudgement of euery thing although in dede they ought to be taken in good parte Now we sée to what ende the purpose of Christe tendeth namely that we should not be to desirous to curious and malicious in iudging our neighbors The enuious persone the hypocrite the selfe louer are somewhat sycke of this disease C. But he whiche iudgeth by the rule of charitie alwayes first examining hym selfe he I saye kepeth the true and righte order of iudging Neuertheles it is not onely lawefull for vs to condemne all sinnes but also it is necessary excepte we wyll abrogate the lawes of God and ouerthrow his iudgement For he would haue vs to bee proclaymers of his sentences whiche he pronounceth as concerning the dedes of men only that modestie oughte to bee amonge vs that he ought to remaine a iudge C. Therefore when we condemne adultrie thefte lying and such like we iudge not but do geue place vnto the Lorde which condemneth and hath condemned them So that whatsoeuer is condemned by the lawe of the lorde we may rightly condemne But then we go beyond our bondes when we iudge and pronounce of those thinges whiche we knowe not Whereuppon he sayde Iudge not That ye be not iudged C. Here he pronounceth the punishment of such rashe harde and cruell iudgers whiche desire to discusse other mens matters As there is nothing more deare and precious vnto vs then our fame so it is very sharpe and harde to be condemned and subiecte to the reproche and infamy of men And yet by our own falte we bring that to our selues which our nature doth so greatly abhorre For what is he that dothe not more narrowly inquire out another mās faulte then is mete What is he whiche is not offended at smal offēces But what is this but only a meane to prouoke the vengeance of God against vs and to repaye vs the lyke As the Prophete Esay saith When thou shalt leaue destroying thou thy selfe shalt be destroyed Whereby we may gather that there shall not wante reuengers which shal not punishe with the like rigor violence such as are enuious cruell But admitte that those rashe iudgers of their brethren shal escape the punishement of men in this world yet vndoutedly thei shal not escape the iudgement of god In Luke there is added a promise Forgeue ye shal be forgeuen geue it shal be geuen vnto you The sence and meaning wherof is this namely that the lorde will bring to passe that they which shewe them selues gentle humane iuste to their brethren shall fele the like clemency gentlenes of others toward them so that they in like manner shal be louingly frēdly intreated B. For so it is ordained appointed of God that as we be vnto others so shal they be vnto vs againe According to the saying of Salomon in his Prouerbes That whiche is good cōmeth to those that seke for goodnes but euell hapneth to them that seke for the same This one thing let vs be well assured of that there is none so euell but that there shal be another as euell as he there is none so ready to defame but another shal be as ready to defame hym again And there is none so rashly ready to iudge but another as rashe as he shall be ready to iudge him again whiche for certain is the iust iudgemēt of god And that is the same whiche he saith here followyng 2 For as ye iudge so shall ye be iudged And with what measure ye meate with the same shall it be measured to you againe For as ye iudge Bu. Here oure Sauiour Christ to teache that we ought to iudge of others as we would they shold iudge of vs vseth prouerbiall sentences which were commonly vsed And are yet common to all
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
three dayes warninge to prepare them selues to mete Christe M. Watche therefore saithe our Sauiour Christe for ye knowe not what hower the sonne of man will come this hee speaketh in an other place also 43 Of this yet be ye sure that if the good man of the house knewe what hower the thief would come he would surely watche and not suffer his house to be broken vp Of this yet be ye sure C. The EuaÌ„gelist Luke doth not recite these words in the same place that Mathew doth no marueile For in the .xii. chap. he seking diuersiy to gather a summe out of diuerse sermons doth put in amoÌ„g the rest this parable also Beside this in that chapiter there is put a generall preface that the disciples hauinge their loynes girded and candels burning in their handes should wayte for their Lorde To the whiche sentence the parable of the wyse and foolyshe virgins in the chapiter following agreeth very well VVhat houre the thief vvould come M. By this similitude we are taught howe sodayne and vnloked for the comming of Christe shal be For the speciall