A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.

¶A Harmonie composed and made of three Euangelistes, Matthew, Marke and Luke, with the Commentaries of Iohn Caluine.

		Luke 1.
Matthew.	Marke.	1 FOrasmuch as many haue taken in hande, to sette forth the storie of those thinges, whereof we are fully perswaded, 2. As they haue de∣liuered them vnto vs, which from the begin∣ning saw them their selues, and were Ministers of the word: 3. If seemed good also to me (most noble The∣ophilus) as soone as I had searched out perfectly all thinges from the beeginning, to write vnto the ther∣of from poynt to poynt; 4. That thou mightest acknowledge the certen∣tie of those things, wherof thou hast beene instructed.

ONely Luke doth make a preface to his Gospell, that briefly he may shew the cause wherby he was moued to write. That he speaketh to one man, it seemeth to be absurd: when that rather it was his duetie by open sound of trumpet to call all men together to the fayth. Therefore it seemeth not to be conuenient, that he should dedicate to his Theophi∣lus onely, that doctrine which is not proper to one or other, but common for all. Hereof it came to passe, that diuers thought it to be a name ap∣pellatiue, and all godly men to be called Theophilos, of louing God: but the Epitheton that is ioyned with it differeth from that opinion. Neyther yet is that absurdity to be feared, which cōstrained them to seeke such re∣fuge. Neither doth the doctrine of Paule lesse belong to all men, because that of his Epistles, he directed some to certaine Cities, and some to cer∣taine men. And truly if we considered the estate of their times, we should confesse that Luke herein did godly and wisely. There were tyrants rea∣dy on euery side, which with feare and terrors would hinder the course of wholsome doctrine. This gaue an occasion or libertie to Sathan and his ministers, to scatter cloudes of errors, which might dimme the pure light. And because that in keeping the puritie of the Gospell, the cōmon sorte were little carefull, and fewe did diligently consider what sathan would deuise, and how much daunger lay hidde in such deceitet. There∣fore as euery one did excell other with rare fayth and singular giftes of the holy Ghost, so with greater studie and diligence hee ought to apply himselfe, that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption. Such (as holy layers vppe of bookes, wherein lawes are written) were chosen of GOD, faythfully to

deliuer to their posteritie the heauenly doctrine cōmitted to them. Wher∣fore Luke doth dedicate his Gospel to Theophilus, that he should faith∣fully keepe the same, which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. & ca. 3. 14.

1. For as much as many. Hee seemeth to alleage that, as a cause of his writing, which rather should haue withdrawne him from writing. For, it were but a needelesse labour, to writ againe a historie already entreated of by many, if they had done their duetie; Neither doth he charge them with any word, either of deceite, or of negligence, or of any other faulte: Therefore it is as much, as if he should say, he would doe a thing alrea∣die done. I answere, although he spareth them that had written bee∣fore, yet doth he not throughly allow the labours of all of them. He doth not plainely say, that they haue written of thinges slenderly proo∣ued▪ but challenging the certaine knowledge of these thinges vnto him selfe, modestly dooth disable some of them of certaine and vndoubted knowledge. If any do obiect, that if they had erred, hee shoulde haue sharply inueied against them; I answere againe, it may be, that they did a litle offende, and that of an vnaduised zeale, rather then of malice: and therefore, that there was no cause why he should more vehemently haue enforced him selfe against them. And it is credible, that there were cer∣taine pamphlets, which were not then so hurtefull: but if they had not beene speedily preuented, they might afterwardes haue more grieuously annoied the faith. But it is worth the labour to note, how GOD, by Luke hath applyed a remedie against those superfluous writinges, and that by his meruailous counsell, he hath brought to passe, that by com∣mon consent, all other being reiected, these onely doe keepe their credit, in which his reuerent maiestie most manifestly doth shine. And so much lesse to be borne with is the doting folly of them, which thrust into the world fond and filthy fables, vnder the name of Nichodemus, or any o∣ther.

VVee are fully perswaded: The participle, which Luke doth vse, doth signi∣fie thinges very well approued and voide of doubt: in the which the old interpreter hath beene ofte deceiued. And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted. Amongst the which is that place of Paule, Rom. 14. 5: VVhere hee commaundeth, that euery man be fully perswaded in his minde: Lest the conscience being tossed with doubtfull opinions, should wauer, and neuer stand sure. Thereof also cō∣meth the nowne Plerophorias, which he corruptly hath translated plenitu∣dínem, i. a fulnes, when that it is a certaine and strong perswasion groun∣ded of faith, in the which godly mindes doe safely take their rest. And there is, as I sayde, a secrete contrarietie: For he challenging vnto himself the credit of a faithfull witnesse, doth take away the credit from others, that deliuer contraries. This phrase (Inter nos) amongst vs, signifieth as much as apud nos, with vs. But he buildeth faith, as it seemeth, very slender∣lie, that buildeth vpon the report of men, which ought to be built vpon the onely word of God, and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost. I answere, that fayth is not sa∣tis••ied with any testimonies of men; except the auctoritie of God doe hold the chiefest places. Yet, where the inward confirmation of the spirit doth goe before, there may some place be giuen them in the historicall

knowledge of thinges. I call that historicall knowledge, which we haue cōceaued either by our own beholding of things don, or by the speach of others. For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God, then wee are to giue credit to experience. Adde this also, that Luke followeth not priuate aucthours, but them that were also ministers of the word: By which commendation he extolleth them aboue the degree of mans auctoritie. For he sheweth, that they vt∣tered the Gospell to him, to whom the Lord had committed the offyce of preaching the s••me. From hence also ryseth that assured safetie, wher∣of he speaketh a litle after, which vnlesse it leane vpon God, may easily by distrubed. It is of great waight and force, that he calleth them mini∣sters of the word, of whom he receiued his Gospell. For the faythfull do gather hereof, that against witnesses no exception can be taken (as the Lawyers say) and which it is not lawfull to refuse. Erasmus (who out of Virgill borowed that which he translated to haue beene some part) did not sufficiently weigh, how much the calling of God is to be esteemed, or of what auctoritie the same is. For Luke doth not speake prophanely: but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ, that we may with reuerence heare the sonne of God, speaking vnto vs by his Apostles. If any man had rather take and vse this phrase VVord, for the thing or substaunce, which is Christ, let him vse his own sense. That some doe vnderstand by it Christ, it should please me very well, but that it were forced against the sense of the text, and too farre stretched. It is much, that he saith, they were beholders or eye witnesses. But in that he calleth them ministers, he exempteth them from the common order of men, to that end that our fayth might haue his stay in heauen, and not on earth.

This in summe is Lukes minde, that hauing faythfully engraued in let∣ters that which thou hadst learned before with liuely voice, thou migh∣test the more safely repose thy selfe in the doctrine which thou haste re∣ceiued: whereby it dooth appeare, that God doth euery where prouide, least we depending vpon the doubtfull wordes of men, our faith should fayle, or wauer. VVhereby the vnthankefulnes of the world is so much the lesse excusable, which as it were of purpose rashly desireth strayed and dispearsed rumors: whereby it might be vnconstant, and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent diffe∣rence, which the Lord hath put betweene them, lest foolish light beliefe doe vaunt it selfe for fayth. In the meane while let vs suffer the world, as it is worthy to be deceiued with the baightes of foolish curiousnes, so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan.

3. Assoone as I had searched out perfectly. The olde translation hath (om∣nia assecuto) I hauing followed all thinges. The Greeke word is meta∣phoricallye deduced from them, whiche treade in others steppes, least ought should escape them. For Luke would declare vnto vs a diligent studie and manner of learning. Euen as Demosthenes vseth the same word, when as he boasteth himselfe to haue bin so diligent in examining the embassage, which he accuseth: saying that he saw al things that were done, as if he him selfe had beene a beholder of them.

Matthew.	Marke.	Luke 1.
		5. In the time of Herod, king of Iudea, there was a certaine prieste, named Zacharyas, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elizabeth. 6. Both were iust before God, and walked in al the commaundementes and ordinaunces of the Lord without reproofe. 7. And they had no childe, because that Eli∣zabeth was barren, and both were well stricken in age. 8. And it came to passe, as hee executed the priestes office before God, as his course came in order. 9. According to the custome of the priestes of∣fice, his lot was to burne incense when he went into the temple of the Lorde. 10. And the whole multitude of the people were without in prayer, while the incense was bur∣ning. 11. Then appeared vnto him an Angell of the Lord, standing on the right side of the Altar of in∣cense. 12. And when Zacharias saw him, he was trou∣bled, and feare fell vppon him. 13. But the Angell saide vnto him: feare not Zacharias, for thy prayer is heard, and thy wife Eli∣zabeth shall beare a sonne, and thou shall call his name Iohn.

Luke very aptly doth begin his Gospell with Iohn Baptist, euen as if hee that should speake of the light of the daye, should beginne with the morning: For like vnto the morning he did goe before the sonne of righ∣teousnes, which now was about to rise. Other also make mētion of him, but they describe him executing of his office. But Luke doth purchase authoritie to him not yet borne, when that he declareth the wonders of diuine power euen in his infancie, and sheweth him to bee appoynted of God to be a Prophet, before that men could know what manner of man he should be: And for this purpose he doth it, that with greater reuerence he might be heard, when that he should take vpon him that publike of∣fice, to goe forth for the aduauncement of the glory of Christ.

5. In the time of Herod. He was the sonne of Antipater, whō his father did promote euen to the kingdō, for the augmentation of the which, he had so great care, & did with so great diligēce labour, that therfore there was giuē vnto him the surname of Great Certaine do think that he was named heire of Luke, because he was the first forreine king that re••gned there, and therefore to be a fitte time for their deliueraunce, beecause that their scepter was now transposed to a straunge nation. But they that so say, doe not very wel vnderstand the prophesie of Iacob: whereas the comming of the, Messias is not simply promised after that the Iewes shalbe depriued of their empyre: But after that the same shoulde be ta∣ken

away from the tribe of Iuda: neither yet is this the holy Patriarkes minde, that the tribe of Iuda should be depriued of their princely gouer∣naunce, before the comming of Christ: But that the rule of the people should be established in that stocke, vntill Christes comming: in whole person, the sure euerlasting continuaunce of the same should be. And although that what time the Machabeyes florished, the tribe of Iuda was brought into a narrow streight, and shortly after Duke Iohn, the last of that stocke was slaine: yet notwithstanding was not that rule altoge∣ther extinguished: For yet there remayned the Synedrion, as it were a cho∣sen counsell of the stocke and posteritie of Dauid, whose auctoritie was great: And did continue to Herod, who with most horrible slaugh∣ter of Iudges, reuenged punishment layde vppon him before: because that he being condemned of murder, was constrained to goe into voluntarie exile, that he might escape the losse of his head. The reigne therefore of Herod, because he was a straunger brake not the scepter of the trybe of Iuda, but because that what residue of renoume soeuer there remai∣ned in that stocke, by his theeuish dealing was abolyshed: That the king∣ly dignitie fayled long before, and that the rule by litle & litle fel almost downe: that discontinuaunce dooth not repugne with the prophesie of Iacob. For to the outwarde shewe GOD hath promised two diuerse thinges, the throane of Dauid to last for euer: that after it were ouer∣throwne, he would repayre the ruines of the same: the power of that kingdome to be euerlasting: and yet notwithstanding a young slyppe should ryse out of the stock of lesse: both the which things ought to be fulfilled.

God did suffer the rule which he had erected in the trybe of Iuda to be kept downe for a season, that the greater might be the diligence of the people, to hope for the kingdome of Christ. VVhen the hope of the faythfull was as it were cutte off by the destruction of that chosen counsell, sodenly the Lorde clearely shone forth. And now this belon∣geth to the course of the historie, whilst that the time of this thing be∣ing done, was noted. But not rashlye, vnder the name of the king was also noted the miserable state of the tyme, that the Iewes might knowe, that they should turne their eyes vnto the Messyas, if that they assuredly had in estimation the league of God.

Zacharias of the course of Abia. It is knowne by sacred hystorie, that the familyes of the Priestes were deuided by Dauid into certaine orders. In the which thing Dauid attempted nothing against the commaunde∣ment of the lawe, GOD did appoynt the priesthoode to Aaron and his Sonnes, the rest of the Leuites he appoynted to lesser offices: In that thing nothing was altered of Dauid: but his deuice was partely to be∣ware least any thing should be doone tumultuously among the people: And partely to preuent ambition, and also to bring to passe, that a few should not take all the charge vnto them selues, and the greater parte sitte ydle at home. And in that distribution Abia, the Sonne of Elia∣zar possessed the eight place. Zachary therefore was of the priestly stocke, and also of the posteritie of Eleazar, who succeeded his father in the hygh Priestes office. But how Elizabeth, when that she was of the daughters of Aaron could be cosine to Mary, I will shewe in his place.

And Luke dooth mention the stocke of Elizabeth for honours sake: for it was lawefull for Zachary, according to the lawe, to take vnto him to wife, a daughter of a Leuite, of the common sort: Of this equall wed∣lock therfore it doth appeare, that this man was not despisedin his degree.

6. Both were iust before God. A right and good testimonie doth he giue vnto them, not onely that they behaued them selues holily and vprightly before men, but they were accounted iuste before GOD. And also Luke doth briefly define that iustice. That they walked in the commaunde∣mentes of the Lorde, both are diligently to be noted. For although that to this end Zachary and Elizabeth are praised, that we might knowe that the lantern, which bare light before the Sonne of God was not cho∣sen out of an vnknowne stocke, but out of a most famous holy place: yet notwithstanding vnder their examples there is shewed to vs a rule of lyuing godly and righteously. Therefore in framing of a mans lyfe well, this is chiefest: that we should endeuour our selues to be approued, before god. And we know a sincere heart & pure conscience, chiefly to be required of him. Therfore an ouerthwart order it is, if any man litle estee∣ming the vprightnesse of his heart, should only frame his outward life in obedience of the lawe. For it is to be kept in memorie, that God, (to whome we are commaunded to haue regarde) looketh not vpon the out∣ward visor of workes, but especially the heart. Furthermore, in the se∣conde place let obedience be added: that is, let not any man frame vnto him selfe, without the word of GOD, a newe kinde of righteousnesse, which shall please him: but let vs suffer our selues to be ruled by the po∣wer of God. For neither is this definition to be neglected, those to bee righteous, which frame their life after the preceptes of the lawe, in the which it is agreed; all faigned worshippings to bee nothing regarded with God; and the course of mans life to bee wandring and erronious, assoone as it shall departe from his lawe. Betweene preceptes and iu∣stifyinges there is this difference, that the latter name is properlye refer∣red to the exercises of godlynesse, and diuine worshippinges: the first is more vniuersall; and it dooth aswell pertaine to the woorshippe of God, as to the duetie of charitie. For hukim which with the Hebrewes doth signifie statutes or decrees, the Greeke interpreter hath translated in∣stifications. hukim commonly in holye scripture dooth signifie ceremo∣nies, in the which the people exercised them selues in, worshipping of God, and confession of fayth. And although that hypocrites in that poynt are meruailous curious and exquisite; yet they haue nothing like with Zacharyas and Elizabeth.

For sincore woorshippers of GOD, as those two were, doe not gree∣dily snatch vnto them naked and vaine ceremonies, but being bente vppon the trueth▪ they spirituallye obserue them. But leawde and coun∣terfeite menne, although they dayly wearle them selues in outwarde ceremonies: yet beecause they doe not obserue them, as they were commaunded of the Lorde, they doe nothing but lose their labour. Chiefely in these two woordes Luke dooth comprehende the whole law. But if Zachary and Elizabeth were vnblamable, as concerning the keeping of the law, they had no neede of Christ: For the ful obseruing of the law doth bring with it life, and where there is no transgression▪ the

arrained state doth cease. I answere, that these reportes of praise, where∣withall these children of God royally are adorned, are to be taken with some exception. For it is expedient to cōsider diligently, how God should deale with them, euen according to his couenaunt, which he made with them, whereof the chiefest poynt is free reconciliation▪ and dayly forgiue∣nes, whereby he pardoneth them their offences▪ ••ust and vnreprouable therefore are they thought, because that all their life doth witnesse them to be auowed to righteousnesse, the feare of GOD to reigne in them, while there is a certaine example of godlynes. But when their godly en∣deuour did farre differ from perfection, it could not please God, without forgiuenes and mercy: VVherefore the iustice which is praysed in them, dependeth vppon the free mercie of God. VVhereby it commeth to passe, that he accounteth not what unrighteousnes sooner remaineth in them. So it is necessary to vnderstand what soeuer is found in scripture of the righteousnes of men, that it ouerthrow not forgiuenes of sinnes, to the which it leaneth no otherwise, then the building to the foundati∣on. They that say that Zachary and Elizabeth were simply iust by faith, because that they freely pleased God by the mediatour, doe wrieth Luk•• wordes into a contrary sense. As concerning the matter it selfe, they nei∣ther say nothing, nor yet all. I graunt the righteousnes which is ascribed to them, ought not to be imputed to the desert of woorkes, but to the loue of Christ. The Lord yet notwithstanding, because he imputed not sinne vnto them, hath thought their holy life, although vnperfect, to bee worthy the title of iust. The foolishnes of the Papistes will easily be re∣felled: For they lay this, which is attributed to Zachary against the iu∣stice of faith: the which, as it is certaine to proceede from the same: so ought it to be made subiect and brought vnder to the same: or as they commonly say, to be brought into a ranke vnder, to auoyde contention between them. And that which they so paint in respect of that one word is fryuolous. They say the commaundementes of the lawe are iustifi∣cations, therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe, or that we should say, the fault to be in the do∣ctrine, because it doth not iustifie: and that rather the cause is not in our weake flesh. Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law: yet notwithstanding nothing ther∣by shal come vnto men, which by nature are altogether turned away frō the same. And now being borne againe by the spirit of GOD, yet not∣withstanding they are farre from the pure obseruation of the same: Al∣beit, as I shewed of late, it is a faint and a vaine cauillation about the word, whē it signifieth nothing els, thē statutes & appointed ceremonies.

7. And they had no childe. It was appoynted by the singular prouidence of God, that Iohn should be borne contrary to the common and accusto∣med order of nature. The same thing also was done in Isaac, in the which God determined to shew a token of his loue, not often seene, and worthy of remēbraunce. Elizabeth was barren, euē in the flower of her age. And old age doth finish childbearing, euen in fruitful womē: therefore in these two lettes a duble miracle of diuine power doth appear, and that to this ende, that the Lorde woulde witnesse that prophet to be sent of him, as it w••re, with stretched hande from heauen. And a mortall man was he borne of earthlye parents: but a meane aboue nature, (if I maye

so saye) no otherwise commended him, then if he had fallen from hea∣uen.

9. According to the custome of the Priestes office. The law did commaund to burne incense twise daylye: that is to witte, in the morning, and in the euening. That the Priestes had their order disposed amonge them, that Dauid did appoynt euen as we haue saide before. There∣fore the lawe of GOD dooth especially commaunde that, which here is sayde of incense. The other thinges came from Dauid, that euerie family shoulde haue their course: notwithstanding Dauid did appoynt nothing, but out of the commaundement of the lawe. For he onely did shewe the way, whereby they all might fulfill their charge enioyned them of God.

The name of the Temple here is taken for the holy place, that therefore is to be noted, because that sometyme it signifieth the Poarch. It is saide that Zachary went into the Temple, into the which it is not lawefull for any to goe, but for the Priestes. Therefore Luke dooth saye, the people stoode a farre off, betweene whom and the Altar of incense was a great distaunce. For betweene them was the altar, where-vppon the sacrifice of beastes were offered. And it is to be noted, that Luke dooth saye, before God. For as ofte as the Prieste did enter into the holy place, he did goe as it were into the sight of God, that he might be a mediatour betweene him and the people. For the Lorde woulde haue this thing testified vnto his people, that the entraunce into heauen was not open to any mortall men, except the priest did goe before. Nay, how long soeuer men liue here vppon earth, they cannot come to the heauenly throane, that they may finde fauour there, but in the per∣son of the mediatour. Therefore when there were manye Priestes, it was not lawfull for two of them together to execute the solemne of∣fice of intercession for the people: but therefore were they doulded in∣to companies, that one onely should enter into the sanctuarie: and ther∣fore there was but one Priest at once.

Furthermore hyther belonged that sweete perfume, that the fayth∣full might bee admonished, that the odor of their prayers ascended not into heauen, but by the sacrifice of the mediatour. And it is to bee sought out of the Epistle to the Hebrewes, how these figures shall agree to vs.

12. Zacharyas was troubled. Although that therefore GOD doth not appeare vnto his seruauntes, that he should feare them: yet it is profita∣ble, yea and necessarie for them to be mooued with feare, that they being dismayed with them selues, might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled: But he addeth, a feare fell vpon him. VVherby he declareth him to haue bin so dismayed, that hee was subdued to feare. Neyther dooth feare of the presence of God so much strike men, that it should instruct them to re∣uerence, but that it might humble the pride of the fleshe, the which is so hautie, that they will neuer submitte them selues to GOD, vnlesse they be violently driuen to it. VVherof also we doe gather, that men one∣ly in the absence of GOD, (that is, when they hide them selues from his sight) are proude, and slatter them selues. For if they had God as a

iudge before their eyes, it should be necessarie for them to fall down•• flatte.

And if that this did befall to Zacharyas (to whom the praise of righ∣teousnesse was giuen) at the beholding of an Angell, which is but a sparke of diuine light: what shall become of vs wretches, if that the ma∣iestie of God should bring vs to his shining brightnes? And now by the example of holy fathers we are taught, that no other are moued with the liuely feeling of the diuine presence, but they that quake and trem∣ble at his sight, and also that they are foolish and dull, which doe heare him without feare.

Feare not Zacharias. It is to be noted, that the glory of GOD is so fear∣full to the godlye, that they are not altogether deuoured of feare: but onelye they are throwne downe from their vaine boldenesse, that they might humbly looke vppon him. Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull, with his outstretched hande, he rayseth them vppe againe. Hee dealeth otherwise with the reprobate. For às oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them. And God doth giue againe this, as a iust rewarde vnto their vaine pleasures, in the which they haue made them selues dronken to wantonnes of sinning. VVherefore this comfort is to bee imbraced of vs, in that the Angell dooth vppholde Zachary, that it is not to be feared, where God is present with vs. For they deceyue them selues much, who, that they might enioy peace, doe hyde them from the face of GOD, seeing wee shoulde seeke peace at him.

Thy prayer is hearde. Zachary might seeme to haue doone amysse, and contrary to the trade of his office, if he entring into the holy place in the name of all the people, as a priuate man shoulde pray for the obtay∣ning of ofspring. For the prieste taking vppon him to bee a common person, should be as it were forgetfull of him selfe, and should praye for the common safegarde of the congregation. If wee shall saye, that it was not inconuenient, that Zacharias hauing perfourmed his chiefest parte of prayer, should then secondly haue some priuate consideration of him selfe, it were not an vnapt answere. But it is scarse probable, that Zachary shoulde then haue prayed for the obtayning of a Sonne, whereof he was past hope by the olde age of his wife. Neither is there any certaine moment of tyme gathered of the woordes of the Angell. VVherefore simply I interpreet, that his desire was nowe heard, which long beefore he had powred out before GOD. Furthermore, the de∣sire of hauing ofspring (so there be no excesse) is godly and holy, as may be gathered out of scripture, which esteemeth this not in the last place ••∣mong the blessings of God.

Thou shalt call his name.. The name of Baptist I thinke was giuen vn∣to him, to declare the effecte of his office: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For the whiche the Greekes say Iohn, with the Hebrewes doth signifie the grace of God. But manye thinke the Sonne of Zachary so to bee called, as beelo∣ued of God. I doe not thinke that fauour here to bee commended, which god thought him priuatly to be worthy of: but that which his mes∣sage was about to bring to al men. The time doth encrease the authoritie

and estimation of his name: because that before he was borne, God im∣printed in him a signe of his loue.

Matthew.	Marke.	Luke 1.
		14. And thou shalt haue ioye and glad∣nesse, and manye shall reioyce at his byrth. 15. For hee shall be great in the sight of the Lorde, and shall nether drinke wine, nor strong drink, and hee shal be filled with the holy Ghost, euen from his mothers wombe. 16. And many of the children of Israel shall he turne to their Lord God. 17. For hee shall goe beefore him in the spi∣rite and power of Elyas, to turne the heartes of the fathers to the children, and the dis••bedient, to the wisdom of the iust men, to make ready a people pre∣pared for the Lord.

14. Thou shalt haue ioye. The Angell dooth signifie greater ioy, then that Zachary as could comprehende, of his new ofspring: For he decla∣red, that hee shoulde haue such a sonne, as he durst not wish for: And streight wayes hee goeth further, that that ioye shoulde not be priuate, whereof the onelye parentes shoulde take their delectation, or that it might keepe it selfe in priuate houses, but shoulde bee common also to straungers, to whome the profitte of his natiuitie shoulde bee declared. Therefore it is like, as if the Angell had sayde; not a sonne to haue beene borne alone to Zacharias, but a teacher and a prophet to all people.

The Papistes abused this place, that they might bring in a prophane custome, in celebrating the birth day of Iohn. I let passe this, that they woorshippe this day too much contrary to all good order, with daun∣singes, leapings, and all kinde of lasciuiousnesse, with libertie of banket∣ting, which order they faigne to bee sacred vnto them: and that they suffer them selues in that celebration to bee deluded with magicall artes, and deuylish deuises, no otherwise then as in the ceremonies of Ce∣res.

At this present it shall be sufficient for mee briefly to declare the An∣gelles woordes to haue beene wrested of them vnwisely, to the annuall celebrating of his byrth day: when the Angell simplye did commende the ioy which should come to all godly men, by the fruit of his doctrine: For they reioyced for a prophet to be borne vnto them, by whose mini∣sterie they were brought in hope of saluation.

15. For he shall be great. Hee confirmeth that which he sayde of ioy: because that Iohn was appoynted to a thing great, and vnaccustomed: Neither yet are the vertues wherein hee did excell so much, here pray∣sed, as the greatnesse and excellencie of his office is extolled. Lyke as Christe, when he affirmeth him to bee the chiefest among the children of women, he hath not respect so much to the holynesse of his life, as to his ministerie. That which streight wayes after followeth: Hee shall

neither drinke wine nor strong drinke, is not so to bee vnderstoode, as though it were an especial vertue of Iohn, to be a refrayner frō wine: but because that by that especiall marke, God would note his seruaunt, whereby the worlde might know an euerlasting Nazarite. The priests also refrayned from wine and strong drinke, when they supplyed their courses in the temple. The same abstinence was prescribed to the Naza∣rites, vntill their vow were fulfilled. And GOD would shewe by a no∣table token, that Iohn in all his life was a Nazarite, dedicate vnto him, as we read also the same of Sampson. But vnder this colour there is not to be faigned a woorshipping of GOD, in abstinence from wine, as Apes, that with ambition will followe whatsoeuer they may perceiue of their fathers deedes. Onely let all men haue temperaunce in estima∣tion: they that finde hurte in drinking of wine, let them willinglye ab∣staine: they that lacke, let them take the want of it in good parte. For that which pertayneth to the name of Sicera, I willingly agree to their iudgement, which shed with the Hebrewes doe thinke to be called euery kind of made wine.

Hee shall be filled with the holy Ghost. This more inwarde note, where∣withall the Angell saieth Iohn shall be signed, was farre excellenter, then the outwarde and visible signe. In these woordes I thinke nothing els to be noted, then his apparaunt towardnesse, which might shew a hope of his excellencie to come. Further, I saye not such towardnesse, as is also in prophane men, but such as might accorde to the greatnes of his office.

The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him, when that hee should aspyre to his office: but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite, which as certaine signes shoulde testifie what hee should be; For from his mothers wombe▪ is as much to say, as from his first infancie. I graunt truely the power of the spirite to haue wrought in Iohn, when he was yet included in his mothers wombe. But in my iudgement the Angell here meant an other thing, that Iohn being yet an infant, should be brought as it were into the theatre with a singular commendation of the grace of God: of the fulnesse it is not meete, that we should more subtilly dispute, or rather triffle with sophisters.

For the scripture doth by this name signifie no other thing, then the excellent, and not common aboundaunce of the giftes of the spirite. To Christ alone we knowe the spirite to haue beene giuen without mea∣sure, that wee might all drawe of his fulnesse: and to be giuen to other by a certaine measure. But they that aboue our common capacitie are endued with more plentifull grace, are sayde to beefull of the holye Ghoste.

But as the larger power of the spirite was an extraordinarie gyfte of GOD in Iohn: so it is to bee noted the spirite not to bee beesto∣wed vppon all menne by and by in theyr▪ infancle, but when it shall please GOD.

Iohn from the wombe did beare the token of his dignitie to come, Saule beeing yet but a Sheaphearde, did beere no kingely shewe, yet

at length hee beeing chosen king, was sodainely chaunged into a newe man.

By this example therefore let vs learne, that the free woorking of the spirite is free in menne from the firste infancie, to the laste poynte of age.

16. And manye of the children of Israell. In these wordes he declareth a detestable de••ision, which then was in the Church. For it was ne∣cessarye to haue such Apostles, in whome conuersion to GOD might haue some place.

And truelye there was so much corruption of doctrine, so much de∣prauing of manners, such a confuse gouernment, that it myght bee accounted a myracle, to finde a fewe to persiste in godlynesse. If such exceeding dissention was in the olde Church, there is no cause, that the Papistes shoulde with a vayne cloake defende theyr superstions, as if it were impossyble the Church should erre: For because that vnder this name they doe vnderstande not the true and electe Sonnes of GOD, but the companye of the wicked.

But wee see more heere to bee attrybuted to Iohn, then shoulde a∣gree to manne. For when conuersion vnto GOD doth renewe in menne a spirituall lyfe, it is not onelye the proper woorke of God, but it dooth excell euen the creation of menne. Therefore by this meanes the ministers maye seeme to bee equall with God, yea, and to bee preferred in as much as hee is creator, seeing it is more to bee borne agayne into a heauenlye lyfe, then to be borne mortall men vp∣on the earth.

The answere is easie: For the Lorde, when hee attributeth such praise to his outwarde doctrine, he doth not seperate the same from the secret po∣wer of his spirite. For, because God chuseth men vnto him for ministers, whose ayde hee vseth in buylding of his Church, together by them hee worketh with the secret power of his spirite, that their labour might be effectuall and fruitfull, as oft as the scripture commendeth this efficacie in the ministerie of men, let vs learne to yeelde the thing receiued to the grace of the spirite, without the which mans voyce to no effecte should be spread abroad in the ayre. So Paule, while hee reioyseth himselfe to bee the minister of the spirite, challengeth nothing aparte vnto him∣selfe, as though with his voyce he should pierce the heartes of men, but he declareth in his ministerie the power and grace of the spirite. These sayinges are worthy to be noted: For Sathan very artificially worketh to diminishe the effect of doctrine, that hee might weaken the grace of the spirite ioyned to it. I graunt that externall preaching separately by it selfe can doe nothing, but because it is an instrument of diuine power for our saluation, and an effectuall instrument by grace of the spirite: let not vs seperate those thinges which GOD hath ioyned. But that the glo∣ry of conuersion and of fayth, may remaine whole towardes one GOD. The scripture doth admonish vs oftentimes, ministers through themselues to be nothing, but then he compareth them with God, least any man ta∣king the honour from God, should bestow it amisse on them.

In summe, the minister is sayd to turne them, whom God doth con∣uert, through the work of his minister. For he is nothing but the hand of

God, and in this place both are expressed very well, now of the effect of doctrine there is enough spoken. That the same is not in the appoint∣ment or hand of the minister to conuert men vnto God, of this we ga∣ther because that Iohn did not conuert al commonly to God: (the which thing without doubt he would haue done, if all thinges had beene giuen him that he desired) but he turned them onely, whom it pleased God ef∣fectually to call. In conclusion, ••he same is taught here of the Angell, which Paule taught to the Romanes: Fayth commeth of hearing, but by fayth none are lightned, but they to whome the Lorde hath inwardly reuealed his arme.

17. Hee shall goe before him. In these wordes he defineth what the of∣fice of Iohn should be, & by this note he distinguisheth him from the rest of the Prophetes, to whom a peculyar and proper message was comman∣ded, when that Iohn for this thing onely was sent, that he might goe be∣fore Christ, as an offycer before a king. So the Lord speaketh by Ma∣lachy. Behold, I send my Angell, which shall prepare my way before me. In summe, to no other poynt belonged the calling of Iohn, but to prepare an audience for Christ, and to get him disciples. And in that no expresse mention is here made of Christ, but that the Angell maketh Iohn a fore∣walker or standert bearer of the eternall God: hereof the eternall diui∣nitie of Christ is gathered.

VVith the spirite and power of Elyas. The spirite and power I take for the power or excellency of the spirite, wherewithall Elyas was endued. For neither must we inuent the dreame of Pythagoras; that the soule of the Prophet should goe into the body of Iohn: But that spirit of God, which wrought mightily in Elyas, should after exercise like power and effect in the Baptist: But the latter name is added expositiuely, to expresse the kinde of grace, wherein Elyas most did excell: namely, that he being fur∣nished with heauenly power, might merueilously restore the decaied wor∣shippe of God: For such repairing passed the power of man. Now that which is begunne of Iohn was no lesse meruellous, wherfore it is no mer∣uell, if it behooued him to be adorned with the same gift.

That he may turne the hearts of the fathers. Here the Angell doth note what especiall similitude Iohn had with Elyas. Therefore he saith he was sent that he might gather people dispearsed into vnitie of fayth: for the tur∣ning of fathers to sonnes, is a reduction from discord to loue. Whereof it followeth that there was a certaine breach, the which might cutte, or as it were rend the people. VVe know in the time of Ellas what a horryble defection of the people there was, how shamefully they were degenerate from their fathers, they were so deuided, that they could be nothing lesse thought, then the sonnes of Abraham. Elyas brought them againe into a holy consent. Such a gathering together of fathers with children there beganne to be by Iohn▪ the which Christ at length finished: wherefore Malachy when he speaketh of bringing againe, dooth signifie that the state of the Church should be so deuided (when the other Elyas should come) as it is suffyciently knowne by histor••es, ••o ha••e beene then, and shall more apparantly be seene in their places. The doctrine of the scrip∣ture was polluted by innumerable lyes, the worshipping of God was cor∣rupt with more then grosse superstitions, religiō was deuided into diuers sectes. The priestes openly wicked and Epicures, the common people

it selfe was drowned in wickednesse. Furthermore nothing was sounde. That is sayde here, the heartes of fathers to children, it is vnproper. For it behooueth rather to conuert the sonnes, which were truce breakers, and had gone from the right faith of fathers. But although the Euan∣geliste dooth not so warily expresse the order, yet the sense is not ob∣scure, that GOD to bring to passe, by the worke of Iohn, that they a∣gaine should growe together into holy concorde, which first were de∣uided amongst them selues: Eyther part is had of the Prophet, which notwithstanding meant nothing else then to signifie mutuall agreement. But because that oftentimes men so conspire among themselues, that some shoulde more alienate some from GOD: the Angell doth there∣withall define, what manner of conuersion it shoulde bee, which hee doth promise: yea such as should call the disobedient to the wisdome of the righteous. That therefore is to be noted, that wee knitte not our selues fast with the wicked, vnder the false cloake of concord. Because the name of peace is goodly▪ and pleasaunt as ofte as it commeth in the scriptures it is greedily snatched of the Papistes, to procure vs enuie: as though that we (which endeuour to call the world from disloyall reuolting to Christ) were the aucthours of discorde. But by this text, their foolishnes is very well refelled: because the Angell doth shew the manner of true and lawfull conuersion, he maketh the stay and bande of it to be the wisdome of the righteous. Accursed therefore be that peace and vnitie, wherein men agree amongst themselues against GOD. Furthermore, it is not to be doubted, but that fayth is vnderstoode by the wisdome of righteous men, as of the contrary, the vnfaythful are cal∣led disobedient.

Truelye an excellent testimonie of fayth, whereby wee learne, that we then are wise to saluation, when wee are obedient to the woord of God. The worlde also hath his wisdome, but corrupt, and therefore deadlye: and which is condemned of vanitie. Although the Angell signifieth ouerthwartly shadowed wisdome, wicked and accursed before God, wherein the sonnes of this world please them selues. Nowe wee vnderstand men so to be reconciled amongst them selues, that chieflye they might come againe in fauour with god. That which streight waies followeth of making ready a people, prepared for the Lord, doth agree with that parte, that Iohn should be the tryer of Christe, that he might walke before his face, for the end of his preaching was to make the peo∣ple diligent to heare the doctrine of Christe. Although the participle Ka∣teske••••smenon doth not so much signifie perfection with the Greekes, as the fourme and aptnesse, whereby thinges are made fitte for their vse. The which signification shall not ill agree with this place, that Iohn was sent to prepare and frame that people for Christe, which otherwise being rude and vnpolyshed, woulde neuer shew it self easie to be taught.

		Luke. 1.
Matthew.	Marke.	18. Then Zacharias sayde vnto the Angell, whereby shall I know this? for I am an old man, and my wife is of a great age. 19. And the Angell answered, and sayde vn∣to him: I am Gabryell▪ that stand in the presence

of God, and am sent to speake vnto thee, and to shew thee these good tidings. 20. And behold thou shalt be dumb, and not be able to speak, vntil the day that these things be done, because thou beleeuedst not my woords, which shalbe fulfilled in their season.

18. Then Zacharias sayde vnto the Angell. Here foloweth the infidelitie of Zacharyas, and the punishment which the Lord layde vppon his vnfaith∣fulnes. He prayed for the obtaining of ofspring: now, when it is promi∣sed, as forgetfull of his vowes and fayth, he distrusteth: Albeit at the first blush it might seeme a harde thing, that with his answere God shoulde so grieuously be offended. He obiecteth his olde age: euen so did Abra∣ham, whose fayth yet is so much praised, that Paule should say, his body which now was dead, was not considered. Nor the vnfruitefull wombe of Sara: but simply that he reposed himselfe in the trueth and the power of God. Zachary doth aske how, or by what argument he may bee the more assured. And Gedeon was not reprehended, though that twise hee required a signe: And also a litle after there is the like exception giuen of Mary: How shall this thing be, when I know not man? The which notwithstanding the Angell dooth dissemble as if there were no faulte in her: how commeth it then, that the Lord shoulde so seuerely chasten Zacharyas, as guiltie of most grieuous sinne? Verily I graunt, if the wordes onely should be looked on, eyther that they did all offend a like or Zachary not to haue offended at all. But when it is conueniēt to iudge the dooinges and sayings of men, according to the affection of the heart, it is rather to be stoode to the iudgement of God, to whome the priuye secrete places of the heart are open. The Lord without doubt dooth see something worse in Zachary, then his wordes doe shew: And therefore the Lord waxed angry with him, that by distrust he should put away his promised fauour to him. It is not our dutie to prescribe a law for God, but let it be free for him to punish that in one, which offence he doth pardon in others. But it doth easily appeare, that the cause of Zacharye differed from the cause of Abraham, Gedeon, or Mary. That in words is not di∣scerned. The knowledge therfore is to be left to god, whose eies do pearse euen to the fountaine of the hart. So God discerned betweene the saugh∣ter of Sara & of Abraham when notwithst••ding▪ the one differed not in likenes from the other. Furthermore, the cause of distrust in Zacharyas, was, that he staying in the order of nature, did attribute lesse to the power of God, then was meete. For ouer straightly & sparingly do they think of the works of God, which beleeue not him to be able to do more, thē ac∣cording to nature is credible, as though his hand were subiect to our sēce, or included in earthly meanes; but it is the propertie of fayth much more to beleeue, then the reason of the flesh could say might come to passe. Zacharias doubted not, whether it were the voyce of God, or no: But when he was ouermuch bent vpō the world, an ouerthwart doubting crept in∣to his mind, whether that should come to passe, that he heard or no. And in that thing he did no smal iniury to god: for it were as much, as if he should dispute whether god might be accounted true or no, whō he surely knew had spokē it, which was sufficient▪ although it is to be known Zacharias

not to haue beene so vnbeleeuing, that altogether hee shoulde shrinke from faith. For there is a generall faith, which dooth take hold of the promise of eternall saluation, and the testimonie of free adoption. And euen as after God hath once receiued vs into fauour, he specially promi∣seth many thinges that he will feede, that he will take vs out of perilles, he will be a defender of our innocencie, and preserue our life: so there is a perticular fayth, which answereth to euery such promises. Therefore sometime it may be, that some man trusting in God of forgiuenes of sins, and of saluation, yet in some point should wauer: for either he shoulde feare too much in the daunger of death, or be too much carefull for dai∣ly sustenaunce, or ouer doubtfull in his counsailes. Such was the incredu∣litie of Zachary, because that he hauing the roote and foundatiō of faith, did onely stick in this one poynt, whether God would giue him a sonne. VVherefore let vs know, that they doe not by and by fall and departe from the fayth, when their infirmities in some particular affaires doe di∣sturbe or moue thē, nor faith to faile at the roote, as oft as the boughes doe shake at diuerse inuasions or blastes. Graunt that Zachary meant no∣thing lesse then to call to triall the assurance of the diuine promise. But when that generally he was perswaded God to be true, he was drawen by stelth into a shrewd estate, by the crafte and deceites of Sathan. So much the rather it becommeth vs to be ready bent to watching day and night. For which of vs shall be sure from the deceites of Sathan, into the which we see a man of singular holynes to haue fallen, who diligently in al his life tooke heede to himself?

19. In am Gabryell. I these words the Angell doth shew, that the cre∣dit was taken not from him, but from God, of whome he was sent, and whose message he brought: and therefore he reproueth Zachary, that he was disobedient against God. To stand before God, signifieth as much us to be readie at commaundement: as if he shoulde say, that he was no mortal man, but a heauēly spirit, neither rashly to haue come, but as it bec•••• the minister of God, faithfully to fulfill his office: whereof it followeth, that God, the authour of the promise is vnworthily hurt, and despised in the person of his messenger. To that purpose tēdeth the saying of Christ, He that doth despise you, despiseth me. For although the preaching of the Gospell is not by Angels, brought vnto vs from heauen: yet because GOD dooth, witnesse by so many miracles the same to proceede from him, and Christ the prince and chiefe of Angels publyshed the same once with his own mouth, that he might sanctifie and establish the same for euer, no lesse maiestie ought to persist in it, then if al the Angelles open∣ly crying from heauen should witnesse the same. Nay, the Apostle in his Epistle to the Hebrewes, not being satisfied to say, that the voyce of the Gospell, which is sounded out by the voyce of men, is equall to the lawe giuen by Angelles: but dooth gather his argument from the lesser to the ••r••ater: If the word (saith he) brought by Angelles being reiected, was not without punishment, much lesse shal they escape reuenge, which this day despise the voyce of Christ, who can strike the heauen and earth. Let vs therefore learne to perfourme obedience of fayth to GOD, the which he doth more account then all sacrifices.

Gabryell doth signifie might or strength, or the gouernaunce of God, and this name was giuen to the Angel for our sake, that we might learne

to attribute nothing as proper to Angels, when that what vertue soeuer they haue is diuine, and of God. The Participle Paresteces is of the pre∣ter tence: but in such wordes it is very well knowne, the preter tence to be put in the place of the present tence, especially where continual ac∣tion is signified.

Furthermore, the Angell, as it was lately saide, doth affirme in those wordes, him selfe to be the perpetuall messenger of God. That phrase of shewing good tidinges dooth amplifie the fault of Zachary, that he should be vngratefull to God, promising him gently a thing ioyfull, and to be wished for of all.

20. And beholde, thou shalt be dumbe. This kinde of punishment was like to be layde on Zachary, that hee being dumbe might loke for the comming of the promise, the which when hee ought to haue hearde it with silence, he as it were brake it off with grieuous repyning murmu∣ring. Fayth keepeth silence, that it may be attentiue to the woorde of GOD. Furthermore, it hath also the courses of speaking: That it may answere Amen, according to that of Osee. 2. 23. I will say to them, you are my people: And they shall saye to mee, thou art our GOD. And because that Zachary answered rashly to the word of God; this fauour was not graunted to him, that streightwayes he should breake forth in∣to giuing of thankes: but the vse of his tongue, which was ouer hastie was taken from him, for a time: Yet notwithstanding God doth gent∣lye mittigate his paine. First, because hee dooth ende the same in tenne monethes: then that he suffered Zachary not to be depriued of that benefit, whereof he was vnworthy. He vseth the same gentlenesse dayly towardes vs. For as our fayth is small, and we obiect many im∣pedimentes, it is needefull that the trueth of GOD, by some meanes shoulde breake out, that it might continue his course towardes vs. That is the meaning of the Angell, when accusing Zachary of vnbeleefe, he doth yet pronounce, that thing should be finished, which Zachary did not beleeue: Therefore Zachary is not a litle cheered, when he heareth that his fayth is not ouerthrowne of God, by reason of his faulte: but that at length it should appeare victorious. And sometime it commeth to passe, that the Lord doth perfourme and fulfill that, which was pro∣mised to vnbeleeuers, how much soeuer they resist: of the which thing we haue an example worthy of remembraunce, in king Achaz: who when he forsooke his promised safegarde, was yet deliuered from his e∣nimies. But that tended not to his profit, but for the saluation of the chosen people. There is an other thing in Zachery to be considered, to whom the Lord doth so forgiue the lacke of fayth, that therewithall hee yet correcteth it.

		Luke. 1.
Matthew.	Marke.	21. Nowe the people wayled for Zacharyas▪ and meruailed that hee taryed so long in the tem∣ple. 22. And when hee came out, hee coulde not speake vnto them: then they perceiued, that he had seene a vision in the Temple, for he made signes vn∣to them, and remained dumbe.

23. And it came to passe, when the dayes of his office were fulfilled, that hee departed to his owne house. 24. And after those dayes his wife Elizabeth conceaued, and hidde her selfe fiue moneth••s, saying: 25. Thus hath the Lorde dealt with me in the dayes wherein hee looked on mee, to take from mee my rebuke among men.

21. And the people waited. Luke declareth that the people also was a Witnesse of this visiō. Zachary, taryed longer in the temple then the wont was: Hereon suspition grewe, some vnaccustomed thing to haue be∣falne to him: he being come out, by gestures and signes dooth shew, that hee is become dumbe. And it is credible, that some tokens of feare re∣mayned in his countenaunce, whereby they gather that God had appea∣red to him. And there were in that age few or no visions: but the people did remember that they had beene common before in their fathers time. VVherefore not without cause did they iudge of these manifest signes. For it was not cōmon, that sodenly without sicknes he should be dumb: And that after longer delay then neede was, he should come so amased out of the temple. Furthermore, the name of the temple, as we now said, i•• vsed for the holy place, where the altar of inconse was: from thence the Sacrifice being finished, the priests were woont to goe into their porche, and thence they blessed the people.

23. VVhen the dayes were fulfilled. Luke doth put the word Liturgian for the executing of the office, which did goe by course in order to euery one, euen as we haue said. That it is said, that Zachary returned to his house, the time of his charg being past: hereout we gather the priests so long as they were in their courses did refrain frō their houses, that they might al∣together be giuen and fixed to the seruice of God. For this purpose there were Galeries made in the sides of the temple in the which they had chā∣bers. The law did not forbid the priest from his own house: but that it restrained them from touching of their wiues, when they should eat the holy bread: It is probable, that when Many with smal reuerence did han∣dle the holy things, this remedie was inuented, that they being remoued from all allurements, might keepe them selues cleane & free from all pol∣lution: Neyther was the lying with their wiues onely forbidden then, but also the drinking of wine and strong drink. Therefore when the order of their diet was chaunged, it was profitable not to depart from the tē∣ple, that the sight of the place might teach them to seeke and esteeme of puritie, euen as it was appointed of the lord. It was also profitable that al occasion of wantonnesse should therby be taken away, that with more diligence they might apply their charge. The Papistes this day vnder this pretence doe defend their tyrranous law of vnmarried life: For thus they reason, seeing the priests in times past were commanded to abstain from their wiues, when they were busied in holy affaires: now worthily may perpetuall continence be required of our priestes, which not by course of times, but daily, doe sacrifice: Chiefly, for that the dignitie of holy rites is farre more excellent, then vnder the law. But I would knowe, why they

doe not also abstaine from wine and strong drinke. For neyther, is it lawfull to separate those commaundements, which God hath ioyned that onely halfe should be obserued, and the other part neglected. The com∣p••nie with their wiues is not so expressly forbidden, as the drinking of wine. If vnder the colour of the law, the Pope doth inioyne to his priests single life, why doth he permit them wine?. Nay, by this reason he ought to shutte vp his priestes in some innermost roomes of his Temples, that they being shutte in prisons, might passe all their life without the fellow∣ship of women and people. Now we see plainely they wickedly pretende the law of God, from which they depart: But notwithstanding a ful an∣swere dependeth of the difference of the law and the Gospell. The priest did place him selfe before God, to purge awaye the sinnes of the people, that he might be as it were a mediatour of God and men: it behooued him, vpon whom that office was layd, to haue some note, whereby he be∣ing exempted from the common order of men, might be knowne as the figure of the true mediatour. For this purpose were appointed the holye garments and annoynting: Now in the publike ministers and pastors of the Church there is no such like thing, I speake of the ministers, which Christ instituted to feede his flock, not of those which the Pope maketh, rather butchers to sacrifice Christ, then priestes. VVherefore let vs repose our selues in that sentence of the holy Ghoste, which pronounceth that matrimonie is honourable in all men.

24. Shee hidde herselfe. This seemeth to bee absurd, as though that shee should be ashamed of diuine blessing. Some thinke, that the thing bee∣ing yet doubtfull, shee durst not come abroad, least that shee should make her selfe a laughingstocke, if her opinion should be made frustrate, which shee had conceaued. And I doe so accompt of the promise made, that shee was assured it should come to passe. For when shee perceaued such grieuous punishment to be layde vppon her husband, for the vnadui∣sed fall of his tongue, howe could shee fiue monethes space nourish such doubt in her heart: and her woordes doe plainely declare that her hope was not wauering, or doubtfull: For when shee saieth, the Lorde hath doone it, shee wisely and without feare declareth the Lordes known fa∣uour.

There might be two causes of her hiding. First, that the miracle of God should not be layde open to the diuers speaches of men, beefore it should apparauntly be knowne. For it is the custome of the worlde to speake oftentimes rashly and verie vnreuerentlye of the workes of God.

The other cause was, that when men of a sodaine shoulde see her great with childe, they should the more be stirred to praise the Lorde. For those workes of GOD, which by litle and litle rise vppe amongst vs, in processe of time are naught sette by. Therefore Elizabeth hydde and absented her selfe not for her owne sake, but for the cause of o∣thers.

25. Thus hath the Lorde dealt with mee. Shee setteth forth the good∣nesse of God priuately, vntill the appoynted time should come of publi∣shing the same vnto the worlde. It is to bee supposed that her husbande by writing had enformed her of the promised childe, in that the more certainely and with the cheerefuller minde shee sheweth that GOD is the aucthour of this benefitte. And that shee approoueth in her nexte

woordes. In the dayes wherein he looked on me, to take from me my rebuke among men. Shee declareth, that the cause of barrennesse was, for that the fa∣uour of God was turned from her.

Amongst the earthly blessinges, which God doth giue, the scripture ac∣counteth this as chiefe, that he vochsafeth to giue vs children. For if the increase of bruit beastes is a blessing of God: then how much more ex∣cellent man is then beastes, so much more to be esteemed and accounted of, is the increase of men then of beastes. Neither is it a slight or common honour, that when God alone deserueth to be accounted a father, hee yet admitteth earthly men into the fellowshippe of this name with him. Therefore that doctrine is diligently to be considered, that children are the inheritaunce of the Lord. Psalm. 127. 3. and the fruite of the womb his rewarde. But Elizabeth had a further regarde: because that beyonde the common order of nature, she being barren and olde, had now con∣ceaued by a wonderfull miracle of God.

To take from me my rebuke among men. Barrennesse was not without cause esteemed as a reproach, seeing that the blessing of the wombe was ac∣counted amongst the especial testimonies of gods fauour & loue. Some thinke that this did specially appertaine to the people of the old lawe, because that Christe was to come of the seede of Abraham. But that belonged onely to the tribe of Iuda. Others more rightly affirme, that the encrease of the people of GOD was prosperous and happye, for that it was sayde to Abraham, Gene. 13. 15. Thy seede shall bee as the sande of the sea, and as the starres of the heauen: But the generall bles∣sing which reacheth vnto all mankinde, and the promise made vnto A∣braham, which is peculiar to the Church of God, ought to be ioyned to∣gether.

Let parentes learne to be thankfull to God for their children, but let them that want, learne by the same to humble them selues. Elizabeth accounteth that this reproach is but before men, because that it is but a temporall chastisement, by which we are nothing the further from the kingdome of heauen.

Matthew.	Marke.	Luke. 1.
		26. And in the sixt moneth the Angell Ga∣briell was sent from God vnto a citie of Galile, na∣med Nazareth. 27. To a virgin affianced to a man, whose name was Ioseph, of the house of Dauid: and the virgins name was Mary. 28. And the Angell went in vnto her, and sayde, Hayle, thou art freely beloued, the Lorde is with thee: Blessed art thou among women. 29. And when shee saw him, shee was troub∣led at his saying, and thought what manner of saluta∣tion that should be. 30. Then the Angell sayde vnto her, Feare not Marye: for thou haste founde fauour with God.

31. For loe, thou shalt conceaue in thy wombe, and beare a sonne, and call his name Iesus. 32. Hee shall be great, and shall bee called the Sonne of the moste heigh: and the Lorde God shall giue him the thr••ane of Dauid his fa∣ther. 33. And hee shall reigne ouer the house of Iacob for euer, and of his kingdome shall be no ende.

26. In the sixt moneth. The order of Gods counsell is wonderful, and much differeth from the common iudgement of men. In that he woulde that the beginning of the generation should be more famous in his fore∣runner, or cryer, then in his owne sonne. The prophecie of Iohn Baptist vttered in the temple, is knowne in euery place. But Christ is promised to a virgin, in an vnknowne towne of Iuda, and this prophecie remay∣neth buried in the bosome of one maide. But so it was requisite to bee, that euen in Christes birth that might be fulfilled. That God by foolish∣nesse might saue them that beleeue. 1. Cor. 1. 21. But so was this trea∣sure of this secrete misterie layde vp with the virgin, that at the length in his time it might come forth to all the godly. This secrete reposing of it is (I graunt) contemptible: but such as was most meete both for the triall of the humilitie of our faith, and also for the beating downe of the pride of the wicked.

And let vs (although the reason doe not at the first appeare) learne with modestie to submit our selues to GOD: neyther in this let it grieue vs to learne of her, that bore Christ the eternal wisdome of God, in her wombe. Nothing is more to be taken heede of, then that we through our proud contempt bereaue not our selues of the knowledge of the in∣comparable misterie, which God wil should be hidde in his litle ones, and such as seeke for knowledge. This seemeth to me to be the cause, why he chose a virgin espoused to a man. The imagination of Origen, that he so wrought it, that hee might keepe secrete from Sathan the sal∣uation, which he prepared to giue to men, hath no lykelyhoode with it. The veile of matrimonie was therefore spread beefore the eyes of the worlde: that he whom they commonly supposed to be the sonne of Io∣seph, the godly at length by fayth should knowe to be the sonne of God. And yet Christ came not forth in such base and meane sorte, but that the heauenly father shewed forth in him euen at the beginning, the glo∣rye of his Godhead. For the Angelles declared, that the Sauiour was borne. But their voice being heard only of the Shepheards was not spread farre.