desire of theues is that thei may steale vpon men vnloked for and therfore they woorke their feates in the nighte when they thinke the whole housholde to be in their depe sleape By the good man of the house he meaneth euery one of vs and by the thiefe he vnderstandeth the last day Therefore seing it shall come vnloked for as a thief in the night at what time we knowe not it behoueth vs to watche continually leaste it oppresse vs sleaping C. If any maÌ„ here the theues to breake in in the nighte feare and suspicion will not suffer him to slepe Oure slouthfulnes therefore shall haue no excuse if we being so ofteÌ„ times admonished of the comming of Christe which shall come stealing on vs do slepe stil voyde of care E. The Greeke texte hath in what watche For thei of olde time did deuide the night into fower watches of the whiche we may reade in the fourtene chapter goinge before And not suffer his house to be broken vp The Apostel Paule sayth ye your selues knowe perfectly that the daye of the Lorde shall come euen as a thiefe in the night And saint Peter hath the same woordes 44 Therfore be ye also ready for in such an hower as ye thinke not wyll the sonne of man come A. Now he sheweth what he ment by watchinge namely that we should be ready for that daye C. seing that here we must not only feare the bursting open of the gates and the losse of oure goodes but also the deadly wounde to the destructioÌ„ of our soule except we take hede The wordes of Christe therefore teÌ„de to this ende that by this admonition he might awake vs out of sleape because although the last iudgement be differred a long tyme yet notwithstanding we may looke for it euery moment it were great folly therefor to fall a sleape hauing suspicion of this approching tyme and daunger M. Wherefore if euer it were nedeful to geue regarde vnto the light of Gods worde it is truely nedefull in these dayes that we casting of the sluggishnes of carnall affections may stande before the tribunall seate of the iudge 45 VVho is a faithful and wise seruaunt whome his lorde hath made ruler ouer his houshold to geue theÌ„ meate in due season C. This place is more set forth by the EuaÌ„gelist Luke where the demauÌ„de of Peter is added whiche gaue occasion to a new parable But to this end the answer of Christe tendeth that if it be mete that euery one of the coÌ„moÌ„ sorte do watche much more it is mete for the Apostles to watche Wherefore as at the first Christe exhorted the whole faâ—â—ily to watche for his comming so nowe he requireth a speciall care of the chiefe seruauntes whiche are therefore pointed the rulers of the reste that by their example thei may shewe the waye of sobrietie and temperance By these woordes he declareth that they are not set in idell dignitie to liue carelesly in pleasure but that the hier they are set in honor the more diligently they ought to labour in their calling Therefore he teacheth that they must specially declare them selues to be faythfull and wyse M. He is faythfull whiche faythfully dispenceth that whiche is committed vnto hym for hys maisters proffite not his owne gayne or priuate commoditie A wyse seruaunt is hee whiche doth bestowe that whiche is committed vnto him in due tyme or whiche constantly perseuereth in his office vntil the comming of the Lorde The Euangeliste Luke calleth hym a Stewarde whome Mathewe here calleth a seruaunt And who are stewardes saint Paule sheweth saying Let a man thus wyse esteme vs as stewards and dispensators of the misteries of God it is requyred of Stewardes that a man be founde faythfull This faith comprehendeth other vertues also with the whiche he that is a minister or seruauÌ„t ought to be endued Reade the thirde chapiter of the first epistle of S. Paule to Timothe VVhome his Lorde hath made ruler He must be called and sent of the Lorde For they which ronne being not sent of God are theues robbers Ouer his housholde He meaneth that he is chief ouer his family seruauÌ„tes To geue them meate in due season He speaketh according to the common manner for this was the duty of the chife seruaunt to distribute to euery one his foode in due tyme they wer not appointed to be lordes ouer others Here therefore we may beholde the louinge kyndnes of God towardes his housholde He will not haue those that are his to perish with hunger nay he wyll not haue them fedde negligently What is the ministery of the worde but a stewardship to nourishe and fede the housholde of the Lorde The Gospel is the meate with the which men are fedde and nourished to euerlasting life 46 Blessed is that seruaunt whome his lorde when he commeth shall fynde him so doing Blessed is that seruaunt M. He sheweth in these woordes that ministers shall not bee faythfull and wyse in vayne whiche shall wysely gouerne the family of the Lorde For although a faithfull stewarde be not greatly accepted of the family because it hath very small consideration of the Lorde yet notwithstanding of the Lorde to whome he is a faithfull seruaunt he shal be blessed A. and shal receiue a large rewarde As the Apostell Peter testifieth in these woordes saying And when the chiefe shepehearde shall appeare ye shall receiue an incorruptible crowne of Glory VVhom vvheÌ„ his lord coÌ„meth Christe is nowe absent from vs by his carnall presence but hee shall come to iudgement as it shal be declared anone in the fiue and twenty chapter Shall finde so doinge M. The happynes of the minister of Christ doth not consiste in this that he appeareth faithfull to the eyes of men but in this that he is founde faithfull of Christe So
Paule sayth that he careth not for mans iudgemēt but that his onely care is to be founde faithfull of the Lorde M. These thinges may be more playnly vnderstode if they be cōferred with that whiche followeth of the euell seruaunte 47 Verely I saye vnto you that he shall make him ruler ouer all his goodes M. By this parte of the similitude he only goeth about to shewe that the minister of Christe whiche is faithfull shall haue great honour and be made equall almost with his Lorde For when Ioseph was made ruler ouer all the kinges treasure in Aegipte he was reuerenced aboue all the kyng excepted And the Lorde hym selfe saythe I appointe vnto you a kyngdome as my father hath appointed to me that ye may eate and drynke at my table in the kyngdome and syt on seates iudgeing the twelue tribes of Israell And the Apostle Paule speaketh thus of hym selfe I haue fought a good fighte I haue rōne my race I haue kept the faith and there is laide vp for me a crown of righteousnes which the lorde being aiust iudge shall geue to me at that daye And what the happynes of this faythfull seruaunt shal be the eye hath not sene the eare hath not heard neyther hath it entred into the harte of mā C. Therefore let all those hereby learne whiche are called to an honourable office that the greater their office is the more thei are bounde with all their study and industry to discharge the same For seing it is the dutie of the common sorte of seruauntes to finishe the woorke committed vnto them stewardes must bee muche more dilligent to whome it pertaineth to haue a care of the whole housholde Otherwise Christe reproueth thē of ingratitude because they being chosen before al others frame not thē selues according to their honour For to what ende should the Lorde preferre thē before others but only because they should excel all others in faithe and wysdome A dilligent and sober attention is inioyned to all men alyke but yet for all that negligence and slouth is more vnsemely and lesse excusable in pastors and gouernours of the people Furthermore the hope also of the rewarde ought to kyndell a dilligence in them A. For they ought to be certainly perswaded that their paineful trauaile in their calling is moste acceptable vnto the Lorde and that he wyll requyte the same with a large rewarde 48 But and if that euell seruaunt saye in his harte my lorde wil be long a comming But and if the euell seruaunt saye Bu. Nowe of the contrary part he threateneth destruction to those ministers and others whiche being aduaunced to some degree of honour do not consider that they are made rulers ouer their fellowe seruauntes and that they must geue accompte vnto Christ but first of all do consume their Lordes substaunce and afterwarde shewe tyrannye against them In his harte M. This is spoken according to the māner of the Hebrues For a certaine secrete perswasiō of that minde So it is sayde in the Psalme The vngodly hath sayd in his harte there is no God that is he is fully perswaded that it is but vayne whiche is spoken of god C. Therefore Christe teacheth in these woordes howe it commeth to passe that the euell seruauntes are so secure or careles surely because they bearing themselues bolde vpon his long tariance do imagine that the daye will neuer come in the which they shall geue accompt M. Of suche the Apostell semeth to speake saying This firste vnderstande that there shall come in the last dayes mockers in deceitfulnes whiche wyll walke after their own lustes say where is the promise of his cōming for since the fathers died al things continue in the same estate that they were in the beginning Wherfore vnder the pretēce of Christes absence they promyse to them selues that