There was one wonder famous amongst the rest, that the wise men which came from the East, did euery where reporte, that a starre appea∣red vnto them, as a testimonie of the birth of the great king: yet we see howe GOD kept his soone, as it were in secrete, vntill the time came, that he shoulde fully be shewed. Then he erected, as one should saye, a theatre, from whence he might plainly be beholden. The participle, Mem∣nesteumenen, which the Euangeliste doth vse, doth signifie, that shee then was a virgin, promised to a husbande, but not deliuered as a wife to a

husbande. For it was a custome amongst the Iewes, that the parentes should keepe their daughters at home with them, for a time, after that they were espoused vnto men: or else that law for the slaundered wife, which is in Deut. 22. 13. were in vaine. Luke saith, that Ioseph was of the stock of Dauid: because that the familyes were woont to be accounted by the names of men: of the which matter we will speake more in an o∣ther place.

28. Hayle thou that art freely beloued. Because that the message was won∣derfull, and almost incredible: therefore the Angell beganne with a commendation of the fauour and grace of GOD: And seeing that by reason of our dull vnderstanding, our mindes are driuen to such a straight, that they cannot cōprehend the wonderful greatnes of God his works. This is the best remedie, that we stir vp our mindes to meditate and consider the infinitenesse of his grace. Therefore since that the vn∣derstanding of GOD his goodnesse is the gate of fayth: The An∣gell tooke this (and not without cause) as the best order, that by occu∣pying the minde of the virgin in meditating of the fauour of GOD, the might be the better prepared to receiue and vnderstand that incom∣prehensible misterie. For the participle Kecharitomene, which Luke dooth vse, signifieth the free fauour of God, as appeareth more plainely in the Epistle to the Ephesians. 1. 6. where Paule intreating of our recon∣ciliation with GOD, saieth the God, by his beloued Sonne Echarito∣sen, that is, receiued vs into his grace, and through his fauour he embra∣ced vs, which beefore were his enemies. Afterwardes the Angell saieth, that God was with her. For vppon whom GOD vouchsafeth once to be∣stow his loue, vnto them he declareth him selfe to bee mercifull and bountifull, and to them hee giueth and bestoweth his giftes, and there∣fore is the thirde parte of the sentence added, Blessed, art thou amonge women: For hee vseth this woorde Blessing as the effecte and proofe of the fauour of GOD. For in myne opinion, it is not heere vsed for a praysing of her, but it dooth rather signifie a happynesse or blessed∣nesse.

So Paule vseth to praye, that the faythfull might haue first grace, then peace: that is, all kind of good things, signifying thereby that we are then becōe blessed & rich; when we are beloued of God, the aucthour of al good things. Then if the blessednesse, righteousnes and lyfe of Ma∣ry doe come of the free loue of God, and that her vertues and all her excellencie is the meere liberalitie of God: Then deale they very pre∣posterously, that teach vs to aske those things of her, which shee with vs recieueth from an other.

But very grosse is the folly of the Papistes, which as it were by a magicall coniuring, haue turned this salutation into a prayer. And by want of reason they haue beene this farre drawne, that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite, but by their Hayle Mary. And besides that, this is to be ac∣compted as a salutation onely, they rashlye take vnto them selues the office of an other, which God inioyned not to any but to the Angell: but twise more foolish is that imitation, that they salute one that is ab∣sent.

29. VVhen shee sawe him, shee was troubled. Luke doth not say that shee was troubled at the sight of the Angell, but at his saying: why then dooth he also make mention of the sight? This, (as I interprete it) was the cause: Marye seeing some portion of heauenly glory in the Angell, through the reuerence of GOD, she conceaued a sodaine feare. Therefore shee was troubled, for that shee perceiued, that it was not a mortall manne that did salute her, but an Angell of GOD. But Luke dooth not say, that shee was so troubled, that shee was thereby amased: but rather sheweth the signe of an attentiue and verye readye minde, when that he presently addeth, that shee thought with her self what manner of salutation this should bee: that is, whereto it tended, and what it meant. For presently shee thought, that the Angell was not sent to her for nothing.

And by this example wee are admonished: First, that the woorkes of GOD are not sleightly to be passed ouer: Then likewise wee ought so to weighe and consider them, that reuerence and feare may goe be∣fore.

30. Feare not Marye. In that he willeth her not to be afrayde, let vs alwayes remember howe weake our fleshe is, and that it cannot be, but that we shoulde be afrayde, so oft as but the least sparke of God his glorye doth appeare. For when we earnestly consider the presence of God, wee cannot imagine a vaine or ydle presence. Therefore when wee are all in daunger of his iudgement, out of feare there ri∣seth a trembling, vntill hee shewe him selfe as a father. The holye Virginne sawe amongst her people such a vile heape of sinnes, that there was good cause why shee should be afrayd of the greater venge∣aunce.

VVherefore, that the Angell might put this feare awaye, hee saieth, that hee is a witnesse and tydinges bringer of that, which is wonderful good. Luke vsed this Hebrewe phrase, to finde fauour, for to haue God mercifull. For it cannot be sayde, that hee found fauour, that sought the same: but hee to whom it was offered, and seeing that examples of the same are sufficiently knowne, it were but vaine heere to alleage them.

31. For loe, thou shalt conceaue in thy wombe. The Angell frameth his woordes, firste to the prophesie of Esaye, and then to other places of the Prophetes, that it might thereby the better sincke into the Vir∣gins minde. For such Prophesies were knowne and common, euerye where among the godly: yet with all it is to be noted, that the An∣gell did not whisper that onely in the eare of the Virgin, but he brought that gladde tidinges of saluation, which not long after was to be spread throughout the whole world.

VVherefore it is not doone without the counsell of God, that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe. The woord Conceauing, is sufficient to confute the witlesse fancie, aswell of Marcyon, as of Ma∣nicheus. For thereby may be easily gathered, that Mary did not bring for than aiery body or Ghost, but such frui as she before had conceaued in her wombe.

And thou shalt call his name Iesus. Mat. 1. 21. rendreth the cause why this name was giuen him. For that he should saue his people frō their sinnes: so that in the verye name saluation is promised, and the cause is she∣wed to what end Christ was sent of his father into the worlde. As he saieth him selfe, that he came not to destroy, but to saue the worlde. Ioh. 12. 47. Let vs also remēber that this name was not giuen him by the will of man, but by the Angell, at the commaundement of God, that our faith might be fastened in heauen, and not vppon earth. It is dery∣ued of ithg which with the Hebrewes is saluation: and from thence commeth that word, which signifieth to saue. Furthermore, they doe but fondlye reason, which endeuour to deriue it of that Hebrewe nowne i••ushug.

It appeareth that the Rabbynes did deale very malitiously, in that they neuer giue him that honourable title of Christ, but in euery place write Iesu: or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie, as doth the barking of a dogge. That they obiect that he should be farre infe∣rior to the dignitie of the sonne of GOD, if hee shoulde haue a name common with others, may also be pretended of Christe. But the an∣swere to them both is very easie. For that which before was shadowed vnder the lawe, is fully and wholye perfourmed in the Sonne of God: or that he had the substaunce of that in him, which was before but figu∣red. The other obiection is of no greater force. They denie that the name of Iesu is holy and reuerent, before whom euery knee Philip. 2. 9. ought to bowe, vnlesse it did onely belong to the sonne of God. Paule dooth not attribute vnto him a magicall name, in whose sillables the maiestie were included: but his wordes were to this purpose, as if he should haue said; great power was giuen vnto Christ of his father, vnder the which al the worlde should bowe. Therefore let vs bid such faigned inuentions farewell, and let vs know that the name of Iesu was giuen vnto Christ, that the faythfull might learne to seeke in him that, which beefore was shadowed vnder the law.

32. Hee shall be great. The Angell sayde the same of Iohn Baptist, whom yet hee would not make equall with Christ. But the Baptist was great in his order: And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures. For this hath he alone pro∣per and peculyar to him selfe, that he should be called the sonne of God, as the Apostle proueth Heb. 1. 5.

I graunt, that sometimes in the scripture the Angelles and kinges are adorned with this title: but these are in common called the sonnes of God, for the excellencie which God hath giuen them. And it is cleare, and not to be doubted, but that God exempteth his sonne from all the rest, when that he peculiarly saieth vnto him, Psalme. 1. 7. Thou art my Sonne: Therefore Christ is accounted here neither among Angels nor men, that he might be accounted one of common sort or company of the children of God: for that which is giuen vnto him, it is lawful for none other to take to them selues.

It is true that Kings are the children of God, but not by right of na∣ture, but because the Lord hath bestowed that honour vpon them. Nei∣ther doth this title belong vnto Angels, but as they vnder their chief head

excell amongst the creatures. And we also are children but by adoption which we obtaine by faith, for wee haue it not of nature. But Christ is the onely, and the onely-begotten sonne. That interpretation is very false and deceitfull, which that filthie dogge Seruetus wresteth, the woorde of the future tence, that he mighte prooue that Christ was not the eternall sonne of God: But that he began then so to be accompted when that hee tooke vpon him our flesh. Hee argueth that Christ was not the sonne of God, before that he being clothed with flesh, did appeare in the worlde, because that the Angell sayd: He shall be called: I except against this, and affirme that the wordes of the Angell doe signifie nothing else, but that such a sonne of God should be made manifest in the flesh, as was eter∣nall: For to be called is referred to the apparaunt knowledge. But there is great difference here betweene these two enterpretations, whether he beganne now to be the sonne of God, which was not before, or that he was made knowne vnto men, that they might know him to be the same which was promised in times past. And truely, sith that God in all ages was called a Father of his people, it may thereby be gathered, that the Sonne was in heauen: from whom and through whom this fatherhood came to men. For men should arrogate too much vnto themselues, if they durst be so bold as bragge, that they were the sonnes of God: but as they are the members of the onely begotten sonne. VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a cal∣ling: But as they had their confidence in the Sonne, the mediatour. But what profit we haue by this more perfect knowledge, whereof we now speake, Paule doth teach vs in an other place. For that nowe wee may freely not onely call, but cry out that God is our father. Rom. 8. 15. and Gal. 4. 5.

God shall giue vnto him the throane of Dauid. VVe haue sayde that the Angel tooke out of the Prophetes these titles, which he giueth vnto Christ, that the holy virgin might thereby know the better, that he should be the Re∣deemer, which was in times past promised vnto the fathers. VVhen as the Prophetes doe speak of the restitution of the Church, they cal the whole hope of the faithfull to the kingdome of Dauid: So that it was a com∣mon rule amongst the Iewes, that the sauegard of the Church was re∣posed in the prosperitie of Dauids kingdome. Neither did there any thing more aptly or fitly agree to the office of the Messias, then that hee should againe restore the kingdome of Dauid. And therefore the Mes∣sias is sometimes called by the name of Dauid: as in Ier. 30. 9. They shall serue the Lord their God, and Dauid their king: Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them: And in Ose. 3. 5. They shall seeke the Lord their God, and Dauid their king.

The places also wheras he is called the Sonne of Dauid, are sufficiently knowne and vnderstoode. In summe, the Angell declareth that the pro∣phecie of Amos. 9. 11. of raysing the tabernacle of Dauid, which was fallen downe and ouerthrowne, was fulfilled in the person of Christ.

33. He shall reigne ouer the house of Iacob. Seeing that saluation was pe∣culiarly promised vnto the Iewes, euen as the couenaunt was made with Abraham their father, and Christ, as Paule witnesseth, Rom. 15. 8. was a minister of circumcision: the Angell doth not without cause appoynt his kingdome in that nation, as if it were the proper seate and abiding

place of the same. But this differeth not from other prophesies, which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth. For God by a newe and wonderfull adoption did plante the Gentiles (which before were straungers) into the house of Iacob, so yet that the Iewes as the first borne shoulde holde the principall degree, as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy po∣wer out of Syon. Therefore the throne of Christ was placed amongest the children of Israel, from whēce he made the whole world subiect vn∣to him. But as many as are gathered by faith to the sonnes of Abraham, are accompted as the true Israel. And although the Iewes through their defection separated them selues from the church of God, yet the Lordes will was, that certaine remnants of them shoulde remaine euen vnto the end, because that his calling is beyonde the power of man. The body of the people in shewe is vtterly cut off. But we must remember the myste∣rie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dis∣pearsing and scattering abroade. In the meane season the church which is scattered through the whole worlde, is the spirituall house of Iacob, be∣cause she fetched her beginning out of Sion. For e••er. The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid. It florished only in the times of Dauid and Salomon in power & riches. Roboam the third successor, skarse held a tribe and a halfe. From that time it ceased not to be shaken with diuers miseries, vn∣til at length it was broken downe. Now the Angel declareth that when in the person of Christ it shall be established, that shall not againe be de∣stroied: and to proue the same, he vseth the wordes of Daniel, which are set downe 7. 14. And of his kingdom shalbe no ende. Although the sense of the words is, that God is the euerlasting gouernor of the kingdom of Christ and of the Churche, so that it shall neuer pearish from off the earth, so long as the Sunne and Moone shall shine in the heauen, yet the true per∣petuitie belongeth vnto the glory that is to come. Therefore the faith∣full doe so by continual course some of them succeede others in this life, vntill at the lengthe they be gathered together into heauen, where they shall raigne without ende.

		Luke. 1.
Matthew.	Marke.	34. Then sayde Marie to the Angell: howe shall this be, seeing I know not man? 35. And the Angel answeared, and saide vn∣to her: the holy Ghost shall come vpon thee, & the power of the moste highe shall ouershadowe thee: therfore also that holy thing which shal be borne of thee, shall be called the sonne of God. 36. And beholde thy cousin Elizabeth, shee hath also conceiued a sonne in her olde age, & this is her sixte moneth, which was called barren. 37. For with God nothinge shall bee vnpossi∣ble. 38. Then Marie sayd, Behold the seruaunt of

the Lorde, ••ee is done vnto mee accordinge to thy woorde: So the Angell departed from her.

34. Howe can this be. The holy virgin seemeth as hardly to restraine the power of God, as Zacharie did before: For that doeth shee accompte to be vnpossible, which is beyond the comm••n order of nature, for thus she reasoneth. I knowe no man, how then should I beleeue that this shoulde come to passe which thou tellest me? It is not needefull that we shoulde greatly labor to cleare her of all fault, for by faith shee ought to haue ri∣sen to the omnipotēt power of God, which is not tied to natural means, but surmounteth the whole world, & yet shee now staieth in the com∣mon course of generation: yet it is to be knowen that shee doeth not so doubt or demand, as if shee would haue the power of God made subiect or equal to her senses, but being stricken with a sodaine admiration, shee is only moued to aske this question. And that she obediently and gladly receiueth this promise, may be gathered by this: That, wheras there were many doubts on the contrary part, shee yet did stay but at this one. Shee might easily haue obiected: where is that throne of Dauid become, seeing that al the dignity of that Empire had now a long time ben abolished, & all the glorious beautye of the kingly stocke was extinguished: So that if she had weighed the matter with the iudgement of flesh, she should haue takē al that she heard of the Angel but for a fable. VVherfore it is not to be doubted, but that shee easily gaue place, & was throughly perswaded of the restitution of the church, a thing according to the flesh incredible. And it is probable that the prophesie of Esay 11. 1. was cōmonly spoken of euery where, whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde, caused her without doubt to be∣leue the message that was brought her of erecting of the throne of Da∣uid. If any except and say that there was also an other Prophesie, that a virgin should beare a sonne, I answer that the knowledge of that myste∣rie was as then very darke. The fathers hoped that they shoulde haue a king borne, vnder whom the people of God should be blessed & happy. But the meane lay hidden from them, as if a veile had bene put betwene them and it. Therfore it is no maruell that the holy virgin asketh a que∣stion of that shee knoweth not▪ But that some do imagine of her words, that shee had made a vow of perpetuall virginitie, it is ouer weake & al∣together absurde: For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband, and so making a mocke of God, had despised his holy ordinance of matrimonie. Although that in Poperie there had crept in a barbarous tyrannie in this matter of matri∣mony, yet they neuer durst go so farre, as to permit the wife without the consent of the husband to vow•• continencie. Furthermore, it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes. Yet that obiection is to be answered, that the virgine had respect vnto the time to come, & therefore should signifie that she should not dwel together with her husband. But this cōiecture is probable & plaine, that the greatnes, or rather the maiestie of the matter did so strike the virgin, that shee had all her senses tied & bound with admiration. VVhē she heareth that the Son of God shalbe borne, she considereth a matter not common, & this is the

reason why shee excludeth the knowledge of man. Thus being amased, shee crieth out, how can this be? Therefore doth God so gentlely pardon her, and so louingly and fauourablie answere her: because that hauing Gods workes in admiration, shee did reuerently and soberly demaunde how that could come to passe, which she was perswaded to be far aboue the common and accustomed course of nature. Furthermore, this questi∣on was not against faith. Because that it arose rather of an admiration, then of distrust. The holy Ghost shall come vpon thee. The Angell doth not so set the maner, as it had bene nedefull he should haue done, that woulde satisfie the curiositie of many: But he calleth the Virgin simplie to consi∣der the power of the holy Ghost, that with silence and quietly, she might resigne her selfe wholely ouer vnto him. The worde To come vppon, doeth signifie that this is an extraordinarie worke, where the meanes of nature do want. And the next parte of the sentence is added to expounde the former. The power of the most highe shall ouershadowe thee. For the spirite is as it were the essentiall power of God, through whose worke he sheweth and exerciseth himselfe, as well in the gouernance of the worlde as in myra∣cles. There is an apt Metaphore in the worde ouershadowe. For the Scrip∣ture doth oft compare the power of God (wherewith he preserueth and defendeth his) vnto a shadow. But there seemeth to be an other more pe∣culier sense and vnderstanding of this place: namely that the worke of the spirite shoulde be secrete, euen as a cloude set before shoulde stay the eyes of men from seeing. And as in woorking myracles, God doth kepe secrete from vs the counsell of his workes: So it is our partes with mo∣destie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne. This is a confirmation of the for∣mer sentence, for the Angell teacheth vs, that it behooueth Christ to be borne without the companie of man and woman, that he might be holy and the sonne of God, that is, that he should not be in a commō estate amongst men, but that in holinesse and glory hee shoulde excell all crea∣tures. The heretikes which faine, that when he was borne man, and was after made the Sonne of God, do wrest that causall coniunction, that he should therfore be called the Sonne of God, because that he was woon∣derfully conceiued by the power of the holy Ghost, but they reason very wickedly. For althoughe that hee was manifested the sonne of God in flesh, it followeth not but that the worde was begotten of the father be∣fore all worldes: Or rather, he the same that was the Sonne of God in his eternal Deitie, appeared also the Sonne of God in his humaine flesh. But this place doth not only teache vs the vnitie of the person in Christ, but also sheweth that Christ, euen in that he had put on the humane na∣ture, was also the Sonne of God. Therefore as the name of the Sonne of God was from the beginning proper to the diuine essence of Christe, so now the Deitie and humanitie ioyned, it agreeth to both the natures to∣gether, because that the secrete and celestiall woorking of his generation exempteth him from the common order of men. Oftē also other where as he affirmeth himselfe to be very man, he calleth himselfe the sonne of man. But the veritie of the humane nature is no let but that his diuine generation mighte procure him a peculiar honoure aboue all others: namely in that he was conceiued by the holy Ghost beyōd the ordinarie maner of nature. Of this there groweth a good cause of the assurance of

our faith, that wee might•• more boldly call God, Father. For his onely sonne woulde needes become oure brother, that hee mighte in common make his father to be also ours. It is also to be noted, that Christe as hee was conceiued by a spirituall power, is called a holy seede. And euen as it was behoouefull that he should be very man, that he might wash awaye our sinnes, and in our flesh that he might ouercome death and Sathan, and that he might so be a perfecte mediatour: so it was necessarie, that he that should purge others from sinne, should be free from all vncleannesse and spottes. Although yet that Christ was borne of the seede of Abra∣ham, yet broughte hee no infection out of that corrupte nature, because that the holy Ghost kept him pure and cleane euen from the beginning. Neither that he himselfe alone should excell in holinesse, but also that he should sanctifie his. Therefore the maner of conception doth testifie that we haue a mediator separate from sinners.

36. And beholde Elizabeth. with an example done at home by her, the Angell doth strengthen the faith of Marie in hope of the myracle. For if neither the barennesse, nor the olde age of Elizabeth could hinder God, but that he would make her a mother, when she shall see such a spectacle of Gods power in her owne kinswoman, there is no cause why Marie shoulde still containe her selfe within the accustomed bondes of nature. He expresly noteth the sixth moneth. For seeing that the woman com∣monly perceiueth in the fifth moneth, that her childe hath life, in the sixt month she is put out of al doubt: It had bene the part of Marie so to haue creadited the simple worde of God, that there should haue bene no nede by any other meanes to strengthen her faith, but least she should wauer any more, the Lorde vseth this new supportation to staye her in his pro∣misse. With the same fauour doth he daily aide and hold vs vp, yea and as our faith is weaker, so with the more fauour doth he aide vs. There∣fore least that we shoulde doubt of his truthe, he gathereth diuers testi∣monies which may confirme the same vnto vs. It is demaunded howe the kinred came betwene Elizabeth, which was of the daughters of Aa∣ron, and Marie which was of the stocke of Dauid. And also it seemeth to be against the lawe Num. 3. 6. which forbiddeth women to marry out of their owne tribes. As concerning the lawe, if the ende be considered, it did forbid onely those mariages whereby enheritances may be mix∣ed. But there was no suche daunger, if that a woman of the tribe of Iu∣da was maried to a Priest, to whom the enheritance coulde not be tran∣slated. The same reason was also, if that a woman of the tribe of Leuie was bestowed out of her kinred. And it may be that the mother of the holy Virgin was of the tribe of Aaron, and that the kinred so came be∣twene her daughter and Elizabeth.

37. For with God shall no woorde be vnpossible. If you will vse this phrase worde in his proper & natiue signification, then the meaning is that God will performe what so euer he hath promised, because that there is no let equal with his power. And the argument shal thus be framed: This hath God promised, therefore hee will perfourme it, because that no impossi∣bilitie may be obiected against his woorde. But because that woorde accor∣ding to the phrase of the Hebrew tounge, is oft vsed for a thing or substāce, we may more plainly expound it thus, nothing is impossible with God, Yet that axiome must be alwaies holden that they doe peuishly wander oute of

the way, which dreame of the power of God besides his word, if any be founde. For his omnipotencie is to be considered, so as it may be a foun∣dation for the further building of our hope and faith. And now we shall not only doe very rashly and vnprofitably, but also very perillously, if we dispute what God can doe, vnlesse withall we consider what he wil doe. Furthermore, the Angell doth heere in this place, as God doth in diuers places of the scripture, for that vnder a generall doctrine, hee confirmeth one especiall promisse. And this is the true and righte vse of a generall doctrine, if we apply the promises therein set downe, to the present mat∣ter, when soeuer we be vexed and troubled: for so long as they be general and inde••inite, they are colde. Furthermore it is not to be maruailed at, that the Angell doeth tell Marie of the power of God, for the distrust of his power, doeth make vs not to beleeue his promisses. All men wi••h tounge confesse that God is omnipotent: but if he promise any thing be∣yonde the reache of our capacitie, we are at a staie. And whereof com∣meth this? but for that we will attribute nothing more to his power, then our senses can discerne▪ Therfore Paule to th•• Rom. 4. 20. commen∣ding the faith of Abraham, sayeth that he gaue the glory to God, because he was able to fulfil what soeuer he had promised. And in an other place when he speaketh of the hope of eternall life, he proposeth the power of God before him. In the 2. Tim. 1. 12. he sayeth, I knowe whome I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him. This seemeth to be but a small portion of faith, & that none, no not the wicked, wil derogate from God the title of omni∣potent: But who soeuer hath the power of God surely and deepely fixed in his heart, he shall easily ouercome all other lets and hinderances of his faith. Yet it is to be noted that the effectuall power of God (if I may so speake) is apprehended in a true faith: For God is mighty, and wil be ac∣knowledged, that he may declare himselfe to be true in deede.

38. Beholde the seruant of the Lord. The holy virgine will argue and dis∣pute the matter no further, and yet it is not to be doubted but that there were many things which might hinder her faith, yea, & altogether turne her minde from the speach of the Angel. But shee taking the aduauntage from the contrary reasons, enforced her selfe to obedience: and this is a right proofe of faith, when we restraine our mindes, & hold them as pri∣soners that they dare not oppose this or that against God: so on the o∣ther side libertie to contend, is the mother of infidelitie. And these words are not of smal waight. Behold the seruant of the Lord, for shee offereth & de∣dicateth her self wholely vnto God, that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand, and as much as they canne, they hinder his worke: But faith dooth present vs before God, that we may be ready to obey. Then if the holy Virgin was the seruant of the Lord, because that she obediently submit∣ted her selfe to his gouernement, there is not a worse contempt, then by fleeing to denie him that obedience which he deserueth & doth require. To be short, as faith only maketh obedient seruants to God, and deliue∣reth vs into his power: so infidelitie maketh vs rebels and runnagates. Be it done vnto me. This clause may be expounded two waies, either that the holy Virgin passeth into a prayer and request: or els continuing in the same matter, shee proceedeth in resigning and deliuering her selfe vnto

God. I simply interprete it, that shee being perswaded of the power of God, and willingly following whether he calleth, she doth also subscribe vnto his promisse, and so doeth not onely wait for the effecte, but al∣so doeth earnestly desire the same. And it is to be noted that shee rested vppon the woorde of the Angell, because shee knewe that it came from God, weighing the dignitie of the same, not of the minister, but of the authour.

		Luke. 1.
Matthew.	Marke.	39. And Marie arose in those daies, & went into the hill countrey with hast, to a citie of Iuda: 40. And entred into the house of Zacharias, and saluted Elizabeth. 41. And it came to passe, as Elizabeth heard the salutation of Marie, the babe sprang in her bel∣lie, and Elizabeth was filled with the holy Ghost. 42. And shee cried with a loude voice, and sayde: Blessed art thou among women, because the fruite of thy wombe is blessed. 43. And whence cōmeth this to me, that the mother of my Lord shoulde come to me? 44. For loe, assoone as the voyce of thy salu∣tation sounded in mine eares, the babe sprang in my belly•• for ioy▪ 45. And blessed i•• ••hee that beleeued: for those things shall be performed, which were tolde her from the Lorde.

39. And Marie arose. This iourney wherof Luke maketh mention, te∣stifieth that Maries faith was not vnfruteful, because that gods promisse was not so soone forgottē as the Angel was out of sight, but that remai∣ned fast in her minde. And her haste witnessed her earnest & ardent af∣fection. Hereof it may be gathered, that all other businesse being set aside, the Virgin as it was meete did accompt of, and preferre this fauour and grace of God. Yet it may be demaunded for what purpose she toke this iourny. It is certain that she went not thither only to make search & en∣quiry, for she nourished the sonne of God as well in her heart by faith, as conceiued in her wōbe: neither can I subscribe to the iudgement of some, which thinke that shee went thether to salute her. For it seemeth more probable to me, that partly to encrease and to confirme her faith, partly that they one with an other might set foorth the glorye of God, was the cause that moued her. And there is no cause why we shoulde accompt it an absurd thing, that she by the sight of a myracle did seke for confirma∣tion of her faith, because that it was not in vaine that the Angel did pro∣pose the same vnto her. For although that the faithful are cōtent with the bare & only word of the lord, yet in the meane time they despise not any of his works, which they think may any whit preuail for the supporting of their faith. And especially it behoued Mary to accept this aid profered her, vnles she wold haue forsaken that, which the Lord had willingly ge∣uen her. Furthermore the seeing one another, might stir vp as wel her as Elizabeth, to a greater thankefulnesse, as by the text it appeareth. For the

power of God was more euident and notable, in that at once they see his grace powred vpon them both, because that comparison did adde no small light. But Luke doeth not declare which was that Citie wherein Zacharie dwelt, but onely maketh mention that it pertained to the tribe of Iuda, and also that it was placed in a hill country: whereof is gathered that it was further from the towne of Nazareth, then was Hierusalem.

41. At shee heard the salutation, It is a naturall thing, that the childe in the wombe of a woman great with child, should moue at a sodaine ioy. But Luke would note vnto vs some extraordinary thing. It appertaineth nothing to the matter to entangle our selues in subtile questions, whe∣ther the infante knewe that Christe was presente, or whether this was a sense or feeling of godlinesse. Let this one thing rather suffice vs, that the infant leapt by the secrete motion of the spirite. Neither doth Luke at∣tribute any proper sense to the infant, but doeth rather signifie that thys was a portion of the worke of God in the mother, that the infant sprang in her wombe. That he sayeth that she was filled with the holy Ghoste, the meaning is, that shee besides the accustomed maner was sodenly en∣dued with a spirite of prophesie. For shee was not without the giftes of the spirite before, but then the power appeared farre more plentifull and wonderfull.

42. Blessed art thou. Shee seemeth to place Marie and Christ in like de∣gree, which were nothing meere nor conuenient, but I willingly admit their iudgement which thinke that the cause of her blessednesse is ren∣dered in the second parte of the sentence For it is oft vsed to put a copu∣latiue in steade of a woorde causall, therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne. And al∣though this was not the chiefe felicitie that Marie had, to beare Christe in her wombe: naye, this dignitie in order came behinde that, that shee was by the spirite of Christe borne againe into a newe life, yet was shee woorthely called blessed, whome God made woorthy this singuler ho∣nour, that she should beare vnto the world his sonne, in whom shee was spiritually regenerate. And to this day we cannot make mention of the blessing brought vnto vs through Christe, but also that we must remem∣ber how honourably the Lord aduaunced Marie, in that he would that she should be the mother of his only begotten Sonne.

43. VVhence commeth this to me? This modestie is to be noted, that Eliza∣beth considering the great graces of God in Marie, doeth geue vnto her that honor that is due, and yet lifteth her no higher (wherby God might be offended) then was conuenient. For there is such wickednesse planted in the world, that there are but fewe that fall not into one of these 2. vi∣ces: for some pleasing them selues to much aboue measure doe malici∣ously despise the giftes of God in their brethren, that they alone might be aloft. And there are others which doe so superstitiously extoll men, as if they should make idols of them for them to worship. Heereof it came, that they leauing Christe as it were in the lower rowme, did geue the chiefest seat vnto Marie. Contrariwise Elizabeth in praising her, doeth not so obscure the glorye of God, but rather referreth all things to God himselfe. And yet as shee acknowledgeth that God hath geuen his grace vnto her, and to others, shee enuieth not to geue him the highest degree, and modestly sheweth that shee hath receiued more then was due to her.

In that she calleth Marie the mother of her Lord, there is noted the vnitie of the person in two natures, as if she should haue sayde: he which is be∣gotten a mortall man in the wombe of Mary, is also eternall God: for it must be remembred that the simple womā doth not speake of her owne witte, but shee onely vttereth those things which the holy Ghost doeth teach her. And this name doth properly belong to the sonne of God ma∣nifested in the flesh, vnto whome all power is geuen of the father, and which was ordained the chiefe Prince of heauen and earthe, by whose hand God gouerneth al things. Yet he is especially the Lord of the faith∣full, who willingly and gladly submit themselues vnder his gouernemēt: for hee is not the heade but of his owne body. Therefore Paule sayeth, 1. Cor. 8. 5. Although that many are called Lordes in the world, yet vn∣to vs, that is, to them that are of the housholde of faith, there is but one Lord. Furthermore, when she amplifieth this grace of God whereof shee speaketh, by the sodaine motion of the infante whiche shee bare in her wombe, it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine.

45. Blessed is shee that beleeued. Seeing that it appeareth by that whych Luke hath saide before, that Elizabeth spake by the secreate direction of the spirit: it is the same spirit that affirmeth that Mary is blessed because that she beleeued, and in praising the faith of Mary, he generally teacheth vs wherein the chiefe felicitie of men consisteth. Blessed Mary which be∣leeued in her heart the promise of God, conceiued and bare saluation to her self and to all the world. This was special to her. But because that we haue no drop of righteousnes, life, or of any good thing, but as the Lord offereth the same vnto vs in his woorde; there is one faith which pul∣leth vs from out of extreeme pouertie and miserie, and maketh vs parta∣kers of the true felicitie: and there is great waight in this clause: For those things shall be performed which were tolde her. This is the meaning, that faith ge∣ueth place to the promisses of God, that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne, but rather that is true. Rom. 3. 4. That God remaineth alwayes true, althoughe all the worlde (whiche is geuen to vnbeliefe and lying) shoulde endeuour to weaken and hinder the same. But because that vn∣beleeuers are vnwoorthy to enioy the fruit of the promisses, therfore the scripture teacheth, that the same promisses are onely by faith made effe∣ctuall to our saluation, for God offereth his benefites generally to all, & faith openeth her bosome to receiue the same, but vnbeliefe suffereth the same to passe by, that they may not once come neare vs. If Mary had ben vnbeleeuing, yet that coulde not haue hindered the purpose of God, but that he woulde haue perfourmed his woorke, by some other meanes that he would haue liked. But shee is called blessed, because that by faith shee receiuing the blessing offered her, made the way ready to God for the performance of his worke. So againe, vnbeliefe shutteth the gate against him, and staieth his hand from woorking, least that they should taste the comforte of saluation, which disappoynt him of the glory of his power. Also, the relation betweene the woorde and faith is to be noted, & here∣of we learne what it is to beleeue: namely, when we subscribe and con∣sent to that which God doeth speake, and doe certainly assure our selues, that hee will perfourme that which he hath promised.

The clause From the Lorde, signifieth as muche as the simple doe com∣monly say on the behalfe or parte of God, for the promisse was brought by the Aungell, but it came from GOD alone, whereby wee gather, that whether GOD vseth the ministerie of Aungelles or of menne, yet his will is, that there shall no lesse reuerence be geuen to his woorde, then if he him selfe openly should appeare from heauen.

		Luke 1.
Matthew.	Marke.	46. Then Marie sayde, my soule magnifieth the Lorde. 47. And my spirite reioyceth in God my sa∣uioure. 48. For hee hathe looked on the poore degree of his seruaunte: For beholde, from hence foorthe shall all ages call me blessed. 49. Because hee that is mightye, hathe done for me great things, and holy is his name. 50. And his mercye is from generation to generation, on them that feare him.

Nowe doeth hee sette downe and shewe the Songe of the holye Virgine, notable and woorthy to be reported, whereby it plainely ap∣peareth howe shee excelled in the gifte of the spirite. And there are three partes of this Songe, for Marie with a solempne thankes geuing, doeth first declare the mercie of God which shee had founde in her selfe. Then in general woordes she commendeth the power & iudgements of God: At the length shee applieth the same to this present matter, where shee speaketh of the redemption promised in times past to the Church, and nowe perfourmed. My soule magnifieth. Here Marie declareth her thank∣fulnes, as we sayde euen now. And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes, and no affection of the heart, therefore Marie sayth that she doth praise God, euen from the innermost affection of her minde. And truely, they doe nothing els but prophane the holy name of God, which not from their heart, but with tounge onely doe declare his glory. Furthermore, when as these wordes Soule and Spirite are diuersly taken in the scripture, yet when that they come together, they doe signifie two especiall faculties of the soule: for the spirit is taken for the vnderstanding, and the Soule for the seat of affections. That wee maye the better vnderstande the minde of the holy Virgine, it is to be noted, that that is put heere in the second place, which in order oughte to be first: for that the will of man might be stirred to praise God, it is necessary that the reioycinge of the spirit should go before, as Iames teacheth, chap. 5. 13. Is any mery? lette him sing, for sorow & heauines do restraine the minde, & also they do hinder the tounge from vttering and declaring the goodnesse of God: Therefore when as the minde of Marie was filled with ioy, her heart brake forth into the praise of God, and it is not without cause that she attributeth the epithyte of Sauiour vnto God, when as shee speakes of the ioy of her heart: for vntill that God be knowen as a sauioure, the mindes of men are neuer freely nor truely merye, but doe alwayes re∣maine

ambiguous and carefull. Therfore it is the only fatherly fauour of God, and the saluation which proceedeth from the same, which fil∣leth vs with ioy. In summe, this is first to be learned, that the faithfull may glory and ioy, that their saluation is in God. Then they ought to folow the next, that they hauing found him a louing father, shuld geue him thanks. The word soteros doth signifie more in Greeke, then Seruator doth in the Latine, euen such a one as doth not only once deliuer, but is also the authour of perpetuall saluation.

48. For he hath looked. She sheweth the cause why she had the ioy of her heart grounded vpon God, euen because that he of his fauour and loue looked vpon her for in that she calleth her selfe poore, she resigneth all worthinesse from her selfe, and ascribeth the whole cause of her ioy, to the free grace and goodnesse of God, for humilitie in this place (as some vnlearned and ignorant men haue foolishly thought) doeth not signifie submission or modestie, or a habite of the minde, but signifieth a vile e∣state and an abiecto condition, therefore this is the sense: That I was vile and despised, was no hinderance to God, but that he vouchsafed to tourne hie eyes vnto me. Then if the pouertie of Marie be opposed to excellencie, (as the matter it selfe declareth, and it plainely appeareth by the Greeke word) we see that Marie casting downe her selfe, doeth only exalt God. And this was not a shew of fained humilitie, but a simple & plaine confession of her thought, which she had engraued in her mind: for as she was of no accompt in the world, so she did no whit the more esteme of her selfe. From hence foorth shall call me blessed. She sayeth that thys benefite of God shalbe remembred in all ages: And if it were so nota∣ble that all men euery where shoulde declare the same, then it was not lawful for Mary, vpon whom the same was bestowed, to bury the same in silence. But obserue that Mary accompteth nothing of her owne feli∣citie, but that she acknowledgeth that it were geuen her from aboue, & thankfully accepteth the grace she hath receiued: I shall (sayth she) be ac∣compted blessed throughout all ages. Doth she say this, as if she had ob∣tained this praise by her owne power or industrie? No, but shee rather doth cōmend the only worke of God: wherby we perceiue how much the papists differ from her, for what good things soeuer she had of God, they made small accompt of, and vnaduisedly they set her foorth wyth their owne vaine inuentions: They aboundantly heape vp together for her magnifical & more then proud titles, as that she shuld be the Quene of heauen, the starre of saluation, the gate of life, the life, the swetenes, the hope and the health: yea sathan also caried them so farre into im∣pudencie and madnesse, that they gaue her power ouer Christ, for this is their song: Aske the father, commaund thy sonne. Seeing that it plain∣ly appeareth that none of these proceede from the Lord, the holy virgin in one woorde abandoneth them all, while shee esteemeth all her glo∣rye to be in God his benefites, for if shee be for this one thing one∣lye to bee renowmed, because that GOD hath dealt mightely with her, then there is no place lefte for those fained titles which they else where haue borowed. Furthermore, there is nothing more reproche∣full to her, then to haue her sonne spoiled of that, which was due to him, and that shee her selfe shoulde bee clothed with those sacrilegious spoiles. Nowe let the papists go, & let them cry that we are iniurious to

Christes mother: because that reiecting the lies of men, we onely set forth the benefits of God in her, and we graūt her that which is most hono∣rable for her, but these preposterous worshippers take it from her. For we doe willingly receiue her as a teacher, and we obey her doctrine and her preceptes, and it is not vnknowne what she hath said: which the Pa∣pistes not regarding, but treading the same, as it were vnder their feete, doe discredite her wordes as much as they can. But let vs remember that here is a common rule set downe, to be vsed of vs in praysing either An∣gels or men: namely, that the grace of God may be set forth in them: so also there is nothing to be praised at al, that proceedeth not from thence. VVhen she saith, that God, that is mightie, hath done great things, shee declareth that God was not holpe with any other ayde, that his onely power might the more appeare. Nowe we must repeate that, which she sayd before, that shee was looked vpon, although shee was an abiect and con∣temned. VVhereof it followeth, that those prayses of Mary are prepo∣sterous and adulterous, in which the power and free fauour of God is not altogether and wholy extolled.

49. And holy is his name. This is the second part of the song, wherein the holy Virgin in general sentences, commendeth the power, iudgments and mercie of God. And this clause ought not ioyntly in one sentence to be read with the former, but aparte. Mary had extolled the grace of God, which shee had founde in her selfe, and taking occasion of this, shee cryeth out that his name is holy, and that his mercie florisheth in all ages.

Furthermore, the name of God is called holy, because it deserueth great reuerence, that so oft as there is mention made of God, there should ap∣peare withall a reuerend maiestie of him. The next sentence (wherein the perpetuity of the mercy of God is praised) is takē out of the accustomed forme of the couenaunt, Gene. 17. 7. I will bee thy God, and the God of thy seede after thee for euer. And in Deut. 7. 9. I am God, that shee mer∣cie euen to a thousand generations: In which wordes he doth not onely shewe, that he is alwayes like him selfe, but he declareth his continual fa∣uour, which he beareth towardes his: so that euen after their death, hee loueth their children and their childrens children, and their whole of∣spring. So with a continuall course of loue hee did shewe him selfe to the posteritie of Abraham, because that he had receiued Abraham into his fauoure, hee made a league with him for euer. But because that all that come of Abraham after the flesh, are not in deede the sonnes of A∣braham, therefore Mary restraineth the effect of the promise to the true worshippers of God, as Dauid also doth, Psal. 103. 17. The mercy of the Lord endureth for euer, vpon them that feare him, and his righteousnes vpon childrens children, vnto them that keepe his couenaunt. God there∣fore so promiseth, that he wil shew him selfe mercifull to the children of his saints throughout al ages: that so he may yet take away the occasion of all vaine hope from hipocrites: for they that are degenerate children of his saints, and haue fallen from their godlines and faith, doe in vaine and rashly glory that God is their father.

VVherefore by this exception their vanitie and pride is ouerthrowne, which are puffed vp with a false pretence of GOD his grace, without fayth.

God made an vniuersall couenaunt of saluation with the stocke of A∣braham: But as the stones watered with the raine, doe not become softe therewith, so the hardnesse of heart is such a hinderaunce to the vnfaith∣full, that the promised righteousnesse and saluation can not enter into them. Yet God, that his promisse might be certaine and sure, hath reser∣ued vnto himselfe some seede. By the feare of God is vnderstode all god∣lineste and religion, which can not be without faith. But heere a question may be demaunded, for what cause is God called merciful, if no man do so finde him, but he that deserueth his fauour? For if the mercy of God be vpon them that feare him, then godlinesse and a good conscience doe procure his fauour to men: and so by this meanes men should by merits preuent his grace. I aunswere that this also is a portion of his mercy, that God planteth a feare and a reuerence of him in the children of the god∣ly. For he doth not meane here the beginning of grace, as if they shoulde imagine that God were idle, and should loke downe from heauen to es∣pie who they were that were worthy of the same, but he only driueth the hypocrites from their pieuish securitie, least that they should thinke they had God bound to them, because that they according to the flesh, are the children of godly parents, when that the end of God his couenant is far otherwise, and the condition much contrary, namely this: He will haue a people alwaies in the world, of whom he wil be purely worshipped.

		Luke 1.
Mathew.	Marke.	51. He hath shewed strength with his arme, he hath scattered the proude in the imagination of their hearts. 52. He hath put downe the mighty from their seates and exalted them of lowe degree. 53. He hath filled the hūgrie with good things and sent away the riche emptie. 54. He hath vpholden Israel his seruaunt, be∣ing mindefull of his mercie. 55. As he hath spoken to our fathers, to wit, to Abraham and his seede for euer.

51. He hath shewed strength. Is as much as if he should haue said, he hath wroughte mightely, and the arme of God is opposed against all other helpes, as in Es. 59. 16. God looked and there was none to helye. There∣fore his arme did saue it, & his righteousnesse it selfe did sustaine it. This then is the meaning of Marie, that God was satisfied with his owne po∣wer, and had no felowes in his worke, & called none to helpe him. That which presently is spoken of the proude, seemeth to be added for two causes, partly because that the proude, which endeuour after the maner of Giants to striue against God, do nothing preuaile: and also because that God doth not stretch forth the power of his arme, but for the sauegarde of the lowly, and that he might ouerthrow the proude, which arrogantly take too much to them selues. And to that purpose belōgeth that exhor∣tation of Peter, 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God. The manner of speach is also to be noted, Hee scattereth the proude in the imagination of their hearts. For (as their pride and ambition is great, so is their couetousnesse insatiable) in their deuises, they heape together as it

were a great mountaine, and that I may speake one woorde, they builde the tower of Babel: for they being not satisfied in that they haue folishly attempted this or that aboue their strength, they foorthwith heape newe consultations of madde presumption to their former deuices: when God for a while hath wyth silence frō heauen laughed at their notable pur∣poses, then at a sodaine he dispearseth & ouerthroweth their whole heap, as if a man shoulde pull downe a building, whiche before was strongly and soundly built and compacte together, and should dispearse the same farre off into diuers places.

Hee hath putte downe the mightie. If you translate it Princes, the sense will be the plainer: For althoughe that dynastai, are so called of the Greekes by reason of their power, yet they are interpreated gouernours & chiefe magistrates. But many haue thought this woorde mighty, to be a Parti∣ciple. Marie sayeth that they shall be pulled out of their thrones, that the vnknowen and simple may be lifted into their places. So that which pro∣phane men doe call the plaie of Fortune, shee doth attribute to the iudge∣ments & prouidence of God. Yet we must know that there is not geuen to God an absolute power, as if he should by a tyrannous authority, tosse and turne men hether and thither as balles: but a most right and iust go∣uernement, and hath a notable reason for what soeuer he doeth, thoughe it be often hid from vs: for sodaine chaunges doe not please God, as that hee shoulde in a mockerie lift them vp aloft, whome he had determined sodainly to throw downe, but rather the wickednes of men doth tourne and alter the estate of things, because that no man acknowledgeth that the estate of euery man is in the will and hand of God. But they that are placed aboue others, do not only contumeliously & cruelly handle their neighbours, but also most sharply doe they deale against the authour of their saluation. Therefore some are lifted vppe into high degree of ho∣nour, and some are slipte downe, or rather cast downe headlong out of their thrones, that we in deede might learne, that what soeuer thing is a∣loft and exalted in the world, is subiecte to God, and that all the worlde is vnder his gouernement. Dauid declareth the cause and ende of these chaunges, Psal. 107. 20. and also Dan. 2. 21.

VVe see howe the Princes of the worlde become arrogante wythout measure, howe they runne into luxuriousnesse, howe they swel in pride, and howe the sweetenesse of prosperitie hath mado them dronken. It is not to be wondered at, if God cannot beare with suche vnthankeful∣nesse, and this is the cause why for the most part their state is not dure∣able, whome God hath lifted vppe on high. And againe, the glorye of Kings and Princes, doeth so amaze the common sorte of menne, that few there be that thinke there is any God aboue them. But if that Princes brought their scepters with them from their mothers wombe, or that the continuaunce of their kingdomes were perpetuall, then all know∣ledge of God, and of his prouidence, would presently vanish away. The Lorde therefore placing the low aloft, he leadeth the pride of the world as prisonner in his triumphe, and with all he teacheth his, simplicitie and modestie.

Nowe we knowe why Marye saide, that it is God that throweth the Princes from their thrones, and exalteth the lowly: namely, that he might teache vs that the world is not tourned and rowled by the blind force of

Fortune, but what chaunges so euer are seene, they all come to passe by the prouidence of God: and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world. The which thing shee more fully confirmeth in the next verse. He hath filled (sayeth shee) the hungry with good things, and sent away the rich emptie. Heereby we gather that alterations please not God of themselues, but for an other cause: That is, because that the great ones, and the rich, and the mighty, being puffed vp with their fulnesse, do chalenge all thyngs to them selues, and leaue nothing to God hym self. wherefore we must diligently take heede that we be not carryed awaye with prosperitie, we must also beware of the vnconstant fulnesse of the flesh, least that God sodenly make vs emptie. But this doctrine, that God filleth the hungrie with good things, bringeth great cōfort to the god∣ly, whiche feele their owne pouertie: and as though they were hunger∣storuen, doe sigh vnto God.

54. Hee hathe vpholden Israel. In this last parte, Marye doeth applye these generall sentenses to the present purpose. And the summe is, that God nowe perfourmeth the saluation, which in times past was promi∣sed to the holy Fathers.

But first there is an apte Metaphore in the woorde vpholden, for the estate of the people was so throwen downe, that amongst the moste there was no hope lefte that it might be againe restored, therefore it is sayde that Israel is vpholden, because that God with his outstretched hande raised it vppe, it being throwen prostrate, and lying vnder feete. Religion was defiled manye waies, in the publicke doctrine there was left almoste nothing sounde.

The gouernement of the Church being wholely confused, did breath out nothing else but cruell barbarousnesse: The polliticke order was vt∣terly ouerthrowne, the Romaines and Herode as sauage beastes, did rende in peeces the bodye of the people: So muche more notable was their restitution, for that it was then when all things being ouerthrown, not lawfull for them to hope after it.

Heere hee vseth the name of childe, which may as well be vnderstode a seruaunte, as a sonne, but to take it for a seruaunte is most apte. And Israel in this place (as in manye others) is called the seruaunte of God, because that hee was receiued into the housholde of God.

Being mindefull. Marye sheweth the cause whye this people readye to fall into ruine, was receiued of God: naye why God raised them vppe, being nowe all ready fallen downe, because that in preseruing the same, hee might shewe a token of his mercie, yea in woorde expressely he de∣clareth that God was mindefull of his mercye, whereof he mighte haue seemed to haue beene somewhat forgetfull, seeing that hee suffered hys people to be so miserablye vexed and afflicted: for it is commonly vsed to attribute affections to God, euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them. And because that mens mindes can not conceiue the mercie of God, but as the same is offered and testified to vs in his woorde: heere Marie calleth her selfe and o∣thers to the promisses, and teacheth that God is faithfull and constant•• in perfourming the same.

In this sense God is often called louing and true: because that we can ne∣uer account of his fatherly goodnesse towardes vs: but that we must also remember his word, by which band he bindeth him selfe vnto vs, and the same being put in the middle, he knitteth our saluation with the goodnes of God, with a knot that cannot be vnknit. But in the same wordes doth Mary shew, that the couenant which God made with the fathers in times past was of his free grace, for there shee fetcheth the promised saluation out of the meere mercie of GOD, as out of a fountaine: and hereof we gather that shee was well exercised in the doctrine of the scripture. The Messias was then commonly looked for: but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scrip∣ture.

55. To Abraham and to his seede. If thou readest it ioyntly, the chaunging of the case seemeth to be absurd: for then thou shouldest rather haue v∣sed the accusatiue case, then the ablatiue, but in my iudgement there is no simple apposition: because that Mary doth not onely declare who those fathers were, to whom God spake, but she sheweth that the force and ef∣fect of the promises doth reach to al the posteritie, if they be of the true seede of Abraham. VVhereof it also followeth to be vnderstoode, that Mary speaketh of the solemne couenaunt, which was specially made with Abraham and his house. For there were other promises, which were made to Adam, to Noah, and to others, which generally did belong to all the Gentiles. But as vnbeliefe did cut of many fleshly children of Abraham, and because they were degenerate, they were altogether estrā∣ged from the house of Abraham: so we, which were straungers, beeing grafted in by faith, are to be accounted the true seede of Abraham. Let vs therefore hold, that God in times past so spake to the fathers, that his grace which he offered vnto them shoulde also appertaine to them that came after, and also he hath adopted al the Gentiles, that by fayth they might become the spirituall children of Abraham, which by nature were not.

		Luke. 1.
Matthew.	Marke.	56. And Mary aboad with her about three monethes: after there turned to her owne house. 57. Now Elizabeths time was fulfilled, that she shoulde bee deliuered, and shee brought foorth a sonne. 58. And her neighbours and cosines heard tell, how the Lord shewed his great mercy vppon her, and they reioyced with her. 59. And it was so, that on the eight day they came to circumsise the babe, and called his name Za∣charyas, after the name of his father. 60. But his mother answered and said, not so: but he shall be called Iohn. 61. And they sayde vnto her, there is none of thy kyndred, that is named with this name. 62. Then they made signes to his father, how he would haue him called.

63. So hee asked for writing Tables▪ and wrote, saying: his name is Iohn, and they meruai∣led all. 64. And his mouth was opened immedi∣ately, and his tongue losed, and he spake, and praysed God. 65. Then feare came on all them thae d••el•• neere vnto them, and all these woordes were noy∣sed abroade throughout all the hyll countrey of Iu∣dea. 66. And all they that hearde them, layde them vp in their heartes, saying, what manner childe shall this bee, and the hande of the Lorde was with him.

The summe of this historie is, that the natiuitie of Iohn became famous through diuers miracles of God, which promised some great and singu∣lar thing (in time to come) of that infant. For it was the will of God to set him forth with these rare tokens from his mothers wombe, least that afterwardes, as an vnknowne person, or as one of the common sorte, he should goe forth to execute the office of a Prophet. First, Luke decla∣reth, that Mary was almost three monethes with her co••••e, euen vnto the day of her deliueraunce: for it is probable, that there was no other cause of her tarrying, but that shee might enioye the sight of the heauenlye grace, whiche the Angell tolde her of, for the confirmation of her fayth.

58. And her neighbours and cosines. It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child, or whether they had heard before that an Angell had appeared to Za∣chary, which had promised him a sonne. Certainly this was no small be∣nefit of God, that a barren woman, whose course of age was now past, should beare a childe beyonde the order of nature. Therefore it may be, that for this so great a cause, they extolled the greatnesse of the goodnesse of God. Furthermore, on the eight day (as the custome was) for dutie & for humanitie sake▪ they came togeather. But this occasion doth God vse, that he might make them witnesses and beholders of his power, and of his glory. And it is not to be doubted, but that there came a greater con∣course of the people, because of the extraordinarie birth: for they accoun∣ted it as a wonder, to see an old and a barren woman sodenly to become with childe. And now, when the child was borne, the wonder was renu∣ed and encreased. VVe gather by the words of Luke, that although they circumcised their children at home: yet they did it not without a con∣course and an assembly of men: and that not without a cause: for seeing that it was a publike sacrament of the Church, it ought not to be admi∣nistred secretely or priuately.

59. They called him after the name of his father. VVe know that in the be∣ginning names were giuen to men, either of the euent of thinges, or else by propheticall instinction, to declare & note some secrete work of God. But after in processe of time, when there was more store of names, so that conueniently they could not dayly inuent new, they being content with

their old and accustomed names, called their children by the names of their auncesters: So there were many Zacharyes before Iohn his father▪ and it may be that he came of the sonne of Barachias. And we know, that most commonly that is holden for a law, which is receiued into vse and custome. Therefore these men striue, that their custome might be obser∣ued in naming of the child. But as there is no religion to be put in names, so no wise men wil deny the faithful in this behalfe, to make a godly and fitte choyse: that they may giue their children such names, as may teach them and admonish them of their dueties. Furthermore, let them bo∣rowe the names of the holye Fathers (that so they may prouoke theyr children to follow their examples) rather then take them from prophane men.