they shall escape vnpunished For it can not bee but that the looking for him so often as it commeth in our myndes must put away all slouthfulnes restraine the fleshly affections least we be wickedly caried So that there can be no exhortacion more sharpe and of greater force to pricke vs forwarde than when we be put in minde of that tribunall seate whiche no man can auoyde Wherfore that euery one of vs may watche and seke to discharge oure duties and that we maye dilligently and modestly kepe our selues within our boundes let vs call to mynde that sodayne comming of our Lorde from aboue the whiche the reprobate wickedly contemne 49 And so beginne to smite his fellowes yea and to eate and drinke with the dronken M. This is the frute of the euell seruaunte whiche he bryngeth forthe by the false perswasion of the slackenes of his Lordes comming He dothe all thynges at his pleasure without feare Christe therfore by the waye sheweth howe easy a thing it is for bouldnes to increase when a man hauing once loused the raynes geueth hym selfe to synne Neither dothe Christe onely here make mēcion of a dissolute and wicked seruaunte but also of suche a one whiche obstinately seketh to disturbe the whole house and peruersely abuseth the power committed vnto hym exerciseth crueltie towardes his fellowe seruauntes and riotously speadeth his maisters goodes to his reproche This is the image and picture of a secure and careles seruaunte To the whiche if you compare the Pope the Cardinalles the Bishops Abbottes Priors Clarkes with the reste of the clergy and layitie also whiche serue Antechriste you wyll say that they are moste lyke of all other to that sluggishe careles seruaunt For these had rather syt to eate drinke with the dronken thā to repente at the preaching of the Gospell But thīke you that thei shal so do vnpunished no truly For harken to what followeth 50 The same seruauntes Lorde shal come in a day when he loketh not for him and in an hower that he is not ware of The same seruauntes Lorde shall come A. Beholde the payne and punishement of the wycked seruaunt Bu. Firste of all he shal be deceiued of his hope and expectation For when he saythe my lorde wylbe longe a comming the lorde shall come in a daye when he looketh not for hym and so the sodayne comminge of his maister shall bryng the greater terrour and feare A. And then shall followe greuous punishement For it followeth 51 And shall hewe him in pieces and geue hym his porcion with hypocrites there shall be weapynge and gnasshing of teethe And hevve hym in peeces Bu. It was the manner of those of oulde tyme to cutte the bodyes of them in pieces whiche had broken faythe and couenaunt with them Of the whiche matter we maye reade a long discourse in Aulus Gellius C. Here therfore a horrible punishement is added to terrifie the wicked seruaunt because suche vnbrydeled wyckednes deserueth the greater vengeaunce And geue him his portion vvith hypocrites B. He vsurpeth this worde portion or parte for
their merits and desertes For although the olde interpreter hath To euerye one accordinge to his vertue yet notwithstāding by this word vertue hee ment not that men are blessed of God and endued with grace from aboue accordinge to their behauiour and as they haue gotten prayse of vertue but onely accordinge as the Lorde of the house thinketh them meete And wee knowe that there is no man founde meete of God vntil he haue made him meete And the Greeke worde Dhunamis which Christe vsed for this word abillity wanteth all ambiguity M. The Euangelist Luke addeth sayinge Occupy till I come By the which wordes hee committed to the Apostles and Preachers their office and mynisterye of Preachinge the Gospell For by that as the Churche is builded so are the goodes of Christe encreased whiche goodes or treasure are men obtayninge saluation by fayth in Christ Therefore these wordes of Luke Occupy till I come is as much as this Go ye throughout the whole world and preach the Gospell to euerye creature A. For I haue chosē you and ordayned you to go and bringe forth fruite and that your fruite should remaine And straight vvay departed Read the exposition of the 14. verse before 16. Then hee that had receiued the fiue talentes went and occupyed with the same and wan other fiue talentes Then hee that had receiued M. These wordes do verye well set forth vnto vs the mynistery of the worde speciallye the Apostleship This word went hath relacion to Go ye and to this also And they wente and preached euery where Howbeit this ought not to be restrayned onlye to the mynisters of the word as we sayd euen now but also to all those which being endued of God with diuers giftes ought to promote his glory And occupyed vvith the same C. They are sayd to occupy which profitablely bestowe whatsoeuer God hath committed vnto thē Bu. For to occupye is to exercyse themselues in the giftes of God committed vnto them to geeue all glorye vnto God to prayse God to liue honestlye to exhorte all men to goodnes to do good vnto all men and by such like godly labour to wyn many vnto god C. For the life of the godly is verye aptlye compared to occupyinge because they ought mutually to occupye amonge themselues to maintaine fellowship loue and concorde And vvan other fiue talentes The gaine and fruite here mencioned is nothinge els than the common profite which setteth forth the glory of god For although God doth not enriche or in encrease our laboures yet notwithstanding as euery man doth most profite his brethren and doth profitablelye vse those giftes to their profite which hee hath receiued at the handes of God so hee is said to bringe gaine and fruite vnto god For so acceptable is the saluation of men to our Heauenlye father that what soeuer is bestowed vppon the same he will haue put in the accomptes God therefore taketh fruit of vs because by oure woorke hee will set forth his glorye Wee are vnworthy truly but hee maketh vs worthy by that grace that hee vsed the Apostleship of Paule to preach the Gospell throughoute diuers Nations which made himselfe a seruaunt to all men that hee mighte win the more vnto Christ 17. Likewyse also hee that receiued two gayned other two Bu. The seruaunt that receyued fiue talentes signifyeth those which because they haue receyued greate grace therefore they shewe forth the greatest workes But this man whiche receiued two talentes onlye doth denote vnto vs the meaner sorte who also accordinge to the measure of the grace which they haue receyued do labour faithfully and not in vaine All these occupye profitablely and do gayne to the Lord not seeking those things that pertaine to themselues but the Lordes 18 But hee that receiued that one went and digged in the earth and hyd his Lordes money M. This fellowe representeth those which discharge not their office according to their abillity which they haue of God but do abstaine from occupyinge from labour from trouble and from the daungers of Preachinge the Gospel seeking onely their ease and quietnes There were manye of this sort in the time of Paule which forsakinge the function of the Gospell gaue themselues to the world They thincke it sufficient if they keepe their talente hauinge no care for the gayne in the meane time they wonderfully dissemble and hyde the gift receyued This kinde of men because they thought that they could not be blamed for that they hinder not other men from doing their dutye is condemned of oure sauiour Christ as vntrusty and reprobate to the ende hee mighte thereby admonishe his Dysciples diligentlye and faythfullye to dyscharge their dutye 19. After a longe season the Lorde of these seruauntes came and reckened with them After a longe season M. Althoughe it be longe ere Christe come yet for all that hee will come at the length to Iudgemēt least any man should behaue himselfe the more negligently because of the longe comming thereof And reckened vvith them He sheeweth that whatsoeuer wee haue receyued of the Lorde is not geuen vnto vs simplely but vppon this condition that wee shoulde geue accompt of the same as wee haue said before But wee are therefore oftentimes voyde of care and do not shew our selues so dilligente in the obedience of God because wee thincke those things that wee haue receiued to be our owne insomuche that hee which hath goodes if hee throughe negligence leese any part thereof hee thinketh the hee leeseth nothinge but that whiche is hys owne not consideringe with himselfe that hee shall make an accompt for the losse but hee whiche occupyeth another mans substance and hath the ouersight of the same careth for the vtmost farthing knowing that he must geue accompte 20. And so hee that had receiued fyue talentes came and brought other fiue talentes sayinge Sir thou deliuerest vnto me fiue talentes behould I haue gayned with them siue mo M. Wee haue sayd already that wee may not stande scrupulously vppon euerye point of the parable Because hee made mencion of an accompt therefore hee declareth simplely what thinges are commonlye spoken in making of an accompt For in the latter Iudgement the good shall not declare what and howe muche good they haue done and how great vantage they haue brought to the kingdome of god Neither shal they know how much gayne they haue brought to the kingdome of Christ by their ministery but shall saye Lord when did wee see thee hungrye and fed thee c. But the Lord himselfe to whom all things are bare and open shal be ignoraunt of none of those things which are wrought in fayth and truth C. Therefore that wee should not be wearye of well doinge Christe pronounceth that their laboure shall not be in vaine whiche shall exercise themselues faythfully in their vocation 21. His Lorde saide vnto him vvell thou good and faithfull seruaunte Thou hast beene faithfull in fewe thinges I will