60. His mother answered. It is vncertaine, whether that Elizabeth was also taught by an Oracle: But it is most like, that when Zacharyas sawe him selfe punished for his slacknes to beleeue, that he tolde his wife by writing that, which the Angell had giuen in commaundement as con∣cerning his name: for that otherwise shee woulde not haue obeyed the commaundement of God. Why also this name was giuen to the Baptist from aboue, I haue before declared. The kinsfolkes although they knew not the cause, yet they are moued with the newnes of the thing, especially because that they suppose that this is not vnaduisedly done.

64. His mouth was opened. God renoumeth the birth day of his Prophet by restoring the tongue to the father. And it is not to be doubted, but that this benefit was differred to this day, for this end and purpose, that hee might turne mens eies vpon Iohn. It is sayde that Zacharyas praised god, not onely that he might declare his thankfulnes, but that his kinsfolke and neighbours might know that this punishment was laid vppon him, because that he was so slacke to beleeue. And hee was not ashamed with his owne reproache, to declare and sette forth the glorye of GOD. So it is euery where knowne to all men, that there is a childe borne not at aduenture, or after the common order, but promised by heauenlye Oracle.

65. Then feare came on them all. This feare whereof Luke maketh men∣tion in this place, sprang of the feeling of Gods power: For the workes of God are with such reuerence to be considered, that they may earnestly moue vs. For God playeth not with his miracles, but he stirreth vp the senses of men, which otherwise he perceiueth to be slow and dull. And Luke saith that this fame was spread abroad throughout al the hill coun∣trey of Iudea. Although that many tooke no profit by it (yet they were for a time touched with the power of God) for when that Iohn beganne to execute his office, few did remember how wonderful his natiuitie was. But God would that the fame of these thinges should be spread abroad, not for their sakes only that heard the same, but that the miracle might be of more credit in all ages after, which was then so famous in euery place: yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man. For when as vaine and foolish thinges are fast fixed in our mindes: the remembrance of the graces of God, which ought alwayes to be fresh in memorie is presently let passe and forgotten. Luke speaketh not of blockish men, or of bruitish cōtemners of God: For hee saith that they layd vp these thinges in their heart, that is, they were di∣ligent

to consider these thinges. And it is probable that some at the time remembred these matters, but the greater part had shortlye after cast off this reuerēt feare, which they had cōceiued: Yet it is to be noted, that they did not digresse from the purpose, which referred these miracles which they sawe to the excellencie, which should in time to come be found in the childe: for such was the counsell of God, as we haue saide, that Iohn should not after come abroad without singular commendation. In that Luke saith that the hand of God was with him, this is the meaning: The grace of God was euident so many waies, which openly declared that he was not a common man. It is a figuratiue speech, which affirmeth that the power of God was as plainely shewed, as if the hand of God had beene openly seene, that euery man might readily discerne that God was present.

Mathew.

Marke.

Luke. 1. 67. Then his father Zacharyas was filled with the holy Ghost, and prophecied, saying, 68. Blessed be the Lorde God of Israel, because he hath visited and redeemed his people. 69. And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid: 70. As hee spake by the mouth of his holy pro∣phetes, which were since the world began, saying: 71. That hee would send vs deliueraunce from our enemies, and from the handes of all that hate vs: 72. That he would shew mercie towardes our fa∣thers, and remember his holy couenaunt, 73. And the oath which he sware vnto our fa∣ther Abraham: that he would graunt vs. 74. That we being deliuered out of the handes of our enemies, might serue him without feare 75. All the dayes of our life, in holinesse and righteousnesse before him.

67. Zacharyas was filled with the holy Ghost. But a litle before it is shewed what this manner of speach meaneth: that is, that the seruantes of God are indued with more aboundant grace of the spirit, the which they yet were not without before. VVe read that the spirit was giuen to the Pro∣phetes, not that they were at other times without the same, but because that the power of the spirite did more plentifully and fully shew it selfe in them, as oft as they (as it were by the hand of God) were brought in∣to the light, to execute their office. Therefore the knitting togeather of those two clauses, which Luke vseth, is to be obserued, that hee was filled with the holy Ghost, and prophecied, For it signifieth that hee was then inspired from aboue more then ordinarily, so that hee spake not after the fashi∣on of men, as a priuate man, but that hee spake onelye heauenly doc∣trine. So Paule ioyneth Prophesie and the spirit together, 1. Thess. 5. 19. Quench not the spirite, despise not prophesie, that we might knowe that by the contempt of doctrine▪ the light of the spirite is extinguished.

But this goodnes of God is worthy to be remembred, that Zacharyas had

not onely the vse of his speach restored to him againe, which for niene monethes hee wanted, but also his tongue was made an instrument of the holy Ghost.

68. Blessed be the Lord. Zachary beginneth with thankes giuing, but with a propheticall spirite he setteth forth the accomplished redempti∣on, promised before time in Christ, whereof the saluation and felicitie of the Church did depend: why he should be called the God of Israel, vn∣der whose gouernment the whole world is subiect, it doth better appeare by the texte: namelye, for that the redeemer was speciallye promised to the seede of Abraham: Because that GOD had made his coue∣naunt onely with one people and nation, whereof Zachary was now a∣bout to speak. For good cause therefore doth he expresly name the name of that people, to whom the grace of saluation properly, or at least princi∣pally was sent and appoynted. There is vnder this visiting a secrete op∣position▪ because that the countenaunce of God, for a time, was turned from the wretched children of Abraham: for they were fallen into that calamitie, and ouerwhelmed with so great a heape of mischiefes, that no man would haue thought that God had any regard vnto them. Further∣more, this visitation of God, whereof Zachary mentioneth, is put as the cause and the beginning of the redemption: Therefore resolue it thus, God looked vppon his people, that he might redeeme them. And seeing that they were prisoners, which God redeemed, and that this kind of re∣dēption was spirituall: we thereof gather, that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death, but through the grace of Christ: For Christ is said to be a redeemer sent, euen to the holy and elect people of God. But if redemption was but then at length brought of Christ, when as he appeared in the flesh: It followeth that the faithfull, which were dead before his comming, were all their life time seruauntes of sinne and of death, which were a great absurditie. I answer that the force and effect of this redemption, which was once giuen in Christ, was common in all ages.

69. He hath raysed vp a horne of saluation. That is a power to saue. For the throane of Dauid being throwne downe, and the people being dispear∣sed, the hope of saluatiō in outward shew was also fallē away. And sure∣lye Zachary alludeth to the prophesies of the Prophets, in the which there is promised a sodaine restitution, when that al thinges with them were in greatest miserie and destruction. And this sentence is taken out of the Psalm. 132. 17▪ where it is sayde: There will I make the horne of Dauid to budde, for I haue ordayned a light for mine annoynted. If that God doth shew his power to saue vs in no other meanes, but in Christ, then it is a most hainous offence to bow from him any way, if that we hope to be saued from aboue. But obserue, that that is a horne of saluation to the faythfull, which to the wicked is terrible: so that dispearseth them, or rather ouerthroweth them, and beateth them to the dust. He calleth Da∣uid the seruaunt of god, not simply, because he worshipped God, as euery one of the godly doe: but in an other respect, namely that he was chosen his minister, to gouerne and to preserue his people, that he and his succes∣sours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes: yet bee∣cause that Zachary reposeth himselfe in the promises of God, he doubteth

not to call Dauid the seruaunt of God, in whom God shewed a token of saluation that was to come: VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation, when that there is a throane set vp for him amongst vs, from the which he may gouerne vs.

70. As hee spake. Least for the newnesse of it, the saluation should be doubted of, which he saieth was brought by Christ, he citeth all the pro∣phetes, as witnesses of the same: which being raysed vp in diuers tymes, doe yet teach with one consent, that we must hope for saluation from Christ alone. And this is not the onely purpose of Zachary, to prayse the fayth and constancie of God, because that hee perfourmeth and fulfil∣leth, that which he before in times past hath promised: But his minde is rather to call the faithfull to the old prophesies, that with the more cer∣teintie and readines, they might imbrace the saluatiō offered them, wher∣of all the Prophetes from the beginning witnessed. For truely our fayth in Christ is established vppon a sure stay, when as it cometh forth con∣firmed with the testimonies of al the Prophets. He calleth the Prophetes holy, that thereby their wordes might haue the greater aucthoritie and reuerence, as if he should haue sayde, they are not light or common, but approoued witnesses: yea they are set forth by publike commaundement, as if that from heauen they were called for this purpose from the com∣mon sorte of men. But in small and seueral perticular poyntes, to discusse how that all the Prophetes did witnesse of Christ, it would be too long. Let this suffice for this time (••ith it is knowne to all men, that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise, but by bringing in that couenaunt, which was e∣stablished in Christ) that he plainely speaketh of the redemption to come, as it was reuealed in Christ. Hether belong many notable places, which doe verie plainly prophesie of Christ, and shew him forth, as it were with a finger. But especially that seale of the couenaunt of God is to bee re∣membred, the which if any man neglect, hee shall neuer vnderstande any thing in the Prophetes, as the Iewes miserably wandred in reading of the scripture: for that they being onely curious in wordes, they strayed farre from the purpose.

71. Deliuerance from our enemies. Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or no∣thing, to heare that Christ was giuen vs, except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected, euen that the faithfull might bee preserued from their enemies. It is not to be doubted but that Zachari∣as knew well ynough, that the greatest warre that the Church of GOD hath, is not with fleshe and bloud, but with Sathan and all his retinewe, wherewith he doth deceitfully deuise the destruction of vs all. And al∣though that outward enemies doe also molest the Church, and that it is deliuered from them by Christ: yet seeing that the kingdome of Christ is spirituall, this sentence is spoken especially of Sathan, the prince of this world, and of his powers. Againe the miserable condition of men with∣out Christ is here noted, that is: that they lye prostrate vnder the tyran∣nie of the deuill: for otherwise Christ could not deliuer his children out of his hand, that is, from his power. Yet this place doth declare, that the

Church especially liueth amongst her enemies, while shee remaineth in this world, and is alwaies in daunger of their violence, if Christ were not present to helpe. But this is the inestimable grace of Christ, that our sal∣uation remaineth certaine and safe, although our enemies doe compasse vs on euery side. And although it is a hard speech, when he saith that hee wil send deliueraunce from our enemies, yet the sense is not hard, because that no deuises of our enemies, or strengthes, no deceites, no forces can hinder God, but that he deliuering vs from them, will perpetuallye pre∣serue vs.

72. That he would shew mercy. Zachary doth teach vs ageine from whence this redemption commeth, euen from the mercy of God, and from the couenaunt of his free grace. For hee declareth the cause why it pleased God to saue his people: euen because he was mindefull of his couenant hath he shewed his mercie: And he is said to be mindefull of his coue∣naunt, because that his so long delaying might seeme to be a certaine forgetfulnesse: for he suffered the people afflicted with most grieuous mischiefes to languish. This order is diligently to be obserued, that god was lead of his own meere mercie, to make the couenaunt with the fa∣thers: Then he hauing made the couenant▪ he was bound by his word to perfourm the saluatiō of men. Thirdly, that what thing soeuer is good, he giueth it in Christ, that so he might sanctifie al his promises, that so the faith of them should be no otherwise established, but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiue∣nes of sinnes, but the same is to be had in the bloud of Christ: there is promised righteousnes, but the same is giuen by the satisfactiō of Christ: there is promised life, but it is not to be sought, but in the death and re∣surrection of Christ. And this is the cause why God cōmanded in times past, that the book of the law also shuld be sprinckled with the blood of the sacrifice. It is also worthy to be obserued, that Zachary extendeth to the fathers that are dead, the mercy which was shewd in his age, that they al in cōmon might receiue the fruite of the same. For hereof it foloweth that the grace & power of Christ cannot be cōtained within the straits of this fraile life, but that it is eternal: And it cannot be ended by the death of the flesh, seeing that both the soules are free from death, and also that a resurrection doth follow the destruction of the flesh. As ther∣fore neither Abraham, nor any of the saintes could by their own power or merits obtaine saluation for them selues: so there is a common salua∣tion shewed forth in Christ to all the fathfull, aswell to them that are dead, as to them that are aliue.

73. According to the oath. The preposition is not expressed in the greek, but it is sufficiently known, that it is the cōmon vse of that tongue, whē the nowne is put in the accusatiue case, without a word to gouerne it, that then a proposition is to be vnderstood, wherof it may be gouerned. He maketh mention of his oath, that he might the better set forth how sure and holy his truth is: for God doth so much submit him selfe to our capacitie, that he vouchsafeth to vse his name as a stay and helpe of our infirmitie: wherefore if the bare promises doe not suffice vs, let vs yet re∣member this confirmation, and if that take not all doubt from vs, wee are too vnthankful to God, and iniurious to his holy name.

That he would giue vs. Zachary doth not declare what the couenaunt of

God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people, when he redeemed them, that is, that they being redee∣med, should addict and vow them selues wholy to worship the aucthour of their saluation. Therefore as the free goodnes of God is the efficient cause of mans saluation: so the finall cause is, that men by liuing a god∣lie and a holy life, might glorifie the name of God: the which is dili∣gently to be noted, that we being mindefull of our calling, might learne to referre the grace of god to his true vse. These sentences (I say) are to be considered, that we are not called to vncleannes, but to holines, that wee are redeemed with a great price, not that we should be seruauntes to the desires of the flesh, or that we should runne on in vnbrideled libertie, but that Christ might reigne in vs: that wee by adoption are placed into the houshold of God, that we againe, as children, should obey our father. For Tit 2. 11. In this appeareth the goodnes of God, & Philanthropia, that de∣nying worldly lusts, we should liue soberly, righteously, and godly. Ther∣fore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful, that in newnes of life they shoulde offer vp them selues vnto God, and that by putting off the old man, & forsaking the former mind, they should giue vnto him a reasonable seruice, hee proposeth vnto them the bowels of the mercie of god. The scripture is ful of such testimonies, which declare that the grace of Christ is made of no effect, if we bēd not to this purpose. But it is to be noted, that he saith, that we shuld serue him without feare: For it signifieth that god cānot be rightly serued, but with quiet setled mindes: for they which are not perswaded, but are in doubt with themselues, whether they shal finde him merciful or offended, whe∣ther he accepteth their obedience or refuseth the same: to be short, they which vncertainly wauer betweene hope and feare, it may be that som∣times they carefullye busie thē selues in seruing him, but they neuer sub∣mit themselues sincerely, & from the heart vnto him: for feare & doubt∣fulnes cause thē to abhor him: so that, if it were possible, they wold rather wish that his Godhead were extinguished. But we know that no sacrifice is acceptable to God, but that which commeth of a free wil, and which is offered with a glad heart. VVherefore, that men may worship aright, it is necessarie that their cōsciences be first quieted: as Dauid saith, Psa. 130. 4. Mercy is with thee, that thou maist be feared. For God hauing giuē peace to men, doth cal them louingly to him, and causeth them to come gladly, and with a free & bold affection to worship him. And hereof doth Paule gather that sentenc••: whatsoeuer is not of faith, is sinne. Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ, seeing he defendeth them by the ayde of the same his sonne, that they might be without al feare, and seeing hee hath layd vp their saluation in his hand and keeping, Zachary hath good cause to say, that by his grace we are deliuered from feare. Therefore the Prophetes ascribe this as a propertie to his kingdome, that men should haue a certaine peace, and should enioy most quiet ioy.

75. In holynes and righteousnes. As God hath comprehended in two ta∣bles the rule of liuing well: So Zachary doth shewe heere, that wee haue then serued god, according to his law, whē as our life is framed to holines & righteousnes. For it is not to be doubted, but that holines doth cōtaine

those dueties of godlines, which belong to the first table of the law: And of this thing Plato was not ignoraunt, and rigteousnes extendeth to all the dueties of charitie. For God requireth nothing else of vs in the second table, but that we should giue to euery man, that which is his due.

There is added, before him, that the faythfull may know, that it is not suf∣ficient for them to gouerne their life wel, or that they keepe their hands, their feete, and their whole body from all sinne before the sight of men: for it behooueth them to liue to the iudgement of God, who is not satis∣fied with an outward holines, but he especially beholdeth the heart. Last of all, least any man thinke that he hath done his duetie, when as he hath serued God for a small time, Zachary saieth that they were redeemed of this condition, that they should spend their whole life in endeuouring to serue God. And seeing that our redemption is eternall, it is our duetie neuer to forget it. And seeing God adopteth vs vnto him selfe for euer, our thankfulnes ought not to be trāsitorie, or for a smal time: to be short, seeing that Christ died, and rose againe for them, it is conuenient that hee should be Lord both of their life and death. Therfore Paule in that place which I cited a litle before, commaundeth vs to lead a holy and a righte∣ous life, vntill the comming of the mightie God, looking for (saith he) the blessed hope &c.

Matthew.

Marke.

Luke. 1. 76. And thou babe, shalt be called the Pro∣phet of the most heigh: for thou shalt goe before the face of the Lord, to prepare his waies: 77. And to giue knowledge of saluation, vnto his people, by the remission of their sinnes. 78. Through the tender mercie of our God: whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darke∣nesse, and in the shadow of death, and to guide them into the way of peace. 80. And the childe grewe, and waxed strong in sprit, and was in the wildernesse til the day came, that he should shew himselfe vnto Israel.

76. And thou childe. Zachary returneth againe to the commendation of the grace of Christ: but he doth this, as it were vnder the person of his owne sonne, briefly setting forth the office of teaching, for the which he was prepared and apponted. And although that he could not yet di∣scerne any prophetical giftes in the litle childe, being but eight dayes old, he yet turning his eies to behold the counsaile of God, doth speake as of a thing perfectly knowne. To be called a prophet of God, is in this place taken for to be accompted, and to be openly knowne. The secrete calling of God was gone and passed before, it onely rested that it should be made knowne vnto men what he was: But because that the name of a prophet is generall, therefore by the reuelation brought vnto him by the Angel, he is appoynted to be the forerunner of Christ.

Thou shalt goe before the face of the Lord (saith he:) That is, this office thou must vndertake, that by thy preaching thou maist turn men to heare the Lord▪ But why Iohn, when he had almost ended his course, denied that he was the Prophet of God, it is declared in that place in Iohn. And we shal here∣after see what manner of preparing of a way this is, whereof Zachary here speaketh.

77. To giue knowledge of saluation. Zachary nowe toucheth the chiefe poynt of the Gospell, in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes. For seeing that by nature we are born the children of wrath, it followeth that by nature wee are condemned and lost: and this is the cause of our damnation, that we are guiltie of vn∣righteousnes: wherefore there is no other way, whereby we may escape death, except that God should reconcile vs to him selfe, by not imputinge or laying our sinnes to our charge. And it is easily gathered out of the words of Zachary, that this is the onely righteousnes that remayneth for vs before God: For wherof commeth saluation, but of righteousnes? And if that it be not lawful for the children of God to acknowledge any other saluatiō, then through forgiuenesse of sinnes, it followeth that righteous∣nesse cannot any other where bee sought: so the righteousnesse (which proude men haue forged and framed to them selues, of the merites of workes) is nothing else but imputation of righteousnes, whilst that God freely absolueth vs from the guiltinesse of sinne. Moreouer it is to bee noted, that Zachary speaketh not of straungers, but of the people of god: whereof it followeth, that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes: but that the faythfull also are by imputation or imputatiuely (that I may so speake) righteous before god, euen vntil the end: because that otherwise they cannot stand before his tribunal seate, except that dayly they haue recourse to the free reconcili∣ation in his grace.

78. Through the tender mercie. In this so great a benefit, Zachary, as it is requisite, doth set forth the mercy of God: and he was not content to call it simply, the saluation which was brought vs through Christ, but he saith that it came out of the tendernesse or very bowelles of Gods mercy, the which is more forcible. Afterwardes hee metaphorically addeth, that through the great mercie of God it came to passe, that the daye gaue light to them that satte in darkenes. Oriens. (i. the day springing) in this place is not a participle: for in greeke it is anatole, that is the coast where the sunne ariseth, to the which the fall is opposed. Therefore Zachary extolleth the mercy of God in this, that the darkenes of death being sha∣ken off, the light of life was restored to the people of God. In this maner it becommeth vs, as oft as we speake of our saluation, to lift vp our minds to the mercy of God. It seemeth to be an allusion to the 4. chap. 2 v. of Mal▪ where Christ is called the sunne of righteousnes, hauing health vn∣der his winges, that is, carrying it in his beames. For the wordes light and darknesse, there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light, they that dwelled in the land of the shadow of death, vppon them hath the light shined: And in many other places are those wordes vsed. But by these wordes wee are taught that there is no light of life in the world without Christ, but that al thinges are couered with the most horrible darkenes of death. Therefore in an other place

Esay doth testifie that this is proper to the Church alone. Behold (saith he) darknesse shall couer the earth, and grosse darknesse the people: but the Lorde shall arise vpon thee, and his glorye shall be seene vpon thee, Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death, whose heartes the Lord alwayes lightned through faith. I aun∣swere, that the godly, which liued vnder the law, being on euery side com∣passed with the darknesse of death, did beholde light a farre off in the comming of Christe, wherewith they were refreshed, least they shoulde haue ben ouerwhelmed with present death. It may be also that Zachary had respect to the miserable estate of his time. But generally this is true: for by the comming of Christ there arose a light to all the godly, which were before, and also which were to come, which should quicken them: because he extended his life also euen, to the dead. To sitte, signifieth as much as to lye downe: therfore Esay commaundeth the Church to arise when the day shone, 60. 1.

79. To guide our feete. By this clause Zacharyas teacheth, that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone. The word peace might here haue beene vsed in his proper sense, and shoulde not haue beene much amisse, because that the light of Christ pacifieth the mindes of men. But because that amongst the Hebrewes peace doth sig∣nifie a good & blessed successe of al things; I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes, least that we should seeke any thing that is good else where: but that we being perswaded, that through Christ we should be made perfectly and wholy blessed, might rest in him alone. To the same purpose belong those wordes of Isaias, 60. 19. Thou shalt haue no more sunne to shine by day, nor moone by night: for the Lord shall be thine euerlasting light. If that Zachary by the onely beholding of his sonne, that was yet a childe, was lead to speak so notably of the grace and power of Christ, before he was borne; are not they thrise & foure times vnthankfull, which after that he is dead, risen againe, and ascended into heauen, that hee might sitte at the right hand of his father, doe esteeme lesse honourably & reuerently of Christ, and they extenuate his power, whose praise the holy Ghost set forth, while he was yet in his mothers wombe? For we must remember that which I touched before, that Zachary spake not of himself, but as the spirit of God gouerned his tongue.

80. And the childe gr••w. Luke addeth this to conclude the history with. First he declareth that Iohn was strong in the spirit: whereby hee signifi∣eth that there was a rare and vnwoonted towardnesse in the chylde, which was a signe that the heauenly spirite dwelt in him: yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse, vn∣till the day came that hee should shewe himselfe: that is, vntill the Lorde appoynted to bring him forth: whereby we gather, that although Iohn knew well of his calling, yet hee would not attempt anye thing before the time, but taryed the calling of God.

Math. 1. 1. The booke of the generation of Iesus Christe, the sonne of Dauid, the sonne of Abraham.

2. Abraham begate Isaac, and Isaac begate Iacob, and Iacob begat Iudas, and hu brethren, 3. And Iudas begate Phares, and Zara of Thamar, and Phares begate Esrom, and Esrom begat A∣ram, 4. And Aram begate Ami∣nadab, and Aminadab begat Naas∣s••n, and Naass••n begate Salmon▪ 5. And Salmon begat Booz of Rachab, and Booz begate Obed of Ruth, and Obed begat Iesse. 6. And lesse begat Dauid the king, and Dauid the king begat So∣lomon of her that was the wife of Vrias. 7. And Solomon begat Robo∣am, and Roboam begate Abia, and Abia begate Asa. 8. And Asa begat Iosaphat, and Iosaphat begat Ioram, and Io∣ram begat Ozia•• 9. And Ozla•• begat Ioatham, and Ieatham begate Achaz, and Achaz begat Ezechias. 10. Ezechias begate Manas∣ses, and Manasses begat Amon, and Amon begat Iosias. 11. And Iosias begat Iochoni∣as and his brethren, about the time they were caried awaye to Baby∣lon. 12. And after they were ca∣ried away to Babylon, Iechonias be∣gat Salathiell, and Salathiell be∣gat Zorababell. 13. And Zorobabel begat A∣biud, and Abiud begat Eliacim, and Eliacim begat Azor. 14. And Azor begat Sadock, and Sadock begat Achim, and A∣chim begat Eliud, 15. And Eliud begat Eliazar, and Eliazar begat Matthan, and Matthan begat Iacob. 16. And Iacob begate Ioseph the husbande of Marye, of whome was borne Iesus, which was called Christ.

17. So al the generations from Abraham to Dauid, are fourteene generations: & frō Dauid vntil they were caryed away into Babylon four∣teene generations: and after they were caryed away vnto Babylon, vn∣til Christ, fourteene generations.

Marke.

Luke. 3.

23. Iesus was supposed to bee the sonne of Ioseph, which was the sonne of Eli.

24. The sonne of Matthat, the sonne of L••ui, the sonne of M••lchi, the sonne of Ianne, the sonne of Io∣seph, 25. The sonne of Mattathias, the sonne of Amos, the sonne of Na∣hum, the sonne of Esli, the sonne of Nagge, 26. The sonne of Maath, the sonne of Mattathias, the sonne of Semei, the sonne of Ioseph, the sonne of Iuda, 27. The sonne of Ioanna, the sonne of Rhesa, the sonne of Zoroba∣bell, the sonne of Salathiel, the sonne of Neri, 28. The sonne of Melchi, the sonne of Addi, the sonne of Cosam, the sonne of Elmadam, the sonne of Er. 29. The sonne of Iose, the sonne of Elieser, the sonne of Iorim, the son of Matthat, the sonne of Le••••i, 30. The sonne of Simeon, the sonne of Iuda, the sonne of Ioseph, the the son of Ionan, the son of Eliacim. 31. The sonne of Melea, the sonne of Mainā, the sonne of Mat∣t••tha, the sonne of Nat••••v, the sonne of Dauid, 32. The sonne of Iesse, the son of Obed, the sonne of Boot, the son of Salmon, the sonne of Naasson, 33. The sonne of Aminadab, the sonne of Aram, the sonne of Es∣rom, the sonne of Phares, the sonne of Iuda. 34. The sonne of Iacob, the son of Isaac, the sonne of Abraham, the sonne of Thare, the sonne of Na∣cher▪ 35. The sonne of Sarug, the son of Ragau, the sonne of Phaleg, the sonne of Eber, the sonne of Sala. 36. The sonne of Cainan, the sonne of Arphaxad, the son of Sem▪ the sonne of No••, the sonne of La∣mech. 37. The sonne of Methusala

the sonne of Enoch, the sonne of La∣red, the sonne of Malel••ell, the son of Cainan. 38. The sonne of Enos, the son of Seth, the sonne of Adam, the son of God.

Because that both these genealogies, which are written of Matthewe and Luke doe not agree in all thinges: it must first be seene whether that both of them doe fetch the genealogie of Christ from Ioseph, or whether Matthew doth so onely, and Luke dooth fetch it from Mary. They that are of the latter iudgement haue a good colour for the dif∣ference, that is in diuers names. And truely at the first sight, seeing that Luke doth so much differ from Matthew, it seemeth nothing lesse, then that they should declare one and the same genealogie: For from Dauid vnto Salathiell, and againe from Zorobabell to Ioseph, they name alto∣gether diuerse names. Furthermore, they pretende that it is absurde to bestow so much labour in a matter not needefull, as to accompt the pe∣tegree of Ioseph twise, who yet was not the father of Christ. To what purpose (say they) is this repetition, whereby there is nothing prooued, that doth much appertaine to the edifying of faith? For if this thing be onely known, that Ioseph was one of the posteritie and house of Dauid, yet the line of Christ romaineth doubtfull: therfore, by their iudgments it was superfluous that both the Euangelistes should imploy themselues vppon this matter. But that Matthew repeateth the progenie of Ioseph they excuse thus, that hee did it, because that manye did yet thinke him to be the father of Christ. But it were to be scorned at, that with this cockering hee should nourish this most pestilent error, and the text doth openly confute the same. For Matthewe assoone as hee commoth to the ende of the genealogie, teacheth that Christ came not of the seede of Ioseph, but that by the secrete power of the holy Ghost he was con∣ceiued in the wombe of the Virgin: wherfore if their iudgements should stand, Matthew might be reprooued of foolishnes, and for want of con∣sideration, as one, who in vaine would recite the genealogie of Ioseph. But their obiection is not yet aunswered, that the genealogie of Ioseph doth nothing appertaine to Christ. The answere is old and commonly known, that in the person of Ioseph the petegree of Mary is also compre∣hended: because that the law commaunded that euery man shoulde take him a wife in his owne tribe.

They take exceptions against this lawe, because that it was negle∣cted almoste in all ages: but the argumentes which they vse are friuo∣lous. They cite that example, that the eleuen tribes promised with an oath, that they woulde not giue a wife to the men of Beniamin. If this were prescribed by law (say they) then needed there not a new oath. But I answer that they doe yll and vnwiselye, to drawe this extraor∣dinarie facte of theirs into a common rule: For it was necessary, one trybe being cutte off, that the bodye of the people shoulde haue beene maimed, if that by this remedie there had not bin some help prouided for

so great a necessitie. Therefore the common law is not in this to be con∣sidered. Againe they obiect, that Mary the mother of Christ, was cosine to Elizabeth, whō Luke before witnessed to haue bin of the daughters of Aarō. The answer also to this is easie. It was lawful for the maides of the tribe of Iuda or of anye other tribe, to marrie into the tribe of the priesthoode: because that, that reason which is expressed in the law, was not thereby hindered, which was, least that the woman should carrye her inheritaunce to any other, but to them of her owne tribe. So the holy historie 2. Para. 22. 11. declareth that the wife of Ioiada the high priest came of the kingly stocke: Therefore it is neither meruaile nor thing vnwonted, if that the mother of Elizabeth was married to a Priest. But if any denie that these thinges are not so fully prooued, that it is lawful to determine Mary to be of the same tribe that Ioseph was, because that shee was his wife: verily I graunt, that it cannot simply be prooued out of the bare historie, as it is here read, except that other circumstances bee added to the same. But first it is to be noted, that the Euangelistes spake of thinges well knowne in their age: so that when the genealogie of Ioseph was drawne vnto Dauid, it was easie for euery man to draw the genealogie of Mary from thence also. And it is not to be doubted, but that the Euangelistes beeing occupied in that which was commonlye knowne in their age, were therefore the lesse curious about the same: For if any had doubted, they might easily & speedily haue made inqui∣sition.

Furthermore, they take this as a thing graunted, that seeing Ioseph was a good man and modest, hee would not take a wife, but out of his owne tribe, according to the appointment of the law. Although that ge∣nerall law sufficed not to proue that Mary was of the kingly stocke: for Mary might haue come of the tribe of Iuda, though shee came not of the stocke of Dauid. Therefore the matter being thus, the Euange∣listes had a care of the godly which would not contentiously striue, but might in the person of Ioseph knowe the genealogie of Mary, especially seeing the matter (as we said before,) was in that age well knowne and not doubtfull.

But it may seeme to be incredible, that these poore despised marryed folkes should be of the posteritie of Dauid, and should be that kinglye seede, whereof the redeemer should come. Nowe, if any aske whether the genealogie, as it is set downe by Matthew and Luke, doth clearely and euidently shewe, that Mary is of the stocke of Dauid: I graunt that it cannot certeinely be gathered by it. But seeing that the kindred of Mary and Ioseph was not then vnknowne, the Euangelistes were the lesse carefull in this matter: but yet the purpose of them both was to take away the offence, which the basenes, and the contempt, and the pouertie, aswel of Ioseph as of Mary might breed, least that there might not be knowne in them any thing apportaining to the kingly race.

Furthermore, that they imagine or faine that Luke setreth downe the genealogie of Mary, and letteth passe that of Ioseph, is easily confuted: For thus; word for word he writeth, Iesus was supposed to bee the sonne of Io∣seph, which was the sonne of Eli, the sonne of Matthat. Truely hee maketh men∣tion neither of the father, nor of the grandfather of Christ, but expresly

declareth the progenie of Ioseph him selfe. But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall: For they saye that Sonne in that place is vsed for a Sonne in lawe. And so that Ioseph was the sonne of Hely, they interprete thus: because hee had his daughter to wife. But this is not agreeable with the order of nature, nei∣ther is there in any place of the scripture any such example read.

Nowe, if Solomon bee excluded out of the genealogie of Mary, then shall Christ cease to be Christ: for whatsoeuer is sayde of that stocke, it is grounded vppon that solemne promise. Thy successour, which shall sitte vppon thy throane shall reigne for euer, 2. Samuel 7. 12. and Psal. 132. 11. I will be his father, and hee shall be my sonne. And it is with∣out question that Solomon was the figure of this euerlasting king, which was promised to Dauid. And the promise cannot otherwise be applyed to Christe: but as the trueth of it was shadowed in Solomon, 1. Chron. 28. 5.

Now if the stocke of Christ be not referred to him, how, or by what meanes shall hee be accompted the sonne of Dauid? Therefore whosoe∣uer putteth Solomon out of the genealogie of Christe, hee doth with∣all blotte and wipe away the promises, by which he is knowne to be the sonne of Dauid. And how Luke fetcheth the petegree from Nathan, and yet reiecteth not Solomon, it shall be seene hereafter in his place. And (least I seeme too tedious) for that which is the summe of the matter, I say that these two genealogies doe agree together: yet there are to be noted foure differences in them. The firste is, that Luke with a backe∣warde order (as they say) ascendeth from the last to the first: when that Matthew beginneth at the very originall. The seconde is, that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abra∣ham: But Luke goeth on euen vnto Adam. The third, that Mattew en∣treateth of the genealogie, according to the lawe, and also permitteth himselfe, to leaue some out of the course of his accompt: in that he pro∣uiding for the memorie of the readers, dooth onelye recite the numbers of three fourteenes: but Luke doth more exactlye followe the naturall stocke.

The fourth and laste is, that they both speaking sometimes of the same men, doe yet varie in their names. Of the first difference seeing there is no great difficultie in it, it is but in vaine to make may woordes about it. The seconde wanteth not verie good reason: for because that God had chosen the stocke of Abraham to him selfe, whence the redee∣mer of the worlde should be borne, and the promise of saluation was after a sorte therein included vnto the comming of Christe, therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth, that Christe was a minister of circumcision, for the trueth of GOD, to confirme the promised salua∣tion made vnto the holy fathers, Rom. 15. 8. To the which that saying of Christ doth very well agree, that saluation is of the Iewes, Iohn. 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke, to the which he was properlye appoynted. And also in the catologue of Mat∣thew the couenaunt of GOD is to be considered: whereby he chose the

seede of Abraham for a people vnto him selfe, that it might be separate from all other nations, as with a wall made vppe betweene them. But Luke looketh higher: for although the redeemer was peculierly promi∣sed to the seede of Abraham, after that GOD had made his couenaunt with him: yet wee knowe that all had neede of him, presently after the fall of the first man, as hee was then also promised to the whole world: But it was done by the wonderfull counsell of God, that Luke should propose Christ vnto vs as the sonne of Adam, and that Matthew should include him in one stocke of Abraham: for it shoulde haue profited vs nothing, that Christ was giuen of his father, the aucthour of saluati∣on, except hee had beene generally common for vs all. And also that had not beene true, which the Apostle saieth, Hebrewes 13. 8. that hee was yesterday, and to day, and is the same also for euer; if that his po∣wer and grace had not beene powred out vnto al ages from the creati∣on of the worde. Therefore let vs know that saluation in Christ is re∣uealed and giuen to all mankinde: because that hee was not without cause called the sonne of Noah, and the sonne of Adam: yet because, that hee is to be sought in the worde of GOD, the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham, where the treasure of eternall life together with Christ was layd vp for a time.

Let vs come to the thirde difference. It is not to be doubted, but that Matthewe obserueth an other order then Luke dooth: for the one pla∣ceth Solomon next after Dauid, and the other placeth Nathan, where∣by it euidently appeareth that they sette downe diuerse lines. Good and learned interpreters doe thus reconcile this shewe of discorde, that Mat∣thew leauing the naturall genealogie (which Luke followeth) doth re∣hearse the legall genealogie: and I call that the legall genealogie, wher∣by it came to passe, that the right of the kingdome was translated to Salathiell. And in that Eusebius in the firste booke of his Ecclesiasti∣call historie, following the iudgemente of Aphricanus, dooth rather call that the legall genealogie, which Luke setteth downe; hee spea∣keth it in the same sense: for hee meaneth not any thing else, but that the kingdome, which was establyshed in the person of Solomon, by lawefull meanes did fall at length vnto Salathiell. But they saye better and more aptly, which saye that the legall order was set downe by Mat∣thew: For he naming Solomon presentlye after Dauid, doth not obserue from whome Christe came by continual course after the fleshe: But how he descended from Solomen and other kinges, that hee might bee theyr laweful successour, in whose hand the perpetuitie of the kingdom should be established, according to the couenaunt of God. Their iudgement is probable, which think that the stocke of Solomon ended by the death of Ochozias, as 2. Kings. 9. 27. and 11. 1

That whiche some reporte out of the commentaries of the Iewes, that Dauid was commaunded, if Solomon wanted ofspringe, that the kingly power shoulde come to the posteritie of Nathan; I leaue as I find it: onely I take that which is certaine, that the succession of the kindome was not cōfused, but had his distinct degrees. Now whē the holy history

reth, that after the slaughter of Ochozia his mother Athalia did hold the kingdome, and the kingly stocke being wholy ouerthrowne, it is more then probable, that those wicked and most cruell murthers were com∣mitted of that woman so ambitious of gouernment, least that shee bee∣ing driuen to liue a priuate life, should see the kingdom translated other∣where. Therfore, if Ochozias had, had a son liuing after him, she might haue reigned in the court, vnder the colour of protection, freely & safe∣lie without enuy and daunger. Therefore that she had made her selfe in∣famous and odious by her extreame offences, was a signe of desperati∣on, for that shee coulde not hold her kingdome at home in her owne house. But the reason why Ioas is called the sonne of Ochozias is, bee∣cause he was next in degree vnto him, 2. Chr. 22. 9. So that he might be rightly called the true & natural heire of the kingdom. For besides that Athalia (if we graunt that shee was his grandmother) would gladly haue so abused the title of the infant, who is there endued with anye small discretion, that can thinke it likely, that the naturall sonne of the king could be so hidde of the priest Ioiada, and that his graundmother should not more diligently haue sought him out? But rather if a man consider all thinges wisely, it is easily gathered, that the next heire of the kingdom was of an other line. And that is the meaning of the wordes of Ioiada: the kinges sonne shall reigne according to the couenaunt of the Lord with Dauid, 2. Chron. 23. 3. as if he shoulde haue saide, that it hadde ben an hainous offence, if that a womā, being a stranger, should with vio∣lence take vnto her self the scepter, which God had appointed to remain in the house of Dauid. VVherefore there is no absurditie, if Luke doth fetch the petigree of Christ from Nathan: because it may be that the stock of Solomon, which appertained to the succession of the kingdome was decayed.

Nowe if any obiect that Iesus cannot be acknowledged for the Mes∣sias, which was promised, except he had come of the posteritie of Solo∣mō, who was certainly knowne to haue bin a figure of Christ: although that naturally he came not of Solomon, yet by the leagall order he is to be accounted as his Sonne, because he had his originall from kinges. But such diuersitie in the names doth trouble many very much. For from Dauid euen vnto Ioseph there appeareth no consent betweene the two Euangelistes, but in Salathiell and Zorobabell. The excuse which was woont to be made (that the difference rose hereof, that the Iewes for the moste parte had two names) is hardly admitted of manye. But at this day seeing the cause that mooued Matthew to drawe and sette downe this genealogie is vnknowne to vs, it is no meruaile if we knowe not why in these perticular names, they both agree, or disagree: but it is not to be doubted, but after the captiuitie of Babylon they rehearse certaine, the same men by diuerse names. But I thinke that the names of Zo∣robabell and Salathiell were aduisedlye retained for the chaunge of the estate of the people: beecause that then the kinglye maiestie was ex∣tinguished. The small shadowe of gouernment which remayned, testi∣fied a great chaunge, which admonished the faythfull to hope after a more notable kingdome then that visible kingdome of Salomon, which florished but a short time.

Nowe it is worthe the labour to note this also, that there is no absur∣ditie in that, that Luke doth recken and accompt moe in his Cataloge then Mathew doth, for it is ordinarily seene that there are moe In num∣ber in the naturall generation, then in the legall. To this also appertai∣neth, that Mathew (when he deuided the genealogie of Christ into three partes, and woulde apply to euery part 14. generations,) thought that he might freely leaue oute certaine names, which Luke might not omitte, seeing that he bound not himselfe to that lawe. Thus farre haue I dis∣coursed of the genealogie of Christ, as muche as seemeth profitable and conuenient for the summe. If any man be tickeled with a further curio∣tie, I remembring Paule his admonition, doe preferre sobrietie and mo∣destie before the friuolous arguings about things of no waight: the place to Tit. 3. 9. is well knowen, where hee forbiddeth vs to dispute ouer cu∣riously of genealogies. Now lastly it remaineth to shewe why Mathew comprehendeth the whole genealogie of Christe into 3. portions, and placeth 14. menne in euery one. They that say that hee did this, that hee might prouide for the memorie of the readers, they neither say all, nor nothing, for this is true, the cataloge proposed in 3. equal numbers, may the easelier be remembred, yet withall it is plaine that heere are expresly noted, the 3. sortes and states of people, which were after the time that Christ was promised to Abraham vntill the fulnesse of time wherein he was shewed in the flesh, for although that the tribe of Iuda did excell all the rest of the tribes in honour, yet before Dauid it had no principalitie. In Dauid the kingly maiestie shone foorth beyond the hope of all men, which continued to Iechonias, from that time there remained some dig∣nitie and gouernement in the tribe of Iuda, which staied the mindes of the godly vnto the comming of the Messias.

1 The booke of the generation. Many interpreters haue laboured in vaine about this title, that they mighte excuse Mathewe for naming the whole hystorie of the one halfe part of his first chapter, for this epigraphe (or in∣scription) doth not extende to the whole booke. But the worde booke is put heere and vsed for a cataloge, as if it should haue bene sayde, the ca∣taloge of the generation of Christ: Furthermore he calleth Christ in re∣specte of the promisses, the sonne of Abraham, the sonne of Dauid, be∣cause that God had promised that a seede shall rise from Abraham, in whome all the nations in the world shall be blessed Gen. 12. 3. But vnto Dauid there was a more euident promisse made, that it shoulde come to passe that the kingdome shoulde remaine stedfast in his house vnto the ende of the worlde, Psal. 72. 5. 7. and a king out of his stocke shall sit vp∣on the throne, so long as the sunne and the moone doe shine in the hea∣uen, Psal. 89. 29 whereuppon it became a common speach amongste the Iewes, that Christ was called the sonne of Dauid.

2. Iacob begate Iudas. Seeing that Mathew couered with silence Ismael the first begottē son of Abrahā, and Esau who by order of nature was superiour to his brother Iacob, he doeth not without aduise geue a place to the 12. Patriarkes in this genealogie, seeing that God bestowed grace of adoption vpon them all. Therfore he declareth that the blessing pro∣mised in Christ, did not belong to the only tribe of Iuda, but that it was common to all the children of Iacob whome GOD gathered into hys Church, when Ismael and Esau were made straungers.

3. Iudai begate Phares and Zara of Thamar. This was the beginning of that humbling, whereof Paule speaketh, Phil. 2. 7. The sonne of God might haue kept his genealogie free and pure from all offence & note of infa∣mie, but he comming into the world that he might humble himselfe, and taking vpon him the forme of a seruant, became a worme & not a man, the scorne of men & the outcast of the people, and at the length endured the most curssed death of the crosse Also this infamie in his genealogie hath not he refused, that he should spring from an incestuous bed, which was made amongst his ancesters: for although that Thamar was not en∣forced through lust, to desire the company of her father in lawe, yet by an vnlawfull meane shee attempted to reuenge her iniurie. And Iudas when he desired to lie with a whore, fell vpon his daughter in law. But the incomparable goodnes of God striue with the sinne of them both, so that this adoulterous seede should neuerthelesse enioy the scepter.

6. Begat Dauid the king. Dauid only is adorned with this title, because that God proposed in his person the figure of the Messias of the go∣uernour and captaine that was to come. The kingdome first began at Saule, but because that this came to passe through a tumult, and by the wicked desires of the people, therefore the change at length from him to Dauid was estemed lawful, especially in as much as pertained to the couenant of God, wherein he had promised, that he should be a gouernor for euer ouer his people: when as the people 1. Sam. 8. 4. had vnhappely ••••••alten off the yoke of God, and with coudemned voices demaunded a king for themselues; Saul was graunted them for a smal time: but God presently established his kingdom, which shuld be a pledge of true bles∣sednes in the hād of Dauid. Therfore let vs know that here is noted the second estate of the people, as it was ordained of the Lord: yet withal, the shame & dishonesty of man is added by the Euangehst, how that the same can after a sort defile the glory of God his blessing, in that Dauid begat Salomon of Bersabe, whom he had wickedly taken from her hus∣band: & that he might enioy her, he most vnfaithfully betraied the inno∣cent man to be slaine with the swordes of his enemies. This deformitie falling out about the beginnings of their kingdome, ought to make the Iewes not to glory in flesh; God also would it shuld be declared, that in the establishing of that kingdom he would not be bound to the merites of men: but in that succession which Mat. described, it appeareth by the sacred hystory, that 3. kings wer omitted. They which say that this was done through forgetfulnesse, are not to be heard, neither is their reason to be allowed of, which say that they are vnworthy to haue any place geuen them in the genealogie of Christ: for that shuld haue falne also to the lot of many other, whom yet Mathew mixeth indifferētly with the godly & holy ones. Therfore it semeth rather to be true, whē he wold make a catalogue of 14. kings, he was not very curious in making his choise, because it was sufficient for him to compose a genealogie to set before the eyes of the readers vnto the ende of the kingdome, but that there are red onely 13. it is most likely to be the fault and carelesnes of Printers or wryters of bookes. Epiphanius in his 1. booke contra hareses. sheweth the cause: that when the name of Iechonias was put in twise, the vnlearned presumed to scrape it out of the second place, as a worde more then needed, but he admonisheth that it shoulde not haue beene

done so, because that Ioaclm the sonne of king Ioachin, had the name Iechonias common with his sonne. 1. Chron. 3. 17. 2. Chron. 36. 1. Ier. 27. 20. and 28. 4. And Robert Stephanus citeth a Greeke copie, where this name Ioacim is put in.

12. After they were caried into Babylon. That is after the Iewes were ca∣ried into captiuitie, for the Euangelist declareth that the posteritye of Dauid, of kings were then become slaues and banished men. Further∣more, when that captiuitie was a kinde of destruction, it was wrought by the wonderfull prouidence of God, that the Iewes were not onely gathered together into one body, but also that there remained certaine remnants of gouernment in the house of Dauid, for they which retur∣ned home, did of their owne free wil obey the gouernment of Zoroba∣bel, therfore the fragments of the kingly scepter endured and lasted in this worlde, vntill the comming of Christ was at hand, according to the Prophecie of Iacob. The scepter shal not depart from Iudah nor a law∣geuer from betweene his feete, vntil the Shiloh come. Gen. 49. 10. and in that estate, although there was a miserable and a sorowfull dissipa∣tiō of the people, yet they neuer were without some sparks of the grace and fauor of God shining amongst them. The Greeke woorde (for the which the old interpreter vsed transmigrationem, Erasmus hath put Exilium) it properly signifieth a changed dwelling place, wherby vnderstād that the Iewes were enforced to go out of their countrey, that in other pla∣ces they might dwell as strangers that were neuer there.

16. Iesus that is called Christ. In the surname Mathew doeth declare his office, that the readers may vnderstand him to be no priuate mā, but an∣noynted from aboue to fulfil the worke of redemption. But what ma∣ner of annoynting his was, & to what purpose it appertained, I will not in many words at this presente declare. Of the voice it selfe this is to be vnderstode: After the kingdom was abolished, they began to refer it to that one from whom the full restitutiō of their decaied estate was to be hoped for: for so long as there did any maiestie flourish in the house of Dauid, the kings were woont to be called Christi. But least the deformed wastnesse which after folowed, should throwe the mindes of the godly into desperation, it was the will of God that this name should be appli∣ed to the only redemer, as it appeareth out of Daniel, and the Euange∣lical hystorie doth declare that after the sonne of God was geuen in the flesh, that this was the common maner of speach in euery place.

Mathewe 1.	Marke.	Luke.
18. Nowe the birth of Iesus Christe was thus, when as his mother Marie was betrothed to Ioseph before they came together, shee was founde with childe by the holy Ghoste, 19. Then Ioseph her husband being a iust man, and not willing to make her a publike example, was mineded to put her away secretely. 20. But whiles hee thoughte, these thinges, beholde, the Aungell of the Lorde appeared vn∣to hym in a dreame, sayinge, Iosephe the Sonne

of Dauid, feare not to take Marie for thy wife, for that which is conceiued in her, is of the holye Ghost. 21. And shee shall bring foorth a sonne, and thou shalt call his name Iesus, for he shall deliuer his people from their sinnes. 22. And all this was done, that it mighte be fulfilled which was spoken of the Lorde by the pro∣phet, saying: 23. Beholde a virgine shall beare a sonne, and they shall call his name Emmanuel, which is by interpretation, God with vs. 24. Then Ioseph being raised from sleepe, did as the Angel of the Lorde had inioyned him, and tooke his wife. 25. But he knew her not, till she had brought foorth her first sonne, and he called his name Iesus.

18. The birth of Iesus Christ. Mathewe doth not as yet declare, where, or after what maner Christ was borne, but how the heauenly generati∣on was reuealed vnto Ioseph. First he sayth that Mary was founde with childe of the holy Ghost, not that, that secrete worke of God was com∣monly knowen, but as it became knowen vnto men, so doeth he reueile the power of the spirite, which as yet lay hid. He sheweth the time, when shee was betrothed to Ioseph, and yet before that they came together: for in respecte of the assuraunce of the mariage, assoone as the mayde was promised to a man, the Iewes esteemed her as a lawfull wife, and there∣fore the lawe condemned them of adulterie, which defiled them selues with them that were contracte. The woorde which the Euangelist doth vse, doth either modestly signifie a secrete accompanying together, or it is simply taken for to dwell together, as husband and wife, shoulde make one house and one familie. So the sense is, that the virgin was not yet de∣liuered by her parents into the hand of her husband, but as yet liued vn∣der the custodie of her parents.

19. Being a iust man. Some interpreters vnderstande, that Ioseph be∣cause that he was iust, would haue spared his wife, so iustice with them should signifie humanitie, or a moderation of the winde bent vnto gen∣tlenesse. But they are of better iudgement which reade these two clauses contrarily, that Ioseph was iust, but yet hee was carefull for the fame of his wife, so that the iustice which is heere commended, was in respect of the hatred and detestation of the sinne. Because that he suspected lier of adultery, nay because that he was perswaded that she was an adulteresse, he would not nourish such an offence with his gentlenesse: and certainly he is his wifes bawde, who soeuer hee is that winketh at her vnchastitie, good and honest mindes doe not onely abhorre such an offence, but also the lawes doe spot with infamie such negligent slouthfulnesse, as that is whereof I spake. Therefore Ioseph with a zeale of iustice, condemned the fault which he supposed to be in his wife, yet his minde bent to hu∣manitie, staied him from executing the extremitie of the lawe. This was a meane more qualified, if he, priuely departing, shoulde go toe an other

place, whereby wee gather that hee was not of so softe and so effemi∣nate a minde, that vnder the pretence of mercye he woulde nourish the sinne by couering it. Onely he remitted some what of the extremitie of the lawe, and would not cast her foorth to the infamous reproche: and it is not to be doubted but that his minde was stayed by the secrete in∣stincte of the spirite: for we know how outragious gelousie is, and howe violently it carieth a man away, wherfore although Ioseph had endured an ouer daungerous inuasion, yet was he wonderfully crossed with di∣uers perilles which were at hand, when he first beganne to deliberate of the matter. I iudge the same of Maries silence, though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost, yet shee was rather stayed by the prouidence of God, then by her owne counsell or witte: for if shee had tolde him, as it was a mat∣ter incredible, so Ioseph should haue thought that shee had mocked him, and that all men would haue laughed at, and haue taken as a meere fa∣ble, neither should the Oracle of God haue bene so muche estemed of, if it had followed after. Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion, that with his owne voyce hee might reduce him into the way, but it is to be knowen, that it was rather done for our sakes, then for his owne priuate cause, for the Lorde by all meanes preuented, least there should be any sinister suspition in the Ora∣cle. For seeing the Aungell commeth to Ioseph, as yet ignoraunt of the whole matter, the wicked haue no occasion to cauell: for he came with∣out parcialitie to heare the voice of God, he was not entised by the flat∣teries of his wife, the opinion which he had conceiued was not drawne from him by entreaties, he was not bent to the contrary part by humane reasons, but when the false offence of his wife stacke fast in his minde, then did God shewe him selfe, as lette downe from heauen to vs, that he might be the more conuenient witnesse, and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell, to that ende that hee himselfe might be a heauenly messenger to others, and might declare and tell that whiche hee hearde neyther of his wife, nor of any other mortall creature. That this mysterie was not at the first reuealed to moe, this seemeth to be the reason, because that it was meete, that this incomparable treasure shoulde be kept secreate, and only reuealed to the children of God. Furthermore there is no absurdi∣tie in it, if the Lord (as he often vseth) would by this meanes prooue and trie the faith and obedience of his children. Certainly except a man ma∣liciously refuse to credite God, and to yelde himself in obedience to him, hee will be sufficiently satisfied with these testimonies, wherewyth this principle of our faith is prooued, for the same cause also did the Lorde permit Marie to marrie, that the celestiall conception of the virgin might be hidde vnder the veile of marriage, vntil the appoynted time of reuea∣ling the same. In the meane while, the vnfaithfull (as their vnthankful∣nesse and malice deserued) are blinded and see none of these mercies.