make the ruler ouer many thinges Enter thou into the ioye of thy Lorde VVell thou good and faithfull seruaunte This is a kinde of speache vsed in the prayse and cōmendacion of him which hath done his dutye Christe commendeth in this man two things namely goodnes and faithfulnes which are the speciall thinges in a steward Thou hast bene faythfull ouer fevve thinges The Euangeliste Luke hath Thou hast beene faythfull in the least Hee calleth those his goodes few the least which hee gaue to his mynisters to occupye and bestowe beinge suche and so great that withoute it we cannot be saued the which the Apostle calleth the power of God and the wysedome of God hee calleth it also a treasure and the vnsearcheable ryches of God and Christe himselfe compareth it to precious stones his goodes I say beinge so greate and precious hee calleth them few and the least in respect of those thinges which wee shall receiue after this life Hereby wee are admonished howe greate the ioyes of the life to come shal be First of all hee prayseth this that the seruaunt declareth his faith trust accordinge to the substance and pryce of the thinge committed vnto him For marke this prouerbe Hee that in small thinges wil be vniust In matters of price deserueth no trust I vvill make the ruler ouer many thinges C. The Euangelist Luke hath I wil make the ruler ouer fyue Citties speakinge of him whiche had gayned fyue poundes by the which wordes he declareth that there shal be another maner glory of kingdome in his last comminge than now appeareth For now wee do but laboriouslye discharge the busines of one that is absent but then hee shall haue plentye and great aboundance of riches at his hande with the which he may largelye enriche vs But our Euangeliste speaketh more simplelye sayinge Enter thou into the ioye of thy Lorde C. By the which he declareth that faythfull seruauntes whose offices hee hath allowed shal be partakers with him of the blessed store of al good thinges Bu. To this effect pertayneth that which the Apostle writeth The afflictions of this life are nothing in respect of the glory that shal be sheewed vppon vs Inspeakeable benefites therfore shal be bestowed vppon the faithfull seruaunts of the Lorde 22. Hee also that had receiued two talentes came and said sir thou deliueredst vnto me two talentes behoulde I haue won two other talentes with them Bu. Here is set forth the other faythfull seruaunt who according to his meane gift declared a wonderfull trust towardes God wherevppon hee also bringeth forth fruite not to be repented Let no man therefore be greued with himselfe in that hee seeth his neighbour to be endued with larger gifts to flerishe with manye vertues neither let him enuye the glorye of one that excelleth him let all men pray rather to the Lord for the encrease of giftes and vertues 23. His Lorde saide vnto him vvell good and faythfull seruaunte Thou hast bene faithfull ouer fewe things I will make the ruler ouer manye thinges Enter thou into the ioy of the Lorde VVell good and faithfull seruaunt A. The duty of this seruāt also which had receiued lesse giftes of the Lorde is allowed his fayth praysed and rewarded of the Lorde The Lord sayth vnto him as he sayde to the first Enter thou into the ioye of M. Both of them are said to be good and faithful are receiued into the Lords ioy Let no man therefore thīke that he is despysed of the Lord if he haue a meane dispensation if so be that he faythfully discharge his duty For it is not considered how much thou art of ability how hard an office thou hast but the question is how faithful thou hast bene toward the Lord. 24. Then hee which had receiued the one talent came and said Sir I knew thee that thou art a harde man reapinge where thou hast not sowē and gatheringe where thou hast not strawed Then hee vvhich had receiued the one talent Bu. Nowe is depainted vnto vs the most wicked corrupte desposition aboue all others of this slouthful and sleapy seruaunt And this fellowe doth verye well set forthe the blasphemous words of all the wicked ones the vngodly vaine excuses of al hipocrites The