20. VVhiles he thought these things. Heere we see how the Lord vseth to be present with his children in conuenient time, and (as they say) euen in the very poynt or time of neede, whereby we also gather, that while hee seemeth to dissemble at our cares and sorowes, he yet hath a regard vnto vs: but he so staieth and secretely resteth, while hee examineth our pati∣ence:

and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late, yet it is profitable that it shoulde be so deferred. The Aungel appeared in a dreame: this is one of the ordinarie maners of reuelations, wherof mention is made, Num. 12. 7. where God speaketh thus. To the Prophets which are among you, I will shewe my selfe either by a vision or by a dreame, but I will not do so with my ser∣uaunt Moses, to whom I will shewe my selfe face to face: but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes, for they haue a marke of assurance engraued in them, and they are sealed from aboue, that we shoulde not doubt of the truthe of them. The dreames which men commonly haue, are woont to rise either of the constitution of nature, or throughe euill disposition of the bodies, or of such like causes. But sometimes the spirit geueth wit∣nesse to those dreames which are of God, to assure vs certainly that it is god which speaketh. Sonne of Dauid be not afraid. This exhortatiō of the an∣gel, declareth that Ioseph was careful in his mind, least he should be de∣filed with any infection, by bearing with his wifes adulterie. He therfore taketh away that opinion of the offence which he had conceiued in his minde, to that ende that with a quiet conscience he might remaine and dwell with his wife: hee applieth the epithite of the Sonne of Dauid to the presēt cause, that he might stir vp his mind to that high mystery, because that he was of that familie (and that remaining aliue but with a few o∣ther) from whence saluation was promised to the worlde. Ioseph there∣fore hearing Dauid named, out of whose stocke he came, out to remē∣ber that notable couenant of God, of the restitution of the kingdom, & so should know that he speakes not of any new or straunge thing: for it is as much as if the Aungel by setting foorth the prophesies of the Pro∣phets shoulde prepare Ioseph his minde to accept this present fauoure. Thou shalt call his name Iesus. Of the word it selfe I haue before spokē brie∣fly but sufficiently. I will nowe onely adde one thing. Their dreame is confuted by the woordes of the Angell, which deriue this name from Iehoua the essentiall name of God: for the Aungell sheweth why the sonne of God is to be so called, that is, because he shal saue his people: whereof we gather an etymologye, meere contrary to that which they imagine. But in vaine doe they seeke by this cauill to slippe away: Christ is to bee compted the author of saluation most properly and most aptly, because that he is God eternall. For we must not heere seeke onely, what GOD hath performed and bestowed vppon vs: but this name was geuen vnto the sonne, for an especiall cause, because of the commaundement whiche was enioyned him from the father, and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes, Iesu & Iehoua together, as if they were but one name, seeing that they agree but in two letters and differre in all the rest, and which haue no likenesse in them at all. I leaue this kinde of forging to the Alchumystes, from whom the Cabalistes do not much differre, who haue inuented for vs these filthie and vaine toyes. But the sonne of God when hee came to vs in the flesh, had also his name geuen him of his fa∣ther, that by the same it might be openly shewed, to what ende he came, what his power was, and what properly was to be looked for of hym: for the roote of this name Iesu, is from the Hebrewe verbe 〈◊〉〈◊〉 ••iphil, which

signifieth to saue, and in the Hebrew is after an other maner pronoun∣ced, namely Iehosua. But the Euangelistes wryting in Greeke, folowed the accustomed maner of speache: for the Greeke interpreters as well in Moses as in other bookes of the olde Testament, haue translated it Ie∣s••un, whereby their ignorance is again reproued, which wrest & wrythe, rather then deriue this name Iesu from Iehoua: for they accompt it for a great absurditie, if that any mortall man should haue this name common with the sonne of God, and they crie our tragically, that Christ will ne∣uer suffer his name thus to bee prophaned: As thoughe that it were not well knowne of the contrary, that the name of Iesu is as common to those menne, as that of Iehosua. Nowe seeing that it sufficiently appea∣reth that the Sonne of God, vnder the name of Iesu is commended vnto vs as the authour of saluation, we will sifte more neerely the Aungelles woordes. Hee shall saue (sayeth hee) his people from their sinnes: first this is to be obserued, that they of themselues were lost, whome Christ was sent to saue: and namely hee is called the Sauiour of the Churche. If they whome GOD hathe ioyned so neare vnto hymselfe, are drow∣ned in death and destruction, vntill Christ restore them life: then what shall wee saye of straungers, to whome there was neuer anye hope of life appearing. VVherefore it is to bee concluded, while saluation in Christe is reiected, that all mankinde is subiecte to destruction. But the cause of destruction is with all to bee noted: for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause. Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation, for that by our sinnes wee were estraunged from life, whereby the corruption and wicked∣nesse of our nature is reuealed vnto vs, for if any manne were perfecte and able to liue a righteous life, hee might be without Christ the deli∣uerer: but all, without the exception of any one, haue neede of hys grace. Therefore it foloweth that they are all the seruauntes of sinne, and are destitute of the true righteousnesse. Heere againe wee gather; what maner and way it is that Christ vseth in sauing, that is, that hee deliuereth vs from sinnes.

Furthermore there are two partes of this deliueraunce: first, in that he by sacrifice hauing made a full satisfaction, geueth vs free pardone and forgeuenesse, whereby wee are exempted from the guiltinesse of death, and are reconciled to God. The next, that he sanctifying vs wyth his spirite, chalengeth vs from the tyrannie of Sathan, that wee shoulde liue to righteousnesse: therefore Christ is not acknowledged truely as a Sauiour, vntill that by faith wee learne to embrace the free forgeue∣nesse of our sinnes, and that we knowe that we are accompted righ∣teous before God, because that we are freed from guiltinesse: then that we being without all trust either of our workes or of oure power, aske of him the spirite of righteousnesse and truthe. The Aungell wythout doubte nameth the Iewes the people of Christe, whose heade and king he was ordained. But because the Gentiles were shortly after to be graf∣ted into the stocke of Abraham, this promisse of saluation is general∣ly stretched to all, whiche by faith are vnited to that one bodye of the Churche.

22 All this was d••ne. They verye fondly and childishly trifle, whiche

affirme that this name of Iesu was geuen him because he shoulde be cal∣led Immanuel. For Mathew doth not only snatch at one onely clause, but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe: to that purpose also appertaineth that note of v∣niuersalitie. Now lette vs see howe aptly this prophesie of Isaias is cited, thē place is sufficiently knowen and muche spoken of, chap. 7. 14. But the Iewes according to their woonted malice depraue the same, althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe. And many of their Rabbines were growen to that impudencie, that they expounded the same of king Ezechias, who was at that time borne, and was about 15. yeare olde. I pray you what maner of libertie of lying is this, that they will rather ouerthrowe the order of nature, and hide a yong manne againe in his mothers wombe, that he mighte be borne at 16. yeares of age, then they will admitte the truthe to come to light? But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment, that they might so be besotted. Others fain vnto themselues some vnknowen sonne of king Achaz, whome the Prophete foretolde that shoulde bee borne. But I demaunde by what right he was called Immanuel, and howe the earth was subiecte to his gouernment, who as a priuate man ended his life without honour: for shortly after, the same Prophet appoynteth (that same childe who so euer he was) Lorde of the earthe: and they as foolishly doe bable, which will that this shoulde be spoken of the Pro∣phet his sonne: and truely, the Christian wryters were in this matter ve∣ry grossely deceiued, in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth, that by a vision he was commaunded to keepe companie with his wife, and the Sonne which he had begotten, had this name geuen him by God, Make haste and spoyle: for in that place is onely noted the vehemencie of the warre, which was at hande with horrible destruction, wherby it may easily be gathered that these matters were altogether diuers. Therefore let vs seeke the righte sense of this place, when that at the besieging of the citie of Ierusalem, kinge Achaz was afraide, naye hee was almoste dismayde with feare: a Prophet was sente vnto hym, who shoulde promisse that GOD woulde bee the keeper of the Citie: But seeinge a simple promisse did not comforte hys confused minde, the Prophette was commaunded to geue him what signe so euer hee shoulde aske, either in heauen or in earthe. VVhen as that wicked hypocrite coueringe his infidelitie refu∣sed a signe, the Prophette vrged him more hardlye, and at the lengthe sayd: Yet God shall geue vnto you a signe, for beholde the Virgine shall conceiue and bear a sonne. &c. we interprete this to be spoken of Christ in this manner: All you the posteritie of Dauid, you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you, (for the Prophet expresly nameth the house of Dauid in reproche) yet your vnfaithfulnesse shall neuer bring to passe, but that the truth of God shall haue the vpper hand: God promiseth that this citie shall be safe and free from the ennemies, But if his worde be not sufficient, he is ready to geue you a token of assurance at your pleasure: you exclude bothe the graces, & you driue them frō you, yet God wil stand fast in the assurance of his couenaunt, for the promised redeemer shall come, in whome God

will perfectly present himselfe vnto his people. The Iewes obiect that I∣saias shoulde haue done foolishly and absurdly, if he shoulde haue geuen to those men in that age, such a signe as should be shewed eight hundred yeres after or there about. And heere they very proudly lift vp thēselues, because that this obiection was let slippe and buried, either through the vnskilfulnesse or the carelesnesse of the Christians. But the answere see∣meth not hard to me, if we obserue, that the couenaunt of adoption was geuen vnto the Iewes, whereof all the rest of God his benefites shoulde depend. Therfore there was a general promise, wherby God had chosen the children of Abraham as a people for himselfe, vpon the which coue∣nant all the special promisses had their ground. Againe, the Messias was the foundation of this couenant: Now we perceiue that the cause of the deliueraunce of this citie was, for that it was the sanctuarie of God, and that the redemer was to come out from thence. This respect being taken away Ierusalem should haue pearished a 100. times. Now let the godly readers consider, seeing that the king had openly reiected the signe offe∣red him from God, was it not conuenient for the Prophet to goe to the Messias? as if he shuld haue sayd: Although this age is vnworthy of that deliuerance which I promised from the Lord, yet God being mindefull of his couenant, shal deliuer this citie from the enemies. That he might therefore shewe them no particular signe to testifie his fauour, this one ought to be enough & more then enough, that the Messias should come of the stock of Dauid. And it is to be noted, that the Prophet calleth the vnbeleuers to the general couenant, to be a maner of reproofe, because that they did admit no particular signe. Now it is sufficiently proued as I thinke, that when as the gate was shut against al myracles, it was high time for the Prophet to repaire to Christe, that the vnbeleeuers might know that there was no other cause of their deliuerance, then the coue∣nant which was made with the fathers. And by this wonderfull maner of teaching, it was the wil of God to testifie to all ages, that he therfore continually was so merciful to the childrē of Abraham, because he had made a free couenant with them in Christ, and not for any of their de∣serts. But the Iewes with an other cauil endeuour to shift away this our iudgemēt, because that presently it foloweth in the text of the Prophet: Afore the childe shall haue knowledge to eschew the euil, and to chuse the good, the land shalbe forsaken of 2. kings. &c. Heereof they gather that the birth of the childe is promised, which shoulde not be long de∣laied, otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand, which the Prophet declared should be be∣fore the infant had passed the one halfe of his age, I answer, when as I∣saias had brought him as a signe which should be the author of saluati∣on, and saide that an infant should be borne which shoulde be the true Immanuel, or (that I may vse Paules worde) God manifested in the flesh, 1. Tim. 3. 16. He then generally speaketh of all the infants of that age, for the which matter, there is a strong reason at hand. For hauing first spoken of the generall couenant of God, he retourneth to the especiall promisse, for the which cause he was sent: so the first place which apper∣taineth to the last and full redemption, noteth one certaine childe to whom the title of God shoulde only belong: but the latter place which is referred to that speciall benefit which was then at hand, appoynteth the

time by the infancie of thē which then were new borne, or shortly after were to be borne. Hetherto (except I be deceiued) I haue with strong & sound reasons refuted the cauils of the Iewes, wherwith they endeuor to ouerwhelme the glory of Christe, least by this prophesie it shoulde shine forth. Now it resteth for vs to take away that cauil in the woorde gl••••. They very frowardly shake vp Mathew, who proue that Christ should be borne of a virgin, when that the Hebrewe worde doth simplie note a yong woman, and they scorne vs, as men deceiued with a word wrong∣fully translated, that we shuld beleue that he was conceiued by the holy Ghost, whē that the Prophet only sayth that he was the sonne of a yōg woman. But first therein they shewe ouer much pleasure in contending, while they vrge that worde to be vnderstode of a yong woman known vnto a man, which the scripture attributeth euery where to virgins. The etymologie also agreeth with the same which signifieth a hiding, wher∣in is noted a maidenly shamefastnesse, they bring one place oute of the Prouerbes, chap. 30. 19. which yet helpeth them nothing at all, for there Salomon speaketh of a maid, whom a yong man loueth, but it doeth not presently folow, that she should be defiled whom a yong man loueth, nay the cōiecture on the other part is more probable. Furthermore, if I shuld graunt that which they require of the word, yet the matter it selfe con∣uinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth. He crieth that he bringeth them a signe from the Lord, and that no commō signe but such a one as shuld excel al others: if he had only said that a woman shoulde beare a childe, then howe ridiculous a thing had it beene for him to make so solemne a preface? VVe see how the Iewes through their owne frowardnesse, doe not only set forth themselues to be scorned at: but also the most reuerēd mysteries of God. And it is not a vaine argument which is gathered out of the whole text: a damsel shal conceiue: why is there no mention made of the man? The prophet commendeth & speaketh of some vnaccusto∣med & vnusuall thing. Furthermore, the commandement of geuing the name to the child, was geuē to the damsel, in the which matter the Pro∣phet also speaketh of a thing extraordinarie: for although that the scrip∣ture declareth that the mothers oft times gaue the names to the childrē: yet they did it by the authoritie of the fathers: therfore the Prophet dire∣cting his speach to the damsel, doth in this childe take from the mē what right soeuer the order of nature had geuen them. Then let this remaine stedfast, that the Prophet cōmēdeth this great myracle of God, that al the godly might attētiuely & reuerently consider the same, which the Iewes do vnworthely prophane, applying that to a cōmon maner of cōceiuing which is spoken of the secrete working and power of the spirite.

23. His name Emmanuel. The scripture vseth to speake thus, that God is with vs, when that he is present with vs, with his help & with his grace, & exerciseth the power of his hand to defend vs. But heere is the meane expressed, wherby God communicateth with men: for without Christe we are alienated from God, and by Christ we are not only receiued in∣to his fauour, but we are also made one with him. And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vn∣to God, and that there was a deadly hatred betwene him & the Gētiles, meaneth nothing els, but that God in shadowes & figures gaue signes of

his presēce vnto this people which he had adopted, for that promise was in force, God in the middest of thee. Deu. 6. 15. & 7. 11. Also this is my rest, Psal. 132. 14. But seing that familiar coniunction of the people with God, did depend of the mediatour, because that in substance he was not yet fully reuealed, by signes he was shadowed. His seat and his dwelling place was placed betwene the Cherubims, because that the arke was the figure and the visible pledge of his glory. But in Christe no more a sha∣dowed but a perfecte presence of God was geuen and shewed vnto the people: for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely. And truely, he could not other∣wise haue ben a lawfull mediator, except that vnseparable conioyning of both the natures in him had ioyned men to God: neither is there anye cause why the Iewes shuld iangle, that the name of God is often trāsfer∣red to those monuments, wherin he witnesseth his presence to the faith∣ful: for it cannot be denied but that this name containeth in it a secreate contrariety, which cōpareth the presence of God reueled in Christ, with the whole maner of his presence, as he was shewed to the old people be∣fore the cōming of Christ. If the cause of this name begā then in dede to be manifest, whē that Christ appeared in the flesh: then it foloweth that in times past God was ioyned to the fathers not fully, but only in parte: wherof againe it is concluded, that Christ is God manifested in the flesh. And he hath exercised the office of a mediator euen frō the beginning of the world. But because al this did depend of the later reuelation, then as though he were cloathed with a newe person, he was woorthely at the length called Immanuel, when as he came foorth as a priest, who with the sacrifice of his owne body shuld wash away the sins of men, & with the price of his owne bloud shuld reconcile them to his father, & to be short, should fulfil al the partes of mans saluation. So first in this name the di∣uine maiestie of Christ is to be cōsidered of vs, that it may haue that re∣uerence of vs which is due to the only & the eternall God. But yet ne∣uertheles that fruit is not to be neglected, which God would therof ga∣ther & receiue from vs: for as oft as we behold God & man in the per∣son of one Christ, we may certainly determine that God possesseth vs, if by faith we be ioyned vnto Christ. That the number is changed in that verbe, they shall call, it differeth nothing from those things which I spake before, the Prophet speaketh to one virgine, and therefore hee vseth the second persone, thou shalt call. But for what cause this name was firste vt∣tered, this is the common confession of all the godly, that God gaue him selfe in Christ to be enioyed of vs.

24. Ioseph being raised. The readinesse of the obedience which is heere described, doeth make no whit lesse to testifie the certaintye of the faith of Ioseph, then it doeth for the praise of his obedience, for excepte that euery doubte hadde beene taken away, and his conscience very well set∣led, he neuer so willingly and so sodainly had changed his counsell and taken his wife, through whose companie hee lately iudged himselfe to haue bene defiled, therefore there was some note of the power of God imprinted in his dreame, which suffered not his minde to wauer. Then folowed the effecte of faith, that the will of God being knowen, he pre∣sently prepared himselfe to obey it.

25. He knew her not til shee. Vnder the colour of this place, Heluidius in times past moued great troubles in the church, for that he would ga∣ther therof, that Mary was a virgin but vnto her first birth, & that after she had other children by her husband. The perpetual virginitie of Mary was very sharply and copiously defended by Hierome, let this one thing suffice vs, that it can be very fondly and il gathered out of the wordes of the Euangelist what became of her after that Christ was borne. Hee is called the first borne, but not in anye other respecte, but that we mighte know that he was borne of a virgine. It is denied that Ioseph had to do with her, vntill shee had brought foorth: this also is restrained vnto the same time, but what folowed after he doeth not declare. It is sufficiently knowen that such is the vse of the scriptures: and certainly, no man wil at any time mooue question of this matter, except he be curious: and no man wil obstinately stād in the same, except he be a contentious brabler.

Mathew.	Marke.	Luke 2.
		1. And it came to passe in those dayes, that there came a commaundement from Augustus Cae∣sar, that all the world should be taxed. 2. This first taxing was made, when Cyrenius was gouernour of Syria. 3. Therefore went all to be taxed, euery man to his owne Citie. 4. And Ioseph also went vp from Galile out of a citie called Nazareth, into Iudea, vnto the city of Dauid, which is called Bethlehem, (because hee was of the house and linage of Dauid) 5. To be taxed with Marie, that was geuen him to wife, which was with childe. 6. And so it was that while they were there, the daies were accomplished that shee shoulde bee deliuered. 7. And shee brought foorth her firste begotten sonne, and wrapped him in swadling cloathes, and laide him in a cratche, because there was no roum•• for them in the Inne.

Luke declareth howe it came to passe that Christ should be borne in the citie of Bethlehem, when that Marye his mother dwelte in an other place, and was now nere vnto her trauel. And first he excludeth all hu∣mane counsel, when he sayth that Ioseph and Mary left their house and came thither, that they mighte bee taxed accordinge to their familie and stocke. If throughe their owne deuise and counsell, they hadde chaunged their place that Mary might be deliuered in Bethlehem, then should we only haue considered the persons themselues: but now, when that they haue no other purpose, but that they might obey the comman∣dement of Augustus, we plainely see that they as blinde folkes were led by the hande of God thither, where it behoued Christ to be borne. And this semeth to fal out by fortune, as prophane mē ascribe vnto fortune al other things which are not gouerned by the determined coūsel of men.

But it is not sufficient simplie to beholde what is done, but we muste also remember what was forespoken by the Prophet many ages before. And this comparison shall euidently shewe, that this taxe was not com∣maunded by Augustus Caesar, and Ioseph and Marie remoued not from their house, that they might at that time come to Bethlehem, without the wōderful prouidēce of God: so we see that somtime the holy children of God, although they wander in minde, not knowing whether they goe, yet they holde the right way, because the Lord directeth their steps: and the wonderful prouidence of God doth no lesse shew it selfe in this, that the tyrannical gouernmēt draweth Marie from her house that the pro∣phesie might be fulfilled. God by his Prophet had apoynted the place (as we shall after see) where he would his sonne should be borne: but if Mary had not by force ben compelled, she had determined to haue bene laid at home. Augustus commanded that a taxe should be seased in Iuda, & that euery man shuld geue his name, that thence forth they might pay a yere∣ly tribute, which before they were woont to pay to God. So that which God vsed to require of his people, a prophane manne doeth violently snatche vnto himselfe: and that were as much, as if hee shoulde binde the Iewes wholely to himselfe, and should forbid that after that they should be accompted for the people of God. So when the matter was come to vtter despaire, and the Iewes seemed for euer to be cut off and alienated from the gouernment of God: God doth not only speedily and beyond the hope of all men, geue a remedy, but he vseth that wicked tiranny for the redemption: for the gouernor (or whosoeuer he was that was Caesar his deputie) while he executed that which was geuen him in commaun∣dement, was the secrete messenger of God, to fetch Mary to the place ap∣poynted of God. And certainly to this purpose tendeth the whole hy∣storie of Luke, that the faithfull might knowe that Christ was brought forth from his birth by the hand of God. For this auaileth not a litle for the assuraunce of faith, that Marie was sodenly and against her owne minde drawen to Bethlehem, that the redeemer might come frō thence, as he was promised.

1. All the world. This Synecdoche ought not to seeme hard, seeing that it was vsed in diuers places by the Romane wryters: and I doubt not but that this taxe was generall throughout all the prouinces, that it mighte be the more tollerable and not so odious, yet the manner of the tribute might be diuers. That this was the first taxing I interpreat, because that the Iewes then as it were throughlye tamed, hadde this newe and vn∣accustomed yoake laide vppon them. For that whiche some saye that it was the first after that Cyrenius was gouernour of Syria, hath no co∣lour in it: for there was a yearelye tribute, but the description or taxing was not made euery yeare. Therefore this is the meaning, that the Iewes were then more grieuously oppressed. There is no absurditie in the di∣uersitie of the Gouernours name, while some call him Cyrenius, some Quirinus or Quirinius: for wee knowe that the Greekes in translating the Latine names, often chaunge somewhat in the pronounciation. But there riseth a farre greater difficultie then this from other where: for Io∣sephus in his eighteenth booke of Antiquities the first chapter, declareth that when Archelaus was banished to Vienna, Quirinus came as Pro∣consull, who shoulde vnite Iudea to the prouince of Syria.

Also it is agreed vppon amongest the wryters, that Archelaus raig∣ned nine yeares after the deathe of his father Herode, whereof it is ga∣thered, that there were aboue thirteene yeare betweene the birthe of Christe, and this taxing. For almoste all subscribe to Epiphanius, who affirmeth that Christe was borne the xxxiij. yeare of the raigne of He∣rode, that is foure yeares before his death. This also is not a litle doubt∣full, that the same Iosephus in the thirde chapter of the 18. booke, sayeth that this taxing fell in the 37. yeare after the victorie wonne at Actium. If that be true, Augustus liued almoste seuen yeares longer at the moste, so eight or nine yeares shall be detracted from his age. For it appeareth out of the third after Luke, that he had then raigned but fifteene yeare. But seeing it is certaine that the age of Christe is better knowen, then that the same ought to be called into question, so it is not vnlike but that Iosephus had forgotten himselfe in this matter, as also in manye others. And truely the Chronicles declare that Quirinus was Consull aboute nineteene yeares before that Antonius was ouercome, and that Augu∣stus enioyed the Empire alone, so hee was a very olde manne when hee was sent into the prouince. Obserue that the same Iosephus numbreth foure gouernours of Iudea in the space of eight yeares, yet he graunteth that the fifte gouerned eleuen yeares: that was Valerius Gratus whome Pontius Pilate succeeded. Yet there may be geuen an other aunsweare, that they coulde not goe through with the taxe, presently as it was com∣maunded, for Iosephus declareth that Coponius was sente thether with an hoste, that he might keepe the Iewes vnder, whereof it is easily gathered that through the tumult of the people, this taxe was for a time hindered. And the woordes of Luke doe beare this interpretation, that there came out a commaundement about the time of Christes natiuitie for taxing the people: but the description could not be made, except the estate of the kingdom had ben chāged, because that Iudea was brought into a part of the prouince: so this latter part was added in steade of cor∣rection. This first description was vnder the gouernour Cyrenius: that is, it was then first brought to effecte. Thoughe the question is not yet wholely answered. For to what purpose shuld the people be taxed, whē that Herode gouerned Iudea, who paide no tribute to the Romane Em∣pire. I answere there is no absurditie in the matter, if Augustus (that hee might accustome the Iewes to the yoke, whose stubbernes was sufficient∣ly knowen) would also haue them taxed vnder Herode: and the peculi∣ar kingdome of Herode was no hinderaunce but that the Iewes in the name of a tribute might pay somewhat for euery of their heades to the Romane Empire: for Herode only raigned by entreatie, and almoste ser∣uilely. I knowe not from whence Eusebius tooke that which hee sayeth, that this taxing was decreed by the consent of the Senate.

7. There was no roume for them in the Inne. Heere we see not only howe poore Ioseph was, but also how sharpe that tyrannie was, that no excuse is receiued, but that Iosephe is compelled in that troublesome time to bring his wife neare vnto her trauel, with him. And it is to be supposed that they which came of the kingly stocke were more sharply and more reprochefully handeled then the rest. Ioseph was not so blockishe, but that hee was carefull to prouide for the trauell of his wife, and so hee woulde willingly haue eschewed this necessitie.

But because he coulde not, enforced, he geueth place, and commen∣deth himselfe to God. Yet wee see what a beginning of life the Sonne of God hadde, and in what place and swadling clowtes he was enter∣tained. And the maner of his birthe was suche, because that to this ende hee tooke our flesh, that for our sakes he might humble himselfe: there∣fore he was cast out into a stable, and laide in a maunger, and hadde the roumthe of a guest denied him amongste menne, that hee mighte open heauen for vs, not onely as guestwise, but as an eternall kingdom and an enheritaunce, and that the Aungelles shoulde admitte vs into their felowshippe.

Matthew.	Marke.	Luke 2.
		8. And there were in the same country shep∣heardes, abiding in the fielde, and keeping watche by night because of their stocke. 9. And loe, the Aungell of the Lorde came vppon them, and the glory of the Lord shone abou•• them, and they were sore afraide. 10. Then the Aungell sayde vnto them, Bee not afraide: for beholde, I bring you tidings of great ioy that shall be to all the people: 11. That is, that vnto you is borne this daye, in the Citie of Dauid a Sauiour, whiche is Christe the Lorde. 12. And this shall be a signe to you, yee shall finde the childe swadled, and laide in a cratche. 13. And straight way there was with the Angel a multitude of heauenlye souldiours praisinge God, and saying: 14. Glorye bee to God on highe, and peace in earth, towardes men good will.

8. And there were shepheardes. It shoud haue bene in vaine to haue Christ borne in Bethlehem, except it were knowne to the world. Yet the maner which Luke describeth semeth vnlikely in the iudgment of men. First; Christ is reuealed but to a few witnesses, and that in the darke night. Then, when God had at hand many both honourable and excellent witnesses, which being put by, he chuse only sheapherds, that is, menne contemned and of no estimation. The reason and wise∣dome of flesh must of necessitie heere become foolish, and lette vs con∣fesse, that the foolishnesse of God excelleth what soeuer is, or seemeth to be wise in this world. 1. Cor. 1. 25. But this also was a part of the hum∣bling of him, not that any thing of the glory of Christe was by this ta∣ken away, but onely that he shoulde lie hidde for a time. Furthermore, as Paule, 1. Cor. 2. 4. admonisheth, that the Gospell is contemptible ac∣cording to the flesh, that our faith mighte be grounded in the power of the spirite, and not in high woordes of mannes wisedome, or in any glo∣ry of the worlde: So God from the beginning laide vp this incompara∣ble treasure in fraile vesselles, that the obedience of our faith mighte the better be prooued.

VVherfore if we desire to come to Christ, let it not grieue vs, to followe them whome the Lord to the ouerthrowing of the pride of the world, hath taken as masters euen out of the filth of the beastes.

9. The Angell of the Lorde came. He sayeth, that the glory of the Lorde shone about the shepheards, wherby they might know the Angell. For it should haue little auailed to haue that tolde them of the Angel, which is reported by Luke, except God by some visible signe had witnessed that that came from him which they heard. Therefore the Angell appeared vnto them not in any common shape, or without dignitie, but adorned with a brightnesse of heauenly glory, which shoulde mooue the mindes of the shepheards, that they might receiue the word which was brought them no otherwise, then as oute of the mouthe of God himselfe. From thence came that feare, whereof Luke presently speaketh, whereby God vseth to humble the hearts of men, that he might gette reuerence to hys woorde, as I haue before declared.

10. Be not afraide. This exhortation tendeth to the taking away and lightening of the feare: for although it be profitable that the mindes of menne shoulde be stricken with feare, that they mighte learne to geue God his honour, yet together with it they haue neede of comforte, least they should be vtterly ouerwhelmed. For it can not be, but that the ma∣iestie of God should swalowe vppe the whole world, if the terrour that it hath in it, were not mixed with some sweetenesse. Therefore the re∣probate fall downe halfe deade, because hee appeareth to them but as a iudge: but the Angel that he might refresh the mindes of the shepheards, testifieth that he was sent for an other ende: namely, that he might de∣clare the mercy of God. For this voyce doeth not onely raise vppe those menne that are fallen, but restoreth those that are lost, and calleth backe from death to life, where they heare that God is mercifull to them. But the Angell sayeth that he bringeth tidings of great ioy, then hee addeth the cause or matter of this ioy, that there is a Sauiour borne. By which woordes we are first taughte, that vntill menne haue peace wyth God, and that they be reconciled by the grace of Christ, what ioy soeuer they conceiue, is but vaine and deceitfull. The wicked ones do often triumph with a drunken and a madde mirth: but except there be a meane and a pacifier betweene God and them, of necessitie they must be miserablye tormented with blinde stinges of their conscience. Furthermore, al∣though that flatteringly and daintily they nourish vppe themselues in delightes, yet their pleasures are so many torments to them. This then is the beginning of a perfecte ioy, to feele the fatherly loue of God to∣wardes vs, who onely geueth peace to our mindes: and this is the ioy in the holy Ghost, wherein Paule sayeth that the kingdome of God doeth consist, Rom. 14. 17. And that Epithyte of Great is therefore added, that we might not onely knowe that we should especially ioy in our salua∣tion offered vs in Christ: but that the greatnesse of this good is such and so vnmeasurable, that it woorthily recompenceth all the sorowes, griefs and troubles of this present life. VVherefore let vs learne so to be satis∣fied with this one Christ, that the feeling of his grace might exceede all the troubles of the flesh, yea and at the length abolish the same. That shall be to all the people. Although the Angell speaketh to the shepheards onely, yet he declareth that this message of saluation which he bringeth them,

reacheth further, so that not they onely should heare it priuately, but o∣thers also shoulde heare the same. Furthermore obserue that this ioye is sayd to be common to al people, because it was generally offered to all. For God promised Christ, not to one, or to other, but to all the seede of Abraham.

And that the Iewes, for the moste parte, were depriued of that ioye, which belonged vnto them, was because of their vnbeliefe: as at this day God calleth generally all to saluation by the Gospell, but the vnthank∣fulnesse of the world bringeth to passe, that few inioy this grace equal∣lye profered to all. Therefore this ioy being included amongst a few, is yet called common in respect of God. But although the Angel spea∣keth onely of the elect people, yet now that the wall is broken downe, the same message belongeth to al mankinde: for Christ preacheth peace not only to them which are nere: but also to them that are farre off; and no lesse vnto straungers, then to them that are of the houshold. Eph. 2. 17. But because that vntil the comming of Christ this couenaunt was peculier with the Iewes, therefore the Angell seperateth them from all other nations.

11. Vnto you is borne this day. Here is expressed the cause of the ioy, as euen now wee declared, that is, because the redeemer, which in tymes past was promised, is borne: who should restore the Church of God in∣to his estate. And the Angell doth not speake, as of a thing vtterly vn∣known, but he taketh the beginning of his message out of the law & the Prophets: because that it had beene in vaine for him to haue vsed this manner of speech to the Gentiles and prophane men. Christ the Lord to you is borne a Sauiour: that same is also the cause why hee maketh mention that hee was borne in the citie of Dauid, which had beene in vaine, but for the renuing of the remembrance of those promisses, which were euery where known and famous amongst the Iewes. To be short, the Angell applyeth his speech to his hearers, which were not altoge∣ther ignoraunt of the promised redemption. And hee ioyneth the Gos∣pell with the doctrine of the law and the Prophets, as that which sprin∣geth out of that fountaine. But seeing that Sot••r expresseth more amōgst the Greekes, as Cicero witnesseth, Verrina 4. 109. then Seruator dooth amongst the Lattins: and that there is not extant a latine word, which answereth vnto the same: I haue thoght it better to speake barbarously, then to diminish any thing from the power of Christ: And I doubt not but that the common interpreter, and the olde doctours of the Church, had the same purpose: therfore is Christ called Saluator, as he which brin∣geth full saluation. And also this pronowne to you, hath a great Empha∣sis: for it should but smally auayle to heare that a Sauiour was borne, ex∣cept that euery man might apply it, as that he was borne to him. In this manner speaketh Isaias, chap. 9. 6. A childe is borne to vs, a sonne is gi∣uen to vs. So also saieth Zacharyas 9. 9. Behold thy king commeth vnto thee, poore.

12. And this shalbe a signe vnto you, you tha•• finde the childe swadled. The Angel answereth to that, whereat the Shepheardes might haue taken offence, and whereby their faith might haue bene hindered: for what a mockery ••s it, to see him layd in a stall, which was sent from God, as the king and onely Sauiour. Therefore, least this vile & abiect estat of Christ, should

feare the Shepheardes from faith in Christ, the Angell foretelleth them what they shall see. And this order (which to the iudgement of manne may seeme absurde, and almost ridiculous) doth the Lord dayly vse to∣wardes vs. For by the voice of the Ghospell sent downe from heauen hee doth commaund vs to imbrace Christ crucified, and he setteth signes in earthly and transitorie elements, which might lift vs into the glory of blessed immortalitie: so hee promising vs a spiritual righteousnes, setteth a litle water before our eies, and he sealeth eternall righteousnes to our soule by a small taste of bread and wine. If that the stable offend not the shepheards, and that they neuerthelesse seeke their saluatiō from Christ, and that they submit themselues vnder the gouernment of him, being yet but an infant, there ought no signe, be it neuer so contemptible darken his glory with vs: but at the least that wee might humbly worship him, sith that he is ascended into heauen, & sitteth at the right hand of the father.

13. And str••ght way there was a multitude. Although that in one Angel there was giuen a shew of Gods glory•• yet GOD would that his sonne should be more royally adorned, and that aswell for the confirming of vs, as of the shepheardes. The credit of two or three witnesses is suffici∣ent amongst men to take away a doubt: but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God. Then what a peruersnesse were it, not to credit the generall testimonie of the Angelles, whereby our saluation in Christ is witnessed? whereby we ga∣ther how detestable this incredulitie is vnto God, which disturbeth this sweete harmonie both of heauen and earth? Againe, we are to be con∣demned of more then beastly blockishnes, if this song (which the Angels with one consent haue song that they in wordes might beginne to vs) doe not kindle in vs a fayth and an endeuour to praise God. Adde this also, that the Lord would by this example of heauenly melody, cōmend vnto vs the vnitie of faith, and exhorte vs with one consent to sing his praises vpon the earth.

14. Gl••ry in the hyghest▪ The Angels begin with thanks giuing, or with the praises of God, because that the scripture euery wher teacheth vs that we are redeemed frō death, to this end, that aswell in tongue as in works we might testifie our thankfulnes to God. Let vs therefore remēber that this is the finall cause wherfore God reconciled vs to himselfe by his on∣ly begottē sonne, that the riches of his grace & great mercie being made knowne, his name might be glorified. And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God, so much hath he profited in the faith of Christ: yea as oft as mention is made of our saluation, we must know that there is as it were a signe giuen vs, to stirre vs vp to giuing of thankes and prayses vnto God. In earth peace. This is the more vsuall reading, that then the third clause may follow, towardes men goodwill▪. And although for the sum of the matter there is no great difference, which of the two thou readest: Yet the other interpretatiō seemeth to agree better, because it is not to be douted, but that these two clauses agree together, Glory to God on high, and in earth peace: but except thou opposest men vnto god, it cannot be a ful An∣tithesis. Peraduenture this preposition En deceaued the interpreters: be∣cause that the sense of the words was darke, to say peace to be in men. But seeing that in many places of the scripture this prepositiō is superfluous,

there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause, the same sense shall still remaine, as I will presently de∣clare. Now it is to be seene what the Angels meane by this word peace: certenly they speak not of the outward peace, which men maintaine be∣tweene thēselues, but he saieth that the earth is appeased, when men are reconciled to God, & are quiet within in their minds. We know that we are borne the children of wrath, and by nature that wee are enemies to God; so that it is then necessary that we should be vexed with horrible disquietnes, so long as we finde God offended with vs: therefore a short and an euident definition of peace is to bee gathered of the contraries, that is of the wrath of GOD, and the terrour of death, and so there is a dubble relation to be had: the one to God, the other to men, because that we haue then peace with God; and he blotting out our guiltines: & not imputing our sinnes, beginneth to be mercifull vnto vs: and we resting in his fatherly loue; do call vpon him with a sure faith, & without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare, and the thing it self declareth that there is nothing more troublesome then our estate, while we remaine here in the world, yet the Aungelles expressly place peace on the earth, that wee might know that no troubles can hinder vs, but that we enioying the grace of Christ, might haue setled & quiet minds. therfore let vs remēber that there is a seat of peace placed euē in the mids of the stormes of tēptations, amongst diuers dangers, amongst violēt tē∣pests, in the middest of battels & feares, least our faith being driuen back with any of these engines, should wauer or waxe faint. Good will. I know not how it came to passe, that it was put in the genetiue case: certeinlye the cōmon translation, which hath vnto men of goodwil▪ ought not onely to be forsaken as adulterous, but because it corrupteth the whole sense. Yet many are deceaued also, which reading it in the nominatiue case, good will doe referre the same to men, as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed, then as God offereth his peace vnto vs, except that we receiue the same. But seeing that Eudokia is taken in euery place in the scriptures, for that which the Hebrewes call 〈◊〉〈◊〉, the old interpreter translated it Benepla∣citum. This place is very yl expounded of the accepting of grace. But that which the Angels speak of, doth rather shew the fountaine of peace, that we might know that it is a free gift, & to flow out of the meeremercy of god. If you please to read it Good will in men▪ it shal not be amisse in respect of the sense: for in this maner of speach the cause of the peace shal also be noted: that is, that God freely accepteth men into his fauour, with whō he before had warli•• or deadly discord. If thou wilt read peace of good∣wil, for willing, I wil not be against this exposition: yet that is the plai∣nest to haue Eudokian put appositiuely, that we might know from whēce peace commeth to vs.

Matthew.	Marke.	Luke. 2.
		15. And it came to passe, when the Angelles were gone awaye from them into heauen, that the Shepheardes said one to another, let vs go then vnto Bethlehem, and see this thing that is come to passe, which the Lord hath shewed vnto vs. 16. So they came with hast, and founde both

Mary and Ioseph, and the babe layd in the cratch. 17. And when they had seene it, they publi∣shed abroad the thing, which was tolde them of that childe. 18. And all that hearde it wondred at the thinges, which were tolde them of the Shepheards. 19. But mary kept all these sayinges, and pon∣dred them in her heart. 20. And the Shepheardes returned▪ glorifiing and praising God, for all that they had heard and seene, as it was spoken vnto them. 21. And when the eight dayes were accompli∣shed, that they should circumcise the child, his name was then called Iesus; which was so named of the Angel, before he was conceaued in the wombe.

15. After the Angelles were gone away. Here is the obedience of the Shep∣heardes described vnto vs: for when the Lord had appoynted them as witnesses of his sonne to all the world, hee effectually spake to them by the Angelles, least that should be forgotten, which was tolde them. It was not plainely and by worde commaunded them, that they shoulde come to Bethlehem: but because that they sufficiently vnderstoode that the counsell of God was so, they make haste to Christe, as at this daye, when we know that Christe is shewed vnto vs, to this ende, that our heartes by faith might come vnto him, our loytering cannot bee excu∣sed.

And Luke doth not in vaine declare that the Shepheards tooke coun∣sell of their iourney assoone as the Angels were departed, least we suf∣fer (as many vse) the word of God to vanish away with the sound, but that it may take liuely rootes in vs, and thereby that it may bring foorth his fruite, when it hath ceased to sound in our eares. Furthermore, it is to be noted, that the Shepheardes doe mutually exhort one an other: for it is not sufficient for euery one of them to looke to themselues, excepte that also there be vsed mutuall exhortations. Luke amplifieth the praise of their obedience, when he saith that they made haste, euen as a prōpt∣nesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God, which they heard not but from the Angel, for, whome they acknowledge as the minister of God; they also thinke worthy of that auctoritie, as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe, least the maiestie of his word should become of no estimation in the sight of men. Againe wee see here, that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde: for of that knowledge reuealed to them, they argue that they must go to Bathlehem, that they may see. And so it behooueth euery one of vs, according to the measure of his faith and vnderstanding to be pre∣pared to follow whether as God calleth.

16. They found Mary. That truely was an vnseemely sight, and by that onely they might haue beene driuen from Christe: for what is there more vnlikely, then to beleeue that hee should be king of all the people,

who was not accompted worthy of a meane place among the common people? and to hope for the restitution and saluation of the kingdome from him, who for his want & pouertie was throwen out into a stable? Yet Luke writeth that none of these thinges hindred the Shepheardes, but that with great admiration they praysed God: namely because that the glory of God was throughly fixed in their eies, and the reuerence of his word printed in their mindes, that whatsoeuer they mette with either infamous or contemptible in Christ, they with the height of their fayth doe easily pas••e ouer the same. Neither is there any other cause why e∣uery of those small offences doe either hinder or turne our faith from the right course: but because that we taking small hold vpon God, are easily drawne hether and thither. For if this one cogitation possessed all our senses, that wee haue a certaine and a faythfull witnesse from heauen, it were a defence strong and stable enough against all kinde of temptations, and it shoulde well enough fortifie vs against all of∣fences.

17. They published abroad the thing which was tolde them. Luke commendeth the fayth of the Shepheardes, in that they deliuered sincerely through their handes, that which they receiued from the Lord: and it is profitable that the same should be witnessed for all our sakes, that they might be, as second Angelles for the confirming of our fayth. Againe, Luke tea∣cheth that they reported that which they had heard not without profit. And it is not to be doubted, but that the Lord gaue effect to their word, least it should be mocked or despised. For the estat of the men discredited the matter, and the matter it selfe might seeme to be but fabulous. But the Lorde suffereth not those thinges to bee in vaine, which hee enioy∣neth them. And although this manner of working smally pleaseth the iudgement of men, that the Lordes will is that his word should bee heard of poore and meane men: yet it is approoued of God himselfe, and vsed partly to humble the pride of flesh, and partely to prooue the obedience of the fayth: but that al men meruaile, and no manne moo∣ueth his foote, that hee might come to Christe: hereof it may be gathe∣red, that they hearing of the power of God were amased, not being stri∣ken with any earnest affection of the heart: wherefore this word was not so much spread abroad for their saluation, as that the ignoraunce of all the people might be inexcusable.

19. Mary kept all those, The diligence of Marye in considering the workes of God is proposed to vs for two causes. First, that wee might know that the keeping of this treasure was layde vp in her heart, that, that which shee had layd vp with her, shee might publ••sh the same to o∣thers in time conuenient. Next, that all the godly might haue an exam∣ple which they might followe. For if wee be wise, this ought to bee the especiall trauell, and the chiefe studie of our life, that wee might be dili∣gent to consider the workes of God, which should buylde vp our faith. Furthermore, the word conserue is referred to the memorie: and Symballein doth else signifie to conferre, as to make vp one perfect body, by gathe∣ring all thinges together, which agreed amongst themselues to prooue the glory of Christe. And Mary could not wisely consider the value of all thinges together, but by conferring some thinges with others.

20. Glorifying and praising of God. This also appertaineth to the common

vse of our faith, that the Shepheardes might certeinely know it to be the work of god. And the earnest glorifying of God which is praised in thē, is a certeine secrete reproofe of our sluggishnesse, or rather of vnthank∣fulnesse: for if the swathing cloutes of Christ so much preuailed amōgst them, that they could rise out of the stable and cratch euen vnto hea∣uen: howe much more effectuall ought the death and resurrection of Christ be with vs, that we might be lifted vp to God. For Christ was not onely lift vp from the earth, that he might draw al things after him: but he sitteth at the right hand of the father, that we which are pilgrims in this world, might with our whole hearte meditate of the heauenlye life. But Luk declareth the true nature of godlines, whē he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes, to the which they directed all thinges. For then is faith rightly holpe by the workes of God, if it directeth al thinges to that purpose, that the trueth of God, which is reuealed in his word may more clearely shine forth.

21. That the childe should be circumcised. That which generally is to be cō∣sidered of circumcision, let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things, which beelong to the person of Christ. God would that his sonne should be circumcised, that he might be subiect to the lawe: for circumcision was a solempne signe, wherewith the Iewes were initiated into the obseruation of the lawe. Paule declareth the end, Gal. 4. 4. when he saith that he was made vnder the law, that he might redeeme them which were vnder the law. Ther∣fore Christ taking circumcision professed himself a seruaunt of the law, that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him: but the shadow of the ceremonie was applyed to his sound and perfect bodye, that it might soone take an end. For although the abrogating of it depended of the death and resurrection of Christ, yet this was a certaine beginning of the same, that the sonne of god suffered himselfe to be circūcised. His name was then called Iesus. This place also witnesseth, that it was a manner re∣ceiued amongst the Iewes; that on the day of circumcision▪ they gaue names to their children, as we at this day vse to doe at baptisme. But the Euangeliste noteth two thinges, that the name of Iesu was not giuen vnto the sonne of God, rashely or for the pleasure of men, but that the Angel brought it from heauen: Thē that Ioseph & Mary obeyed the cō∣mandement of God: & this is the consent of our faith with the word of God, that that word going before, wee should speake to the same, and our faith shoulde answere to his promises. Especiallye Luke commen∣deth vnto vs the order of publishing of the word, when hee saieth that saluation was testified by the mouth of men, which was promised by the Angell from aboue through the grace of Christ.

Matth. 2.	Marke.	Luke.
1. VVhen Iesus then was borne at Bethlehem in Iudea, in the dayes of Her••••e the king: beholde there came wise men from the East to Ierusalem. 2. Saying, where is the king of the Iewes that is borne? for we have seene his starre in the East▪

and are come to worship him. 3. VVhen king Herod heard this, hee was trou∣bled, and all Ierusalem with him: 4. And gathering togeather all the chie•••• Priestes and Scribes of the people, he asked of them where Christ should be borne. 5. And they sayde vnto him, at Bethlehem in Iudea: for so it is written by the Prophet: 6. And thou Bethlehem in the lande of Iu∣da ar•• not the least among the princes of Iuda: for out of thee shall come the gouernour, that shal feede my people Israel.

1. VVhen Iesus was then borne. Matthew concealeth the cause whye Christ was borne at Bethlehem: but the spirit of God, who had appoin∣ted the Euangelistes as his Scribes, seemeth aduisedly so to moderate their stile, that with most notable consent, they al write one and the same historie, though it be in diuers manners: that thereby the trueth of God might be the more certeine and euident, when as it was openly mani∣fest, that his witnesses did not purposely before consent to speake, but e∣uery one separate from other, nor hauing one respecte of an other, did simply and freely write that, which the spirite taught them.

Furthermore, here is a historie declared worthy to be remembred, that God fetched wisemen out of Chaldea or Persia, which should come in∣to Iudea to worship Christ, where hee lay without honour, and contem∣ned. Truely a wonderfull counsell of God, that God would his Sonne should come forth into the world vnder this obscure humilitie: yet hee excellently adorned him, as with phrases; so with other tokens, least any thing for the triall of our faith had beene wanting from his diuine ma∣iestie: yet here is to be noted a notable harmonie of thinges seeming to be repugnant. The starre from heauen declareth him to be a king, whose throane is the beast•• & stall, because that hee is denied a place euen amōgst the common sorte of men. His maiestie shineth in the East, which not onely appeareth not in Iudea, but is also difiled with many reproches. To what purpose is this: namely, the heauenly fathers will was to ap∣poynt that the starre and the wisemen should lead vs the right way to his sonne: but yet hee stripped him naked of all earthly honour, that we might know his kingdome to be spirituall. VVherefore this storie is not onely profitable, because that God brought these wisemen to his sonne, as the first fruites of the Gentiles: but also because hee woulde set forth the kingdome of his sonne, as with the praise of them, so of the starre for the helpe of our fayth, least the wicked and malitious dispite of his own nation, should cause him to be despised of vs.

It is sufficiently knowne, that the Astrologers and Philosophers with the Perseans & the Chaldeans were called Mag. (i. wisemen:) Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number, it is better not to know, because the E∣uangeliste doth not expresse it, then rashly to affirme for certaine, that which is doubtfull.

A childish errour lead the Papistes, that they imagined them to be three, because Matthew saith that they offered gold, franckencense and mirrh: as if hee should distinctly assigne a proper office to euery of them, and that rather hee should not declare that these three thinges were general∣ly offered by them. VVhosoeuer that old writer was, whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome, and is accompted amongst Chrisostomes workes, saith that they were four∣teene: which hath no more colour, except that peraduenture it came by tradition of the fathers, yet that same also hath no assuraunce. But the Papistes are more then ridiculous, which imagined to themselues that they were kinges, because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis, of the Iles and of Saba should come, which should offer giftes to the Lord: Verily they are wise workemen, who that they might giue a newe shape to men, they haue begun at the tur∣ning of the worlde: for of the South and VVest they haue made the East.

And it is not to be doubted, but that by the iust reuenge of God, they were so amased, that their grosse ignoraunce might be laid open to the reproofe of al men, who made no religion to corrupt the trueth of God, and to turne the fame into a lye. But here is first demaunded, whether this starre was one of the number of them, which the Lord in the bee∣ginning created, for the garnishing of heauen: then whether the know∣ledge of Astrologie brought these wise men hether, that thereby in mind they conceaued the birth of Christ. Although we may not contentiously striue of these matters, yet it is to be gathered out of the words of Mat∣thew, that it was not a naturall starre, but extraordinary: for it was not by the course of nature, that at certeine times it vanished away, and af∣ter sodenly shone againe: then that it went a streight course towardes Bethlehem, and at the length that it stoode fixed ouer the house wherein Christ was, none of which thinges agreeth to naturall stars. It is more probable that it was like to a Comet, and that it was seene in the ayre, rather then in heauen. And it is no absurditie, that Matthew speaking ac∣cording to the manner of the people improperly called it a starre: here∣of is almost gathered an answere of the second question. For seeing it is certaine, that Astrologie is contained within the boundes of nature, the wise men could not by the onely direction of the same haue come to Christ: therefore it behoued them to be holpen by a secrete reuelation of the spirite: yet I deny not but that they had some beginning or seede out of the arte: but I say it was necessary that the same shoulde be holp with some new and extraordinary reuelation, least it should be in vaine or va∣nish away.

2. VVhere is hee that is borne king? That some interpreters thinke a king borne, to be secretely opposed against a king made or created, seemeth to me to be too subtill: therefore I take it more simplye that the wise men meane that this king was lately, borne, and remaineth yet an infant, that they might make a difference betweene him and a king growen in age, and holding the gouernment of the people: for presently they say, that they were mooued neither with the fame of his actes, or with his pre∣sent greatnesse openlye knowne, but by a diuination from heauen, of a thing that was to come. But seeing that the sight of the starre was so ef∣fectuall

with the wisemen, woe be to our sluggishnes, which so coldely seeke Christ the king reuealed vnto vs.

VVe come to worship him. The starre was shewed to this end, that it might draw the wisemen into Iudea, that they might be witnesses and proclai∣mers of the new king. But for that which appertaineth to them, they came not to giue any godly worship to Christ, as is due to the sonne of God, but after the Persian manner, they would salute him as a moste ex∣cellent king. For it is not probable that they thought more of him, then that hee should be endued with singular power and dignitie, that hee might worthilye turne all men into admiration and reuerence of him. For it may be, that they would before hand gette his fauour, that they might haue him friendlye and fauourable to them: If peraduenture it came to passe, that hee obtained the gouernment of the East.

3. Herod the king was troubled. Herod was not ignoraunt of the prophe∣sies, wherein the Iewes had a king promised them, who should restore their afflicted and ouerthrowne conditions into a happy estate. For hee had from a childe liued in that kingdome, and had perfectly learned all their matters. Adde also that this rumour was so spread, that it could not be vnknowne to the people which dwelt neere about them: yet hee is troubled as it were with a newe matter, vnheard of beefore: that is, because hee distrusting God and his promisses, thought it but vaine to hope for a redeemer, especially seeing he imagined (as proud men vse to doe) with a foolish confidence, that he had established the kingdome to him and to his. But seeing he being dronken in his own felicitie, had be∣fore in his securitie contemned the prophesies, now is he sodenly feared with the remembraunce of them. For he should not so much haue beene mooued with the simple speach of the wisemen, if the oracles or prophe∣sies had not come into his minde, which before seemed to be as toies, & of no importaunce: so the Lord, after he hath suffered the vnbeleeuers to sleepe, sodenly he shaketh them out of their rest. That which Matthewe saieth, that Ierusalem also was troubled, may be expounded two waies: either that with the sodein noueltie of the matter, the citizens were tu∣multuously raysed vp, as if that they very desirously receiued the ioyfull message of the king that was borne then: or that they being accusto∣med to mischiefes, and through long pacience being couered with vnsē∣siblenesse, feared a chaunge, least that greater calamitie should rise ther∣of. For they were so worne and almost consumed with continuall wars, that a miserable and cruell seruitude ioyned with peace, was not onely tollerable, but was also to be wished for of them: whereby it is to be per∣ceiued how yll they had profited vnder the whippes of God. For they were so benummed with amasednesse, that the promised redemption and saluation after a sort stanck before them. And I doubt not but that Matthewe would haue their vnthankfulnes noted: for that they beeing tired with a wearines of euils, had throwne away the hope and desire of grace promised them.

4. Gathering together the chiefe Priestes. Although there was no speake at all of Christ in Herodes court, yet assoone as the wise men had made mention of a king, the prophesies came into their minde, which beefore were forgotten: so Herod presently coniectureth, this king, for whom the wisemen seek, to be that Messias in times past promised frō the lord.

And here againe it appeareth, that Herod was woonderfully affearde, while that he so carefully enquireth; and no meruaile: for seeing that al tyrantes are fearefull, and that their owne crueltie striks more feare in∣to themselues, then it doth vnto others: It behoueth Herod to be affraid aboue all other, as one that perceiued him selfe to reigne against the lord. Furthermore, this new inquisitiō declareth how grosse the contēpt of Christ was before the comming of the wisemen. That the Scribes and high Priestes doe sincerely aunsweare out of the scripture (who yet afterwardes furiously endeuoured to corrupt the whole scripture, least they should giue any testimonie or credit to Christe) is therefore done, because that as yet Christ had not troubled them with his Gospell; so all the wicked ones doe easily subscribe to God in all generall principles: but when the trueth of God dooth vrge them neerer, then they vomit forth the poyson of their contumacie: of the which thing at this daye wee haue a notable example in the Papistes: for without controuersie they confesse that Christ is the onely begotten sonne of God, cloathed with our flesh, and they acknowledge in the two natures one person of God and man. But when we come to the power & office of Christ, ther presently riseth a conflict: because they wil not suffer themselues to bee brought into order, much lesse to be brought to nothing. In summe, as far as the wicked thinke that nothing is taken from themselues, so much re∣uerence they will graunt to God and to the scripture. But when that Christ hand to hand striueth with ambition, couetousnes, pride, vaine hope, hypocrisie, and deceites, then forgetful of all modestie, they are ca∣ried into madnesse. Therfore let vs know that wicked affections are the chiefe cause of blinding the enemies of the trueth, which turne light into darknesse.

6. And thou Bethlehem. It is not to be doubted, but that the Scribes did faithfully cite the wordes of the text in their own tongue, as it is in the Prophet: but it was enough for Matthew to note the place: and because that he writ in Greeke, he followed the allowed translation. For by this place and such others it is easily gathered, that the Gospel was not writ∣ten by him in the Hebrew tongue. Furthermore, this is alwaies to be ob∣serued, as oft as the apostles do cite any testimonie of scripture, although they render it not word for word; nay, sometime they are far from the same: yet they are very aptly and fitly applyed of them to the matter. VVherefore let the readers alwayes marke to what purpose the Euan∣gelistes bring the places of scripture, let them not stand scrupulously vpō euery word, but let them be content with this one thing, that the scrip∣ture is neuer wrested by them into a diuers sense: but that it is properly applyed to the peculiar and proper vse. And certeinly seeing it was their purpose to giue milke to drink to infants and nouices in the faith, which were not yet able to take sound meat: no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god, and so that taste which the Apostles giue them, should lead them to the fountaine. Now let vs returne to the prophesie of Mi∣cheah. These are the words that are read in the Prophet; and thou Beth∣lehem Ephrathah art litle to be among the thousands of Iudah: yet out of thee shal he come forth vnto me, that shalbe the ruler in Israel. Mat∣thew for Ephrathah putteth Iuda, but in the same sense: for the mind of

Micheah was onely by this note, to put a difference betweene this Beth∣lehem, whereof he speaketh, & that other in the tribe of Zabulon. There is more difficultie in the rest of the text: for the Prophet saith that Beth∣lehem is litle, that it should be accounted amongst the gouernours in Iu∣da. Matthew on the other side extolleth the dignitie, as that it should be one of the chiefe. This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely: yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God: because that his poore and obscure towne was made a place of the birth of this great king. But although that Bethlehem excel∣led in this honour, yet it profited nothing the dwellers there; so that it rather fell into a grieuouser destruction, because that the redeemer was worse then vnworthily receiued thither. Mathew also for a rular putteth this word shephearde: yet he expresseth both two, for that he declareth that Christ should be the captaine of the people, and that the office of feeding was committed vnto him.

Matthew. 2.	Marke.	Luke.
7. Then Herod priuilye called the wisemen, and diligently enquired of them, the time of the starre that appeared; 8. And sent them to Bethlehem: saying, goe, and search diligently for the babe, and when ye haue found him bring me word againe, that I may come also and worship him: 9. So when they had hearde the king, they de∣parted, and loe, the starre which they had seene in the East, went before them, till it came, and stoode ouer the place where the babe was. 10. And when they sawe the starre, they reioy∣ced with an exceeding great ioy. 11. And went into the house, and founde the babe with Mary his mother, and fell downe and wor∣shipped him, and opened their treasures, and presen∣ted vnto him gifts, euen gold, and incense, & mirrh. 12. And after they were warned of God in a dream, that they should not go againe to Herod, they returned into their countrey another way

7. Herod priuily called the wisemen. The tirant durst not shew his feare & carefulnes, least he shuld so arme the people with audacitie, with whō he knew himself hated: therfore opēly he dissebleth the cause as thogh it per tained not to him. But priuily he enquireth, that he may preuent the pre∣sent peril. But although an euil cōscience made him feareful, yet it is not to be doubted but that stroke his mind with an vnusual feare, that being destitute of counsell, & distraught in mind, he was for the time amased. For there is no easier a matter, then vnder the cloak of humanitie to sub∣orne a cōpanion from amongst the courtiers, which espying out y^e whole matter, might presētly return. Certenly Herod was wonderful subtil, & ther was in him a rare magnanimity; so that it is the more to be wōdred at, that now in so extreame daunger, when as he had a remedie at hand, that he should lie astonished & half dead: wherfore we may know that

it was wonderfull, that the sonne of God did then escape the iawes of the Lyon. And the Lorde at this day doth no lesse bewitch his enemies, least they should deuise a thousande sleightes to hurte & to destroy his Church: nay, that they often take not the occasions which are in a readi∣nesse. And the Lord by an other meanes, as wee shall see, laughed to scorne and mocked the subtiltie, wherewith hee had deceaued the wise∣men, faigning that he himselfe would come to worshippe him. But as Heord fearing the tumult of the people, was bereft of his minde; so a∣gaine he was so madde, that he did neither doubt nor feare, to stirre vp God against himselfe: for he knew that if a king was borne, that he was ordained of God, that hee might raise vp the decayed throane of Dauid. Therefore he sets not vpon men, but foolishly he presumes to war with God: Both therefore is to be noted, that hee was taken with a spirite of giddines, that he might strik God: yet he dealt very childishly, because his counsell was brought to naught; so that he was euen as a blind manne, which gropeth in the darke.

9. VVhen they had heard the king, they departed. Truely this was a vile slug∣gishnes of the Iewes, that none of them kept companie with these strā∣gers, that they might goe see the king promised to their nation. The Scribes shew them the way, and assigne the place where he is borne, yet they suffer them to goe alone, and no man stirres foote. Peraduenture they feared the crueltie of Herod: but this was also a wicked vnthank∣fulnesse, that they woulde incurre no daunger, for the obtaining of the saluation offered them, and that they set lesse by the grace of God, then by offending the tyrant. But I shewed a litle before, that the whole peo∣ple were too much degenerate, which had rather be oppressed with a yoake of tyrannie, then that by the chaung they would feele any discō∣moditie. And if God had not confirmed with his spirite the mindes of these wisemē, they might haue fallen at this offence: yet the zeale of their endeuour is not diminished, but forward they goe without a compani∣on. But they want not matter to confirme their faith; while they nowe heare him renoumed as king by diuine oracles, who was shewed vnto thē by the star. That the star directeth thē as they wēt on their way, euē vnto the place, it may be easily gathered, that it vanished away before: for no other cause, but that they might enquire at Ierusalē for the new king: & that to take away excuse from the Iewes, which after they were taught of the redeemer sent vnto them, yet wittingly & willingly despised him.

11. They found the babe. So vncomly a sight might haue bred a new of∣fence to the wisemen, whē as they saw nothing in Christ that appertai∣ned to a king; so that he was vilier vsed & more contemned, then any cō∣mon infant. But because they are perswaded that he is appointed of god to be a king, this only thought fixed in their mindes, causeth thē to reue∣rence Christ: for in the counsel of god they do behold his dignitie, as yet hid & kept secret. And because they certeinly appoint that he shal proue otherwise then he yet appeared, they are no whit ashamed to giue him kingly honour. Also by their gifts they declared whence they cāe: for it is not to be douted, but y^t they brought these as tokens & fruits of their coū¦trey. And vnderstād that euery one of thē did not offer his gift: but these 3. things were in cōmō offred by thē al, that which almost al the interpre∣ters disput of the kingdō, priestod & burial of christ, & make gold a tokē

kingdom incense of his priesthood, and mirrh of his buriall, in my iudg∣ment hath no likelihood in it. VVe know that it was a solemne custome amongst the Persians to haue some gift in their hand so oft as they sa∣luted their kinges. And these wise men chose these three thinges, the fruites and commodities whereof doe make the East parte renoumed and famous. Euen as Iocob sent into Aegypt the best and chosen fruites of the land, Gene. 43. 12. But seeing they after the manner of the Persi∣ans, worshipping him, whom they as yet thought to be an earthly king, offered fruits of the earth: It is our parte spiritually to worship him. For this is that lawfull and reasonable worshipping, which hee desireth: first, that we should offer vp our selues vnto him, and then all that wee haue.

Mathew.	Marke.	Luke. 2.
		22. And when the dayes of their purification after the law of Moses were accomplished. they brought him to Ierusalē, to present him to the lord: 23. (As it is written in the law of the Lorde, euery man childe that first openeth the womb, shall be holy vnto the Lord,) 24. And to giue an oblation, as it is comman∣ded in the law of the Lord, a paire of Turtle doues, or two young Pigeons. 25. And beholde, there was a man in Ierusa∣lem, whose name was Simeon: this man was iust, and feared God, and waited for the consolation of Israel, and the holy Ghost was vpon him, 26. And a reuelation was giuen him of the holy Ghost, that he should not see death, before hee had seene the Lord Christ. 27. And he came by the motion of the spirite into the temple, and when the parents brought in the childe Iesus, to doe for him after the custome of the law: 28. Then he tooke him in his armes, and prai∣sed God, and said, 29. Lord, now lettest thou thy seruaunt depart in peace, according to thy word: 30. For mine eies haue seene thy saluation, 31. VVhich thou hast prepared before the face of all people. 32. A light to be reuealed to the Gentiles. and the glory of the people Israel.

22. And when the dayes were accomplished. The fourtie day after her de∣liueraunce, the rite of purification ought to be solemnised: yet Mary and Ioseph came also to Ierusalem for an other cause, that they might presēt Christ to the Lord, because hee was the first borne. Nowe, first we must speake of purification. Luke maketh the same common to Mary and to Christe: for the pronowne Their can by no meanes be applyed vnto Io∣seph. And it is not absurde, that Christ, who for vs beecame accursed vp∣pon the crosse, for our sake tooke our vncleannesse vppon him, though

he was free from fault and sinne, as concerning the guiltinesse: that is, if the fountaine of puritie would be accounted vncleane, that hee might wash away our vncleannesse. They are deceaued, which thinke that this law was but for pollicy; as if the woman should be vncleane before her husband, and not before the Lord: when rather there was set before the eies of the Iewes, aswell the corruption of their nature, as the remedie of God his grace. And this one law aboundantly suffiseth to proue original sinne, as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed, then when the Lorde testifieth, that the infant commeth vnpure and polluted out of his mothers wombe, insomuch as the mother her selfe is defiled by the byrth. Certeinely except man were borne a sinner, and were by nature the childe of wrath, and that there rested in him some spotte of sinne, he should not neede a purgation: wherefore it followeth that all were corrupt in Adam, seeing that they are by the mouth of the Lorde con∣demned of vncleannesse. And that is not against it, Rom. 11. 16. That the Iewes are called holye branches of a holy roote, because this good came vnto them not of themselues, but as by other meanes. For although that by priueledge of adoption they were seuered for a chosen people, yet corruption from Adam was their first enheritaunce by order. Ther∣fore it is conuenient to distinguish betweene the first nature and the pe∣culiar benefit of the couenaunt, wherein God freeth his from the curse. And to this purpose belonged the purification in the law, that the Iewes might know, that by the grace of God they are cleāsed from those filths, which by their birth they brought with them into the world. Hereby is also to be learned howe horrible the infection of sinne is, which in some parte defileth the lawful order of nature. Verily I graunte, that neither matrimonie in it self, nor bearing of children are vncleane: nay, I graunt that the fault of lust is couered with y^e holines of matrimony: but yet the ouerflowing of sin is so deep & plentiful, that alwaies some sins flow out from thence, which sprinckle with blottes, whatsoeuer is otherwise pure.

23. As it is written in the lawe. This was an other parte of godlinesse which Ioseph and Mary perfourmed: The Lord commaunded, Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce, because when the Angell slewe all the first borne of Aegypt, hee had spared the first borne of Israell: after it was lawfull for euery man to redeeme his first borne for a certaine price. That was an old ceremonie.

Now sith the lord is a cōmon redeemer of al, by right he challengeth vs to him from the least to the greatest. Surely it is not in vaine that Luke doth oft repeat, that Ioseph & Mary did that which was prescribed in the law of the Lord. For by these words we are taught, that nothing is to be attempted after our own witte in the worship of God, but that must be obediently followed, which he hath by his word commaunded.

24. And to giue an oblation. This sacrifice belonged to the rite of pu∣rifying, least any shoulde thinke that it was offered for the redeeming of the first born. VVhen the Euanglist nameth a paire of turtle doues; or two pigeons, he taketh it for graūted, that the pouertie of Ioseph & Ma∣ry was such, that their abilitie reached not to the offering of a lambe. For this exception is plainely set down, Leuit. 12. 6. If any obiects that there

was gold offered a litle before by the wisemen, wherewith they might haue bought it: I answere, we cannot imagine that there was such plen∣tie of gold, as could sodenly make a poore man rich. For we read not that they had camels laden with gold: but it is more credible, that it was some small portion, which they brought only for honours sake. Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice: but making a difference betweene them and the rich, it eased them of charge. VVherefore it shall be nothing hurtful, if we say that Ioseph and Mary gaue as much as their abilitie did beare, although that they had laid vp some money, to beare the charges of the iourney and of their life.

25. Behold, there was a man in Ierusalem. This history is set down, that we might know, that when almost al the people had prophaned themselues with a wicked contempt of God, yet there remained a few worshippers of God, & Christ was known of thē from his first infancy. These were those remnants, which (as Paul to the Ro. 11. 5. teacheth) were reserued, according to the free election of God. And in this smal handful was the Church of God included, although the priestes and scribes did no lesse proudly then falsly boast of the title of the church. The Euangelist only maketh mention of two, which knew Christ as Ierusalem, when he was brought into the temple, Simeon and Anna. And first I must speake of Simeon. VVe read not of what estate he was, and it may be, that he was some meane man, and vnknowne: but Luke commendeth him for god∣lynesse and righteousnesse, to the which he addeth the gift of prophesie. Godlynesse and righteousnesse are referred to the two Tables of the law, and so in these two poyntes consisteth the integritie of life. It was a testimonie of godlynesse that hee looked for the comfort of Isra∣ell: for without the hope of saluation GOD is not rightlye worshipped, which dependeth partly in beleeuing his promises, then especially by the restauration promised by christ. But now seeing this waiting or looking for is praised in Simeon, as a rare vertue, heereof gather, that there were then but few, which truly nourished the hope of redēption in their harts. Al men had in their mouthes the Messias, & the blessed state vnder the kingdom of Dauid▪ but in the meane while almost no man did patiētly beare the present miseries, staying vpon this cōfort, that the redemptiō of the church was at hand. And as the godlines of Simeon in this did shew it self, that he lift vp his mind in waiting for the promised saluation; so at this day, as many as wil proue thēselues the sons of god, wil sigh with cō∣tinuall desires for the promised redēption. For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him. He speaketh not of the spirit of adoption, which is cōmon to al the children of God, though not in equal manner: but he speaketh of a more peculiar gifte of prophesie, which doth more plainly appeare in the next verse, & by that which foloweth, where it is sayd, that he receiued answere by the holye Ghost, and that the same spirit guiding him, hee came into the temple. Therefore although that Simeon exceeded not in any publik honor, yet he was adorned with many notable gifts: as godlynes, innocency of life, faith & prophesie. And it is not to be doubted, but that he alone did pri∣uatly receiue this oracle, that it might passe from him as a common con∣firmation to all the godly. Iesus is called the Christe of God: because that hee was annoynted of the Father, and together with the holy ghost

hee tooke the honour of the kingdome and of the priesthood. Simeon is said to haue come into the temple by the spirit: that is, by secret instinct and certaine reuelation that he should meete Christ.

29. Now lettest thou thy seruaunt departe. By this songe it appeareth that Simeon beheld the sonne of God with other eies, then with the eies of the flesh: for the outward beholding of Christ could bring nothing but a contempt, at the least it could not so haue satisfied the minde of the ho∣ly man, that so glad as enioying the summe of all his desires, hee shoulde make haste to die. Therefore the spirit of God lightened his eies with faith, that he might discern the glory of the sonne of God in that vile & contēned habite. When he saith that he would depart in peace, he vnder∣standeth that hee woulde die with a quiet mind, as hee that was filled, and had obtained his desires. But it is demaunded if he should haue died before, should Simeon haue bene drawen to it with trouble and tumult, as they vse that are vnwilling? I aunswere, the circumstance which is added, is to be noted, according to thy woorde. For seeing God hath promi∣sed him the sight of his Sonne, it was sitte he shoulde stay in suspence: nay, it behooued him to liue carefully, vntill that hee was made parta∣ker of his hope. This is therefore to be obserued, because that many fal∣sly and naughtely doe pretend the example of Simeon, boasting that they would willingly die, if it were graunted them to enioy this or that matter, when as yet they take libertie to thēselues to conceaue vowes ac∣cording to their owne lustes, or to forge vaine hopes without the word of God. If Simeon had said precisely now with a staied & a quiet mind I will die, because I haue seene the sonne of God: in this speach he had bewrayed the weakenes of his faith: but because he had the word for it, it was lawfull for him, according to the rule of faith, to flee death vntil the comming of Christ.

30. Because mine eies haue seene. Although this maner of speaking, is oftē seene in the scriptures, yet the corporal beholding of Christ seemeth ex∣pressly to be noted in these words: as if Simeō shuld say, that he now had the sonne of god present in the flesh, vpon whom he had bent the eies of his mind before. I take saluation for the matter of saluation▪ because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ, being as yet but an infant, did so much preuail with Simeon, that ioyfully & quietly he would go to death: how much more aboundāt matter of saluation is there giuē to vs this day, who may see al the points of our saluation fulfilled in Christ. Christ is not con∣uersant vpon the earth, neither do we beare him in our armes, but his di∣uine maiestie doth clearly & openly shine in the Gospel, & therin he she∣weth himself to be seene of vs, as it were face to face, as Paule saieth, 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh, but in the wonderful power of the spirit, the which he declareth in miracles, in the sacrifice of his death, and in the resurrection In summe, he is so ab∣sent from vs in body, that yet wee may beeholde him sitting at the right hand of his father. If such a beholding of him bring vs not peace, that we may goe ioyfully to death, we are more then vnthankfull to God, and we carelesly account of the glory, which he hath bestowed on vs.

31. VVhich thou hast prepared. By these wordes Simeon signifieth that Christ was ordained of god, that al people might enioy his grace, & that

shortly after he shoulde be placed vp on high, that he might tourne the eyes of all men vnto him. And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe. But if Simeon embracing the tender infant in his armes, coulde yet ex∣tend his minde to the vtter borders of the world, that he acknowledged his present power euery where: howe much more doeth it become vs at this day to thinke more royally of him, sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde.

32. A light to lighten. Now Simeon sheweth to what ende Christ was brought foorth from the father before all people, that is, that hee might lighten the Gentiles, which before were in darknesse, and that he might be the glory of the people Israel, for betwene this and them he maketh a difference, and that not without a cause, because that the children of Abraham by right of adoption were neare vnto God, but the Gentiles with whom God had made no couenant, were accompted as strangers from the church. By the which reason, Israel, Ier. 31. 9. is not only called the childe of God, but also the first borne, and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision, ac∣cording to the promisses geuen vnto the fathers. But Israel is so prefer∣red to the Gentiles, that al they in common might obtaine saluation in Christe. A light to lighten, signifieth as much as if it had bene sayde, to geue light to the Gentiles, whereby we gather that menne are naturally without light, vntill that Christ the Sonne of righteousnesse shine vnto them. As concerning Israel, although they were endewed with greate honour from God, yet Simeon sheweth that all this glory dependeth of this one head, that the redeemer was promised them.

Matthew.	Marke.	Luke. 2.
		33. And Ioseph and his mother maruailed at those things, which were spoken touching him. 34. And Simeon blessed them, and sayde vnto Mary his mother: Beholde, this childe is appoynted for the fall and rising againe of many in Israel, and for a signe which shalbe spoken against. 35. Yea, and a sword shal•• pearce through thy s••ule, that the thoughtes of many hearts may be o∣pened. 36. And there was a Prophetesse, one Anna the daughter of Phan••el, of the tribe of Aser, which was of a great age, and had liued with an husband•• 7•• yeares from her virginitie. 37. And she was widowe foure score & foure yeares, and w••nt not oute of the temple, but serued God with fastings and pra••ers, night and day. 38. Shee then comminge at the same instante vppon them, confessed likewise the Lorde, and spake of him to al that l••ked for redēption in Ierusalem. 39. And when they had performed al things ac∣cording to the law of the Lorde, they ret••••ned into Galile, to their owne citie Nazareth.

33. And Ioseph and his mother. Luke doth not say that they were amased as at a new or a straunge matter, but that they reuerently considered, & with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon, that they mighte more and more profite in the knowledge of Christe. And we are taught by this example, after we are once enstructed in a right faith, to gather what small helpes soeuer may seeme to auaile for the confirmation of the same: for he hath then right∣ly profited in the word of God, who ceaseth not to esteme whatsoeuer he daily readeth or heareth, for the continuall furtherance of faith.

34. And Simeon blessed them. If thou referrest this to Ioseph and Mary, there is no difficultie in the matter, but because Luke semeth to compre∣hend with them Christe; it maye be demaunded by what righte Simeon tooke vpon him this office of blessing, for the lesse is blessed of the grea∣ter, as the Apostle teacheth. Heb. 7. 7. Furthermore, it seemeth to be ab∣surde, that any mortall manne shoulde conceiue praiers for the sonne of God, I aunsweare that the Apostle doeth not speake of euery blessinge, but of the priestes onely, for men otherwise do blesse one an other. And it is more probable that Simeon as a priuate manne, and as one of the common sorte of the people blessed them, rather then as a publike per∣son: for as it is sayd before, he was neuer called a priest. But there is no absurditie if we say that hee prayed for the happie successe of the king∣dome of Christe, because the spirite in the Psalme, commaundeth this maner of blessing to all the godlye. Beholde this childe is appoynted. Simeon properly directeth this speache to Marye, yet it generally belongeth to all the godly. The holy Virgine hadde neede of this admonition, least that shee triumphing at these pleasant beginnings, as it commonly com∣meth to passe, should be the lesse able to beare the sorowes that were to come. And also, least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people, but rather that shee might be armed with inulncible strengthe of the minde against all contrary bla∣stes. But yet the spirite of God woulde deliuer a generall doctrine to all the godly, that they beholdinge the worlde with wicked contuma•••• resisting Christe, should not be shaken nor broken with such hard dea∣ling. VVe knowe howe grieuous and sore a hinderance: the vnbeliefe of the worlde is vnto vs, but it behooueth vs to ouercome it, if we will be∣leeue in Christe Iesu: for the estate of menne was neuer broughte to so good passe, that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles, and armed with these defenses, that they may continue in his faith. But this was•• most greuous temptation, that Christ was not knowen of his owne. Naye he was contumeliously re∣iected from that people, which boasted themselues to be the Church of God. And especially for that the Priestes and the Scribes which had the gouernement of the Churche, were his most deadly ennemies: for who woulde thinke that he was their king, that shoulde see him so vnwoor∣thely and reprochefully reiected from them? Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many, and those of the people of Israel. And the meaning is, that he was ordained of God, that hee shoulde ouerthrowe and cast manye downe headlonge. But it is to be noted that the fall rose heereof, that the vnbe∣leeuers

stumbled at him, the whiche is shortly after declared, where Si∣meon calleth hym a signe to be spoken againste. Therefore because the vnbeleeuers are rebelles vnto CHRISTE, they strike themselues againste him, whereof foloweth their fall. And it is a Metaphore fet∣ched from a marke or butte, at the whiche archers doe shoote, as if that Simeon shoulde haue sayde: Heereby is the malice of men perceiued, nay the wickednesse of all mannes witte, that all menne had made a conspi∣racie, and should stirre and crie out against the Sonne of God. For there coulde not bee suche a consent of the worlde to speake against the Gos∣pell, excepte it were as a naturall discorde betweene the Sonne of God and those menne. And thoughe the ennemies of the Gospell disagree a∣mongest themselues, so as their ambition and furie carieth them into di∣uers factions; and factiously are deuided into diuers fantasies, as the va∣rietie of their superstitions which separateth the Idolaters is manifolde, Yet in this they all agree, that they maye withstande the Sonne of God. VVherefore it is truelye sayde, that it is too euidente a token of the wic∣kednesse of manne, for that euer it withstandeth Christe. And thoughe it bee an incredible woonder, that the worlde so riseth againste his crea∣tor: yet because the Scripture foretolde that it shoulde so bee, and rea∣son openly sheweth, that when menne were once estranged from God throughe sinne, they alwaies flee from him, there is no cause why suche examples shoulde disturbe vs, but rather that our faith being furnished with suche armes, shoulde buckle it selfe forwardes to fight with the re∣sisting of the worlde. Furthermore, because that God hadde then ga∣thered Israel to himselfe out of the whole worlde, and nowe that there is no more difference betweene the Iewe and the Grecian: It was con∣uenient that that shoulde nowe come to passe, whiche we reade shoulde then be done.

Isaias had do sayde in his time chapter 8. ••4, Beholde, the Lord shall bee as a stumblinge store, and as a rocke to fall vppon to the two hou∣ses of Israel: from that tyme the Iewes neuer almost ceased to strike a∣gainste God, but their moste violente conflicte was againste Christe. Nowe, they whyche call themselues Christians, doe imitate the same fu∣rie. Naye, they whyche proudly arrogate to themselues the supremacie of the Church, do often bend that power they haue, to oppresse Christ. But lette vs remember that they shall nothinge preuaile, but that at the lengthe they shall be broken and torne in peaces. For vnder the woorde of Falling downe, the spirite dueth so pronounce a punishment vppon the vnbeleeuers, that we might learne to goe farre from them, least compa∣nye shoulde wrappe vs in the same destruction. And Christ is not ther∣fore anye lesse to be beloued, for that he rising, many fall downe: for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God, although i•• be deadly to the wicked worlde.

If anye manne demaunde howe Christe canne be an occasion of fal∣ling to the vnbeleeuers, which nowe are destroyed withoute hym: The aunsweare is easie: they pearish twice that wilfully depriue themselues of that saluation offered them from God.

Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers, after that wittingly and willingly they haue striuen with God.

And rising again••. To the former clause this comfort is opposed, that it might mitigate the matter odious to our sense: for this is sorowfull to be heard, if nothing else were added, but that Christe shoulde bee a stone of offence, which through his hardnesse should breake and rend in pee∣ces a great number of men. Therefore the Scripture calleth vs backe to his other office, that the saluation of men hath the foundation in him, as Isaias 8. 13. also speaketh: Sanctifie the Lord of hoastes, let him be your feare, and he shall be vnto you as a Sanctuary, or a defensed tower. And Peter speaketh more plainly: to whome yee come as vnto a liuing stone disalowed of menne, but chosen of God and precious: and yee as liuely stones are built, 1. Pet. 2. 4. for so it is contained in the scripture: Beholde I putte in Sion a chiefe corner stone, prooued, electe and precious, and he that beleeueth therein shal not be ashamed, vnto you: therfore which beleeue it is precious, but to them whiche beleeue not, the stone whiche the builders disalowed. &c. Therefore least this title wherein Christ is called the stone of offence, should make vs afraid of Christ, he presently on the contrary side affirmeth, that hee is also called the corner stone, whereby the faith of all the godly is sustained: nay, he woulde put vs in minde; that that is but accidentall, and that this is naturall and proper. Furthermore, it is woorthy to be noted, that Christ is not called the stay or proppe of the godly, but the rising, for the estate of men is not suche, as it were expedient for them to remaine in the same, therefore it beho∣ueth them first to rise from death, before they can begin to liue.

35. Through thy soule. This admonition auailed to the confirming of the minde of the holy virgin, least shee should be throwne downe wyth sorow, when the time for those bitter conflictes were come whiche shee shoulde passe through. But although her faith was shaken and troubled with diuers temptations, yet the most bitter strife she had, was with the crosse, wherby Christ seemed as one vtterly extinguished. And although shee was neuer swalowed vppe of sorowe, yet her brest was not so sto∣nie, but that it was greuously wounded, for the constancie of the Saints doeth muche differre from vnsensiblenesse. That the thoughts of many hearts may be opened. Some ioyne this sentence with that clause whiche goeth somewhat before, that Christ was appoynted for the fall. &c. and they include in a parenthesis, that which we last expounded of the sword, but in my iudgement it were better to referre it to the whole sentence. And that woorde That, is not heere properlye a causall, but onelye noteth a clause folowing: for when the lighte of the Gospell shineth, and then persecutions arise, with all are the affections of the heart opened whiche before were hid: for suche are the cloakes of mannes dissimulation, that without Christ they are easily hidde. But Christ throughe his light wi∣peth awaye all their fained excuses, and laieth their hypocrisie naked. Therefore this office of righte is attributed vnto him, that he layeth o∣pen the secrea••s of the heart: but where the crosse foloweth the doctrine, he searcheth the hearts more to the quicke. For they which in outward profession doe embrace Christe, they abhorre from suffering the crosse: and because they see the Churche subiecte to diuers troubles, they easily forsake their standing.

36. There was a Pr••phetesse one An••••. Luke only maketh mētion of two, by whom Christ was receiued, and that for this purpose, that we might

learne to preferre that which is of God, before all the worlde, though it be but small. The Scribes and the priestes had then great renowne. But seeing that the spirite of God remained vpon Simeon and Anna, wher∣of the Priestes were vtterly destitute, these two only deserue more reue∣rence, then the whole company of them, which are onely lift vp in pride with vaine titles: for this cause is the age of Anna expressed, and shee a∣dorned with the title of a Prophetesse. Thirdly, there is noted a notable testimonie of her godly holinesse of life. For these are the things whiche by right gette authoritie and estimation. And truely the disguised re∣nowne and vaine pompe deceiueth none other, but them which for the vanitie of their witte, are addicted to fantasticall deceits. It is sayde that shee liued. 7. yeares with her husband from her virginitie, that we might know that shee was a widow euen in the flower of her age: for being a yong maide she was maried, and shortly after she lost her husband. And by this circumstance, that shee abstained from a seconde mariage, hauing as yet a lustie body, encreaseth the praise of her chastitie: yet that whych foloweth may be expounded two waies, that she was a widowe almoste of foure score and foure yeares: that is, that there was so much time pas∣sed in her widowhoode, or that shee had liued so long. If thou accomp∣test foure score and foure from her widowhoode, it must folow that she was aboue a hundred yeare old, but I leaue this indifferent. And that the spirite of prophecie did as yet shine in some fewe, the doctrine of lawe and the Iewish religion was as it were by these signes approoued, vntill Christ should come: for that it was necessary in suche a vaste wastnesse of religion, that the electe of God, should be staid with these helpes, least they should fall away.

37. Shee went not out of the Temple. It is an hyperbolical kind of speach, yet the sence of it is plaine, that Anna was almoste continuallye in the Temple. Luke addeth that shee worshipped God with fastings & con∣tinuall prayers, whereof we gather that she frequented not the temple, as if with this bare going thither shee woulde discharge her duetie, but also that shee vsed other exercises of godlinesse. But it is woorthy to be noted, that one and the same rule is not: heere prescibed to all: neyther ought these things be drawen into a generall example, whiche are heere praised in this widowe woman, for it behooueth vs wisely to discerne what appertaineth to euery mannes calling: for foolish emulation hathe filled the worlde with Apes, while superstitious menne doe more gree∣dily then wisely snatche vnto themselues, whatsoeuer they heare praised in the Saintes, as thoughe that as there are distincte degrees of orders, so there were not also a choise to be had of woorkes, that euery one mighte answere to his seuerall calling. That whiche is heere spoken of Anna, Paule doth especially restraine to widowes, therefore maryed folkes shal doe very preposterously, if they shoulde frame their life after an vnlike example: yet there rēmaineth a doubte, that Luke seemeth to establish part of the worship of God in fastings. But it is to be noted, that of those workes which belong to the worshippe of God, some are required sim∣ply, and (as they saye) are necessarye of themselues, and there are others which are to be referred to this end, that they might serue those former. Praiers doe properly appertaine to the worshippe of God: and fasting is an inferiour aide, which is no otherwise approued of God, but as it hel∣peth

the endeuor and zeale of praying: for the rule is to be holden, that the offices of men are to be esteemed by the right and lawfull end. The distinction also is to be holde, that god is directly worshipped with prai∣ers and not with fastings, but in consideration of that which foloweth. And it is not to be doubted but this holy woman vsed her fastinges, to lament for the calamitie of the Church that then was.

38. Confessed likewise. Luke commendeth the holy melodie, which re∣sounded in the tounges of Simeon and Anna, that the faithfull mighte mutually exhort themselues with one mouth to sing the praises of God, and that some should likewise aunsweare others. VVhen he sayeth that Anna spake vnto all that looked for the redemption, hee againe noteth the small number of the godly: for the chiefe head or foūdation of faith was put in this expectation, and it appeareth that there were but fewe which nourished the same in their mindes.

39. They retourned into Galile. I doe easily graunte that the iourney in∣to Egypte was betweene these. And that which Luke sayeth that they dwelt in their owne citie Nazareth, was in order of time after the flight into Egypt, which Mathew reporteth. Furthermore, if it be not absurde to haue that omitted by one Euangelist, whiche is declared by an other, there is also no let, but that we may say that Luke cutting off that time, whereof he had appoynted to make no mention, passed ouer to the hy∣storie folowing: but yet I assent not to their comment which faine that Ioseph & Mary after they had performed the sacrifice of purgation, re∣tourned to Bethlehem, that they might dwell there. For they foolishly imagine that Ioseph had a dwelling place there, where hee was so vn∣knowen, that he coulde not finde a place to remaine in as a guest. Ney∣ther doeth Luke vnaduisedly call Nazareth as well his citie as Maryes, whereby we gather that hee neuer dwelt in Bethlehem, althoughe hee sprange or rise from thence. But of the order of times I will presently speake more fully.

Mathewe 2. 13. After their departure, beholde the Angel of the Lorde appeareth to Ioseph in a dreame, say∣ing: Arise, and take the babe and his mother, & flee into Egypt, and be there till I bring thee worde, for Herode will seeke the babe to destroye him▪ 14. So hee arose and t••oke the babe and his mother by night, and departed into Egypte. 15. And was there vnto the death of He∣rode, that it might be fulfilled, which was spoken of the Lord by the Prophet, saying: oute of Egypt haue I called my sonne. 16. Then Herode, seeing that he was mocked of the wise men, was exceeding wr••th, & sent forth and ••lewe all the male children that were in Beth∣lehem, and in all the coastes thereof, from two yere olde and vnder, according to the time, which he had diligently searched out of the wise men. 17. Then was that fulfilled which was spoken

by the Prophet Ieremias, saying•• 18. In Rama was a v••yce heard••, mourning•• and weeping, and great lamentation, Rachel we••∣ping for her children and woulde not be comforted, because they were not.

Marke.

Luke.

13. After their departure. Howe many daies there were betweene the departure of the wise men, and vntil the time that Ioseph was comman∣ded to flee into Egypte it is vnknowen, neither is it anye great matter: but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde, that shee might be able to take her iourney. And this was the woonderfull counsell of God, that he woulde preserue his Sonne by flight: and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations, when as there was no hope shewed him but onely by flighte: for in flight there was no token of the helpe of God, then it was very vnlikely that he which should be the sa∣uiour of all men could not be preserued but by the aid of a mortal man. But the Lord held this moderatiō in preseruing his sonne, that he might shewe some signes of his heauenly power, & yet he shewed not the same so euidently, but that it shoulde lie hidde vnder a forme of infirmitie; for as yet the time was not come that Christ shoulde be openly glorifi∣ed. It is an euident shewe of the Deitie, in that the Aungell foretelleth a matter hid and vnknowen to men: and it appertaineth to the infirmitie of the flesh, whereunto Christe was become subiecte, in that he com∣maundeth to defend the life of the childe by flight and banishment: but heereby we are taught that God doth not alwaies preserue his children by one meane, but nowe he sheweth his power gloriously, and nowe a∣gaine he sheweth some litle sparkes of the same from vnder obscure co∣uerings or shadowes. Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse, doeth teach that we do wickedly, which do prescribe a certaine way to God. Therefore let vs suffer our saluation to be furthered of him by diuers meanes, neither let vs refuse to be hum∣bled, that thereby he may the better shewe foorth his glorie. But especi∣ally we must not flee the crosse, wherewith hee exercised his sonne euen from his first infancie. Furthermore, this flight is a parte of the foolish∣nesse of the crosse, but whyche excelleth all the wisedome of the worlde. That the sauiour of Iudea might come forth in his time, he is enforced to flee out of the same, and Egypt nourisheth him, from whence neuer anye thynge came before, but that whiche was deadlye to the Churche of God.

VVho is not amazed at this so sodaine a woorke of God? Againe, hereof gather the certaintie of the dreame, in that Ioseph presently obei∣eth the commaundement of the Aungell▪ for his readinesse to obey, doth plainely shewe that he doubted not, but that he hadde God for the au∣thour of his flight which hee was about to take. Yet this maye seeme to rise vpon distrust, because that he hasteth so speedily, for this fleeing al∣so in the night cannot be without feare: but the excuse is easie. He sawe that the meanes whiche God had ordained for their preseruation, was very meane and base, therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte, as vse is in extreeme daungers,

so it behooueth vs alwaies to moderate oure feare at the warninges of God, to the which if the Lord consent, it shall not be against our faithe. Be there till I bring thee woorde. By these wordes the Aungell declareth that God hath a care of the life of the childe, yea euen for the time that is to come, and Ioseph had neede of this confirmation, that he mighte be cer∣tainly perswaded that God woulde not onely be a guide to him in thys iourney, but also that he woulde be a continual keeper of him in banish∣ment. And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man, that he might remaine quiet in Egypt: for otherwise no moment of time should haue passed without diuers torments, when as he shoulde discerne and see himselfe depriued, not only of the enheritaunce promised of God to all the Sainctes, but of the temple, the sacrifice, the publike profession of the faith, and shoulde remaine amōgst the most wicked enemies of God, and in a depe whirl∣poole of superstitions. He caried with him in the person of the infante, what good things soeuer the fathers hoped for, or that the Lorde had promised them: but because hee had not as yet profited so muche in the faith and knowledge of Christ, hee had neede to be vpholden with this commaundement: Be there vntill I bring thee worde, least that it should be troublesome to him to languish amongst the Egyptians, banished out of his countrey.

15. Out of Egypt haue I called my sonne. Because that Mathew sayeth that the prophesie was fulfilled, many haue thought that the Prophet meant nothing but that which is expressed, and they imagined this sence to thē selues, that the Iewes doe foolishly, while they resist and endeuoure to oppresse the Sonne of God, because the Father will call him oute of E∣gypte. And in this maner doe they wickedly wrest the woordes of the prophet, whose purpose is to make the Iewes guiltie of vnthankefulnes, which from their first infancy and beginning, haue found God a louing and a bountifull father, yet they foorthwith prouoke him wyth newe sinnes. Therefore lette this be out of controuersie, that this place oughte not to be restrained to Christe: neither yet is it wrested by Mathewe, but aptly applied to the present purpose. Thus ought the woordes of the Prophet be vnderstoode, when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned. Firste he was like to one dead, and Egypt was to him in stead of a graue, & I brought him from thence, as one brought out of the graue, and did bring him in∣to the light of life. And the Lord sayeth so for good cause, for that deli∣ueraunce was a certaine birth of the people, for then were the tables of adoption made openly, when as by the lawe proclaimed, hee was recey∣ued into the charge of God, a priestly kingdom, and a holy nation, when as he was separate from all other people: to be short, when as the Lorde erected a tabernacle to himselfe, that he might dwel in the midst of him. So that then the woordes of the Prophet are of this force, as if he should haue sayde, the people were pulled out of Egypte no otherwise, then as out of the deepe swalowe of death. Nowe the redemption broughte by Christe, what was it else then a resurrection from death, and the begin∣ning of a new life: for then was the light of saluation almoste extingui∣shed, when as God in the person of Christ, begate againe the Church vn∣to himselfe. Then in her head came the Churche out of Egypte, euen as

the whole body was broughte from thence before. And this Analogie causeth, that it seemeth not absurd, that Christ shoulde passe some time of his childehode in Egypt. But rather so muche more glorious was the grace and power of God, and his wonderful counsel did so much more shine foorth, because that light came out of darknesse, and life from out of the helles: for otherwise the reason of flesh might be amazed, name∣ly that the redemer should come out of Egypt. Mathewe therefore de∣clareth that it is no newe or straunge thinge, that God shoulde call hys sonne from thence. And this rather auaileth for the confirmation of our faith, that as in times past, so nowe againe the Church of God shoulde come out of Egypt. In this was the diuersity, that in times past the whole people were shut vp in the prison of Egypt: but in the seconde redemp∣tion, only the heade of the Church lay hid there, but caried included in him the saluation and life of all men.

16. Then Herode seeing. Mathew speaketh of the iudgement and opini∣on of Herode, who thoughte himselfe deceiued by the wisemen, because they would not be the ministers of his crueltie. He rather was taken in his owne subtilety, who vnfaithfully had fained, that he also was mine∣ded to worship the newe king. But there is no mention made of this hy∣storie in Iosephus. Only Macrobius in his second booke Saturnaliorum, re∣porting the iestes and mery sporting sayings of Augustus, sayth when he heard that at the commandement of Herode, the children in Syria vnder two yeare olde were slaine, and in that sturre his owne sonne was also slaine: I had rather (said he) be Herodes hogge then his sonne. But lette the authoritie of one Mathew aboundantly satisfie vs. This offence so famous ought not to haue bene omitted of Iosephus. Yet it is no mar∣uel that he sayeth nothing of the infants, who very lightly & obscurely toucheth as detestable an example of crueltie, that almoste at the same time he slew all the iudges, which they called Sanhedrim, least there might remaine any remnant at all of the stock of Dauid. And I doubt not, but that by the same feare he was driuen to bothe these murthers. Yet there is a question mooued of the time: for when Mathewe sayeth that they were slaine which were two yere old and yonger, according to the time he had searched out of the wise men: whereof it maye be gathered that Christ was about that age, or at the least that he was not farre from the poynt of 2. yeare olde. Some drawe this further then so, affirming that Christ was almost at that age at that time that the wisemen came: but I denie that the one of these may be gathered by the other. Howe fear∣full Herode then was, when the rumour was spred among the common people of the new born king we haue sene a litle before, and seeing that feare thē staied him that he durst not send some priuie traitour to search out the cause, there is no cause why we should maruell that he was for a time restrained from so odious and so cruell a slaughter: especially sith the late report of the comming of the wise mē was as yet fresh & new. And certainly the coniecture is probable, that he deferred the execution of that villanous offēce which he had in his mind, vntil he saw occasion, and it may be that the iudges were first slaine of him, that the people be∣ing without their captaines, he might without cōtrolment compel them to beare any thing. Wherby it may be gathered that they vse a friuolous argument, which say that Christ was two yere olde when he was wor∣shipped

of the wise men, because that according to the time wherein the starre appeared, Herode slewe the children of two yeare olde and some∣what vnder, and foolishly they take it as graunted, that the starre appea∣red not vntill the virgine was deliuered. But it is much more likely to be true, that they were warned before, and that they tooke their iourney a∣bout the natiuitie of Christ, that they might finde & see the infant new borne in his swathling bandes, or in his mothers lappe. And that aboue the rest is a childish deuice, that they came out of some vnknown coun∣trey, and as it were oute of an other worlde, so that they hadde almoste spent two yeres in their iourney. Furthermore, those things which Osi∣ander bringeth, are rather to be laughed at, then neede any confutation. But in this text of the hystorie whiche I propose, there is no inconueni∣ence, that the wise mē came before the time of her childbed was passed ouer, and they soughte a kinge whiche was borne, and not one whiche was nowe two yeare olde, and that Ioseph (they being retourned into their countrey) fled away by night, but yet in passage of his iourney hee executed at Ierusalem that duetye of religion whiche by the lawe of the Lord was prescribed: (And coulde hee in so populous a citie, whereunto there was a continuall concourse of people out of al places, be safe from daunger)? that when he was gone into Egypte, Herode carefully consi∣dered of his daunger, and at the lengthe the boyle of his crueltie brake, which he had nourished within him aboue a yeare and a halfe: for that aduerbe Then, doeth not alwaies signifie a continuaunce of time in the scripture, but is often vsed where there is a long distance of things.

18. In Rama was a voyce. It is certaine that the Prophet describeth the destruction of the tribe of Beniamin, whiche came to passe in his tyme, for he had fortold the cutting off of the tribe of Iuda, wherunto the half tribe of Beniamin was annexed. Hee ascribeth the mourning to Rachel which was dead, by the figure prosopopaia, which auaileth much to the mo∣uing of affections. But Ieremias bringeth not in these Rethoricall cou∣lers, only for the setting forth of his oration, but because the hardnes & sluggishnesse of the liuing could not otherwise be corrected, then by cal∣ling the dead after a sort out of their graues to lament for the vengeāce of God, which they that liue, vse for the moste parte to haue in derision. And sith that prophesie of the prophet was fulfilled at that time; Ma∣thew doth not vnderstande it, as if it were there foretolde what Herode should do: But that at the comming of Christ that lamentation shoulde be renewed, which the Beniamites had vsed many yeares before, and so he wold mete with an offence, which might trouble & shake the minds of the godly: namely, that no saluation was to be hoped for from hym, for whose sake these infants were slaine assoone as he was borne. Naye, this seemed to be an vntowarde and vnhappie prophesie, that the birth of Christe shoulde kindle a greater flame of cruelty, then was woont to burne in moste seuere warres with enemies. And as the prophet promi∣seth a restoring, where a nation was cut vp euen from the very infantes: so Mathewe declareth, that that destruction shall not hinder, but that Christ shall shortly after appeare as a redemer of all the people: for wee know that all that chapter is filled with most sweete consolations. And after that funeral complaint, there presently foloweth, refraine thy voice from weping, & thine eyes from teares, for thy worke shalbe rewarded,

and there is hope in thine ende. Therefore this similitude is there of that former destruction executed vppon the tribe of Beniamin with this se∣cond, that both of them was a signe of saluation that should be restored.

Mathew. 2. 19. And when Herode was dead: beholde, an Angell of the Lorde appeareth in a dreame to Io∣seph in Egypte. 20. Saying, arise, and take the babe & his mo∣ther, and goe into the lande of Israel: for they are dead which sought the babes life. 21. Then he arose vp, and tooke the babe and his mother, and came into the land of Israel. 22. But when hee hearde that Archelaus did raigne in Iudea, in steade of his father Herode, hee was afraid to go thether: yet after he was warned of God in a dreame, hee tourned aside into the partes of▪ Galile. 23. And went and dwelte in a citie called Na∣zareth, that it mighte be fulfilled which was spoken by the Prophets, which was, that he should be called a Nazarite.

Marke.

Luke.

19. VVhen Herode was dead. In these words is the cōstancy of the faith of Ioseph shewed, in that he remained in Egypt, vntill he was againe by the cōmandement of God called backe into his coūtrey: wherby we see that the Lord neuer forsaketh his, but that he helpeth them in time cōueniēt. But it is probable that Ioseph presently after the death of Herod retur∣ned out of Egypt, before that Aug. Caesar by his decre had apoynted Ar∣chelaus ruler of Iudea: for by his fathers wil he was apoynted to succede in the kingdō, yet he abstained frō the name of a king, being admoni∣shed that this depended vpō the wil & apoyntment of Caesar, yet he go∣uerned al things, then he went to Rome & got the same cōfirmed: only the name of a king was denied him, vntil by dedes he should deserue the same. But Philip was gouernour of Galile, a man of a soft wit, & almost like to a priuate man. Therfore Ioseph by the aduise of the Angel, went into his Countrey, because that there was lesse daunger vnder a Prince not geuē to bloud, which louingly nourished his subiects. Also the pur∣pose of God is alwayes to be had in memorie, in that he kept his sonne alwayes from the beginninge vnder the exercises of the crosse, because that this was the way whereby he shoulde redeme the Church: and for that cause tooke he vpon him our infirmities, and was subiecte to daun∣gers, and endaungered with feares, that by his deuine power he deliue∣ring the Church from them, he might geue it euerlasting peace: VVher∣fore his daunger was our safetie, and his feare our assuraunce, not that he then coulde be afraide by reason of his age, but because that through the feare of Ioseph and Marye hee was caried hither and thither, it might be worthely sayde, that our feares were layed vppon him, that he might obtaine a peaceable assurance for vs.

23. That hee shoulde bee called a Nazarite. Mathewe doeth not deriue a Nazarite of Nazareth, as if that this were the proper and certaine Eti∣mologie, but it is onely an allusion. But n••ir signifieth one holye and

consecrate to God, of Nezar, which is to separate, and the Hebrewes call Nezer a flower. But it is not to be doubted but that Mathewe conside∣red the former sence: For we neuer read that the Nazarites were called flourishing: but such as were consecrat to the Lord, according to the pre∣scription of the law, which is in the booke of Numbers, chap. 6. 4. Ther∣fore this is the meaning. Although that Ioseph was driuen by feare into a corner of Galile: yet God had a farther purpose in his counsell, and thereby was the citie of Nazareth ordayned for him to dwell in, that he might worthily beare the name of a Nazarite. But it is demaunded by whiche of the Prophets this name was giuen to Christe, sith in no place there remaineth any such testimonie. To some it seemeth sufficient, that the scripture doth oft call him holy, but this is too cold an answear. For Mathew, as we see, doth stand vpon the word, and hath respect vnto the olde Nazarites, who had a peculyer kinde of holynesse: as if hee shoulde say, that it was meete that that should be fulfilled in the person of christ, that was then shadowed in the Nazarites, who were as the firste fruites chosen vnto GOD. Yet it remayneth to searche where the Prophetes say, that this name was giuen to Christ. Chrysostome because he cannot vndo the knotte, cutteth it thus: saying, that manye of the bookes of the Prophetes are lost. But that aunswere hath no colour in it: for although the Lord, that he might punish the sluggishnes of the olde people tooke from them some part of the scripture, or cutte away some part that was not so necessary: yet since the comming of Christ nothing was lost. And very vnlearnedly is that place of Iosephus brought for this purpose, wher he saith, that there were two bookes left by Ezechiell. For that which E∣zechiel prophecieth of a new Temple and of a kingdom, is euidently di∣stinguished from the former prophesies, & maketh, as it were a new vo∣lume If that at this day we haue al those bookes of Scripture remayning and safe, which were extant in Matthewes time, it is necessary that this testimonie of the Prophet, which hee citeth shoulde be founde in some place.

But amongst them all, in my iudgement, Bucers opinion is most right, who thinketh that the place out of the booke of Iudges, chap. 13. 5. is heere noted. And there is mention made of Sampson, but because that Samson is not called a redeemer of the people, but as he was a figure of Christ, and the deliueraunce brought by his hand and ministerie, was a certaine token shadowing that full saluation, which at the length should be brought vnto the world by the sonne of God. VVhatsoeuer the scrip∣ture speaketh of Sampson in good parte, is rightlye referred to Christe. If any desire to haue it plainer, Christe was the principall example, but Sampson was an inferiour shadowe or figure of him: therefore when he was cloathed with the persone of the redeemer, we must know that none of those praises wherewith that excellent and diuine office was a∣dorned, doeth so properlye belonge to him as to Christe: for the fa∣thers tasted that grace of redemption, which throughe Christe is geuen vs to comprehend at the full. That Mathewe placeth this woorde Pro∣phets in the plurall number, the answeare is easie, because that booke of the Iudges was composed by diuers Prophetes. Yet I thinke, that that whiche is heere sette downe of the Prophets doeth reache farther. For Ioseph (who was a temporall preseruer of the Church, & many wayes

bare a figure of Christe, or was rather a liuely image of him) was called the Nazarite of his brethren, Gen. 49. 26. and Deuter. 33. 16. Therefore God woulde that the excellent dignitie, whereof hee had made a shewe in Ioseph, shoulde shine in Sampson, and he gaue him the name of a Na∣zarite, that the faithfull beinge instructed with these small beginninges, mighte more diligently looke for their redeemer whiche was to come, who was to be separate from al, that he might be the first born amongst many brethren.

Matthew.

Marke.

Luke 2. 40. And the childe grewe, & wa••ed stronge in spirite, and was filled with wisedome, and the grace of God was with him. 41. Nowe his parents went to Ierusalem eue∣ry yeare, at the feast of the Passeouer. 42. And when hee was twelue yeare olde, & they were come vppe to Ierusalem after the cu∣stome of the feast, 43 And had finished the daies therof, as they retourned, the childe Iesus remained in Ierusalem, and Ioseph knew not, nor his mother, 44. But they supposing, that he had ben in the companie, went a daies iourney, and soughte him a∣mong their kinsfolke and acquaintance. 45. And when they found him not, they tur∣ned backe to Ierusalem, and sought him. 46. And it came to passe three dayes after, that they founde him in the Temple, sittinge in the middest of the Doctours, bothe hearinge them, and asking them questions. 47. And all that heard him, were astonied at his vnderstanding and answeres.

40. And the childe grewe. Mathew goeth presently from the infancie of Christ to his manifestation. Luke heere reporteth one thing at the least worthy to be remembred: that is, that Christ in the midst of his youthe gaue a shew of his office to come, or at the least by this one exercise in his childehoode, he would shewe what he should be hereafter. And first hee sayeth that he grew and waxed strong in spirite: by which woordes he declareth that the giftes of his minde did encrease also together with his age. VVherby we gather that these profitings or encreasings are referred to his humane nature, for nothing can be added more to his Godhead. Yet it is demaunded whether he did not excell in all fulnesse of spiritual gifts presently after that he was conceiued in the wombe of his mother, for it seemeth to be absurd that any thing should be wanting to perfe∣ction in the sonne of God. Yet the answere is easie, if it derogateth no∣thing from his glory, that he was altogether humbled & laid lowe: then there can be no incōueniēce to him in this, that as his wil was to grow in body, so also to profite in mind for our sake. And certainly, when the apostle teacheth the He. 4. 15. that he was like vnto vs in all things ex∣cepting

sin, without doubt he also comprehendeth this, that his soul was subiect to ignorance. This is the only difference betwene vs & him, that those infirmities which of necessitie are tied to vs, he toke vpon him fre∣ly and of his owne will. Therfore Christ for the reason and estate of his age according to his humane nature, encreased in the free giftes of the spirite, that out of his fulnesse he might imparte to vs, because we receiue grace out of his grace. Some which are too fearful, restrain that which is sayd heere to an outward shewe, and expounde it, that Christ seemed to profite as though in deede he encreased not in any new vnderstanding. But the words soūd otherwise, and this error is yet more plainly confu∣ted, when as shortlye after Luke addeth. The childe profited in age and wise∣dome with God and men. For it is not lawfull to imagine that there lay hid in Christ any vnderstandinge, whiche in successe of time appeared vnto God. And it is not to be doubted but that the counsel of God was plain∣ly to expresse howe truely and perfectly Christ embraced al partes of a brotherly vniting with men, when he toke vpon him our flesh. Neither doe wee by this meanes imagine him to be two: for although there was one person of God and man, yet it foloweth not that what soeuer was proper to the Deitie, should be attributed to the humane nature: But for asmuch as it was necessary for our saluation, the sonne of God kept his diuine power hidde. And that which Ireneus sayth, his Deitie resting, he suffered his passion, I do not only interpreat it of his corporal death: but also of that incredible sorow and vexation of the soule, who vttered this complaint vnto him: my God why hast thou forsaken me? In summe, ex∣cept a man should deny Christ to be made very man, let him not be asha∣med also to confesse that he willingly tooke vppon him all those things which cannot be separate from our humane nature. And it is foolishly obiected that ignorance coulde not light vpon Christ, because it was the punishment of sinne, for the fame may be saide also of death: but rather the scripture affirmeth that hee fulfilled the office of a mediator, because that what punishments soeuer we had deserued, he toke from vs & laid vpon himselfe. Furthermore they do very grosely and ignorantly, in that they make ignorance a punishment of sinne: for it cannot be thoughte, that Adam when he was yet sound, knewal things. Neither do the An∣gels beare the punishment of sinne, whē they are ignorant of any thing. Some conclude more subtilly, that there was no ignorance in Christ, be∣cause that ignorance is a fault. But these also doe take very euil a false & a vaine principle: for otherwise it were necessarye for the Angelles to be like to God, that they might be without fault. Blindnesse or ignorance of a mans minde is a fault, and is worthely accompted as a parte of ori∣ginall sinne: but here is no other ignoraunce attributed to Christe, then suche as may be in a manne pure from all spot of sinne. But when Luke sayeth that he waxed strong in spirite, and was filled with wisedom, he meaneth whatsoeuer wisedome is in men, and dailye groweth in them, that it floweth out of this only fountaine, that is from the spirit of God. That speache which foloweth (the grace of God was with him) is more gene∣rall, for it comprehendeth what excellencie soeuer was in him.