wicked crye it is a hard and dangerous thinge to serue the Lord hee requireth of vs greate thinges to performe the which he hath geuen vs small ability least therefore anye of his giftes perishe here through my lacke of wisedome that which hee gaue mee vntilled I will leaue vntouched when I depart An other sayth Why shall I geue my minde to righteousnes and holynes If I be one of the electe I shal be saued without all doubt how sinfull soeuer I be againe if I be one of the reprobates I shall vndoubtedly be damned how much soeuer I vex my selfe and afflicte my bodye with chastisement and pray for fayth for I shall praye in vaine because election is not obtayned by prayer Therfore least I offēde I content my selfe and commit me to the election of God that I may be saued by none of my merits but by the free election and grace of God. A. As though in deede this were not the ende of our election that wee should be holy vnblameable before god Bu. Furthermore a man shall finde at this day not vnlearned and vnskilful men who when they are called eyther to office of teachinge or to the office of a Magistrate obiect and say It is a heauy and troublesome vocation whervnto I am called althoughe God hath bestowed vppon mee certaine giftes yet notwithstandinge I knowe that they are not so greate as are requyred least therefore I should offende I will liue a priuate man. A. But wee shall heare by and by what the Lord will say to these carelesse fellowes when hee shall come to recken with them for those giftes Sir I knevve thee that thou art a hard man C. This hardnes doth pertaine nothing at all to the summe of this parable and they are of a folish opinion which dispute here how straitly and hardly the Lorde dealeth with those that are his For the purpose of Christe was no more to note suche rygor than to commende vsurye when hee sayth that the Lord of the house requyred to haue his money deliuered with aduantage Christ onely meaneth that their slouthfulnes shal be inexcusable whiche both suppresse the giftes of God and also spende their time in idlenes 25. And therefore was I afrayde and wēt and hid thy talente in the earthe Lo there thou hast that thine is A. The wicked and the ypocrites feare where no feare is and when they shoulde feare then are they voyde of all care This wicked seruaunt should rather haue stoode in feare least he should despise his maisters commaundemente by the which hee charged him to worke till he came 26. His Lorde aunswered and saide vnto him Thou euill and
slouthfull seruaunte thou knewest that I reape where I sowed not and gather where I haue not strawed His Lord aunsvvered Bu. Here the iust iudgement of God against ypocrites is plentifully declared besyde the sharpe reprehension of the wicked facte and equall ponishment Thou euil and slouthful seruaunt M. In that he calleth him euill and slouthfull he sheeweth that he ceased from worke not so muche by the feare of his seueritye as by his owne slouthfulnes and negligence 27. Thou oughtest therefore to haue deliuered my moneye to the exchaungers and then at my cōminge should I haue receiued my owne wyth vauntage Bu. The Euangeliste Luke bringeth in before these woords Of thine owne mouthe will I condemne thee Hee is cōdemned of his owne mouth by turning that against him which he alleaged for his excuse As if he should saye Thou knewest that I was a straite requyrer of gaine why then diddest thou not for feare of my seueritye geue my money to the exchangers I which seeke for gaine there where I bestowed no cost should shortlye come require my money with vantage that is to say that I would reape there where I sowed not The stocke and chaūce therof was mine not thine thou diddest owe the duty of a seruant to the Lord. 28 Take therefore the talent from him and geue it vnto him which hath ten talentes Question It may be demaunded what maner of sayinge is this For then all workinge shall cease Wee aunsweare that we must remember that which wee sayde before that they do erre which scrupulouslye stande vppon euery word of parables But the true and natural sence hereof is this the although now slouthfull and vnprofitable seruantes haue the giftes of the spirite yet notwithstanding at the lengthe they shall be stripped out of all that their nakednes and reprochfull neede may turne to the glory of the good Christe sayth that these are slouthfull or that they do digge their talent or pounde vnder the earthe because they seeking altogether for ease and pleasure will suffer no trouble at all euen as we see very many while they are whollye addicted to their priuate commodities do let passe all the duties