41. Nowe his parentes went euery yeare▪ Heere is the godlinesse of Marye and Ioseph praysed, because that they diligently exercised themselues in the outwarde woorshippe of God. And they tooke not this yerely iour∣ney

vppon them rashly, but by the commaundement of God: for in that the lawe onely commaundeth the males, that they should present them∣selues in the fight of God, it doeth not wholely exclude women, but by permission spareth them. And by this note is pure religion discerned from vaine and wicked superstitions, for that shee keepeth her selfe in obedience to God, and the commaundement of his lawe: but the other wander after their owne fansie beside the woorde of God, wythout any certain rule▪ And although the worship of the temple was infected with many corruptions, and the priesthoode saleable, and the doctrine fi••led with many errours: yet because that the ceremonies of the lawe did as yet flourish there, and they keepe the outward rite of sacrificing, as was appoynted in the lawe, it behooued the faithfull to testifie their faith by suche exercises. But the name of father is after the common opinion of men, improperly geuen vnto Ioseph.

44. That hee hadde beene in the companie. It appeareth by diuers places of the Scripture, that they which came on the feaste daies to the Tem∣ple to woorshippe, did vse to make their iourney in greate companyes. VVherefore it is no maruaile if that Ioseph and Marye were not so care∣full for the childe the first daye. But after they shewe that they were not carelesse, neyther throughe slouth nor negligence.

46. Sittinge in the middest of the Doctours. There must needes shine some beames of Gods glorye openlye in the childe, that hee was allowed to sitte by those proude menne. And althoughe it be probable that hee sate in some lower seate, rather then in the place of the Doctours: yet these proude disdainfull menne woulde neuer haue geuen him the hearinge in the publike assemblye, excepte that some diuine power hadde com∣pelled them, therefore this was but as a signe of his callinge, whose full time was not yet come. And therefore hee gaue them this onely taste, which presently menne had forgotten, but that Marye kepte it laid vppe in her heart, that afterwardes shee myghte bringe the same from thence with other treasures for the common vse of the godlye. And these two thinges are to be noted, that all menne meruailed, because that they ac∣compted it as a woonder, that a childe shoulde frame his questions so aptly and fittely. Againe in hearing and demaunding, Christe hymselfe rather played the parte of a scholler then of a maister. Because that as yet hee was not called of hys Father, that hee mighte professe hymselfe a publike Doctour of the Churche, hee doeth onely moue questions mo∣destly to the Doctours. Yet it is not to be doubted, but that by this exer∣cise he nowe began to reproue their corrupt maner of teaching for that whiche Luke addeth after of answeares, I interpreat to be vsed after the Hebrew maner, for any woorde or speache.

Mathewe.

Marke.

Luke 2. 48. So when they saw him, they were amazed▪ and his mother sayd vnto him: Sonne, why hast thou thus dealt with vs? Beholde, thy father and I haue sought thee with heauie hearts. 49. Then said he vnto them: How is it that y•• sought me? kn••w yee not that I must goe about my fathers businesse.

50. But they vnderstoode not the worde that he spake vnto them. 51. Then hee went downe with them, & came to Nazareth, and was subiect to them, & his mother kept all these sayings in her heart. 52. And Iesus encreased in wisedome & sta∣ture and in fauour with God and men.

48. His mother sayd. In my iudgement they are deceiued which thinke that the holy virgine sayde so as boasting of her authoritie. But it may be that shee hauing him aside, and no witnesses being by, she beganne at the lengthe to expostulate with her sonne, after that he was come from the assemblie. Howe soeuer the matter was, shee was not caried awaye wyth ambition, but because of her three daies sorowe, shee vttered this com∣plaint vnto him: yet that she expostulateth as if she was vniustly iniuri∣ed, doth plainly declare how ready we are by nature, hauing no regard of God, to defend our owne righte. This holy virgine had rather haue died a hundred times then of sette purpose of minde shee woulde prefer her selfe before GOD: but while shee cockereth her motherly sorowe, through inconsideration, shee slideth into that fault. And truely by this example we are admonished to suspect all the affections of the flesh, and howe needefull it is for vs to take heede, least that wee holde oure righte further then is conuenient, and being addicted to our selues, we shoulde defraude God of his honour.

49. Knew ye not. Christe reprehendeth his mother woorthely, yet hee doeth the same sparingly & gently. The summe is, that the duetie which he oweth to God his father, is farre to be preferred before all obedience to menne. Therefore those earthly parentes doe ill, which sorowe that they are neglected in respecte of God. And hereof is a generall doctrine to be gathered. VVhat soeuer is due vnto menne, ought to be subiecte to the first table of the lawe, that the power of God may remaine vntou∣ched. So obedience is to be geuen to Kings, to Parents, and to maisters: but no otherwise then vnder the power of God: that is, that nothing be taken or pulled from God for mannes cause: neither is oure obedience then broken towardes menne, when as there is an especiall regarde had of God. About my fathers businesse. By this woorde hee declareth that hee hathe somewhat greater then manne. Hee also declareth the principall ende whye hee was sent into the worlde: namely, that he mighte fulfill that office enioyned him of his heauenly father. But it is maruell that Ioseph and Marie vnderstoode not this aunsweare, who had ben taught by manye testimonies that Iesus was the sonne of God, I aunsweare: Thoughe they were not altogether ignoraunte of the heauenlye stocke of Christe, yet they vnderstoode not in euery poynte that he was occu∣pied in fulfilling the commaundements of the father, because that as yet his calling was not euidently made knowen vnto them. But in that Ma∣rye keepeth in her heart those thinges, whiche as yet shee conceiueth not in the vnderstanding of her minde, lette vs learne reuerently to take, and (as seede conceiued in the earth is nourished) to laye vppe in our mindes those mysteries of God, which as yet excell the capacitie of our minde.

51. He was subiect to them. This humblenes in that the Lord & head of

Angelles willingly made himselfe subiect to mortal creatures, did Christ take vpon him for our saluatiō. For so had the counsel of god determi∣ned, that for a time he should be hidde vnder the name of Ioseph, as vn∣der a shadow. And though no necessitie enforced Christ to this subie∣ction, but that he might haue exempted himselfe from the same: yet bee∣cause that vppon this condition he had taken the nature of man vppon him, that he might be subiect to his parentes, and withal, he tooke vpon him the person of a man and of a seruaunt, as concerning the office of a redeemer, this was his lawfull condition; so that it becommeth euery one of vs more willingly to beare that yoake, that shall be laid vppon vs of the Lord.

Mathew. 3. 1. And in those dayes, Iohn the Baptist came and prea∣ched in the wildernes of Iu∣dea. 2. And said, repent, for the kingdome of heauen is at hand. 3. For this is he, of whō it is spoken by the Prophet Esaias, saying, the voyce of him that crieth in the wil∣dernes, i••, prepare ye the way of the Lord, make his pathes streight. 4. And this Iohn had his garment of camels haire, & a girdle of a skin about his loynes: his meat was also lo∣custes and wild honney. 5. Then wente out to him Ierusalem and al Iudea, and al the region rounde a∣bout Iordan. 6. And they were bap∣tised of him in Iordan, con∣fessing their sinnes.

Marke. 1. 1. The beginning of the Gospel of Iesus Christe, the sonne of God. 2. As it is written in the Prophets: Behold, I send my messenger before thy face which shall prepare thy way before thee. 3. The voyce of him that cryeth in the wildernes is, prepare ye the way of the Lorde, and make his pathes streight. 4. Iohn did baptise in the wildernes, & preach the bap∣tisme of amendment of life, for remission of sinnes. 5. And al the countrey of Iudea, and they of Ierusa∣lem went out vnto him, and were all baptised of him in the riuers of Iordan, confes∣sing their sinnes. 6. Now Iohn was cloa∣thed with camels haire, and with a girdle of a skin about b•• loins, & he did eat locusts and wild honney.

Luke. 3. 1. Now in the fifteenth yeere of the reigne of Tiberi∣us Caesar, Pontius Pilat being gouernour of Iudea, & Herod being tetrarch of Galile, & his brother Philip tetrarch of Iturea, & of the countrey of Trachonitis, & Lysanias the tetrarch of Abylene. 2. VVhen Annas and Caiphas wer the high priests, the word of God came vnto Iohn, the son of Zacharias in the wildernes. 3. And he came vnto al the costs of Iordan, preaching the baptisme of repentance, for the remission of sinnes. 4. As it is writtē in the book of the sayings of Esaias the prophet, which saith, the voice of him that crieth in the wildernes is, prepare ye•• the way of the Lorde, make his pathes streight. 5. Euery valey shalbe fil∣led, and euery mountaine & hill shalbe brought low, and crooked thinges shalbe made streight, and the rough waies shalbe made smooth. 6. And al flesh shal see the saluation of God.

Although that is parte of the Gospell which we haue set downe bee∣fore out of Matthew and Luke, yet it is not without a cause that Marke

accompteth the beginning of the Gospell at the preaching of Iohn Bap∣tist. For as it is recorded in the first of Iohn, that then the lawe and the Prophetes were ended. The law and the Prophets to Iohn, and since the kingdome of God, Luke. 16. 16. And to this very aptly agreeth the testi∣monie of Malachy, which hee alleageth. The Lorde that hee might the more incēse the mindes of men to the desire of the promised saluation, had ordayned for a time, that the people shoulde bee without new pro∣phesies, and wee know that Malachy was the last of the lawefull and certaine Prophetes. Also least the hungrye Iewes should in the meane while faynt, he exhorteth them that they shoulde keepe themselues vn∣der the lawe of Moses, vntill the promised redemption should appeare. And he maketh mention of the lawe onely, because that the doctrine of the Prophets doth differ nothing from the same: but it was only an Ap∣pendix & more ful exposition, that the whole manner of gouerninge the Church might depend vppon the lawe. And it is no new or vnaccusto∣med matter in the scripture, to comprehende the prophesies vnder the name of the law: because that al of thē were referred to them, as to their fountaine and principall poynt. And the Gospell was not an inferiour addition to the lawe, but a new manner of teaching, which abrogateth that first. Malachy also discerning a double estate of the Churche, ap∣poynteth the one vnder the law, and beginneth the other vnder the gos∣pell. For it is not to be doubted but that he meaneth Iohn Baptist, whē he saith: Behold, I wil send my messēger: because (as it is now said) here is an expresse distinction made betweene the law, and the new order & e∣state of the Church, which was to be in the same roome. In the same sence he had sayde a litle before (that which is cited by Marke: for the places are very like) Behold I send Elyas the Prophet to you, before that great day of the Lord shal come. Also, behold I send my messenger, who shall make cleane the way before me, then shall the Gouernour, whom ye seeke, come to his temple. Because that he promiseth in both these pla∣ces a better estate of the Church, then was vnder the Gospell, without doubt the beginning of the Gospell is thereby noted. And before the Lord should come forth to restore the Church, it is sayd that a forewar∣ner and cryer should come before him, who should declare that hee was at hande: whereby wee gather the abrogation of the law and the bee∣ginning of the Gospell, properly to be set in the preaching of Iohn. But sith Iohn declareth that Christ was cloathed with flesh, both his natiui∣tie, and the whole historie of his appearance is contained vnder the gos∣pell.

But here Marke declareth when the Gospell beganne to be published, wherefore hee dooth not without cause beginne at Iohn, who was the first minister of the same. And for this cause was it the will of the hea∣uenly father to bury, as it were in silence, the life of his sonne, vntill the tyme of his full reuelation shoulde come. Neyther was it doone without the determinate prouidence of God, that the Euangelists should passe by that whole time, that Christ lyued priuately at home: & should by and by passe from his firste infancye to the thyrtie yeere of his age, wherein he endued with the estate of a publike person, is openlye she∣wed as redeemer to the worlde▪ but that Luke brieflye toucheth about

the twelfe yeere one signe and token what his calling should be. And this especially appertaineth for this cause: first, to know that Christ was very man, and then the sonne of Abraham and of Dauid, which the Iord would testifie vnto vs.

The rest which we haue set downe of the shepheardes, the wisemen and Simeon, doe appertaine to the proouing of his deitie. And that which Luke declareth of Iohn and his father Zacharyas, was as a pre∣face to the Gospell. There is no absurditie in chaunging the person in the wordes of Malachy. Thus God speaketh by the Prophet: I send my messenger, and he shall prepare the way before me. But by Marke the father is brought in speaking to the sonne. But wee see that Marke had no other purpose, then that he might more fully declare the minde of the Prophet.

Marke giueth Christe the title of the sonne of God, whom the other Euangelists witnessed to be borne of the seede of Abraham and of Da∣uid, that he might also be the sonne of man. But Marke thereby declareth that no redemption can be hoped for, but from the sonne of God.

MAT. 3. 1. In those dayes. LVKE 3. 1. In the fifteenth yeere. It cannot be gathered oute of Mathewe and Marke what age Iohn was of, when hee beganne to come abroade. But Luke declareth euidently that he was then thirtie yeare olde or there about. The olde wryters of the Church declare almost with one consent, that he was borne fifteene yeare before the death of Augustus. His successour Tyberius hadde nowe enioyed the Empire fifteene yeares when the same Iohn began to preach: there∣fore that time of thirtie yeares which I spake is gathered; whereby it also foloweth, that hee did not long execute the office of a teacher, but that in shorte time hee gaue place vnto Christe: for Christe as a little after we shall see was also baptized when hee was thirtie yeare olde, and then he was entred to the performance of his office. But when Christ the sonne of righteousnesse, presently folowed Iohn his morning starre, or rather the morning, it is no maruaile if that Iohn vanished away, that Christes onely glory might be the more manifest. LV. Pontius-Pilate. It is pro∣bable that this was the seconde yeare of Pilate. For after that Tiberius hadde obtained the Empire, Iosephus declareth in the eighteenth booke of Antiquities, that hee created Valerius Gratus gouernour of Iudea, placing hym in the roume of Annius Rufus. And this putting one in an others roume, might fall out in the second yere of hys gouernment. The same Iosephus declareth that Valerius was Gouernour of Iudea for the space of eleuen yeares, therefore Pilate hadde holden that prouince aboue two yeare, when Iohn beganne to preache the Gospell. This He∣rode whome Luke maketh Tetrarche of Galile, was the seconde heire of Herode the Great, who succeeded his father by will: for the gouern∣ment of Iudea was geuen to Archelaus, but when hee was banished by Augustus into Vienna, that portion fell into the handes of the Romanes for a praie.

So Luke heere rehearseth two of Herodes sonnes: namely, Herode Antipas, who was made Tetrarche of Galile, and hadde in possession, Samaria and Peraea, and Philip who was Tetrarch of Trachonitis and Iturea, raigned from the sea of Tiberias of Genesara, to the foote of Li∣banus, from whence the floude Iordane ariseth▪

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

They vntruely imagine that Lysanias was the sonne of Ptolomeus Mennaeus, who was king of Chalcis, who had bene slain before by Cle∣opatra, about thirtie yeers before the birth of Christ, as Iosephus decla∣reth in his fifteenth booke of antiquities. Also he could scarsly haue bin his nephew, whom the same Iosephus in the first booke of the warre of the Iewes reporteth to haue beene the kindler of the parthean war: for then he should haue beene aboue three score yeere old. Furthermore, see∣ing that he stirred the Parthians to warre vnder Antigonus, he was of necessitie then growen to the estate of a man. But Ptolomeus Mennaeus died not long after the slaughter of Iulius Caesar, beeing entred into the office of the Triumuir betweene Lepidus, Antonius, and Octauius: as Iosephus witnesseth in the 14. booke, chap. 23. But this nephew of Pto∣lomeus, was called Lysanias, as his father was, and hee might also leaue a sonne of his owne name. Yet their errour is without question to be re∣iected, which imagin that Lysanias, who was slaine by Cleopatra shuld liue threescore yere after his death.

The name of Tetrarch is here vsed improperly, as though the whole region should bee deuided into foure partes. But seeing that in the bee∣ginning the countries were deuided into foure partes, and then that o∣ther chaunges followed: yet for honors sake the name was stil cōtinu∣ed: in the which sense Pliny numbreth seuenteene Tetrarches of one re∣gion.

2. VVere the high priestes. It is certaine that two high Priestes togea∣ther at one time neuer occupied the priesthod. Iosephus witnesseth that Caiphas was made high priest by Valerius Gratus, a litle before he went out of the prouince. VVee read nothing In Iosephus, that should be al∣tered by Pilate, in that time that he gouerned Iudea: but when hee was restrained of his aucthoritie, and was commaunded to goe to Rome to aunswere his cause, then at that time Vitellius, the gouernour of Syria dryuing Caiphas out, transposed the priesthood to Ionathas, the sonne of Anani, Antiq. 18. But that Luke nameth two high priests must not so be taken, as if y^t tytle was giuen to them both: but beecause that the one halfe of the honour of the priesthood was in Annas, the high priestes father in law. VVherefore Luke declareth that matters were then so troubled and confounded, that there was then no one true and certaine high priest, but that through ambition and tyrannicall power, that sa∣cred office was torne in sunder.

The word of God came. Before that Luke reporteth, as others doe, that Iohn entred the office of teaching, he saith, that he was called thereunto of God, that his ministerie might beare aucthoritie with it. I see not why the interpreters had rather to translate it vppon Iohn, rather then To Iohn: yet because the sense is not doubtfull, namelye, that this ambassage was layde vp with him, and that the commandement of preaching was giuen vnto him, I follow the receiued translation. Heereby gather that there are no true teachers, but to whom that office is enioyned of GOD. Neither doth it suffice to haue the word of God, except there be also an especiall calling.

That Matthew and Marke make not mention but of a desert, recon∣cile it with the wordes of Luke thus, Iohn beganne his office of teach∣ing amongst his neighbours with whom hee dwelt, then he spread his

Gospell farther, that it might be knowne in mo places: whereby it came to passe, that in short time his fame spread vnto Ierusalem. Yet that coast of Iordan might be called desertum, a desert: for it doth not signifie a place not in habited, but a sharpe and hilly countrey, which is occupyed with a lesse resorte of men.

2. Math: Repent. Matthew differeth from the other two Euange∣listes in this, that in the person of Iohn he setteth downe the summe of his doctrine, and they set it downe in his owne words. Yet Marke hath more by one word then Luke: for he saith, he came, baptising and prea∣ching the baptisme of repentaunce, but in the matter it selfe the consent is very good: because that all ioyne repentaunce with forgiuenesse of sinnes. For the kingdome of GOD amongst men is nothing els then a restoring to a happy life, and so a true and eternall felycitie. Therefore when Iohn saith, that the kingdome of God is at hand, he meaneth that men, which were estraunged from the righteousnesse of God, and bani∣shed the kingdome of heauen, are againe gathered vnto God, that they might lyue vnder his hand. And this doth free adoption and forgiuenes of sinnes worke, whereby hee reconcileth the vnworthy to himselfe. In summe, the kingdome of heauen is nothing else then newnesse of lyfe, wherein God restoreth vs into the hope of eternall immortalytie. For we being taken out of the bondage of sinne and death, he chalengeth vs vnto himselfe, that wee wandring here vpon earth, might now by fayth possesse that heauenly life: to the Ephesians 1. 4. For although we be like to dead men, yet we know that our lyfe is in safetie, while that it is hidde in Christe. Colloss. 3. Frō hence, as out of a fountaine is the exhortation to repentaunce gathered. And Iohn saieth not repent, and then by this meanes the kingdome of heauen shall appeare: but in the first place he proposeth the grace of GOD, and then hee exhorteth menne that they shoulde repent. VVhereby it is euident, that the mercy of God, whereby he restoreth those that are lost to be the foundation of repentaunce. Nei∣ther doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes: for repentaunce, (as some vn∣wisely imagine) is not placed first, as if it should be the cause of forgiue∣nesse of sinnes, or that it might preuent God, that hee might beginne to be mercifull vnto vs: but men are cōmaunded to repent, that they might receiue the reconcilyation offered them. But as the free loue of GOD, whereby hee imbraceth miserable men, not imputing their sinnes vnto them, orderly goeth before; so it is to be noted, that we haue forgiuenes of sinnes in Christ: not that God would nourish them through his loue: but that hee might heale vs from them. Neyther can any man taste the grace of GOD, except he hate sinne, and be displeased with offēces: but by the definition of repentaunce and fayth it may be fullyer knowne, how vnseperably they are ioyned togeather: therefore in entreating of this doctrine I am the sparer.

But for the better vnderstanding of this present place, it is meete to obserue that the whole Gospell consisteth of two partes: forgiuenesse of sinnes, and repentaunce. And in that Matthew noteth the first parte by the kingdome of heauen, it may thereby be gathered, that there was ho∣stile dissention betweene men and God, and that they were wholy ba∣nished out of the kingdome of heauen, vntill that God shoulde againe

receiue them into his fauour. And though Iohn proposing the grace of God, exhorteth menne to repentaunce, yet it is to be noted, that this al∣so i•• the gift of God, aswell as the enheritaunce of the kingdom of hea∣uen. For as hee freely forgiueth vs our sinnes, and by his mercy delyue∣reth vs from the guiltinesse of eternall death; so also hee repayreth vs after his owne image, that we might liue to righteousnesse. As he freely adopteth vs to be his sonnes; so hee regenerateth vs by his spirite, that our life might testifie, that we doe not falsly cal him father. And Christ doth no lesse quicken vs vnto righteousnesse, by crucifying our old man, and by extinguishing the faults of our fleshe, then he doth wash away our sinnes by his bloud, and appease his heauenlye father towardes vs, with the sacrifice of his owne death. Yet this is the summe of the Gos∣pell, that GOD embraceth vs in his Sonne, our sinnes being washed a∣waye: that wee denying our selues, and our owne nature, might liue holylye and godlyly; and so shoulde meditate a heauenly lyfe vpon the earth.

3. LV. Preaching the baptisme of repentaunce. This maner of speaking dooth first generally shewe, what is the right vse of the Sacramentes: Then for what purpose Baptisme was instituted, and what it doth con∣taine.

A Sacrament therefore is not a dumbe ceremonie, which sheweth I wotte not what pompe, without doctrine, but hath the worde of God annexed to it, which giueth lyfe to the outwarde ceremonie. I meane not that worde, which some Exorcist muttereth with magycall whispe∣rings: but that which pronounced with clear & open voyce doth auaile to the edifying of fayth. For it is not simplye sayde that Iohn bapti∣sed to repentaunce, as if the grace of GOD hadde beene included in the visible signe: but that hee preached what the profit of baptisme was, that the signe might be made effectuall by the woorde preached. And this is peculyar to baptisme, that it is called the seale of repentance for forgiuenesse of sinne.

Nowe seeing that his Baptispme hadde the same signification, po∣wer and manner, which ours haue: If a figure bee esteemed by the trueth thereof, it is false, that the baptismes of Iohn and Chrste are diuerse.

MATH. 3. The voyce of a cryer in the wildernesse. Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn: yet hee is one of them, of whom that is there spoken: for after the Prophet hath spo∣ken of the ouerthrowe of the Citie, and the extreame calamitie of the people, he promiseth a new restitution of the people. The words were, the Lord shal say againe, comfort ye, comfort ye my people. For after the temple was ouerthrowne, and the Sacrifices abolyshed, the people were lead into captiuitie, and their estate was almost desperat: and be∣cause their eares were deaffe at the continuall calling of the Prophets, the Lorde did as it were holde his peace for a time. Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet de∣clareth that there shoulde agayne aryse newe Preachers of grace, which shoulde comforte the people in the hope of saluation, Suche were Za∣charyah,

Haggai, Malachy, Esdras, and such lyke. But beecause that there is promised a restitution, which shoulde bee perpetuall, and not for a shorte tyme: and Isaias especially respecteth the redemption which was hoped for: by the comming of Christe, Iohn was rightlye accoun∣ted the chiefe amongst the ministers of comforte. Then it followeth in the texte of the Prophet: The voyce of a cryer, and that voyce is opposed to the silence for a time, whereof I spake euen nowe: for the Iewes, were for a tyme depriued of that doctrine, which they had vn∣godlyly contemned.

The name of a deserte is metaphorically put for a desolation or a de∣formed ruine of the people, as was in the time of the banishment. For there was so horryble a dissipation, that it might bee compared to a deserte; so the prophet amplifieth the grace of GOD, as if hee shoulde haue sayde, although the people was thrown farre from their countrey, and was banyshed out of the company of menne, yet the voyce of God shall also resounde in the deserte, which shall ioyfullye comforte them that are halfe dead. In this sense Ierusalem was the deserte, when Iohn beganne firste to preach: for in euery place all thinges were brought into a waste and horyble confusion. But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible de∣serte, that thereby they might the more greedilye haue receiued the pro∣mise of saluation offered vnto them in death.

Now wee see how truely this prophesie agreeth vnto Iohn, and how properly it is applyed vnto him. Prepare ye the way of the Lord. It is not to be doubted, but that the Prophet speaketh to Cyrus, & the Persians whose ayde GOD vsed: and the meaning is, that the Lorde would by a won∣derfull power bring to passe, that a waye shoulde be opened to his peo∣ple by wayes vntrauailed, by steepe rockes, and by the drye deserte, beecause that hee had at hande ministers of his grace, which should take all lettes and hinderaunces out of the waye. But that was a beeginning, shadowing the redemption.

And when the spirituall trueth commeth into the light, Iohn is sent, that hee might remoue those lettes. And daylye the same voyce soun∣deth in our eares, that wee shoulde prepare a way to the Lorde: that is: that vices beeing taken awaye, which shutte vppe the kingdome of Christe, wee shoulde giue accesse to his grace. To the same pur∣pose also beelongeth that which followeth in the Prophet: The croo∣ked shall bee made streight: for hee meaneth that there are onely rough and troublesome courses in the worlde: But that through so hard pas∣sages the Lorde will make himselfe a waye, that by a woonderfull meanes hee might pearse through to the accomplishing of our salua∣tion.

6. All fleshe shall see. The meaning is, that this saluation shall not bee kepte secrete, or tasted onely by a fewe menne▪ but that it shall be knowen and common to all. VVhereof it followeth, that this pro∣phesie was not fulfilled in the returne of the people. For although GOD then shewed a token of his fauour woorthye to bee remem∣bred, yet hee did not then reucale his saluation to all the woorlde,

Naye, it is the purpose of the Prophet to oppose the wonderfull excellē∣cie of saluation, which was to be reuealed, agaynst the former benefites of god, that the faithful might know that he neuer dealt so notably with the Church, and that the power of God was neuer so excellently she∣wed in the deliueraunce of his. Flesh in this place doth signifie men, with∣out the note of sinne.

4. Matth. Iohn had his garment. The Euangelist dooth not accompt this amongst his especiall vertues, that hee was addict to a rude and au∣stere manner of lyuing, he also fled a meane and an accustomed clean∣nesse; But because he had said before that he was a manne dwelling a∣mong the mountaines.

Now he addeth that his meate and his apparell was according to his dwelling place. And this hee reheaseth not onely, that wee might know that hee tooke no delycates, being content with countrey meate and ap∣parell: But that in his filthy and contemptible habite he was much estee∣med amongst men very delicate and renoumed. Furthermore, as super∣stition appoynted almoste a perfect rigghteousnesse in these outwarde shewes, they commonly thought that such decency was a heap of holy∣nesse. There was an other fault neere vnto this, that they woulde ima∣gine that this man in this solitarie lyfe, abhorred the common maner of lyuinge, as Eremites and Moonkes excell in this one thing, if they could differ from the rest. At the length there grew ouer grosse igno∣raunce, that they made of his garmente of hayres, a whole skinne. And it is not to be doubted but that the Euangeliste discrybeth heere a mountaine man, farre from all vrbanitie, finenesse, and daintinesse, not onely content with meate that might be gotten, but onely eating natu∣rall meates; as wilde honney, whereof there was good plentie enough in that place, and Locustes, whereof the countrey was also very fruitful. Or, because it was profitable, that a man contemned, and not fauoured for any excellency, should come forth into the world, that the onely ma∣iestie of GOD might shine in him, which yet shoulde draw all men to wonder at him. For that is to be noted, which is added, that great con∣course of people came vnto him from euery place: whereby wee gather how renoumed his fame was. Or because it was the purpose of God to propose in him a rare example of frugalytie, that by this meanes hee might allure the Iewes to reuerence his doctrine, or at the leaste, that he might conuince the Iewes of vnthankfulnesse, according to that say∣inge of Christe, Iohn came neyther eating nor drinkeing, &c. Luke 7. 33.

6. Matth. 5. Mar. They were baptised, confessing their sinnes. This confessi∣on was a testimonie of their repentaunce. For as the Lord in his sacra∣mentes doth binde himself vnto vs, as it were by giuing vs his hand wri∣ting; so it is also meete that we should aunswere him againe. In baptism he witnesseth that our sinnes are forgiuen vs, and he calleth vs to repen∣taunce. Therefore that men may rightly offer themselues vnto baptism, they are required to confesse their sinnes: otherwise the whole action should be nothing else but a vaine sporte. It is also to be noted, that hee heere speaketh of them that are growen to some age: who we know are not to be admitted without consideration into the Church, nor by bap∣tisme to be receiued into the body of Christ, except there be first an exa∣mination

had. VVhereby it is manifest, how ridiculous the Papists were, which wrest this to auricular confession. For the sacrificers were not present, into whose eares priuilye all of them shoulde whisper their own sinnes: neither is there mention made of all the sinnes, neyther is it said that Iohn commaunded, or gaue his Disciples an ordinary manner of confessing: And that wee maye graunte the Papistes that, which they require: Confession shall beelonge to them onely, that shall bee cate∣chyzed, and after Baptisme it shall haue no place. Truely they agaynst the example of Iohn doe prescrybe a lawe of Confesion after Bap∣tisme.

Matth. 3.	Marke.	Luke. 3.
7. Now, when hee sawe manye of the Pharises and of the Saduces come to his baptisme, hee saide vnto them, O generations of vypers, who hath forewarned you to flee from the anger to come? 8. Bring forth therefore fruits worthy amendment of life. 9. And think not to say with your selues, wee haue Abraham to our father: for I say 〈…〉〈…〉, that God is able of these, ••••ones to rayse vp children vnto Abraham. 10. And nowe also is the axe put to the roote of the trees: there∣fore euery tree, which bringeth not forth good fruite is heawne, down, and cast into the fire.		7. Then sayd he to the people that were come out to bee baptised of him: O generation of vipers, who hath forewarned you to flee from the wrath to come. 8. Bring forth therefore fruit•• worthy amendment of lyfe, and be∣ginne not to say with your selues, we haue Abraham to our father: for I say vnto you, GOD is able of these stones to raise vp childrē to Abrahā. 9. Now also is the axe laid vn∣to the roote of the trees: therefore euery tree, which bringeth not forth good fruite, shall be hewen downe, and cast into the fire. 10. Th•••• the people asked him, saying, what shall we doe then? 11. And he answered and said vnto them: he that hath two coates, let him parte with him that hath none: and he that hath meate, let him doe likewise. 12. Then came there Publicans also to be baptised▪ & said vnto him, maister, what shall we doe? 13. And he saide vnto them, require no more then that, which is appoynted vnto you. 14. The soldiours likewise de∣mounded of him, saying: And what shall we doe? And he said vnto thē•• doe violence to no man, neyther ac∣cuse any falsly, and be content with your wages.

MAT. 7. VVhen he saw many of the Pharises. Here Math, and Luke doe

declare that Iohn did not only generaly preach repentāce, but also that he applyed his speach to the persōs. And truly it wil be a cold maner of tea∣ching, except the teachers doe wisely consider what the time requireth, and what is ••itte for the persons: and there is not in this behalf any thing more vnequall then a perpetuall equalytie. And for this cause it is sayde that Iohn did more seuerely hādle the Pharises and the Saduces: because that through the hypocrisie & prid, wherein they swelled, it seemed meet that they should be more sharply punished then the comon sort of men: But that we may well vnderstand his purpose, it is to be known that ther is no people more without sense and feeling then the hypocrites, which with an outward shew of holines deceiue themselues and others. For as God thundereth euery where against the whole world; so they in a false imagination frame vnto themselues a sanctuarie: because they are per∣swaded that they haue nothing to doe with the iudgement of God. If a∣ny think that Iohn dealt preposterously, that at the first salutatiō he enter¦tained them so hardly: I answer that they were not vnknown vnto him, and the knowledge which he had was not by custome or experience; but rather by the secrete reuelation of the spirit: wherfore they were no whi•• the lesse to be spared, least with the greater prid they shuld return home. If any againe shall obiect, that they were not to be feared with so sharpe a rebuking, which by baptisme professed that they would become other men: an answere is also readie, they which are accustomed to lie to God, and to please themselues, and shew deceite & dissimulation for the truth, are more hardly to be vrged to true repentaunce▪ For there is, as I sayd•• a wonderfull obstinacie in hypocrites: therefore vntill they be skoured with violence, they hold very fast their shew.

Now that Iohn reprooueth and rebuketh them openly before al men, is for an example, in which sense Luke reporteth that he spak this to the people. For though Iohn pinched but fewe menne, yet he had regard of all, that he might strike 〈◊〉〈◊〉 feare into them 〈◊〉〈◊〉 Paule, ••. Tim 5. 20. com∣maundeth, that in open reproouinges this profit should be looked for. Therefore he peculyarly speaking to the Pharises and Saduces, dooth in their person admonish all the reste, that they shoulde not shewe forth a faigned shewe of repentaunce, for a true affection.

Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were, by whome the worshippe of GOD was miserablye corrupted, the Churche wa∣sted, and the whole relygion ouerthrowne, and to be shorte, who hadde with their corruptions extinguished the light of GOD, and with theyr sinnes had infected all thinges. Therefore it is probable that Iohn did openly sette vppon the Pharises, that hee might prouide for the whole Church of GOD: that, they should no more with a vaine shewe holde the eyes of the simple, nor oppresse the people with their wicked tiran∣nie. And therein was also shewed his wonderful constancie, that though they excelled all others: yet be spared not their dignitie, but sharplye, as they were worthy, he brought them into course. So it becommeth al god∣lye teachers to be bolde▪ that they shoulde not feare anye power of men, but that without feare they should striue to throwe downe euerye hygh thing, which lifteth vp it selfe against Christ. If that they which willing∣lye came to Baptisme, that they might giue theyr name to the Gospell,

were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ, which not onely stubbornly refuse all taste of sound doctrine, but more violentlye goe on with sword and fire to blotte out the name of Christe▪ Certein∣lye if thou shouldest compare the Pope and his filthy cleargy, they shalbe very gently dealt with, if they be cast into one bundle togeather. Wher∣fore let them quarell not with v••, but with the spirit of God, whose cares are so delicate, that they can abide nothing to be spoken sharply agaynst the Pope. Yet let godly teachers take heede to themselues, while they are caryed with a godly zeale against the tyrantes of the Church, least they myxe the affections of the fleshe. And because that no vehemencie canne be approoued of GOD, but that which is moderated by the wisedome of the spirite, let them not onely restraine theyr affections, but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration.

Hee calleth them generation of Vypers, rather thou Vipers, that hee myght lay that venymous poyson to all the sorte of them▪ for he would not condemne only these fewe, which were there present, but the whole bodye: as if he should say, that both the sortes did but engender serpents. There were great dissentions betweene them, but the contempt of God, a wicked desire of rule, a hatred of sound doctrine, and a heaue of many sinnes. VVho hath farewarned you? Because he suspected thyr repentaunce, he doubting it, enquireth with admiration, whether it be possible that they should repent from the heart. By this meanes he stirreth them to a more neare examination of their conscience, that they should sifte them∣selues more deeply, & that al flatteries being remoued farre from them, they might exercise a more seuere sensure in calling their sinnes into que∣stion.

VVrath is here taken for the iudgment of God, 〈◊〉〈◊〉 in diuerse other places it is vsed▪ as when Paule saith, Rom. 4. 15. & 1••. 19. The lawe worketh wrath, and giue ye place to wrath. And he calleth it to come, which han∣geth ouer their heads, least according to their wont, they nourish vp thē∣selues in securitie. Yet hee therefore maketh mention of the tyme to come: because the hypocrices as long as GOD spareth them, doe care∣lesly despyse his threates: for they are not wakened, except they be stri∣ken hard. For though the wrath of GOD flowe forth, and that his roddes doe stryke the whole earth, yet the hypocrites doe alwayes hope that they are free.

To flee the wrath of God is here taken in good parte: for it is as much as to seeke the meanes to appease GOD, that he might cease to be angry with vs. For a great number of men, that they might escape the wrath of God do withdraw themselues from his hand and iudgement, but so the sinner profiteth nothing by fleeing from God, but dooth rather more and more encrease his wrath vppon him.

MAT. LV. 8▪ Bring forth therefore fruit••. He confirmeth that which I sayd before, that the repentaunce which is testified in wordes is of no value, except they proue the same in deede: for it is a thing more precious, then that there should be a lyght and vaine opinion of the same. Therefore Iohn denyeth, that the open testimonye which they gaue was sufficient:

but he saith that in processe of time it shalbe reuealed by their workes, whether they doe earnestly repent. It is to be noted that good works are called the fruits of repentaunce: for repentance is inward, which is pla∣ced in the heart and the minde: but then in the chaung of the life it brin∣geth forth the fruites of the same. And because that in popery all this poynt of doctrine was filthyly corrupted, this difference is to be holden, that repentance is an inward renewing of a man, which springeth forth in outward life, as the tree bringeth forth fruit out of it.

MAT. 9. Think not to say with your selues. LV. 8. Begin not to say. Sith it is cer∣tain that there is but one meaning of both these speaches, we do easily ga∣ther what Iohn would. The hypocrits do either sleepe in their sins, or li∣centiously & proudly vaunt thēselues vntil they be oppressed: but when they are cited to the tribunal seat of god, then they carefully seeke means to escape, & lurking corners, or pretend some colour: Therfore Iohn thus speaketh vnto the Pharises & Saduces. Now that you are sharply repro∣ued of me, do not as such as you are, vse to doe: that is, seek not a reme∣die by a vaine & false pretence. And he wresteth from thē that wicked hope, wherwith they were betwitched: the couenant which GOD made with Abrahā was vnto thē in••steede of a shielde to couer an euil consci∣ence, not that they setled their hope in the persō of one man: but because that God had adopted the whole stock of Abraham. In the meane while they thought not, that none are to be accounted of the seede of Abrahā, but they which folow his faith▪ and the couenaunt of God is not ratifi∣ed, that it may profit to saluation but by faith. And that clause in your selues is not superfluous: for although in speach they did not boast themselues to be the sonnes of Abraham; yet inwardly they pleased themselues with this title: so that the hypocrites are nothing more ashamed to mock God then men.

God is able. The Iewes flattered themselues almost with the same pre∣tence, which the Papists at this day do insolently chaleng to themselues. It is necessary that there shoulde be a Church in the worlde: for GOD will be knowne, and haue his name called vppon in the worlde, and the Church cannot bee other where but with vs, with whom the Lord hath made his couenaunt. The Priestes and other, which had the gouerment and aucthoritie, were especially puffed vp with this arrogancie: for they accounted the common people prophane and accursed, as wee reade in Iohn 7. 49. And they thought themselues to be the holy first fruites: as at this day the horned bishops, Abbots, Canons, Monks, Sorbonists, & al the sacrificers being lift vp with the proud title of the Cleargie, do in cōpa∣rison of themselues despise the laitie. This errour doth Iohn reproue & refel, in that they do to straightly restraine the promise of God, shewing that though God had none of them▪ that yet he would not be without a Church. Therefore the meaning of the words is, God made a couenant with Abraham & his seede. One thing deceiueth you, that whē you are more thē degenerate, you think your selues to be the only sons of Abra∣ham: but god wil frō an other place raise vp a new seed to Abrahā, which doth not now appear: & he speaketh in the datiue case: He wil raise vp chil∣drē vnto Abraham, that they might know the promise of God was not to no effecte, and that Abraham, who obeyed hym, shoulde not bee de∣ceyued, although there wanted seede in them; so from the beegin∣ning

of the worlde, the Lorde was true to his seruauntes, neither did he euer fayle in perfourming his promise of shewing fauour to their children, although hee reiected the hypocrites. That many thinke that Iohn speaketh this of the calling of the gentiles, seemeth not to me to be of force: but because that it seemed incredible to these proude men, that the Church might be transferred to any other place, he admonisheth thē that God hath meanes to preserue his Church, which they did not think of: as if he should make him children of stones.

MAT. 10. LV. 9. Now also is the axe. After that Iohn had taken that couer of vaine hope from the hypocrits, he pronounceth that the iudge∣ment of God is nigh. He had said before, that they being cast off, that god shuld not want a people: now he addeth that God himself is now in the same, that he might driue the vnworthy out of the Church, as barrē trees vse to be cut vp. The summe is that the hand of GOD is now stretched forth to purge the Church: for the grace of God doth neuer shewe it self for the saluation of the godly: but withal his iudgement commeth forth for the destruction of the worlde, and that for two causes; because that then the Lord seperateth his from the reprobate, and the vnthankfulnes of the world prouoketh his wrath a new. VVherefore it is no meruaile, if the preaching of the Gospell, and the comming of Christ doe put the axe to cutte away the corrupt trees, and should dayly hasten the venge∣aunce of God against the wicked.

LV. 11▪ The people asked him. A true affection of repentaunce en∣gendreth this carefulnesse, that the sinner desirouslye enquireth what God willed and commaunded, and the aunswere of Iohn doth brieflye define the fruites worthy of repentaunce. For the worlde alwayes de∣sireth to be discharged of the ceremonies towardes God, and dooth no∣thing more readily then sette faigned and deuised worshippinges before God, so ofte as hee calleth to repentaunce. But what fruites dooth the Baptist commende in this place▪ The dueties of charitie, and of the se∣cond table, not that God neglecteth the outward profession of godlines, & of his worship: but because this note of difference is more certaine, & dooth often lesse deceiue. For the hypocrites doe painefullye endeuour, that they might shewe themselues worshippers of GOD in ceremonies, and yet lette passe the care of true righteousnesse, when they are eyther vnkinde to their neighbours, or giuen to deceites and spoyles. VVhere∣fore necessarilye they are to be called to a straighter examination, whe∣ther they lyue honestly amongst menne, whether they helpe the poore, whether they spare them in misery, whether they louingly communi∣cate those thinges, which the Lorde hath giuen them. For this cause Christe in Matthew 23. 23. calleth iustice, mercie, and trueth, the chiefe poyntes of the lawe, and the scripture in diuerse places commendeth iu∣stice and iudgement.

This is to be noted, that the dueties of charitie are first named, not that they excell the worshippe of GOD; but as the witnesse of the godlynes of menne, that their dissimulation may be layd open, which bragge that with their mouth, which is farre from their heart. But it is demaunded whether Iohn laid this law precisely vpon al thē, which Christ had pre∣pared to be his disciples, that they should not haue two coates. Fyrst it is to be noted, that this is a figuratiue speech, from the parte to the whole:

because that vnder one kinde there is comprehended a general doctrine. Hereof it followeth that such a meaning is to be gathered, as agreeth to the rule of charitie, which is prescribed of God: namely, that euery man of his aboundaunce should helpe the neede of the poore. For the Lorde doth not wrest a tribute from them, that they should giue sorowfullye and vnwillingly, which by compulsion should be constrained to doe that they would not: but he loueth cheereful and willing giuers, as Paul saith 2. Cor. 9. 7. This I speake for this purpose: because it auayleth much that men should be perswaded, that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God. And they doe not onely cast a feare vppon the consciences, but they drowne them in dys∣payre, whosoeuer make a lawe that no man should possesse any thing of his owne. But there nead no long confutation to bee vsed against these fanatical men, which so bytingly snatch at the letter. If it be not laweful to haue two coates, the same is to be said of dishes, of saltsellers, of shirts, and of all housholdstuffe. But by the text it appeareth, that Iohn meant nothing lesse, then to ouerthrow the politike estate: whereby we gather that he commaunded nothing els, then that the rich menne, according to their abilities, should bestow vpon the poore, that, which their necessitie required: as if he should haue said, looke what thinges your neighbours doe want, for the sustentation of their life, and you haue aboundance of, that your aboundaunce may helpe their neede. Furthermore, how much more God nourisheth vs; so much more must euery man beware, that we cocker not our selues. Let rather the necessitie of brethren vrge vs, and what benefites of God soeuer we haue by vs, let them enforce vs to charitable well doing.

12. And the Publicans came. Hee doth not onely generally exhort the Publycans, that they shuld repent, but he requireth those things, which be∣lōg to their calling. For we know that besids the general rule of the law, euery one must looke what the estate of lyfe, whereunto he is called re∣quireth. Loue is generally commaunded to al christians: but there folow particular dueties, wherein the doctour to the Church, the magistrate or prince to the people; and againe, the people to the magistrate, the hus∣band to the wife, and againe, the wife to him: and last, the children and the parēts are bound the one to the other. Furthermore, because that they vexed (as it is a couetous, rauenous, and cruel kind of men) the common people with vniust exactions: the Baptist reproueth those faultes, where∣with that people was most infected, forbidding that they should not ex∣ceade measure in exacting tributes: yet hereby we gather, that it is no lesse lawfull for a Christian to gather tribute,, then it is graunted to the ma∣gistrat, to lay it vpon them. The same is to be thought of warfare, Iohn commaundeth not the soldiours to throw away their weapons, and to forsake their calling: but he forbiddeth vnder the pretence of warfare to spoyle the poore people, to oppresse the innocent with iniuries, to go a∣broade after the manner of theeues, as manye were woont; so in these words there is a priuat approbation of a polliticke estate. It is a friuolous cauill, that here are onely delyuered instructions for the rude, which are farre vnderneath a Christian perfection. It was the office of Iohn to make the people perfect to the Lord: and it is not to be doubted, but that wholly he applyed himselfe faythfully in this matter. And truely they

diffame the gospel with a sacrylegious accusatiō, which make it contrary to the gouernementes of men; as if Christ should destroy that, which his heauenly father hath ordayned. For without the sword the lawes are dead, and there is no power nor aucthoritie in iudgements. Neither hath the magistrate onely neede of an executioner, but also of other officers, of which number are soldiours, where peace cannot otherwise bee pre∣serued, but by their ayde and hand: only the end is to be considered, that Princes make not a iesting sporte at mans bloud, that soldiours placed to bestow their helpes to kill, be not caryed with the desire of gaine to cru∣eltie, but that they both be drawne with the necessitie & respect of pub∣like profit.

Matth. 3.	Mar. 1.	Luke. 3.
11. Indeede I baptise you with water, to amend∣ment of lyfe: but hee that commeth after me, is migh∣tier then I, whose shoes I am not worthy to beare, he will baptise you with the holye Ghost, and with fire. 12. VVhiche hath his fanne in his hande, and will make cleane his floore, & ga∣ther his wheat into his gar∣ner, but wil burn vp the chaf with vnquenshable fire.	7. And preached, say∣ing, A stronger then I com∣meth after me, whose shooes latchet I am not worthye to stoupe down, and vnlose. 8. Trueth it is, I haue baptised you with water: but hee will baptise you with the holy Ghost.	15. As the people wai∣ted, and all menne mused in their heartes, of Iohn, if he•• were not the Christ: 16. Iohn answered, and sayde to them all: In deede I baptise you with water: but one stronger then I commeth, whose shooes latchet I am not worthy to vnlose: he wil bap∣tise you with the holy Ghoste and with fire. 17. VVhose fanne is in his hand, and hee will make cleane his floore, and will ga∣ther the wheate into his gar∣ner: but the chaf wil he burn vp with fire that neuer shalbe quenshed. 18. Thus then exhorting with many others thinges, he preached vnto the people.

The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull, in that he first declareth vpon what occa∣sion this sermon was made: namely, because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe, to him. Therefore that he might speedily take away the occasion of the errour, he openly testifieth that he is not Christe, and so putteth a diffe∣rence betweene himselfe and Christe, that he might giue him his right. And this he doth willingly, that he might delyuer his disciples to Christ from hand (as they say) to hand: but hee preuenteth it the speedilyer, least by holding his peace the longer, hee might confirme the errour of the people.

VVhen hee saieth that a stronger shall come, hee meaneth one en∣dued with a farre other power and dignitie, in respecte of whom hee himself is to be brought into order. And he vseth common phrases, wher∣with

because that vnder one kinde there is comprehended a general doctrine. Hereof it followeth that such a meaning is to be gathered, as agreeth to the rule of charitie, which is prescribed of God: namely, that euery man of his aboundaunce should helpe the neede of the poore. For the Lorde doth not wrest a tribute from them, that they should giue sorowfullye and vnwillingly, which by compulsion should be constrained to doe that they would not: but he loueth cheereful and willing giuers, as Paul saith 2. Cor. 9. 7. This I speake for this purpose: because it auayleth much that men should be perswaded, that that which they offer of their goodes is an acceptable sacrifice of a sweete sauour vnto God. And they doe not onely cast a feare vppon the consciences, but they drowne them in dys∣payre, whosoeuer make a lawe that no man should possesse any thing of his owne. But there nead no long confutation to bee vsed against these fanatical men, which so bytingly snatch at the letter. If it be not laweful to haue two coates, the same is to be said of dishes, of saltsellers, of shirts, and of all housholdstuffe. But by the text it appeareth, that Iohn meant nothing lesse, then to ouerthrow the politike estate: whereby we gather that he commaunded nothing els, then that the rich menne, according to their abilities, should bestow vpon the poore, that, which their necessitie required: as if he should haue said, looke what thinges your neighbours doe want, for the sustentation of their life, and you haue aboundance of, that your aboundaunce may helpe their neede. Furthermore, how much more God nourisheth vs; so much more must euery man beware, that we cocker not our selues. Let rather the necessitie of brethren vrge vs, and what benefites of God soeuer we haue by vs, let them enforce vs to charitable well doing.

12. And the Publicans came. Hee doth not onely generally exhort the Publycans, that they shuld repent, but he requireth those things, which be∣lōg to their calling. For we know that besids the general rule of the law, euery one must looke what the estate of lyfe, whereunto he is called re∣quireth. Loue is generally commaunded to al christians: but there folow particuler dueties, wherein the doctour to the Church, the magistrate or prince to the people; and againe, the people to the magistrate▪ the hus∣band to the wife, and againe, the wife to him: and last, the children and the parēts are bound the one to the other. Furthermore, because that they vexed (as it is a couetous, rauenous, and cruel kind of men) the common people with vniust exactions: the Baptist reproueth those faultes, where∣with that people was most infected, forbidding that they should not ex∣ceade measure in exacting tributes: yet hereby we gather, that it is no lesse lawfull for a Christian to gather tribute,, then it is graunted to the ma∣gistrat, to lay it vpon them. The same is to be thought of warfare, Iohn commaundeth not the soldiours to throw away their weapons, and to forsake their calling: but he forbiddeth vnder the pretence of warfare to spoyle the poore people, to oppresse the innocent with iniuries, to go a∣broade after the manner of theeues, as manye were woont; so in these words there is a priuat approbation of a polliticke estate. It is a friuolous cauill, that here are onely delyuered instructions for the rude, which are farre vnderneath a Christian perfection. It was the office of Iohn to make the people perfect to the Lord: and it is not to be doubted, but that wholly he applyed himselfe faythfully in this matter. And truely they

diffame the gospel with a sacrylegious accusatiō, which make it contrary to the gouernementes of men; as if Christ should destroy that, which his heauenly father hath ordayned. For without the sword the lawes are dead, and there is no power nor aucthoritie in iudgements. Neither hath the magistrate onely neede of an executioner, but also of other officers, of which number are soldiours, where peace cannot otherwise bee pre∣serued, but by their ayde and hand: only the end is to be considered, that Princes make not a iesting sporte at mans bloud, that soldiours placed to bestow their helpes to kill, be not caryed with the desire of gaine to cru∣eltie, but that they both be drawne with the necessitie & respect of pub∣like profit.

Matth. 3.	Mar. 1.	Luke. 3.
11. Indeede I baptise you with water, to amend∣ment of lyfe: but hee that commeth after me, is migh∣tier then I▪ whose shoes I am not worthy to beare, he will baptise you with the holye Ghost, and with fire. 12. VVhiche hath his fanne in his hande, and will make cleane his floore, & ga∣ther his wheat into his gar∣ner, but wil burn vp the chaf with vnquenshable fire.	7. And preached, say∣ing, A stronger then I com∣meth after me, whose shooes latchet I am not worthye to stoupe down, and vnlose. 8. Trueth it is, I haue baptised you with water: but hee will baptise you with the holy Ghost.	15. As the people wai∣ted, and all menne mused in their heartes, of Iohn, if hee were not the Christ: 16. Iohn answered, and sayde to them all: In deede I baptise you with water: but one stronger then I commeth, whose shooes latchet I am not worthy to vnlose: he wil bap∣tise you with the holy Ghoste and with fire. 17. VVhose fanne is in his hand, and hee will make cleane his floore, and will ga∣ther the wheate into his gar∣ner: but the chaf wil he burn vp with fire that neuer shalbe quenshed. 18. Thus then exhorting with many others thinges, he preached vnto the people.

The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull, in that he first declareth vpon what occa∣sion this sermon was made: namely, because it was in daunger least the people through a false opinion shoulde giue the honour due to Christe, to him. Therefore that he might speedily take away the occasion of the errour, he openly testifieth that he is not Christe, and so putteth a diffe∣rence betweene himselfe and Christe, that he might giue him his right. And this he doth willingly, that he might delyuer his disciples to Christ from hand (as they say) to hand: but hee preuenteth it the speedilyer, least by holding his peace the longer, hee might confirme the errour of the people.

VVhen hee saieth that a stronger shall come, hee meaneth one en∣dued with a farre other power and dignitie, in respecte of whom hee himself is to be brought into order. And he vseth common phrases, wher∣with

he so extolleth the glory of Christ, that in comparison of him, hee declareth that he himself is nothing. This yet is the chief, that he accoun∣teth Christ the aucthour of the spirituall baptisme, and that he is the mi∣nister onely of the outward. And it seemeth to be an answere to a se∣crete obiection, if peraduenture any should obiect to what ende belon∣ged that Baptisme, which he tooke to himselfe: for it were not a matter of light weight, to bring any thing into the Church of God, but especi∣ally to professe a newe kinde of instruction which should be more per∣fecte then the law of God: therfore he answereth that he taketh nothing in hand rashly, that yet he was the minister of the outward scale, whiche diminished nothing from the power and glory of Christ: whereby we gather that his purpose was not to distinguish his baptisme from that, which Christ commaunded to his disciples, and whose perpetuall vse he willed to flourish in his church. Neither doth he oppose the visible signe, to the other signe, but comparing the persons of the Lord and of the ser∣uaunt together, he teacheth what is proper to the Lorde, and what is to be attributed to the seruant. Neither let that opinion hinder vs, which now long ago was spread euery where, that the baptisme of Iohn doth differ from ours: but we must learne to iudge by the matter it self rather then by the errour of men. And truly the coparison which they imagine should bee too absurd: for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers: agayne it shoulde followe that the baptisme of Iohn was a dead signe, and voide of all power. Thirdlye it should folow, that we had not a baptism common to Christ & to vs, seeing it sufficiently appeareth, that by this seale he sanctifieth that felow∣ship, which he vouchsafeth to haue with vs, while that in his owne body he consecrated baptisme. Therefore here is to bee holden that, which I sayde before, that Iohn here simply discerneth the person of Christ, from himselfe and all other ministers of Baptisme, that the Lorde might be aboue the seruauntes. And here is gathered a generall doctrine, what are the dueties of men in baptisme, and what is proper to the sonne of God: for the onely administration of the outwarde and visible signe is committed to men: but the trueth it selfe resteth in the power of Christ alone. The scripture doth somtime improperly assigne that to mē, which Iohn here chalengeth to Christ alone, & affirmeth that belongeth not to men: but thē the scripture waieth not what specialy man hath of himself, but simply teacheth the power & the profit of the signes, and how God worketh with his spirit through the same. But here is a distinction made between Christ and his ministers, least that which is worthily due to the one, the world should wickedly giue to the other: as it is not more bent to any thing, then to adorne the creatures with those thinges that belōg to God. And this obseruation shal helpe vs out of many difficulties. VVe know how great iars there are in our age about the vse & effecacy of the signes, all which may be answered▪ that the whole institution of the lord comprehendeth the aucthour himself, and the power of the spirit, togea∣ther with the figure and the minister: but whereas the minister is compa∣red with the Lord, that the Lord may haue al, & the ministers brought to nothing.

••••. VVith the holy Ghost, and with fire. It is demaunded why Iohn also sayd not, that it is only christ, which washeth our soules with his bloud:

Namely, because that the washing also it selfe is wrought by the power of the spirite, it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme. And the meaning is plaine, that Christ a∣lone doeth geue what grace so euer the outward Baptisme doth figure, because that he sprinkleth the consciences with his bloude, and he him∣selfe mortifieth the olde man, and geueth the spirit of regeneration. The worde Fire is added in stead of an Epithyte, and is applied to the spirite, because that it so purgeth our filthinesse, as golde is tried in the fire: As Iohn 3. 5. metaphorically calleth it water.

MAT. 12. VVhich hath his fanne. In the former sentence Iohn prea∣ched of the grace of Christe, that the Iewes mighte geue themselues to him to be renewed: nowe also he speaketh of iudgement, that he mighte strike a feare into the contemners. For sith many hypocrites do proudly refuse the grace of Christ offered them, it is also necessary to pronounce vnto them that vengeāce which remaineth for them: for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers. And this order of teaching must be obserued of vs, that the hypocrites maye know, that they shall not go vnpunished which reiect Christe, that they being raised out of their sluggishnesse maye begin to feare him as a re∣uenger, whom they haue despised as the authour of saluation. Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell. Therfore the preaching of the gospel is a fanne: be∣cause that before the Lord sift vs, the whole worlde is full of confusion, euery man seeketh to please himselfe, and the good are mixed with the euill, and last of all it pleaseth them to wallowe in chaffe. But where Christ commeth foorth with his Gospel, while he reprooueth the con∣sciences, and citeth to the tribunall seate of God, the chaffe is fanned a∣way, which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe, yet Iohn heere compareth the reprobate to chaffe, and the faithfull to wheat. Furthermore, the floore is not taken for the world (as some imagine) but for the Church: for it is to be noted to whome Iohn speaketh. VVhen the Iewes were lift vppe with the bare title, Iohn warneth thē that they do folishly to be proud, because that they possesse a place for a time in the church of God, out of the which they were shortly to be throwen as chaffe oute of the floore. In this maner he reprehendeth the corrupt state of the Church: because that it was full of huskes, weedes, and other filthie things, but was pre∣sently to be purged with the liuely voyce of the Gospell. But howe is Christ sayd to purge the chaffe from the wheate, who can finde nothing in men but meere chaffe? The answeare is easie, the Elect are made into wheat, that they being taken from the chaffe, maye be gathered into the barne. But Christ began this cleansing, and daily goeth forwarde wyth the same, yet he shall not fully performe the same before the latter day: therefore Iohn calleth vs thither. But we must remember that the faith∣ful now at this day through hope do enter into the garner of the Lord, that there at the length in deede they may haue an eternall seate. And the reprobate now through their guiltinesse doe conceiue a heat of that fire, the perfecte burning whereof, they at the last day shall feele. I know that many haue subtilly disputed of the eternal fire, wherein the wicked shallbe tormented after the iudgement: but it maye be gathered out of

many places of the scripture, that it is a metaphoricall kind of speaking. For if there bee appoynted a reall or materiall fire (as they call it), then must there also be added brimstone, & a fanne to kindle it: because that there is mention made of them both▪ in Isaias, chap. 30. 33. Certainely there is no other maner of fire, then worme: for if by the consent of al, it is receiued that there is a metaphore in the name of worme, then is the same to be thoughte of fire. VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit, let it suffice vs to vnderstand, that with these maner of speaches; for the rudenesse of oure capacitie, is that horrible torment noted, which at this day can neither be conceiued in mans vnderstanding, nor expressed in wordes.

Mathew. 3.	Marke. 1.	Luke. 3.
13. Then came Iesus from Galile to Iordan, vnto Iohn, to be baptized of him. 14. But Iohn put him back••, saying; I haue nede to be baptized of thee, and commest thou to me? 15. Then Iesus aunswearing, said to him: let be nowe: f••r thus it becommeth to fulfil al righte∣ousnesse. So he suffered him. 16. And Iesus when he was baptized, came straight out of the water. And ••ee, the heauens were opened vnto him, and Iohn sawe the spirit of God descending like a doue, and lighting vpon him. 17. And lo a voice came frō heauen, saying: This is my belo∣ued sonne, in whome I am well pleased.	9. And it came to passe in those dayes, that Iesus came from Nazareth a citie of Galile, and was baptized of Iohn in Iordan. 10. And assoone as hee was come out of the water, Iohn sawe the heauens clouen in twaine, & the holy Ghost descending vppon him like a Doue. 11. Then there was a voice from heauen, saying: thou arte my beloued sonne in whom I am well pleased.	21. Now it came to passe as al the peo¦ple were baptized, & that Iesus was bapti∣zed, and did praye▪ that the heauen o∣pened. 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him, and there was a voice frō heauen, saying: Thou art my beloued sonn•• in thee I am wel ple∣sed. 2••. And Iesus himselfe began to be about thirtie yere of age.

13. To be baptized of him. To what end the sonne of God would be bap∣tized, we do partly gather by his answeare. First there is a speciall reason brought why he was baptized as we are, that the faithful mighte more certainly be perswaded that they are grafted into his bodye, and buried with him through baptisme. But the end which he proposeth here, is lar∣ger: for so it becommeth to fulfil al righteousnesse. The word righteous∣nes doth often signifie as muche in the scripture as the obseruing of the law. And so this place may be expounded, that it became Christ, in that he willingly submitted himself to the law to performe the same in euery poynt. Yet I had rather take the same more simplie in this manner; as if Christ shuld haue sayd, omit now to speake of my dignitie: for the que∣stion is not, which of vs two excelleth other, but wee must rather looke what our calling requireth, & what is enioyned vs of god the father: for this was the general cause why Christ was baptized, that he might per∣form obedience to his father; & the special cause was, that he in his own body might cōsecrate baptisme, that it might be cōmon to vs with him.

14. I have nede to be baptised of thee. It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame, but for the

sonne of God as he was. Otherwise he shuld haue 〈…〉〈…〉 to God, submitting his holy calling to a mortal man. But how he knew this, let the readers learne out of the 1. cha. 15. of Iohn. And this was a probable cause of refusall, that Christ had no neede of baptisme: but in this doeth Iohn fail, that he considereth not that he demādeth baptisme for others sakes. Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant: because that a volūtary subie∣ction doeth derogate nothing from his glorye. And although in that so great a man some part of his office was hid for a time: yet that perticuler errour shoulde not hinder the Baptist, but that rightlye and lawfully he shuld haue executed his office. By which exāple we are taught, that they which haue an office enioyned thē of the lord, may not do any thing rash¦ly for any reuelatiō, though at the first they do not vnderstād euery thing annexed to their office, or depēding vpō the same. His modesty is also to be noted, that he ceasing frō his own opinion, doth presētly obey christ. 16. Lo the heauens were opened. The opening of the heauēs is somtime taken for the manifestation of the heauenly glory, and here also it signifieth a diuision of the visible heauen, so that Iohn might see somwhat aboue the planets & the stars; for the meaning of Markes words cannot be other, who saith that he saw the heauēs clouen in twaine. But more narowly to inquire what maner of diuision this was, it doth neither apertain muche to the matter, neither doth it profit: for it is sufficient to know, that this was a token of the presence of God. Further, when the Euangelists say that Iohn sawe the holy Ghost, it is probable that the heauens were es∣pecially opened for his cause, though I repugne it not, but that Christe also as he was man, was made more certaine of his calling. And to this purpose the w••ordes of Luke seeme to tende, when he sayth: that while Christ praied, the heauens opened: for although he poured out his prai∣ers alwaies for the profit of others▪ yet he had nede as he was man, see∣ing he was to fight so hard a battel, to be armed with a singuler power of the spirite. But here arise 2. questions. The first is, why the spirite then descended vpon Christ, which was in him before. This question is aun∣swered by the place of Isai 61. 1. which is entreted of in an other place. The spirit of the Lord vpon me, therefore hath the Lord anoynted me, to preach glad tidings to the pore he hath sent me. Although christ wō∣derfully excelled with a singular grace of the spirit, yet he kept himself at home as a priuate manne, vntil he was brought foorth by his father. Therfore now whē the appoynted time is come wherein he should pre∣pare himselfe to fulfil the office of a redemer, he is endued with a newe power of the spirite, and that not so much for his sake as for others. For this was done of purpose, that the faithful might honour and reuerently embrace his diuine power, & that the infirmity of flesh shuld not be cō∣temned in him. That same also was the cause why he deferred his bap∣tisme to the 30. yere of his age. Baptisme was a beginning of the gospel, & therfore together with the preching of the gospel it begā. And christ preparing himselfe to preache the gospel, was by Baptisme as wel entred into his office, as instructed by the holy spirit. The holy spirite therefore appeared vnto Iohn descending vpon Christ, to admonish that nothing carnall or earthly, should be sought for in Christ, but that he came from heauen as a diuine man in whom the power of the holy spirit raigneth.

VVee certainly knowe him to be God manifested in the flesh, but in the person of a seruaunt, and in his humane nature there is also a celesti∣al power to be considered. The secōd question is, why the spirite appea∣red in the likenesse of a Doue, rather then of fire: whose aunsweare de∣pendeth of an analogie or similitude of a thing signified with the figure. VVe know what the Prophet I say attributeth to Christ, chap. 42. 3. A brused reede shall he not breake, smoking flaxe shal hee not quenche, hee shall not crie, nor his voyce shalbe heard. For this gentlenesse of Christe, wherin he louingly and gently calleth, and daily biddeth sinners to the hope of saluation, the holy spirite descended vppon him in likenesse of a Doue. And in this signe there is a notable pledge of moste sweete com∣fort geuen vnto vs, that we should not feare to come vnto Christe, who commeth foorth vnto vs not with a fearfull power of the spirite, but endued with a louing and pleasant grace. He sa••e the holy spirite; Namely Iohn: for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question, how Iohn could see the spirite: I answeare, seeing the spirite of God is spreade in euery place, and filleth the heauen and the earthe, a descendinge is vnproperly attributed to it. The same is to be accompted of the sight, for although in it selfe it is in∣uisible, yet it is sayde to be seene, where as there is shewed some signe of his presence. Iohn seeth not the essence of the spirite, which falleth not vnder the sense of the eye, neither did he see the power it selfe, which is not cōprehēded by humane sense, but only by the vnderstāding of faith: but hee seeth the likenesse of a Doue, vnder the which God shewed the presence of his spirite. Therefore it is a Metonymicall kinde of speache, wherein the name of a spirituall thing is geuen to a visible signe. For as they doe folishly and preposterously vrge the letter, that they mighte in∣clude the signified thing in the signe, so it is to be noted that in these kin∣des of speaking is noted a coniunction of the thing with the signe. Ac∣cording to this meaning the bread of the holy supper is called the bodye of Christ: because it testifieth that it is truely geuen to vs for foode. Yet that withall is to be remembred which I now touched, there must not be imagined a descention of the thing signified, that it should be soughte in the signe, as thoughe it were there locally included; but this one thinge ought enough, and more then enough to suffice vs; that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures. Many also rather curiously, then profitably▪ doe demaund wh••ther this Doue were a perfecte body or but a goast. Though that the wordes of Luke seeme to affirme that it was not the substance of a body, but only a likenesse, yet least any man should therby take occasion of quarelling, I leaue it as I finde it.

17. A voice from heauen. That voyce did sounde out of that diuision of the heauens, whereof mention is made before: that thereby his maie∣stie might the more certainly be manifest vnto him. Also when Christe came openly to execute the office of a mediatour, hee was sent from the father with this testimonie to vs, that wee hauing this pledge of oure a∣doption, might without feare call God himselfe our father. The title of a sonne doeth truely and naturally belong to Christe alone: but yet the sonne of God was shewed in oure flesh, that that one which the father hath by his owne right, might also obtaine the same for vs. VVherefore

God bringing foorth Christ a mediator for vs, with this title of sonne, he declareth that he will be a father to vs all. To the same purpose ap∣pertaineth the Epithyte of beloued, for that wee of our selues being ha∣ted of God, it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place, is Paule to the Ephesians, chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne, that we might be beloued of God. The which is also more fully expressed in this clause. In whome I am wel pleased. For he doeth declare that the loue of God doeth so rest in Christ, that he will powre forth himself from him vnto vs all? and not to vs onely, but also to the Angels them∣selues: not that they needed a reconciliation, which neuer were at dis∣corde with God: but because that they doe not perfectly adioyne vnto God, but by the benefite of the head. For the which cause he is also cal∣led the first borne of euery creature, Col. 1. 15. And againe Paule in an other place teacheth that he came, that hee might gather what things so∣euer, are in heauen and in earth, Col▪ 1. 20.

Mathew. 4.	Marke 1.	Luke 4.
1. Then was, Iesus led aside of the spirite into the wildernes, to be tempted of the deuill. 2. And when he had fasted forty daies and forty nightes, hee was afterward hungrie. 3. Then came to hym the tempter, and sayd: if thou be the sonne of God, cōmaund that these stones be made bread. 4. But he answearing sayd: It is wrytten, man shall not liue by breade only, but by euery worde that procedeth out of the mouth of God.	12. And im∣mediatly the spi∣rite d••i••eth him into the wilder∣nesse. 13. And he was there in the wil∣dernesse fourtye dayes, and was tempted of Sa∣tan: he was also with the wilde beastes, and the Angels mini∣stred vnto him.	1. And Iesus ful of the holy Ghost retourned from Iordan, and was led by the spirit into the wil∣dernesse. 2. And was there fourtye dayes tempted of the deuil, and in those dayes hee did eate nothing: but when they were ended, hee was hungrie. 3. Then the deuil sayd vnto him: If thou be the Sonne of God, commaunde this stone that it 〈◊〉〈◊〉 made bread. 4. But Iesus answered him, saying: It is wrytten, That manne shall not liue by breade onely, but by euery woorde of God.

••. Then Iesus was led aside. Christe went aside into the deserte for two causes: First that after the fast of fortie dayes as a newe man, or rather a heauenly, hee mighte come foorth to execute his office: Then that hee should not enter into so hard and notable an office, except he were tried with rēptations, as if he should so lay the foundation of his first exercise. Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne, that the great doctour of the churche, and embassadour of God should come abroade as one rather sent from hea∣uen, then taken out of some little towne and common sort of men. So God vsed Moses, when by his hand he would deliuer his law, he tooke him into the mount Sinai, and being led aside from the sight of the peo∣ple, he kept him as it were in a holy sanctuarie. Exod. 24. 12. It behoo∣ued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses, least the maiestie of the gospell shoulde

be les then of the law: for if the Lord thought that doctrine which was the minister of death woorthy of rare honour; how much more honour doeth the doctrine of life deserue? And if the shadowed figure of God hadde so great light, then with howe perfecte brightnesse is it meete to haue his countenaunce beautified, whiche appeareth in the Gospell? This same was the ende of his fast: for Christ abstained not from meat and drinke, that hee mighte geue an instruction of temperance: but that he might thereby haue the more authoritie, whyle he being exempt frō the common sorte of men, doeth come foorth as an Angel from heauen, and not as a man from the earth. For I beseeche you what maner of ver∣tue was there in that abstinence, not to eate meate, whome no hunger mooued to desire the same? For it is certaine, and the Euangelistes doe plainly pronounce, that he no otherwise bare the hunger, then if hee had not bene clothed with flesh. VVherefore it were a mere follye to esta∣blish a Lenten fast, as they call it, as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe, then had in times past the holy Prophets, and other fathers vn∣der the lawe to imitate the fast of Moses? And we knowe that this ne∣uer came in their minde. God almost for the same cause continued Eli∣ah fasting in the mount, because he was the minister that shoulde restore the lawe. They faine thēselues to be folowers of Christ, which through the Lent do daily fast: that is, they so stuffe their belly at dinner, that vn∣to supper time they easily passe the time without meat. VVhat likenesse haue they with the sonne of God? Greater was the sparinge of the el∣ders: but they also had no affinitie with the fast of Christ, no more then the abstinence of men commeth neere to the hunger of Angels. Adde al∣so that neither Christe nor Moses did yearely keepe a solemne faste, but both of them did it only once in their whole life. And I woulde to God that they had onely plaide like apes with these follies. But it was a wic∣ked and a detestable scorning of Christ, in that they attempted in theyr fained fasting to frame them selues after his doing. It is moste vile su∣perstition that they perswade themselues that it is a worke meritorious, and to be some part of godlinesse and diuine worship. But this contu∣mely is not to be borne: first against God, that they obscure his notable myracle. Then against Christ: because they taking his glorye from him, decke themselues with his spoiles. Thirdly against the Gospell, from the which no small credite is taken, if this fast of Christ be not acknowled∣ged to be a seale of the same. God shewed a singular myracle when hee kept his sonne from the necessitie of eating, and do they not in a madde boldnesse spite at God, when they affecte to do the same by their owne power? Christ was noted with deuine glory by this fasting. And shall he be spoiled of his glory and brought in order, when as all mortall menne shall make themselues his felowes? This was the ende which God ap∣poynted to Christes fast▪ that it shoulde be a seale to the Gospell: They that apply it to any other vse: do they not take so much from the digni∣tie of the Gospell? Therefore let this counterfetting cease, which per∣uerteth the counsell of God, and the whole order of his workes. But of fastes in their kinde I speake not, (which I wish were more common a∣mongst vs, so that the same were pure) for it was mete to shew for what

purpose Christ fasted.

Also Sathan tooke occasion of hys hunger to tempte Christ, as a little after shall bee shewed more at large, nowe it muste bee generally seene whye God woulde haue him tempted. For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God, which saye that hee was ledde by the spi∣rite for thys cause into the deserte. I doubte not but that God in the personne of hys Sonne, woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is. For whereof commeth it to passe that hee shoulde assaile Christe so sharpe∣lye, and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note, but because he sawe hym at the commaundemente of his father, prepared for the redemption of man∣kinde? therefore hee then resisted in the personne of Christe, our salua∣tion, as hee deadly persecuteth daily the ministers of the same redemp∣tion, whereof Christe was the authour.

But it is to bee noted wythall, that the sonne of God did willinglye endure those temptations, whereof it is nowe entreated, and that hee striue wyth the Deuill as it were hande to hande, that by his victorie he might gette vs the triumphe. Therfore as ofte as Sathan assaileth vs, let vs remember that his violence canne no other way be sustained and dri∣uen backe, then by opposinge thys shielde againste him, as for that cause the sonne of God suffered himselfe to bee tempted, that hee myghte stande betweene vs so ofte as Sathan▪ stirreth anye exercise of temptati∣ons againste vs. Therefore when hee l••dde a priuate life at home, wee doe not reade that hee was tempted: but when hee vndertooke the of∣fice of a Redeemer, then hee in the common name of hys Churche came into the combate.

Then if Christe was tempted as in the publike personne of all the faithfull, lette vs knowe that these temptations whyche befall vnto vs, are not by fortune, or stirred at the pleasure of Sathan without the per∣mission of God: But that the spirite of God, gouerneth these conflicts, whereby oure faithe is exercised, whereby is gathered a certaine hope, that GOD who is the chiefe and great captaine and gouernour, is not vnmindefull of vs, but that hee will helpe vs in oure streightes wherein hee seeth vs▪ ouermatched.

The woordes of Luke sounde somewhat otherwise, That Iesus ful of the holye Ghoste, retourned from Iordan, in whyche woordes hee signifieth, that hee was then armed with a more plentifull grace and power of the spirite, that hee myghte bee the more stronge to endure suche bruntes, for the spirite did not in vaine descende vppon hym in a visible shape.

And it is sayde before, that the grace of GOD did the more shyne oute, because that the cause of oure saluation so required. The same Euangelist and Marke, do teach that the beginning of his temp∣tations was sooner, for Sathan assaulted him forty dayes also before hys hunger: but the especiall and moste notable conflictes are here declared▪ that we may knowe that sathan being ouercome in many conflictes, did more sharply inuade, and laide on more strongly with his whole force,

if it might be, that at length he might oppresse him that yet was inuin∣sible. For as euery man is more exercised in spirituall battelles, so muche more vehemently doth God suffer him to be stricken. VVherefore lette vs learne neuer to bee wearied, vntill wee haue perfourmed the whole course of our warfare, and come to the marke. But at the first sight it see∣meth to be absurde that Christ should be subiect to temptations: for that men may be tempted, there must be sinne and infirmitie: I answere, first that Christ had taken our infirmities, but without sinne. Then it did no more derogate from his glory that he was tempted, then that he tooke vppon him our flesh. For on this condition was he made manne, that he might take vpon him our affectiōs together with the flesh. But al the dif∣ficultie doth consist in the former clause, how Christ coulde be compas∣sed about with our infirmitie, that he mighte be tempted of Sathan, and yet be pure and free from all sinne. But the answere shall not be hard, if we remember the whole nature of Adam, when as yet the pure image of God shined there, and yet was subiect to temptations. Howe manye corporall affections there are in manne, so manye occasions of tempting them doth Sathan take. And this is woorthely accompted the infirmity of humane flesh, to haue the sences mooued with the things obiecte: but such as was not faulty of it selfe, except that corruption had bene added, whereby it commeth to passe, that Sathan doeth neuer assault vs, but that he geueth some wound, or at the least doeth hurt vs with some prick. In this poynt the integrity of nature hath separate Christ from vs, yet there is no meane condition to be imagined to be in him, as was in Adam, to whome it was onely geuen a possibilitie not to sinne. And wee knowe that Christ was armed with that power of the spirite, that hee could not be pearced with the weapons of Sathan. Then came the tempter. The spirite of purpose doth geue this name to Sathan, that the faithfull might ther∣by the more diligently take heede of him. VVherby we also gather that temptations which prouoke vs to euil, come not but from him. For that in Gen. 22. I. Deut. 13. 3. God is sayd to tempt, it belongeth to an other ende, that is, that he might trie their faith, or mighte take vengeaunce of the vnbeleeuers, or that he might laye their hypocrisie open, which obey not the truth from the heart.

MAT. 3. That these stones. Heere also the olde wryters played wyth weake deuices: for they say the first temptation was of gluttonie, the se∣conde of ambition, the third of couetousnesse. But it is ridiculous, if any man that is hungrie desireth meat, that hee might satisfie nature, to refer that to the intemperancie of the throte. Further, what dainties doe they imagine to be in bread, that he should be accompted too delicate, that is content (as they say) with drie breade? But that we lose no woordes in vaine, the only answeare of Christ doth sufficiently declare that Sathans purpose was otherwise. Truely the Sonne of God was not a rude and vnskilfull champion, that he knewe not howe to auoide the blowes of his enemie; that being stricken on the right side, hee shoulde rashly holde his shield to the left. Therefore if Sathan had endeuoured to driue him to the delightes of gluttonie, he had the testimonies of scripture readye, wherewith he might driue him away. But he vttereth none suche, but ta∣keth this sentence, men liue not by breade, but by the secreate blessing of God, whereby we gather that Sathan streightway assaulted the faith of

Christ, that the same being extinguished, he might driue Christe to vn∣lawfull and wicked wayes to seeke his breade. And then doeth Sathan wounde to death, when he attempteth to bring this to passe, that we di∣strusting God, should otherwise prouide for our selues, then by his word is lawfull. Therefore the meaning of the woordes is: sith thou seest thy selfe forsaken of God, necessitie compelleth thee that thou shuldest pro∣uide for thy self. Therfore get thee meat, which god prouideth not for thee. And althoughe he pretende the diuine power of Christe, whereby those stones should be tourned into bread; yet this one thing he seeketh, that Christe departing from the woorde of God, infidelitie shoulde fo∣lowe what soeuer he shoulde say. Therefore Christ aunsweareth aptly, manne shall not liue by bread only, as if he shoulde say: thou comman∣dest me to seeke some remedy, whereby I mighte helpe my selfe other∣wise then God doeth permitte: But this were a poynte of distrust, with∣out all reason, so long as God promiseth that he will nourish me. Thou Sathan tiest his grace to bread. But he contrarily witnesseth, if all meats were wanting, his onely blessing sufficeth to feede vs. Nowe we vnder∣stande what kinde of temptation this was: namely that, wherewith Sa∣than doeth assault vs daily. For the sonne of God woulde not subiecte himselfe to any vnaccustomed assault, but he had fightes common wyth vs, that we being defended with the same armours, shuld not doubt but that the victorie is in our hande.

4. It is wrytten, manne shall not liue by bread onely. This is first woorthy to be noted, that Christe vseth the scripture for his shielde. For thys is the right maner of fighting, if wee desire to obtaine the victorie. For Paule doeth not in vaine call the woorde of God the spiritual sworde, and ar∣meth vs with the shield of faith. Ephe. 6. 16. 17. wherby we also gather, that the Papistes, as if they hadde made a couenaunt wyth Sathan, gaue ouer soules to be destroyed at his pleasure, when they maliciously sup∣pressinge the scripture, spoyled the people of God of their weapons, by the whiche they coulde onely defende their saluation. They that wil∣lingly caste from them this armoure, and doe not dailye exercise them∣selues in the schoole of God, are woorthy euery moment to be slaine of Sathan, to whome they betray themselues vnarmed. And truely there is no other cause whye Sathan is so weakely withstoode, and that euerye where hee taketh awaye so many, but because that God reuengeth their slouthfulnesse and contempte of his woorde. Nowe the testimonie of Moses is to be sifted, whiche Christe citeth. Some wrongfully wrest the same to a spiritual life, as if he had sayd, that the soules are not nouryshed wyth visible bread; but with the word of God. And that is true in it self: but Moses hadde a further respecte: Deut. 8. 3. For when they wanted breade, hee declareth that the people had Manna, an extraordinarie ma∣ner of meate: that by this instruction it mighte be witnessed for euer, that the life of menne is not included in bread, but to depend vpon the pleasure and good will of God. Therefore woorde is not heere taken for doctrine, but for a decree which God hath published for the preser∣uation of the order of nature, and nourishing his creatures: for hee ca∣steth not menne from him when he hathe made them, but on that con∣dition he geueth them life, that he might daily sustaine that whyche hee hath once geuen.

So sayeth the Apostle, all things are sustained by his mighty woorde: that is, the whole world is preserued, and euery parte of the same doeth remaine in his estate by his will and decree, whose power is spreade in euery place both aboue and belowe. Therefore though we eate breade, yet the maintenance of life is not to be attributed to the power of bread, but to the secreat grace which God geueth to bread to feede vs. VVher∣of also foloweth an other lesson, that God which nowe vseth bread for our nourishment, cā by other meanes as oft as he shal thinke good, pro∣uide that we may liue. Also in this sentence of Moses their beastlinesse is condemned, which accompt of fulnesse and aboundance as their lyfe. Furthermore, distrust and vngodly carefulnesse is reprooued, which dri∣ueth vs to seeke vnlawfull meanes. And to this purpose is the answeare of Christe properly directed; for foode and other maintenances of thys present life, we must so trust God, that none of vs passe the bounds pre∣scribed by him. If that Christ accompted it vnlawfull, to make bread of stones besides the commaundement of God: it is muche lesse lawfull to get thy liuing by deceits, thefts, violence and murthers.

Mathewe 4.	Marke 1.	Luke 4.
5. Then the Deuill tooke him vp into the holye citie, and set hym on a pinacle of the temple. 6. And sayde vnto hym: If thou be the Sonne of God, caste thy selfe downe: for it is wrytten that hee shall geue his Angelles charge ouer thee, and with their hands they shall lifte thee vppe, least at anye time thou shouldest dashe thy foote against a stone. 7. Iesus sayde vnto him: It is wryt••en again: thou shalt not tempt the Lord thy God. 8. Againe the deuill tooke him vppe into an exceeding high moun∣tain, & shewed him all the kingdōs of the world, and the glory of them, 9. And sayde vnto hym: all these will I geue thee, if thou wilte fall downe and worship me. 10. Then sayd Iesus vnto him. Auoide sathan: for it is wrytten. Thou shalt woorship the Lorde thy God, and him only shalt thou serue. 11. Then the deuill lefte hym, and beholde the aungelles came and woorshipped him.	13. And the aungels ministred to him.	5. Then the deuill toke him vp into an high mountaine, & she∣wed him al the kingdoms of the world, in the twinkling of an eie. 6 And the deuil said vnto him: al this power wil I geue thee, & the glory of those kingdoms: for that is deliuered to mee: and to whome soeuer I wil, I geue it. 7. If thou therfore wilt worship me, they shulbe all thine. 8. But Iesus answeared him, & sayd. Hence from me sathan: for it is wrytten. Thou shalt woor∣ship the Lord thy God, & hym alone thou shalt serue. 9. Then he brought him to Ie∣rusalem, and set him on a pi••a∣cle of the Temple, and sayde to him. If thou bee the sonne of God, cast thy self down frō hēce. 10. For it is wrytten, that hee will geue his angels charge ouer thee to keepe thee. 11. And with their hands they shal lift thee vppe, least at anye time thou shouldst dashe thy foot against a stone. 12 And Iesus answered & said vnto him: It is saide thou shalt not tempt the Lord thy God. 13 And whē the deuil had ended all his temptation, he departed from him for a season▪

5. Then the deuil tooke him. It is no great matter that Luke doth rehearse that temptation in the seconde place, which Mathewe placeth in the last place. For it was not the purpose of the Euangelists, so to set downe the order of the hystorie, as they would alwaies exactly obserue the poynte of time: but to gather the sum of the things, so as they might propose in a glasse or a table, those things which are most profitable to be knowen of Christ. Therefore let it suffice vs to knowe, that Christ was tempted 3. maner of wayes. But whiche was either the seconde or the thirde con∣flict, there is no cause why we should curiously seeke. In the exposition I wil folow the text set downe by Mathew. It is sayd that Christ was set vpon a pinacle of the temple. But it is demanded whether he was caried vp on high in dede, or whether it was done by a vision. Many do boldly affirme that it was a true and a reall cariage of his bodye (as they say) for they thinke it a thing vnwoorthy that Christe shoulde yeelde himselfe in daunger to sathans sleights. But this obiection is easily wiped away, that there is no absurditie in the permission of God, and voluntarie subiecti∣on of Christe, so that we thinke not that hee suffered any thing wythin, that is, in minde and soule. And that which foloweth after, that all the kingdomes of the worlde were sette in the sight of Christ, and that also which Luke wryteth, that hee was caried far in the twinkling of an eye, doth rather belong to a vision, yet in a doubtfull matter, & which with∣out danger a man may be ignorant of. I had rather suspende my iudge∣ment, then geue the contentious occasion of quarelling. Also it maye be that the 2. temptation did not presently without distance of time folow the first, nor the third the seconde, but it is more probable, that there was some distance, though by the woordes of Luke it is gathered that there was no long space betwene: for he sayth that Christ had rest geuen him for a season. But this appertaineth much to the matter, to know what sa∣than went about in this kind of temptation, which is to be learned by the answer of Christ, as I said a litle before. Christ, that he might mete with the subtletye of the enemie, and beate backe his force, holdeth oute for a buckler, God is not to be tempted. VVhereby it appeareth that the de∣ceites of the ennemies tended to this purpose, that hee liftinge himselfe vppe aboue measure, shoulde rashly rise vppe againste God. First sathan tried to drawe Christ to desperation, because he wanted meat and ordi∣narie meanes: nowe he procureth him to a vaine and proud confidence, that neglecting the meanes which were at hande, he should throw him∣selfe without necessitie into manifest daunger, and as though he should leape beyonde his boundes. But as it becommeth vs not to despair, when we are pressed with the want of all things, but that we shoulde depend vpō the assurance of God: so it is not lawfull for vs to set vp the combs, that we should lift vp our selues higher then God permitteth. Now we vnderstand what the purpose of sathan was: namely, that Christ making a triall of his diuinitie, shoulde with a foolish and a wicked ••ashnesse rise vp against God.

6. Hee will geue his aungels charge ouer thee. This malice of sathan is to be noted, that hee abuseth the testimonie of the scripture, that might make the life of Christ deadly, and tourne his bread to poyson. For he ceaseth not to vse the same craft daily. And the sonne of God (who is a common exāple of al the godly) wold in his own person suffer this cōflict, that they

al might learne diligently to take hede to themselues, least vnder a false pretence of the scripture, they fall into the snares of sathan. And it is not to be doubted, but that the Lord graunteth so much libertye to our ene∣my, that we shoulde not rest in securitie, but be rather bent to keepe our watches. But let vs not be like to ouerthwart men which reiect the scrip∣ture, as if it might be tourned euery way, because that the deuill abuseth the same: so for the same cause we must abstain from meates, least we be poysoned. Sathan prophaneth the woorde of God, and endeuoureth to wrest the same to our destructiō, but seeing it was ordained of God for our saluation, shal the counsel of God be to no effect, except that through our slouthfulnesse, the healthful vse of the same should pearish vnto vs? But this matter needeth no long disputation: only let vs see what Christ doeth teache vs by his example, which we must folow as a certaine rule. Doth he geue place to sathan, wickedly wresting the scripture? Doth he suffer the scripture wherwith he armed himself before, to be shakē away or to be taken from him? Nay by obiecting the scripture again, he migh∣tily ouerthroweth the wicked cauil of sathan. Therfore so oft as sathan by his subtleties pretendeth the scripture, & that vngodly mē vnder this same pretence shal set vppon vs, that they might circumuent our faith, let vs borow weapons for the defence of our faith, frō no other place then out of the scripture. But though this promisse; (He wil geue his Angels charge ouer thee, &c.) doth appertain to al the faithful, yet it especially belongeth to Christ, who as he is the head of the whole church, so in his own right he gouerneth the angels & geueth them charge of vs. Wherfore in that, sathan doth not yet deceiue, that by this testimonie he prooueth that the angels were geuen as ministers vnto Christ, that shuld kepe him & bear him in their hands: but the deceit is this, that he draweth the keeping of Angels to a vaine and a rash course, which is then promised to the chil∣dren of God, while they kepe themselues within their bounds, & walke in his waies. If this clause haue any force it in (in al thy wayes) then doeth sathan maliciously corrupt & maim the saying of the Prophet, generally & confusedly wresting the same to wandring & erronious courses. God commandeth vs to walke in our waies, & he sayth that his angels shall be our keepers. Sathan pretending the custodie of angels, doeth exhort Christ that he shoulde rashly procure him danger: As if he shoulde haue sayde: If in spite of God thou wilte cast thy selfe to death, the Angelles shall defende thy life.

7. It is wrytten thou shalt not tempt the Lord. Christ answeareth most aptly, it is not otherwise to be hoped that God doeth there promisse his helpe, then if the faithful do modestly commit thēselues to him to be gouer∣ned: for we cānot otherwise trust his promises, except we obey his com∣maundements. Further, when God is tempted many wayes, yet in thys place he is said to be tempted, when as we neglecte his meanes which he putteth into our hād. For they which neglect the means which God ap∣poynteth, do as if they tried his power and his strength: As if any should cutte away the armes and handes from a man, and after bid him worke. In summe, whosoeuer desireth to take a trial of the diuine power, where as it is not necessary, he tempteth God, by bringing his promisses to vn∣iust examination.

8. The deuil toke him into a•• hi•• mountaine. That is to be had in memorie,

whych I sayde before, that it came not to passe through•• the imbecillitie of the nature of Christe, that Sathan helde his eyes; but by his free ap∣poyntment and permissiō. Further, his senses were touched and enticed wyth the glory of the kingdomes whiche were sette before him, that no inwarde couetousnesse mooued his minde: when as the pleasures of the fleshe are caried and doe carie vs as wilde beastes to those thinges that please vs: for Christ had the like sense that wee haue, but no disordered appetites. But it was a kinde of temptation, that Christ should aske the enheritaunce which God promiseth to his children, of anye other then of God himself. And heere the sacrilegious boldnesse of the Deuil doth bewraye it selfe, in that hee takinge the gouernment of the earthe from God, doeth vsurpe it to himselfe. All these things (sayeth hee) are mine, neither can they be obtained otherwise then at my hand. And wee must daily striue with this assault, which both all the faithful do feele in them selues, and is more euidentlye seene in the whole life of the vngodlye. For thoughe wee sette all our defences, richesse and commodities in the blessing of God: yet oure sences prouoke vs therefroe, and driue vs to seeke the assistances of Sathan, as if one God were not sufficiente. And a great parte of the worlde chalenging the righte and gouernmente of the earth from God, doeth imagine to themselues that Sathan is the ge∣uer of all good things. For whereof commeth it, that almoste al doe ad∣dicte them selues to euill Artes, and theftes, and deceits, but that they as∣cribe that to Sathan whiche was the propertie of God, to enriche wyth his blessinge whome hee pleaseth? They pray wyth mouthe that God woulde geue them daily breade, but wyth the mouthe onely. For they make Sathan the chiefe, in distributing the richesse of all the worlde.

10. Auoyde Sathan. Luke hathe for it. Goe after mee Sathan. VVhere∣fore some doe stande in vaine vppon that Aduerbe, when it was sayde to Peter: Goe behinde, Mathewe 16. 23. as if Sathan himselfe heard not the same. But Christe commaundeth him simplie to depart. And nowe hee goeth forwardes in the same kinde of defence, holdinge foorth the scripture not as a shielde of bulle rushes, but as of right brasse. And he•• citeth a testimonie out of the law, that one God is to be worshipped & serued. Also it is easily gathered by the applying and the circumstāce of the place, to what ende the purpose of God belongeth, and what it pro∣fiteth. VVhen as the Papistes doe denie that only God is to be worship∣ped, they shift off this place and such like with a sophisticall Comment. That woorshippe whiche they call Latria, they graunte as due onelye to God: but dulia they geue to the deade, and to their bones and their ima∣ges. But this friuolous distinction of wordes being reiected, Christ doth chalenge a falling downe to woorship to God alone. VVhereby we are warned to haue consideration rather of the matter, then of the word, so ofte as wee haue to doe wyth the woorship of God. The Scripture com∣maundeth to woorshippe one God. It is to bee seene to what ende. If manne shall take awaye any thinge from his glorye, and geue the same to creatures, it is a sacrilegious violating of the woorshippe of GOD. And it is moste euident that wee doe so, when as wee geue to creatures those good things which we haue receiued, wherof God himself would be acknowledged to be the only author. But now as religion is proper∣ly spirituall, and the outwarde confession of the same appertaineth to

the body••▪ So not only the inward woorshippe is due to God alone, but also the outward testimonie of the same.

11. Then the deuil left him, and beholde. Luke expresseth more, namely, when he had ended all the temptation. As if he should haue said that Christe had no rest nor truce geuen him, vntill hee was exactlye tried with all kinde of temptations. He also addeth that he was onely left for a season, that we might know that the rest of his life was not altogether free from temp∣tations, but that the violence of sathan was restrained by God, that hee should not importunately molest Christ, euen as God vseth to doe with all his. For if sometime he permitteth them to be more sharply vexed, af∣ter he releaseth them somewhat of that great conflicte, that they should breathe a while, and gather vp their mindes, yet hee spareth them not, that they should nourish slouthfulnesse, but only that they shoulde pre∣pare themselues to new conflicts. That it foloweth after that the angels ministred vnto him; I accompt it as a comfort, that Christ shoulde feele that God the father had a care of him, and by his mighty aid should be defended against sathan. For the desart it self might haue encreased his griefe, when as he being depriued of all comfortes of menne, he liued a∣mongst wilde beastes, which Marke also expresly noteth. Yet it is not to be thought that Christ was at any time forsaken of the Angels: but that place might be geuen to temptation. Somtime the grace of God, though it be present, yet is hid to the sence and vnderstanding of the flesh.

Mathew. 4.	Marke. 1.	Luke 3.
••2 And when Ie∣sus had heard that Iohn was deliue∣red vp, he retour∣ved into Galile. 17. Frō that time Iesus beganne to preache and saye: Amende youre liues, for the king∣dome of heauen is at hand.	14. Nowe after that Iohn was committed to prison, Iesus came into Galile, preaching the Gospell of the kingdome of God; 15. And saying: The time is fulfilled, and the kingdome of God is at hand: repent & beleeue the Gospell.	19. But when Herode the Tetrarch was rebu∣ked of Iohn, for Herodias his brother Phillips wife, and son all the euils which Herode hadde done: 10. He added yet this about all, that he shut vp Iohn in prison. Luke 4. 14. And Iesus returned by the power of the spirite into Galile; and there went a fame of him throughout all the region rounde about. 15. For he taughte in theyr Synagogues, and was honoured of all men.

LVKE, 19. But Herode the Tetrarche. Only Luke in this place doeth shew the cause why Herode did cast Iohn into prison. Yet Mathew and Marke doe make mention of it in an other place. Iosephus in the 18. booke of Antiquities sayeth, because Herode feared a tumulte of the people and new stirres, he shutte vp Iohn in the tower of Machaerontis, because he feared the credite of the man. Hee sayeth that Herodias was not geuen to Phillip (whome hee affirmeth maried Salome) but that she was geuen in mariage to an other Herode. But because that in this mat∣ter he is taken forgetting himself, and also he doth not sette downe the death of Phillip in his right place, therfore a more certaine troath of the hystorie is to be sought oute of the Euangelistes, and we must stande to their testimonie.

This is sufficiently knowen, when Herode had the daughter of Areta king of the Aabians in mariage, he was enamored with the beautie of

Herodias his Neece, and by fraude tooke her away. And this iniurie he did to his brother Phillippe without punishment: for the same Iosephus witnesseth that he was a manne of a gentle and quiet disposition. Also in this hystorie wee euidently see what rewarde remaineth in the worlde for faithfull and bolde ministers of the truthe, especially where they re∣prooue sinnes▪ For scarce the hundred man doth admit correction: ther∣fore if they be seuerely touched, they runne foorth into madnesse. If this pride be founde in the moste of the common people: no maruell if ty∣rantes doe more sharply rage against them that reproue them, to whom nothing is more bitter then to be brought into order. Againe, in Iohn there sluneth a notable example of constancie, wherewith it becommeth all godly teachers to be endued: that they should not doubt to prouoke against them great and mighty men, as ofte as necessity shall so require. For hee serueth not God sincerely, that maketh acception of personnes. Further, when Luke sayeth that this euill was added aboue all the rest: Hee meaneth that his malice was then past hope, and that the sinner is then come to the highest steppe, when as he is angry with the remedies: and doth not only refuse correction, but also taketh vengeaunce vppon him that admonisheth him, as vpon his enemie.

MAT. 12. VVhen Iesus had heard. The hystorie of Iohn seemeth not to agree with these, who witnesseth that Iohn and Christ began the office of teaching both together at one time. But it is to be noted that our thre Euangelistes doe therefore in silence passe ouer that shorte time, because▪ the course of Iohn was not yet finished, that is the preparation to re∣ceiue the Gospell of Christe. And certainly, though Christe within that time executed the office of a teacher, yet he properly began not the prea∣ching of the Gospell, vntil he succeeded Iohn. VVherfore it is no absur∣ditie that the three Euangelists doe graunte and assigne that time to the ministerie of Iohn, wherein Christe gathered his disciples, as if they should say: the morning passing, the sunne arose. But that speach is to be noted which Luke hathe, that Iesus in the power, or by the power of the spirit, came into Galile, for it is to great purpose that we do not imagin any earthly or humane thing in Christ, but that the celestial and diuine power in him may come into our minde, and occupie our senses.

MARKE. 14. Preaching the Gospell of the kingdome of God. Mathew see∣meth to haue somewhat differing from the other two. For he sayth that after Christ went into Capernaum, and had left his country Nazareth, then at length he began his preaching: But Luke and Marke doe say that he taught openly in the countrey. But the answeare is easie: For the Ad∣uerbe of time in Mathewe ought not onelye to be referred to the nexte clause, but to the whole course of the hystorie. Therfore at his comming into Galile, Christ entred his course. Also the summe of the doctrine as it is deliuered by Mathew, differeth nothing from that which a litle be∣fore we read, that Iohn vsed. For it consisteth of two partes, repentance and the preaching of grace and saluation. Hee exhorteth the Iewes to conuersion, because the kingdom of God is at hand, that is, because God will take his people into his hande to gouerne them, which is the ful and perfecte felicitie.

Marke speaketh a little otherwise. The kingdome of God is at hande: R••∣p••nt and beleeue the Gospell: yet in the same sence: for hauing spoken before

of restoring the kingdome of God amongst the Iewes, hee exhorteth to repentaunce and faith. Yet it may be demaunded, sith repentance doeth depende on the Gospell, whye Marke separateth the same from the do∣ctrine of the Gospell. It may be answeared two wayes. For God some∣time so calleth vs to repentaunce, so that hee onely commaundeth that the life be chaunged to better. Afterwardes he sheweth that conuersion and newnesse of life, is the gifte of his spirite, that we might knowe that we are not onely commaunded that which is our duetie, but that there is together offered the grace and power of obedience. If after this maner we take this whiche Iohn preached of repentance, the meaning shall be: the Lorde commaundeth you to tourne to him: but because yee can not doe it by your owne industrie, he promiseth the spirite of regeneration. VVherfore it behooueth you to embrace this grace by faith: though the faith which he requireth to be hadde in the Gospell, ought not to be re∣strained to the gift of renouation. But it belongeth especially to forgeue∣nesse of sinnes. For Iohn ioyneth repentaunce with faith: because God doeth therefore reconcile himselfe to vs, that as a father he may be wor∣shipped of vs in holinesse and righteousnesse. Furthermore, there is no absurditie if we saye that to beleeue the Gospell, doeth signifie as muche as to embrace fre righteousnesse. For this speciall relation betwene faith and remission of sinnes, is often found in the scripture: as when he tea∣cheth that we are iustified by faith. This place may be expounded both wayes, yet let that principle remaine vnshaken, that free saluation is of∣fered vs of God, that being conuerted to him, we should liue to righte∣ousnesse. Therefore he promising vs mercy, doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell: For heereby we learne, that by the preaching of the same, the kingdome of God is erected and established vppon the earthe, neyther doeth God raigne by any other meanes amongst men. VVherby it also appeareth howe miserable the condition of menne is wythout the Go∣spell.

LVKE. 15. Hee was honoured of all menne. Thys is namely set downe by Luke, that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe, which driue men not as yet infe∣cted with a malitious desire of gainsaying, into admiration of him.

Matthew.	Marke.	Luke 4.
		16. And he came to Nazareth where he had been brought vppe, (and as his custome was) went into the Synagogue on the Saboth daye, and stoode vppe to reade. 17. And there was deliuered vnto him the booke of the Prophet Esaias, and when hee had ope∣ned the boke, he foūd the place where it was wryttē, 18. The spirite of the Lord is vp••n me, because he hath anoynted me, that I•• should preach the Go∣spel to the poore: hee hath sent me that I shoulde heale the broken hearted, that I sh••uld preach deli∣uerāce to the captiues, & r••••••uering of sight to the blind, that I shuld set at libertie thē that are brused▪

19. And that I should preach the acceptabl•• yeare of the Lord. 20. And hee closed vppe the booke, and gaue it again to the minister, and sate downe: and the eyes of al that were in the Synagogue were fastened on him. 21. Then hee beganne to saye vnto them, This day is this scripture fulfilled in your eares. 22. And all bare witnesse, and wondred at the gracious words, which proceeded out of his mouth: and sayd, Is not this Iosephes sonne?

16. Hee came to Na••areth. The Euangelistes doe stand vpon this one thing, that they might shewe by what meanes Christ was made known, for which purpose Luke here reporteth a thing worthy to be remēbred: that is, that he expounding the place of Isaiah, and applying it to the pre∣sent vse, he turned the eyes of all menne vppon himselfe. VVhen he saith that he came into the Synagogue, according to the custom: we hereby ga∣ther that he did not onely speake to the people in the streetes and hygh wayes, but as much as hee might, he obserued the vsuall order of the Church. Also we see withall, though the Iewes were degenerate; yet in such confusion of thinges, and in the estate of the Churche miserablye corrupted, this good thing remayned, that they read the scripture before the people, that thereby they might take occasion of teaching and exhor∣ting. VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth. For GOD did not therefore commaund his peo∣ple to keepe holy dayes, as though that he was simply pleased with their reste: but rather that hee might exercise them in meditating his workes. Also because the mindes of men are dimme in considering the workes of God, it is necessary that they should be directed by the rule of the scrip∣ture: but though Paule numbreth the Saboth amongst the shadowes of the lawe, Colloss. 2. 17. yet in this poynt wee haue like cause to obserue it, as the Iewes hadde, that the people maye come togeather, to heare the word, to publike prayers, and to other exercises of godlynesse: for the which cause the lords day came in place of the Iewish saboth. Now, if the times be compared, it shall easily appeare out of this present place, that the corruptions of the popishe hierarchy are at this day more filthy & more deformed, then they were amongst the Iewes vnder Annas and Cayphas. For the reading of the scripture, which then was vsed, was not onely vnder the Pope growne out of vse, but with sworde and fire was driuen out of the Churches: But that which they songe in an vnknown tongue, as it seemed, in mockerie. Christ rose vp to read, not onely that his voyce might be the better heard, but in signe of reuerence. For this doth the maiestie of the scripture deserue, that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same.

17. He found the place. It is not to be doubted but that Christ of pur∣pose chose this place. Some thinke that it was euen offered to him by God: but sith he had graunted him a free election, I doe rather referre it to his iudgment, that he chose this place before others. Also Isaiah pro∣miseth

in that place, that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God, which should gather the peo∣ple from destruction, and out of the darknes of death, and should with a spirituall power restore the Church afflicted with so manye calamities. But because that redēption was to be proclaymed in the name & aucto∣ritie of Christ alone: therefore he speaketh in the singular number, & af∣ter a sorte taketh vppon him the person of Christe, that he might the more effectually stirre vp the mindes of the godly to an assured trust. It is certaine that the wordes which are here set downe cannot properlye be applyed to any, but to Christ alone, and that for two causes. First, be∣cause that he alone was endued with the fulnes of the spirite, that hee might be a witnesse and a messenger of our reconciliation with God (by which reason Paul assigneth that peculiarly to him, which is commō to all the ministers of the Gospel, Ephe. 2. 17. that is, that they shuld preach peace to as many as are nigh and farre off:) then because he only wor∣keth and perfourmeth by the power of his spirit, whatsoeuer good things are promised.

18. The spirit of the Lord vpon me. This is therfore said, that we might know that Christ aswel in himself, as in his ministers doth not the work of mā, or any priuate busines, but that he was sent of God to restore the saluati∣on of the Church. For he testifieth that he doth nothing by the motion and counsell of man, but al things by the gouernment of the spirit, that the faith of the godly might be grounded vpon the aucthoritie and po∣wer of God. That clause that next followeth, Because he hath annoynted mee, is added to expound the former. For many do falsly boast that they haue the spirit of God, whē they are without the gifts of the spirit. But Christ by the annoynting, as by the effect proueth that hee is endued with the spirit of God. Then hee sheweth to what end hee was endued with the grace of the spirit: namely, that he might preach to the poore: whereby we gather, that whosoeuer are sent of God to preach the Gospell, ought first to be endued with necessary giftes, that they maye be able to dis∣charge so great an office. VVherefore they are indeede to be laughed at, which vnder the pretence of the calling of God, doe vsurpe the place of Pastors, when they are most vnapt to execute the office: as the horned bi∣shops in poperie, when they are more ignorant then any Asses, yet they proudlye cry out, that they are the Vicars of Christe, and that they on∣ly are the lawful gouernours of the Church. It is also expresly said, that the Lord doth annoynt his seruauntes: beecause that the true and effe∣ctuall preaching of the Gospell dooth not consist in windy eloquence, but in the celestiall power of the spyrite: as Paule sayeth. 1. Cor. 2. 1. & 4.

To the poore. The Prophet declareth what the estate of the church was before the beginning of the gospel, and what al our condition is without Christ. Therefore he calleth them poore, broken, captiues, and blind, and brused, to whom God promiseth restitution. But though the body of the people was oppressed with so many miseries, that these titles might agree to euery member of the same: yet because that manye in their pouertie blindnesse, bondage, and to bee shorte, in death, doe flatter them∣selues, or ar senselesse: therfore few are fit for the receiuing of this grace. And first we are taught here, to what ende the preaching of the Gospell

belongeth, and what it bringeth vs: that is, when we were wholly ouer∣whelmed with all kind of euils, there God shineth vnto vs with his light of life, that he leading vs out of the great depth of death, might restore vs into a full felicitie. Truely this is no vsuall commendation of the gos∣pell, that we gather such incomparable fruit of it. Secondly we see whō Christ calleth to him, and whom he maketh partakers of the grace com∣mitted to him: that is, they that are wretches in al-poyntes, and are with∣out all hope of saluation. But againe we are admonished, that we cannot any otherwise enioy these benefits of Christ, except we be humbled with a deepe feeling of our miseries; and as people hungarstarued, doe de∣sire and seeke for him to be our deliuerer: for whosoeuer swell in pride, and sigh not vnder their captiuitie, and are not displeased with theyr owne blindenesse, they doe with deaffe eares dispyse this prophe∣sie.

19. That I should preach the acceptable yeere. It seemeth to many to be an allusion to the yeere of Iubile, whose iudgement I doe not refuse. Yet it is worth the labour to note, how the Prophet taketh paines to aunswear a doubt, which might trouble and shake the weake mindes, seeing that the Lord had so long differred the promised saluation, and had holden them in suspence. Therefore he appoynteth the time of redemption in the counsell or goodwill of God, as he saith, chap. 49. 8. In an acceptable time I haue heard thee, in a day of saluation haue I helped thee. Paule to the Galla. 4. 4. calleth it the fulnes of time; that the faithfull may learne not curiously to enquire further then is expedient: but to reste in the will of God: and this one thing was sufficient for them, that the saluation in Christ was giuen, when God saw it good.