of charitye and haue no regarde of the common buildinge So that wee may easlye gather by this parable that there is no kinde of life more acceptable before God than that by the whiche there commeth some profite to the society of men 29. For vnto euery one that hath shal be geuen and he shall haue aboundance But hee that hath not from him shal be taken awaye euen that which hee hath C. Hee sayth to him that hath shal be geuē For they do truly possesse the giftes of God which do rightly vse them The couetouse men are rather possessed of theyr money because they know not the right vse of possessing Euen so of spirituall giftes hee which according to his abillity promoteth the glorye of God is rightlye sayd to haue Hee meaneth thereof that God doth requight rewarde the righte vse of the giftes of the godly with the latter graces but notwithstandinge wee must acknowledge him to be the geuer and author of these thinges both of that wee receiue and also of the righte vse of those thinges that wee do receiue For the rewarde is suche that it commeth freely For hee oweth nothing vnto vs nay wee are rather detters vnto him A. Insomuche that when wee haue done all that euer wee can yet ought wee to say that wee remayne vnprofitable seruauntes and that wee haue not done that which was our dutye to do C. This is also a great consolation to the faithfull when they here God to be so beneficiall vnto them hitherto that hee will still enriche them with newe treasure And this promise ought to kindle earnest study and diligence in the godly that so muche as they can they seeke to bringe profite not to themselues but to the Lorde As touching the reste which pertayneth to the exposition of this verse read the 13. goinge before 30. And cast the vnprofitable seruaunte into vtter darkenes there shal be weepinge and gnashinge of teeth And cast the vnprofitable seruaunt M. This is to be noted that hee is not onely an vnprofitable seruaunt which wasteth his maisters goodes and tourneth them to his owne vse but hee also whiche hydeth his maysters goodes in a corner whiche hee receiued to occupye Euen as that is not called an euill tree onlye which bringeth forth euill frute but that also which bringeth forth no frute Into vtter darkenes Reade the eight Chapter going before C. For there we taught that vtter darkenes was set agaynste the Domesticall light Christe meaneth here that they whiche are caste oute of the kingdome of GOD are caste into extreame darkenes 31. VVhen the sonne of man commeth in his glorye and all the Angels with him then shall hee sit vppon the seate of his glorye VVhen the sonne of man commeth B. The Euangelist Mathew procedeth on still in expoundinge the question as concerninge the consumation and ende of the worlde and of the Iudge and Iudgemente to come For hither by the occasion thereof Christ exhorted by some parables to watching and perseuerance C. That therefore whiche before hee described in parables hee nowe plainlye declareth withoute figures The summe and effecte is that the faythfull shoulde prepare themselues to the studye of a holye and godlye life in hauinge respecte with the eyes of fayth to the Heauenly lyfe whiche beinge now hidde shal be at the last reuealed in the comminge of Christe For in sayinge that hee shall then sit in the seate of hys glorye when hee shall come wythe Angelles hee opposeth or setteth this laste reuelation against the confused vnperfect cogitacions of the earthly warre ▪ as if hee should haue sayde that hee did not therefore appeare that hee should straighte way establishe his kingdome and therefore hee sheweth that hope and pacience is nedefull least the longe delaye should make his Dysciples weake Whereuppon we gather that this was also added that the Disciples beinge exempte from the error of the present and sodaine felicity might suspend their mindes vntill the seconde comminge of Christ in the meane time that they should not faint or fall away through his absence and therefore hee sayth that at that time he shal be glorious by the name of a kinge For althoughe hee began his kingdome in earthe and sitteth now at the righte hande of the father that hee might gouerne both Heauen and earth with greate power yet notwithstandinge that seate is not yet erected and set vp in the sight of men whereby wee may note that his deuyne maiestye shall much more brightlye shine in the laste daye than nowe For then wee shall see the perfecte effect of that glorye of the whiche wee haue now but a taste onelye Christe therefore nowe sitteth in hys Heauenlye throne because it is necessarye that hee raigne to bridle his ennemyes and to