20. And the eyes of all that were in the Synagogue. I doubte not but that God had touched their heartes, that the straungnes of the matter might make them more attentiue, and so should giue eare to Christ speaking: for it was necessary that they should be stayd, least they presently shuld haue made a noyse, or at the leaste that they shoulde not breake off the course of the word, seeing that otherwise they were more bent and rea∣dye to contemne Christ, as we shall see.

21. This day is fulfilled. Christe doth not onely vse these three words: but prooueth in deede that the tyme is nowe come, wherein GOD would restore the decayed Church, that the exposition of the prophesie might be euident and plaine to the hearers, as the interpreters do right∣ly and in order handle the scripture, when they applye the same to the present vse: and he saieth, that it was fulfilled rather in their eares then in their eies: because the bare sight doth litle profit; except that doctrine had the chiefe place.

22. They bare witnesse. Here Luke first commendeth vnto vs the di∣uine grace which was in the mouth of Christe: then hee liuely paynteth out the vnthankfulnes of men. He calleth them the words of grace, or gratious wordes in the Hebrew phrase, wherein the power and grace of the holy Ghost was seene. Therefore the Nazarites are compelled to ac∣knowledge with admiration, God speaking in Christ: yet they willingly hinder themselues from giuing the right and due honour to the heauen∣ly doctrine. For when they obiect that he is the sonne of Ioseph, they do not amplyfie with this circumstaunce the glory of God, as it became thē:

but malitiously they take this as an offence, that they might with the fai∣rer colour refuse whatsoeuer shalbe sayde by the sonne of Ioseph. So at this day we see very many, who though they are enforced to graunt that to be the word of God, which they heare: yet they get them friuolous excuses, wherewith they may exempt themselues from the necessitie of obedience.

And truelye the cause why we are not so touched with the power of the Gospell, as it were meete, commeth not by any other meanes, but that wee are a lette vnto our selues, and with our malice we choake the light, by beholding whereof, wee are moued whether we will or no.

Matth.	Marke.	Luke. 4.
		23. Then he sayd vnto them, you will surely say to me this prouerbe, Physition heale thy selfe: what soeuer we haue heard done in Capernaum, doe it here likewise in thine own countrey. 24. And he said, verily I say vnto you, no pro∣phet is accepted in his countrey. 25. But I tell you of a troath, manye widowes were in Israel in the dayes of Elyas, when heauen was shut three yeeres and sixe monethes, when great fa∣mine was throughout all the land: 26. But vnto none of them was Elyas sent, saue vnto Sarepta, a citie of Sydon, vnto a certain wy∣dowe. 27. Also there were many lepers in Israell, in the time of Eliseus the Prophet: yet none of them was made cleane, sauing Naaman the Syrian. 28. Then all that were in the Synagogue, when they heard it, were filled with wrath. 29. And rose vp, and thrust him out of the ci∣tie, and lead him vnto the edge of the hill, whereon their citie was builte, to caste him downe head∣longe. 30. But he passed through the middes of them, and went his way.

23. Phisition heale thy selfe. By the wordes of Christ it is easily gathe∣red, that he was contemptuously receiued by the Nazarites: for he vtte∣reth that, which he knew they thought in their mindes. Then he layeth the falt vppon them, why he stayeth from working miracles amongste them: and he reproueth their malice, because they gaue no reuerence to the Prophet of God. The obiection which he preuenteth is this: It is no maruell, if his countrey men haue him in no estimation, seeing that hee doth not ennoble his owne countrey, with miracles, as he doth straunge places: therefore this is a iust reuenge, if he be reiected of his, which he lesse esteemeth then any other. To this purpose belongeth the common prouerbe, that a Physition shoulde beginne first with himselfe and his owne people, before he shew his skill of curing to strangers. The summe

of the obiection is, Christ did preposterously, for that with his myracle hee renoumed other cities of Galile, & had no respect to his own coun∣trey. And this seemed to the Nazarites to be an honest excuse, why they againe might refuse him.

24. Verily, I say vnto you. Hee layeth to their charge that it is through their own fault, that he sheweth not his power in miracles amongst thē, as in other places. For the incredulitie of men, stayeth God that he work not for their saluation, as were to be wished. Matth. 13. 58, and Mar. 6. 5. Therfore could not Christ doe miracles amongst them, because they be∣leeued not in him: not that it is in the will of men to tie the handes of God: but because he depriueth them of the fruit of his workes, which through infidelitie make themselues vnworthy. Therefore the aunswere is asmuch, as if Christe should haue sayde: If you wil be partakers of mi∣racles, why doe you not giue place to God? Naye, why doe you proud∣lye reiect the minister of his power? Therefore you haue a iust reward of your contempt, that you being passed by, I should rather shew my mi∣racles in other places, that I am the Messias of God, to whom the re∣storing of the Church is committed. And truely that vnthankefulnesse might not be borne, that when God would haue his sonne brought vp in their citie, that they should despyse such a nourse. VVherefore of ryght he withdrew his hande from thence, that it should not be scorned by so wicked contemners. But here we learne how much the Lord esteemeth his word: for that he may punish the contempt of the same, hee taketh from amongst them the graces, which are testimonies of his presēce. For the vnderstanding of this sentence, That a prophet is not esteemed in his owne countrey. let the readers looke what we haue said in the fourth Chapter of Iohn about the end.

25. There were many widowes. after that Christ had layd the fault v∣pon them, that they were without miracles, he now proueth by two ex∣amples, that it should not seeme absurde, if God should preferre straun∣gers before his owne housholde people: and they ought not to laye the faulte vppon him, if that he obeyed the calling of God, as Elyas and Eli∣saeus did in times past. And sharply he restraineth their vaine confidence, that they would haue him bound to them; because he was brought vppe amongst them. At what time (saith hee) the famyne continued for two yeares and a halfe, there were manye widowes in the lande of Israel: whose neede the Prophet was not commaunded to helpe, but he was sent to a straunger of the citie of Sydon. Likewise Elisaeus cured none of the Lepers of his owne countrey, but Naaman, that manne of Syria. And though he peculyarly nyppeth the Nazarits: yet hee also reproueth the vnthankefulnesse of al the nation, for that almost al were wont so much the more vnworthily to despise the Lord, by how much he came neere to them. For how came it to passe, that God preferred the straung woman before all the Israelites: but because that the Prophet being thrown forth of them, was enforced to seeke entertainment in a prophane land? And wherefore would God that Naaman the Syrian should be healed by E∣lisaeus, but for the reproofe of the people of Israell? Therefore the mea∣ning is, that it now falleth out, as it did in times past, that God will send his power a farre off vnto straungers, because he is driuen backe by thē, that dwell at home with him. Yet Christe declareth that nothing of his

glory is diminished, in that he is nought set by of his countreymen: be∣cause that God, to their ignominie and shame, can other where honour and exalt his sonne, as in tymes past hee honoured his Prophets in the middest of the Gentiles. In this manner the foolish glorying of flesh is beaten downe, when wee see the Lorde reigne not onelye where and when hee will: but euen in the vttermoste corners, not regarding the lande which hee had chosen for a dwelling place for himselfe. Also heere is a generall doctrine to be gathered, that it becommeth not vs to prescribe God a lawe for the bestowing of his benefites, but that at his pleasure hee may rayse the lowe and the most contemned menne, to ho∣nour, the chiefe being reiected. Neyther is it lawefull for vs to styrre, if he altogether ouerthrow that order y^t pleaseth our iudgement. And the Antithesis betweene Israell and the prophan nations must be noted. But it behooueth vs alwayes to consider this, thas he chooseth none beefore other for their own worthinesse: but that rather commeth by the won∣derfull counsell of God. Yet though the reason be hidden, it is necessary to honour and to worship the depth.

28. They were filled with wrath. They vnderstoode to what purpose those two examples tended, which Christ alleaged: that is, that the grace of God should be trasferred to a place. Therefore they took it for theyr reproach. But wheras their consciences ought to be touched to the quick, that their faults being corrected, they might seeke remedie, they are one∣ly driuen into a madnesse. So the wicked do not onely stubbornly resist the iudgementes of God, but they cruelly rise against his seruants. Here∣by it appeareth what force these reproues haue, which come from the spirite of God: for they enflame their mindes with madnesse, that wil∣lingly do scorne the same.

Further, when we see the mindes of menne to be so full of poyson, that they waxe madde against God, so soone as they are sharpely hand∣led, we must aske the spirite of meekenesse, that the same fury cary not vs into this deadly battayle. VVhen Luke saieth that Christ went tho∣row the middes of them, and so escaped their handes, hee declareth that he was delyuered by God not without a great myracle from the present death. By which example we are taught, although our aduersaries pre∣uaile, that our life seeme to be at their pleasure: yet the power of GOD shall alwayes be the conquerer, to preserue vs so long as he will keepe vs in this world, eyther he will binde their handes, or strike their eyes with blindnes, or amase their heartes and mindes.

Matth. 4.	Marke.	Luke.
13. And leauing Nazareth, went and dwelt in Capernaum, which is neere the sea, in the borders of Zabulon, and Nepthalim, 14. That it might be fulfilled, which was spo∣ken by Isaias, the Prophet saying: 15. The land of Zabulon, and the land of Ne∣pthalim by the way of the sea, beyond Iordan, Galile of the Gentiles: 16. The people which sate in darknesse, sawe

great light, and to them that sate in the regi•••• and shadow of death, light is risen vp.

13. And leauing Nazareth. I haue thought good therefore to adde this place of Matthew to the hystorie of Luke, because it may be gathered, that Christ to this time was accustomed to frequent the citie of Naza∣reth: he bidding that citie farewell; that hee might auoyde daunger, hee went to Capernaum, and the cities thereaboutes. This history hath no difficultie, but that Matthew seemeth to abuse the testimonie of the pro∣phet into an other sense. But if we weigh the naturall sense of the Pro∣phet, the applying of it to this present cause, shal be apt and easie. For I∣saias, after he had spoken of the most grieuous calamitie of the people, that he might comfort them in sorow, promiseth, when the people shall be brought to the lowest ebbe, presentlye delyueraunce shall followe, which, darkenesse being shaken off, shall restore the light of lyfe. The wordes are, the darknesse shall not be according to the affliction, that it had, when at the first he touched lightly the land of Zebulō, & the land of Nepthali, nor afterwarde when he was more grieuous by the way of the sea, beyonde Iordan in Galile of the Gentiles. The people that wal∣ked in darkenesse, haue seene a great light. The Israelites were now op∣pressed with a double calamitie: for, first foure trybues or thereaboutes were lead into captiuitie by Theglath Pelefer. Then whē Salmanasar stroke all the kingdome of Israell, there remayned a thirde plague: whiche the Prophet about the end of the eight chapter saieth, shalbe the sharpest of all. But nowe in the wordes, which we haue rehearsed, there followeth a mittigation: because God reacheth his hande to his people, death shall be easier to be borne then sicknesses were before. Although (saieth hee) the whole people shall be blotted out, yet the shining light of grace shall bring to passe, that there shalbe lesse darkenesse in this latter destruction, then was in the double destruction of the tenne trybes. Also I doubte not but that the promise ought to be extended to the whole body of the people, which in shewe seemed to be in like miserable and lamentable e∣state. For the Iewes do preposterously apply the same to the deliuerance of the citie of Ierusalem: as if they lyght of lyfe had bene restored, when by the flight of king Sennacherib the siege was raysed. Certeinly, it doth plainely appeare by the text, that the Prophet had a further regard. Therefore, when he shall promise a general restitution of al the church, it followeth that the lande of Zabulon, and the lande of Nepthalim, and Galile of the Gentiles, were comprehended in the number of thē, whose darkenesse of death were chaunged into the light of life. The re∣turne of the people from Babylon was the beginning of this light, and as the morning. At the length the sonne of righteousnes Christ, came forth in his full brightnes, and by his comming hee vtterly abolyshed the darknes of death. Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled, that which euery wher is foūd in the prophets: Awak thou that sleepest, & stand vp from the dead. Now when wee knowe that the kingdom of Christ is spirituall, it is necessary that the light of saluation, which he bringeth, and what help soeuer we receiue from him, should be agreeable to the nature of the same. VVherof it followeth that our soules are drowned in the darknes of eternal death, vntil he lighten thē with his grace.

The Prophet speaketh of the ouerthrowing of a countrey: but the con∣dition of mankinde is described as in a glasse, vntill it be sette at lybertie by the grace of Christ. That they that sate in darkenesse are sayd to see a great light: so sodeine and so notable a chaunge dooth amplyfie the greatnesse of the diuine saluation. The lower Galile was called, Galile of the Gentiles, not onely because it was so neere to Tyre and Sydon, but because the Gentiles were there myngled amongst the Iewes: especi∣ally for that Dauid had graunted certaine cities to king Hiram.

Matth. 4.	Mar. 1.	Luke. 5.
18. And Iesus walking by the sea of Galile, sawe two brethrē, Simon, which was called Peter, and An∣drew his brother, casting a net into the sea: for they were fishers. 19. And he sayd vnto them follow me, and I will make you fishers of men. 20. And they straight way leauing the nets. follo∣wed him. 21. And when he was gone forth from thence, hee sawe other two brethren, Iames the sonne of Zebe∣deus, and Iohn his brother in a shippe with Zebedeus their father, mending their nets, and he called them. 22. And they with∣out ••arying, leauing the ship and their father, follo∣wed him. 23. So Iesus went a∣bout all Galile, teaching in their Synagogue, and prea∣chinge the Gospell of the kingdome, and healing eue∣ry sicknes and euery disease among the people. 24. And his fame spread abroade through all Syria, and they brought vn∣to him all sicke people, that were taken with diuers di∣seases and grypinges, and them that were posses∣sed

with deuilles, and those which were Lunatike, and those that had the palsie: and he healed them. 25. And there follo∣wed him great multitudes out of Galile, and Decapo∣li••, and Ierusalem, & Iudea, and from beyond Iordan.

16. And as hee wal∣ked by the sea of Galile, he saw Simon, and Andrewe his brother, casting an••tte into the sea: for they were fishers. 17. Then Iesus saide vnto them, follow me, and I will make you fishers of men. 18. And straightway they forsooke their nettes, and followed him. 19. And when he had gone a litle further thence, he saw Iames the sonne of Zebedeus and Iohn his bro∣ther, as they were in the shippe, mending their nets. 20. And anon he cal∣led them: & they left their father Zebedeus in the ship with his hyred seruants, and went their ••ay after him.

1. Then it came to passe, as the people preassed vpon him, to heare the word of God, that he stoode by the lake of Gene∣••areth. 2. And saw two ships stan∣ding by the lake side, but the fi∣shermen were gone out of them▪ and were washing their nettes. 3. And he entred into one of the shippes, which was Simōs, and required of him, that hee would thrust off a litle from the land, and he sate downe, and taught the people out of the ship 4. Now, when he had lefte speaking, hee saide vnto Simon, launch out into the deepe, & le•• downe your nettes, to make a draught. 5. Th•••• Simon answered & said vnto him: maister, we haue trauelled all night, and haue ta∣ken nothing: neuerthelesse as thy word I wil let down the nette. 6. And when they had so done, they enclosed a great mul∣titude of fishes, so that their net brake. 7. And they beckned to their partners, which were in the other shyp, that they should come, & help them: who came then, and filled both the shippes, that they did sincke. 8. Now when Simon Peter saw it, he fel down at Iesus k••es. saying, Lord goe from me: for I am a sinful man.

9. For he was vtterly asto∣nyed, and al that were with him: for the draught of fishes which•• they tooke. 10. And so was also Iames & Iohn, the sonnes of Zebedeus, whiche were companyons with Simon. Then Iesus sayde vnto Simon: Feare not, from hence forth thou shalt catch men. 11. And when they hadde brought the shippes to lande, they forsooke all, and followed him.

MAT. 28. And he walking. Because this hystorie is set down by Luke after two miracles, which wee shall see afterwarde, it was commonlye thought, that the myracle which is reported was wrought by him som∣what after they were called by Christ. But the reason which they follow hath but small force: for it was not the purpose of the Euangelistes to write Chronicles from yeere to yeare in a certeine and distinct order of tymes: whereby it came to passe, that the order of dayes being not regar∣ded, they accounted it sufficient to gather summarilye the chiefest of the deedes of Christ: yet they kept an account of the yeares, that it might be euident to the readers how Christe bestowed the course of three yeares from the beginning of his preaching, vnto his death. But those myracles, which were wrought at that time, they set downe at lybertie, as hereaf∣ter by many examples shall more plainely appeare.

But now it appeareth by manye argumentes, that this hystorie is re∣ported by the three: of the which yet this one may suffice the reader that is not contentious, that the three with one consent doe teach, that Peter and Andrew, Iames and Iohn, were created Apostles. If they had beene called before, it should followe that they had beene Apostats, that forsa∣king their mayster, and despising their calling, had returned to their olde manner of life. This is the only difference betweene Luke and the other two, that hee onely rehearseth the myracle, which the other doe omitte. But this is not vnusuall amongst the Euangelistes, to touch one part of a hystorie, omitting many circumstances. VVherefore there is no absur∣ditie, if we say that one myracle is left out by two, which is reported by one. And that is to be remembred that Iohn saieth, 20. 31. that of innu∣merable miracles of Christ, there were some chosen, which migh suffice for the proouing of his diuine power, and for the confirming of our fayth in him. Therefore it is no meruaile, if Matthewe and Marke doe briefly touch the calling of the foure Apostles, whose circumstance Luke doth more at large set forth.

LV. 1. Hee stoode by the lake. Matthew and Marke call it the see of Galile, after the olde manner of theyr tongue. That lake in times paste among the Hebrews was properly called cinduth, Thē the language being

corrupted, the word was turned into Genezareth. The prophan writen doe call it Genesar: on that part that bordered vppon Galile, they called it the sea of Galile. The banke that was neere to Tiberias, was named after that citie. In an other place there will be a more fitte occasion to speake of the largenesse and cituation of the same. Now we will come to the matter it selfe. Luke saieth, that Christ going vp into Peters shyp, launched out a litle from the land, that he might the more commodiou∣slye teache the people from thence, whiche were come out of diuers places, for the desire they had to heare him: and when he had ended his teaching, by a miracle he shewed a token of his diuine power: for though it is vsuall to fishers to make many draughtes in vaine, and then with one good draught to recompence the labour that they had spent in vaine: yet the myracle was set forth by this circumstaunce, that when they had taken nothing all the night (which yet is most fit for catching) sodenly a great multitude of fishes was heaped into their nettes, which filled their shippes. Therefore Peter and his felowes doe easily acknowledge, that such a pray, as exceeded measure, came not to them by chaunce, but was giuen them of God.

LV. 5. Mayster, wee haue trauayled all night. It is not to be doubted but that Peter knowing that Christ executed the office of a teacher, and tou∣ched with a reuerence of him, did so call him: yet he had not so profited, as he deserued to be accounted amongst his disciples. For it is not enough to thinke reuerently of Christe, except we embracing his doctrine with obedience of fayth, do hold that which he requireth of vs. And though hee had no taste, or very small taste of the Gospell: yet he sheweth how much he attributeth to Christ, wheras being wearyed with labour, with∣out profit, that which he in vaine had tried, he againe attempted. There∣fore it cannot be denyed, but that Christ was great, and that his aucto∣ritie much preuailed with him. But this perticular fayth had in one on∣lye commaundement of Christe, and that in a priuate earthlye busines, had not made Peter a Christian, nor giuen him a place amongste the chyldren of God: but that from this beginning of obedience, he should at length be lead to a full obedience. But sith that Peter was so ready to obey the commaundement of Christe, whome as yet hee did not know eyther to bee a Prophet, or the Sonne of God. No excuse canne serue our slouth, that being taught that hee is our Lord, and king, and iudge, and being tenne times commaunded by him to doe our duetie, doe not yet stirre a finger.

LV. 6. They enclosed a great multitude of fishes. The ende of the mira∣cle was, that the deitie of Christe beeing knowne, Peter and others shoulde yeelde themselues to be his disciples. Yet generallye by this ex∣ample wee are taught not to feare that the blessing of God and happye successe shal not folow our labour, as oft as at the commaundement and direction of Christe wee laye our handes to worke: But there was such plentie of fishes as sanke the shyppes, and astonyed the myndes of them that beehelde it. For it was meete that the diuine glorye of Christe shoulde bee reuealed by this myracle, that the credite might be wholly his.

LV. 8. Lorde, goe from mee. Though menne in their dayly prayers doe desire the presence of God: yet it is necessary that assoone as GOD appeareth, that they shoulde be affrayde, and halfe dead with feare and amasednesse, vntill he giue them comfort. There is good cause whye they should so earnestly pray for the presence of God: for he beinge ab∣sent, they are enforced to feele them selues to bee miserable wretches: and his presence is therefore fearefull, because they then beginne to feele that they are nothing: nay, with what a heape of euils they are filled. Af∣ter this maner Peter so reuerenceth Christ in this myracle, that he being amased with his maiestie, would flee as much as he could. And this did not onely befall to Peter, but as by the text we doe gather, they were al afrayd. VVherefore we see that this feeling is planted in all men, that they should be afraide at the presence of God. And it is profitable for vs, that what foolish boldnes or pride soeuer is in vs might be humbled; so there shall presently be giuen comfort, which may hold vs vp. There∣fore Christ with a sweete and friendly answere dooth recreate the mind of Peter, and forbyddeth him to feare. So the Lorde buryeth his in a graue, that then he may giue them life.

LV. 10. From henceforth thou shalt catch men. Matthew saieth, I will make you fishers of men. But Marke hath, I will make you to be fishers. By which wordes we are taught, that Peter and the other three were not onelye chosen of Christ to be disciples, but created Apostles, or at the least cho∣sen in hope of Apostleshippe. Therefore here is not onely discribed a ge∣nerall calling to the fayth, but a speciall calling to a certaine office.

I graunte that the office of teachinge was not yet committed vnto them: but yet Christe calleth and chuseth them into his company, that he might frame them to teaching. And this is wisely to be considered: for all are not commaunded to leaue their parentes and their old trade of lyuing, that they maye followe Christe on foote: but the Lorde is contente to haue some in his flocke and Churche, and to others hee ap∣poynteth a proper standing. Therefore lette them that haue the office of a publike person layde vppon them, knowe, that there is more to be required of them then of anye priuate persons. So Christe chaunging nothinge in the common lyfe of others, dooth bring these foure from theyr worke, whereby they lyued before, that hee might vse their help in a more notable office.

Also Christ chose vnto him grosse Idiotes no lesse rude in witte, then voyde of learning, that hee myght frame them, naye, that hee might re∣new them with the grace of his spirite, that they might excell all the wisemen of the world. For so it was his will to pull downe the pryde of fleshe, and to giue a notable token of spirituall grace in them, that we might learne to aske the lyght of fayth from heauen, knowing that it cannot be obtained by our own industrie.

Furthermore, that he chose not the vnlearned and rude, that he would leaue them alwayes such: that which he did, maye not be drawne into example: as if at this daye also such Pastors were to be ordayned, as are after to bee instructed to execute theyr office. For wee know what rule hee prescribeth vs by the mouth of Paule: that is, that ••one may be called, except they be apt to teach.

And he did not chuse such, as if he preferred ignoraunce before know∣ledge: as some frantike men doe triumph to themselues in theyr owne ignoraunce, and how much more they abhorre learning, so much the ne∣rer they thinke themselues to the Apostles. And his will was at the first to chuse these base men, that he might ouerthrow the vanitie of thē, that thinke that the vnlearned shall not enter into heauen. But after he ioy∣ned Paule as a companion to these fishers: who from his youth was di∣ligently trayned vp in learning, Act. 22. 3. But yet it pertaineth nothing to the matter, to dispute more subtilly of the maner of the metaphor: for that it was taken of the present matter: yet when Christe spake of the preaching of the Gospell, he aptly alluded to fishing: because that menne wandering, and scattered abroad in the world, as in a vast and confused sea, are gathered togeather by the preaching of the Gospell. But the hy∣storie which is recorded in the first chapter of Iohn differeth from this. For when Andrew was one of Iohns disciples, he was by him delyuered to Christe, and after he brought his brother with him, and then they tooke him as their mayster: but after they were receiued into a hygher office.

MAT. 22 And they without tarying. Here first appeareth the force of Christes voyce, not that the onely voyce of Christe dooth so effectuallye pearse into the hearts of men: but because the Lord by his spirit doth in∣wardly driue all them, that he will draw and pull to himselfe, that they may obay his voyce. Secondly, the aptnes to be taught, and the readinesse to obey, is praysed in the disciples, which prefer the calling of Christ be∣fore all the busines of the world. Especially it becommeth the ministers of the worde to marke this example, that all other cares being sette by, they may addict & giue themselues wholly to the Church, whereto they are appoynted.

MAT. 23 Iesus went about all Galile. Matthew reportes the same things agayne in an other place. But there is no inconuenience, seeing Christe for a time ceased not dayly to worke almost innumerable myracles, that generally the course of the same is twise or thrise mētioned. Now in the wordes of Matthew first it is to be noted, that Christ neuer rested, that he might spread the seede of the Gospel euery where. Also Matthew cal∣leth it the Gospell of the kingdome: whereby the kingdome of God is established amongst men, for theyr saluation. Therefore he maketh a dif∣ference betweene the perfect and eternall beatitude, and the prosperous and pleasaunt things of this present life. That Mathew saith that Christ healed all diseases, the meaning is, of what kinde soeuer they were. For it is certeine, that al were not healed of their diseases, but there was no kind of diseases that were offered him, that he healed not. And hee reckoneth the chiefe kindes of diseases, wherein Christe shewed his power. The scripture calleth not all generally, that were vexed of the deuill, men pos∣sessed with deuils: but those that with a secret vengance of God are deli∣uered bound to Sathan, that hee might possesse their mindes and senses. They are called Lunatiks, in whom the force of the desease encreaseth or decreaseth, after the inclination of the moone, as they that are sick of the falling sicknes, and such like: when we knowe that suche diseases are not curable by naturall remedies, it foloweth that the deitie of Christ is here witnessed, sith that he cured them wonderfully.

Matth.	Mar. 1.	Luke. 4.
	21. So they entred into Ca∣pernaum, and straightwaye on the Sabb••th day he entred into the Sy∣nagogue, and taught. 22. And they were astonyed at his doctrine: for he taught them, as one that had auctoritie, and not as the Scribes. 23. And there was in their synagogue a man which had an vn∣cleane spirit, and he cryed. 24. Saying, ah, what haue we to doe with thee, O Iesus of Na∣••areth? Art thou come to destroy vs? I knowe thee, what thou art, euen that holy one of God. 25. And Iesus rebuked him, saying, hold thy peace, and come out of him. 26. And the vncleane spirit tare him, and cryed with a loude voyce, and came out of him. 27. And they were all ama∣sed, so that they demaunded one of an other, saying, what thing is this? what now doctrine is this? for hee commaundeth the fowle spirites with auctoritie, and they obey him.	31. And he came down into Capernaum▪ a citie of Galile•• and there taught them on the Saboth dayes. 32. And they were astonied at his d••ctrine: for his worde was with aucthoritie. 33. And in the Synagogue there was a man, which had a spi∣rit of an vncleane diuell, whiche cryed with a loud voyce. 34. Saying, oh, what haue we to doe with thee, thou Iesus of Na••areth? Art thou come to de∣stroy vs? I know who thou arte, euen the holy one of God. 35. And Iesus rebuked him, saying, hold thy peace, and come out of him. Then the deuil thro∣wing him in the middes of them, came out of him, & hurt him n••t. 36. So feare came on them all, and they spake amonge themselues, saying, what thing is this? for with aucthoritie and po∣wer ••ee commaundeth the fowle spirites, and they come out.

It is to be thought that this manne possessed with a deuill was one of that company, which Matthew made mention of somwhat before. But the narration of Mark and Luke is not in vaine: because they shew cer∣teine circumstances, which do not onely make the miracle more manifest, but also doe containe profitable doctrine. For the deuill doth craftilye graunt, that Christ is the holy one of God, that he might make men sus∣pect that he hath some familiaritie with Christe: by which subtilty hee also endeuored to bring the gospel into suspitiō, & at this day he ceaseth not to attēpt the same. This is the cause why Christ causeth him to hold his peace. And it may be that this confession was violently wrested out of him: but these two do not differ betweene themselues, that hee being enforced to giue place to the power of Christ, that he might proclayme him to be the holy one of God, and yet subtilly he endeuoureth to couer the glorye of Christe, with his darknes. It is also to be noted, that hee doth so flatter Christ, that hee might craftely conuey himselfe from his hand. And after this maner he fighteth with himselfe: for to what pur∣pose is Christ sanctified of the Father, but that delyuering menne from the tyrannie of the Deuill, hee might ouerthrowe his kingdome: but because Sathan cannot abyde that power, whiche hee perceyueth to bee prepared for his destruction, hee desires to make Christe quiet, and

to be content with a vaine title.

MAR. 22. They were astonied at his doctrine. The Euangelists do meane that the power of the spirit did appeare in the wordes of Christe, which caused euen the prophane and colde hearers to wonder at them▪ Luke faith, that his word was with aucthoritie: that is, full of dignitie. Marke setteth it out more fully, and addeth an Antithesis, that it was vnlike to the wordes of the Scribes. But when they were adulterous interpre∣ters of the scripture, their doctrine was literall and dead, which shewed no force of the spirite, and there was no maiestie in it, but such colde stuffe, as may at this daye be seene in the speculatiue dignitie of popery. Those maysters doe imperiously thunder out what soeuer they thinke good. But whē they in prophane maner do brabble of diuinitie, so that no religiō appeareth in their disputations, whatsoeuer they bring is filthy and toyish: for Paule hath not sayd in vaine, the kingdome of God stan∣deth not in word, but in power.

In summe, the Euangelystes doe shewe, that when the maner of tea∣ching was degenerate and verye corrupte, which touched the mindes of men with no reuerence of God, then the diuine power of the spirit was euidently seene in the words of Christ, which gate him credit. This is the power or rather dignitie and aucthoritie, whereat the people was a∣stonyed.

LV. 33. A man which had an vncleane spirit. This speach auayleth as∣much, as if Luke should haue sayd, that he was stirred vp by the motion of the deuill. For by the permission of God, Sathan possessed the powers of the soule, so that hee woulde enforce them aswell to speake, as to o∣ther motions at his pleasure. Therefore, when menne possessed with di∣uelles doe speake, the diuelles doe speake in them, and by them, whom they haue aucthoritie to rule. It is probable that the tytle of the holy one of God was taken out of the common and accustomed maner of spea∣king: and therefore they so called the Messias: because he was seperate from al other, as one endued with a singular grace, and the head of al the Church.

MAR. 26. The vncleane spirit tare him. Luke vseth a more gende word▪ yet in sense they agree very well: because they both would teache, that the departure of the diuell was violent and forcible. Therefore hee so threw down the wretched mā, as if he he wold haue torn him in sun∣der: yet Luke saith, that his purpose was in vaine, not that, that force was altogeather without 〈◊〉〈◊〉, or at the leaste without some payne: but that hee was after delyuered a hole and a founde manne from the di∣uell.

LV. 36. So feare came on them all. The fruit of the myracle is, that they are enforced to thinke that there is in Christe somewhat more then appertaineth to men. And they wisely referre the glorye and power of the myracle to the doctrine. VVhat doctrine is this (say they) whereto the deuilles themselues are enforced to obey? They cal it a new doctrine, not in reproch, but because they acknowledge some vnusuall & extraordina∣rie thing in it. Therfore they do not accuse it of newnes, that they might discredit it: but this is rather a poynt of admiration, in that they deny it either to be common, or in the power of man. In this they onely offend,

that they continue still in theyr doubting, when it becommeth the chil∣dren of God to goe on in further profiting.

Matth. 8.	Mar. 1.	Luke. 4.
14. And when Ie∣sus cāe to Peters house, hee sawe his wiues mo∣ther layd down, and sick of a feuer. 15. And hee tou∣ched her hand, and the feuer left her, so she a∣rose and ministred vn∣to them. 16. VVhen the euen was come, they brought vnto him manye that were possessed with di∣uels: and hee caste out the spirits with his word and healed those that were sicke. 17. That it might be fulfilled, which was spoken by Isaias the pro∣phet, saying, he took our infirmities, and bare our sicknesses.. 18. And when Ie∣sus saw great multitud•• of people about him, he commaunded them to goe ouer the water.	29. And assoone as they were come oute of the Synagogue, they entred into the house of Simon and Andrew, with Iames and Iohn. 30. And Simons wiues mo∣ther in law lay sick of a feuer, and anon they told him of her. 31. And hee came and tooke her by the hande, and lyfte her vpp, and the feuer forsooke her by & by, and the ministred vnto them. 32. And when euen was come, & the so••ne was down, they brought to him all that were diseased, and them that were possessed with di∣uels. 33. And the whole citie was gathered together at the dore. 34. And hee healed manye that were sicke of diuers diseases: and hee caste out manye deuilles, and suffered not the deuilles to saye, that they knew him. 35. And in the morning ve∣rye earlye before day, Iesus arose, & wente out into a solytary place, and there prayed. 36. And Simon and they that were with him▪ followed after him. 37. And when they had found him, they sayd vnto him, all men seeke for thee. 38. Then hee sayd vnto them, lette vs goe into the nexte townes, that I maye preache there also: for I came out for that purpose. 39. And hee preached in theyr Synagogues throughout all Galile, and cast the deuils out.	38. And he rose vp, and came out of the Syna∣gogue, and entred into Si∣mons house. And Simons wyues mether was taken with a great feuer: & they required him for her. 39. Then hee stoode ouer her, and rebuked the feuer, and it left her: and immediately she arose, and ministred vnto them. 40. Now when the sunne was downe, all they that had sicke folkes of di∣uerse diseases, brought thē vnto him, and he layde his handes vpon euery one of them, and healed them. 41. And deuilles al∣so came out of manye, cry∣ing, & saying▪ Thou art the Christe the sonne of God? but hee rebuked them, and suffered them not to saye, that they knewe him to be Christ. 42. And when it was daye, hee departed, and went forth into a de∣serte place, and the peo∣ple sought him, and came to him, and kept him, that he should not depart from them 43. But hee sayde vn∣to them, surely I must al∣so preache the Gospell of the kingdome of God to o∣ther cities: for therefore am I sent.

••9. MAR. They entred into the house▪ It may bee easily gathered, that

Mat. doth not rehearse this history in his order, by this, that Mark saith, that Christ namely had but foure disciples onely following him. Also when he came out of the Sinagogue, & went straight into Peters house, it is easily seene that the time was not exactly obserued by Mathew. Also the Euangelistes seeme to haue reported this miracle for some specyall cause, not that it was more notable then the rest, or more worthy to be remembred: but because that in it hee gaue to his disciples a priuate and secrete token of his grace: then that the healing of this one woman gaue an occasion, or was the procuring of many miracles; so that they came to him from al places to aske his help. Yet the power, which Christ shewed here, Luke doth amplifie in one word, saying that Peters mother in law was taken with a great feuer: for it was the more certeine and no∣table declaration of diuine power, in a moment of time, and only by tou∣ching, to take away so vehement & so grieuous a disease. And though he could haue done it onely with a becke, yet hee touched her hand, eyther to shew his affectiō, or for that he knew that this signe was then profita∣ble: for wee knowe that he freely vsed outward signes, as the time re∣quired.

39. LV. He rebuked the feuer. Though this speech may seeme harde to the reader not sufficiently exercised in the scripture, yet it wanteth not a reason. For the feuer and other diseases, famine, pestilence, and all kinde of misery are the officers of God, by whom he executeth his iudgments. Therfore, as at his commandement and appoyntment, it is said that hee sendeth forth such messengers: so also doth he rebuke & cal back, whē he thinketh good. Matth. & Mark cōceale how he healed others. Luke saith it was by laying on of hands. And it was a signe of reconciliation vnder the law. wherefore neither without cause, nor out of time, doth Christ also lay his handes vpon thē, whom he absolueth from the curse of god. It was also a solemne manner of consecration, as shall more at large be sayd in an other place. But I simply interprete that Christ layd his hands vpon the sicke, that commending them to his father, hee might obtaine grace and delyuerance from diseases.

17. MAT. VVhich was spoken by Isaias. This seemeth to bee cited litle to the purpose: nay, this prophesie seemeth to bee wrested into a contrarye sense. For Isaias doth not speake there of myracles, but of the death of Christ: nor of temporall benefites, but of the spiritual and eternal grace. And that which is certeinly spoken of the vices of the soule, Matthewe applieth to corporal diseases. The answer is not hard, so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people, but to what end he healed their discases. They felte the grace of Christ in their bodyes: but we must looke vppon the ende. For it were very proposterous to stay vpon the outwarde benefit, as if the sonne of God were a Phisition of the bodyes. VVhat then? namely, hee gaue sight to the blinde, that he might shew himselfe to be the light of the world: he restored life to the dead, that he might proue himselfe to be the life & the resurrection. The same is to be thought of the lame, and of the sicke of the palsie: wherfore let vs follow this analogie, that what benefites so∣euer Christ bestowed vpon men in the flesh, we may referre the same to that scope which Matthew proposeth: that is, that he was sent of his fa∣ther, that he might delyuer vs from al euils and miseries.

MARKE. 34. Hee suffered not the deuils to saye that they knewe him. There might be two causes why he suffered them not: one generall, that as yet the appoynted time of his full reuelation was not come: the other spe∣ciall which we touched a litle before, that he refused them as preachers and witnesses of his Godhead, which through their praising, coulde doe nothing else but slaunder and discredite him. And this last is wythout doubt, for the deadly discorde ought to bee shewed which the authour of eternall saluation and life shoulde haue with the prince of death and his ministers.

MAT. 18. VVhen Iesus sawe great multitudes. I doubt not but that Ma∣thew doeth briefly touche that which others doe more fully and plenti∣fully set forth: That which is concealed by Math. the other two do ex∣presse: before it was day Christ went secretely into a desert place, to seeke rest. Marke sayeth after, that Peter tolde him that all men soughte hym. And Luke sayeth that the people came thither. Nowe that Math. sayeth that he went ouer to the further shoare; both they say that he did it, that he might goe through all Galile, that he might preach in all places. But the further shoare in my iudgemēt, is called not that which is right ouer against it on the further side, but in respect of that place which was be∣lowe Capernaum. Therefore he so went ouer parte of the lake, that he would not leaue Galile. It is to be noted that he sayeth, that hee went or was sent for that ende: for in these woordes he witnesseth, howe readily he was bent to fulfil his office. But if any man shall aske whether it were better for the ministers of the Gospell, to runne hither and thither, that they might in al places sparingly and slenderly tast the doctrine of God; or remaine teachinge their hearers perfectlye whome they haue once wonne: I aunsweare, the purpose of Christe whereof mention is heere made, was groūded vpon a most notable cause, because it was agreeable to the commandemēt and calling of the father. For Christ was in short time to goe throughout Iudea, that hee mighte euerye where waken the mindes of men, as with the sounde of a trumpette, to heare the Gospell, which matter shall more largely be entreated of other where.

Mathewe.	Marke 3.	Luke 6.
	13. Then he went vppe into a mountaine, and called vp vnto hym whome he woulde, and they came to him. 14. And he appoynted twelue, that they shoulde be with him, and that he might send them to preach, 15. And that they might haue power to heale sicknesses, & to cast out deuils. 16. And the first was Simon, and he named Simon, Peter. 17. Then Iames the sonne of Zebedeus, and Iohn, Iames brother, (and named them Boanarges, which is the sonnes, of thunder.)

18. And Andrew, and Phillip, and Bar∣tlem••we, and Mathew, and Thomas, and Ia∣mes, the sonne of Al∣pheus, and Thaddeus, and Symon the Cana∣nite: 19. And Iudas Is∣cariot, who also betrai∣ed him.

12. And it came to passe in those daies that he went into a mountaine to pray, and spente the night in praier to God. 13. And when it was day, he called his disciples, & of them he chose twelue, which also hee called Apostles. 14. Simon whom he named also Peter, and Andrewe hys brother, Iames and Iohn, Philip and Bartlemewe, 15. Mathewe and Thomas: Iames the sonne of Alpheus, & Simon called Zelous. 16. Iudas Iames brother, and

Iudas Iscariot, which was also the traitour. 17. Then hee came downe with them, and stoode in a plaine place, with the com∣panie of his disciples, and a greate multitude of people out of all Iudea, and Ierusalem, and from the sea coast of Tyrus and Sidon, which came to heare him, and to be healed of him. 18. And they that were vexed wyth foule spirites, and they were healed. 19. And the whole multitude soughte to touche him: for there went power oute of him, and healed them all.

MARKE. 13. He went vp into a mountaine. By this election hee doeth not as yet ordaine the Apostles, that they shoulde presently execute their office: but onely in hope of Apostleship, he adopteth them as disciples to keepe him companie, wherin the interpretors haue bene deceiued, which vnaduisedly doe confound these places with the tenth chapter of Math. And the woordes doe euidently declare, that they were only appoynted that they shoulde after be of that ambassage, which is enioyned them in Mathewe. And Marke and Luke doe afterwardes in the right place sette downe their sending foorth, which Mathewe doeth there make menti∣on of. And it is no maruell if that the heauenlye master woulde a little frame and accustome them to so harde a charge, whose rudenesse coulde not be restrained by long vse of discipline. Both the Euangelists saye that Christ went vp into a moūtaine. Luke declareth the cause, that he might the more freely pray out from companie, which he was wont to do very often, as may be seene in other places. But this example ought to be a per∣fecte rule to vs, that we doe begin with prayer, so oft as pastours are to be chosen for Churches: otherwise what soeuer we attempt, shall not pros∣per. For the Lorde did not praye so muche for his owne sake, as that hee might prescribe a lawe for vs: for we want wisedome and councell, and though we were moste prouident, yet wee cannot in any thing be easier deceiued then in this. Now how can we be out of daunger of offending, except the Lord should moderate our affections, considering howe great the force, or rather the violence of fauoure and loue, or of hatred, or of ambition is to drawe vs away? Furthermore, though there be great dili∣gence vsed in the election, yet all things shall prosper ill, except the Lord take vppon him to gouerne those that are chosen, and endew them with necessary giftes. VVhat then? will some manne say: Did not Christ ear∣nestly require of his father that he would rule his election? I graunt this, and withall I adde, that by this testimonie he declared howe carefull he was for his Churche: therefore hee prayed not his father, after a dailye maner, but spent all the night in prayers. But if he that was full of the ho∣ly Ghost did so earnestly and carefully pray his father to be gouernoure of his election, howe much is our necessitie greater.

MARKE. 13. And called vnto him whome he w••ulde. I doubte not but that Marke woulde heereby signifie that they were taken to this so ho∣nourable an office by the meere grace of Christe, not for theyr owne woorthinesse. For if thou vnderstande that they were chosen that were

more notable then others, this cannot agree in Iudas. Therfore the mea∣ning is, that the Apostleshyppe was not bestowed according to the me∣rites of menne, who were nothyng woorthy to be lifte vppe into that e∣state, but by the free mercy of God: And so that was fulfilled that Christ sayde other where, you haue not chosen mee, but I haue chosen you. Iohn. 15. 16. In the same sence also Paul often commendeth the purpose of God in his Apostleshippe. But heere do arise moe questions. First, why hee chose Iudas of a determinate purpose, whome hee knowe to bee vn∣woorthy of that honour, and should become a traitour. Then, why God being so earnestly besoughte of his sonne, suffered so faithlesse and wye∣ked a manne to creepe into the chiefe order of hys Churche, as if he had despised Christe. Thirdly, whye hee woulde that the first fruites of hys Churche shoulde be polluted with so vile a reproache. Fourthlye, whye Christ wittingly and willingly preferred Iudas before honest and faith∣full ministers. The first Obiection is thus aunsweared: It was the will of the Lorde purposely to meete with such offences that should fal out, least we shoulde be troubled beyonde measure, so oft as wee see false teachers occupie a place in the churche. Or that of professours of the gospell there become Apostates. And also in the person of one manne, he gaue an ex∣ample of a horrible defection, least they that are placed in higher estate of dignitie, shoulde flatter themselues too much. Yet lette vs not saye that Christ suffered the repulse. VVhen the father in woonderful councel ad∣ioyned one deuill to eleuen Angelles, yet hee so gouerned the falling out of the matter, that his falling awaye shoulde confirme the Faithe of the Churche, rather then shake the same. Thys same aunsweare may be ge∣uen to the thirde question. In the first beginnings it was speedely shewed what the estate of the Churche shoulde be, least the weake shoulde waxe faint at the fall of any of the reprobate: for it is vnmeete that the stabili∣tie of the Gospell shoulde depende vppon menne. As concerning the last Obiection, Christe did not preferre Iudas before the holy and the god∣ly disciples: but he lifted him vppe on high, from whence he was to fall, because he woulde he shoulde be a spectacle to all men, and an instructi∣on to all ages, that no man shoulde abuse the honour geuen him of God: then the pillers falling, that they that seeme to be of the common sort of the faithfull might remaine stedfast.

LVKE. 13. VVhich also he called Apostles. This may be expounded two wayes: Either that he after consecrating them into their office, gaue thys name vnto them: Either that he gaue them thys title in hope of the dig∣nitie to come: that they mighte knowe to what purpose they were sepa∣rate from the common sort, & for what vse they were ordained. VVhich latter exposition doeth agree with the woordes of Marke: for hee sayth, that Christ did this, that they should be with him, and that he might send them to preache. Therefore his will was, that they should be hys compa∣nions, vppon whome he would after lay a greater charge, for when hee sayeth that they should be with him, and that he would send them foorth to preach, he doeth not appoynt that they should be both in one moment of time, as I haue sayde before.

MAR 16. And 〈◊〉〈◊〉 named Symon, Peter. Although it behoueth al christians to be liuing stones of the spiritual tēple, yet christ for the mesure of grace which he wold bestow vpō Simō, gaue him a peculiar name, neither doth

his shamefull infirmitie in denying the Lord hinder this: for with this ti∣tle his inuincible power and constancie, which continued euen to death, is set foorth. Yet the Papistes are to be laughed at, which thereof gather that the church was grounded vpon him, as shalbe shewed more at large in the 16. chapter of Mathewe. Christ called the sonnes of Zebedeus, the sonnes of thunder, for that he would geue them a soūding voyce, wher∣with they shoulde thunder throughout all the worlde. And the thunder out of the mouth of Iohn is heard to this day, and it is not to be doubted but that his brother shoke the earthe while hee liued. But the woorde is corrupte, for the perfecte pronounciation shouldee be BENAE Reges or Ragas. But it is not vnknowen howe easily woordes are chaunged when they are translated into an other tounge.

Mathew 5.	Marke.	Luke 6.
1. And when he saw the multitude, hee went vp into a mountaine: and when he was set, his disciples came to him. 2. And he opened his mouthe and taught them, saying: 3. Blessed are the poore in spirite, for theirs is the kingdom of heauen. 4. Blessed are they that mourne: for they shalbe comforted. 5. Blessed are the meeke: for they shall inherite the earth. 6. Blessed are they which hunger & thirst for righteousnesse: for they shall be filled. 7. Blessed are the merciful: for they shall obtaine mercy. 8. Blessed are the pure in heart: for they shall see God. 9. Blessed are the peacemakers: for they shalbe called the children of God. 10. Blessed are they which suffer per∣secution for righteousnesse sake: for theirs is the kingdome of heauen. 11. Blessed are you when men reuile you, and persecute you, and say all maner of euill against you for my sake, falsly. 12. Reioyce, I say, and be glad, for great is your rewarde in heauen: for so persecu∣ted they the Prophets whiche were before you.		20. And hee lifted vp his eyes vpon his disciples, & sayd. Blessed be ye poore: for yours is the kingdome of heauen. 21. Blessed are yee that hunger nowe: for ye shall be sa∣tisfied. Blessed are ye that wepe now: for yee shal laugh. 22. Blessed are yee when menne hate you, and when they separate you, and reuile you, and put out your name as euill, for the sonne of mans sake. 23. Reioyce you in that day, and bee glad: for beholde youre rewarde it greate in heauen: for after this maner their fathers did to the Prophets. 24. But woe be to you that are riche: for yee haue receiued your consolation. 25. VVoe be to you that are full: for yee shall hunger. VVoe be to you that nowe laugh: for yee shall waile and weepe. 26. VVoe be to you when al men speake well of you: for so did their fathers to the false Prophets.

MAT. 1. He went vp into a mountaine. They that say that this is another ser∣mon of Christes, and not that which is set down in the 6. chap. of Luke, are drawen with too light and friuolous an argument: for that Mathew sayeth, that Christ spake in the mountaine to his disciples, and that Luke seemeth to note, that he spake vnto them in a plaine place. For they doe

very preposterously read the wordes of Luke, adioyning them together, that Christ came downe into a plaine place, and that he lifting vppe hys eyes vpon his disciples, spake thus. For it was the purpose of both the E∣uangelistes, to gather together into one place, the principall poynts of the doctrine of Christe, which did belong to the rule of godly and holy life. Therfore though Luke had first made mention of a plaine place, yet hee doeth not in a continuall course prosecute the same hystorie, but from myracles hee passeth to doctrine, neither assigning time nor place. As in Mathewe there is no noting of the time, but only of the place. And it is very likely that Christ did not so preach, but after hee hadde chosen the twelue. But I woulde not be too curious in keeping the order of time, which I did see not regarded by the spirite of God. For this ought to suf∣fice the godly and modest readers, that they haue heere set before theyr eyes a briefe summe of the doctrine of Christ, gathered out of many and diuers of his sermons, wherof this was the first, where he entreateth with his disciples of true felicitie.

2. He opened his mouth. Heere in the Hebrew phrase is the figure Pleonas∣••••••os vsed, for that which were corrupt in other tongues, is vsuall amongst the Hebrewes, to say he opened his mouthe, for, he began to speake. And though many thinke it to be an Emphatycal kinde of speache, vsed whē either some weighty or notable matter is vttered either in good parte or in euill. Yet because many places of scripture doe gainsaye the same, the first exposition doeth please me best. Also let their subtile speculation go, which doe teach that Christ allegorically led his disciples into the moun∣taine, that he might carie their mindes on highe, farre from earthly cares and studies, for by going vp the mount, he rather soughte a secreate place out of the way, that being farre from company, he might refresh himself a litle with his disciples from wearinesse. And first it is to be considered for what cause Christe spake to his disciples of true felicitie. VVe knowe that not only the common people, but also the wise men were herein de∣ceiued, thinking him to be happy that led a mery & a quiet life, free from all griefe, and had what he desired. And certainly by the iudgement al∣moste of all menne, felicitie is esteemed by the present state. Therefore Christ, that he might accustome his to the bearing of the crosse, reproo∣ueth this wicked opinion, that they are happy which nowe liue wel and prosperously according to the flesh. For it cannot be that they should pa∣ciently submit their necke to beare sorowes and iniuries, which accounte patience to be an enemie to a blessed life. Therefore it is one comforte whereby the bitternesse of the crosse and of all mischiefes is mitigated & also made sweet, while wee are perswaded, that in the midst of miseries we are happy: because that our patience is blessed of the Lord, & shortly there shall folow a more ioyfull ende. I graunt that this doctrine doeth muche disagree from common sense: but so it behooued the disciples of Christ to be taught wisedome, that they might accounte their felicitie to be out of this world, and beyond the vnderstāding of flesh. And though carnall reason will neuer allowe that which Christ here teacheth, yet hee proposeth no fantasticall deuice, as in times past the Stoickes did sporte with their Paradoxes: but in deede he declareth, why they are truly hap∣pie, whose estate is accounted miserable. Therefore let vs remember that this is the chiefe poynte of the doctrine•• that Christ denieth that they are

miserable and wretched that are oppressed with the iniuries of the wic∣ked, and are subiect to diuers dangers. And Christ doeth not only proue that they are of a peruerse iudgement, which measure the felicity of man by the present state, because that the miseries of the godly shall shortly be chaunged into better: but also hee exhorteth them to patience, by propo∣sing a hope of rewarde before them.

••. Blessed are the poore in spirite, for In Luke there is a bare Metaphor. But Mathewe doeth more plainly expresse the minde of Christ, because that the pouerty of many is accursed and vnhappy. Therefore when there be many oppressed with euils, which yet cease not inwardly to swell wyth pride & cruelty, Christ pronounceth them happy, which being tamed & subdued with troubles, do submit thēselues wholely vnto God, and be∣ing inwardly humbled, they commit themselues into his custody: others do interpreat thē pore in spirite, which do arrogate nothing to thēselues, but throwing downe al trust in flesh, they acknowledge their own nede. But because it is necessary to be one, and the same sense in the wordes of Luke and Mathewe. It is not to bee doubted but they are called poore which are oppressed & afflicted with aduersities. This only is the diffe∣rence that Mat. by adding that Epithyte, doth restraine the felicity to thē only, which vnder the discipline of the crosse haue learned to be humble. For theirs is. VVe see that Christ doth not puffe vp the minds of his disci∣ples with a vain perswasion, or harden them with a hard hearted obsti∣nacy, as the Stoicks do: but he calling them to the hope of eternal life, he encorageth thē to patience: because by this meanes they shuld enter into the heauenly kingdō. But it is worth the labor to note, that no mā is pore in spirit, but he that is brought to nothing in himself, & reposeth himself in the mercy of God. For they that are brokē or ouerwhelmed with des∣peration, when they fret against God, are of a lofty and proude spirite.

4. Blessed are they that mourne. This sentence is not only next to that which goeth before, but it is as an Appendix or confirmation of it. For it was wont to be iudged, that troubles make a man vnhappy, because they al∣wayes doe drawe sorow and griefe with them, and that nothing is more cōtrary to felicitie then sorow. But Christ doth not only deny that they that mourne are miserable, but hee teacheth that they are holpe, euen by that sorowe to happy life. For that they are by this meanes framed to re∣ceiue eternall ioy, and pricked forward as with spurres, least they should seeke any comforte any other where. So Paule sayeth to the Romaines, chapter. 5. 3. we reioyce in tribulations, knowing that tribulation brin∣geth foorth patience, and patience experience, and experience hope, and hope maketh not ashamed.

5. Blessed are the meeke. He meaneth those meke and quiet, which are not easily prouoked with iniuries, & are not geuen to frowardnes for euery offence, but are ready rather to suffer any thing, then to do as the wicked do. But it seemeth very absurde that Christ promiseth the enheritance of the earth to suche. For they rather vsurpe the gouernment of the earthe, which couragiously repell all iniuries, and if at anye time they be hurte, they are ready with the hand to reuenge the same. And certainly experi∣ence teacheth, that the wicked do so much the more boldly and stoutlye go on forward, for that they are the more gently borne with. And here∣of roase that deuelish prouerbe. They must howle with the wolues: be∣cause

that whosoeuer maketh himselfe a shepe, is presently to be deuou∣red of the wolues. But Christ opposing his owne aid and the helpe of his father, against the fury and violence of those euilles, doeth not wythout cause declare that the meeke shalbe Lordes and enheritors of the earth. The children of this world doe not thinke themselues otherwise in safe∣gard, except they sharply reuenge what euill soeuer is done them, and so with force and armes defend their life. But sith it is certaine that Christe is the onely keeper of our life, there remaineth nothing else, but that we shoulde hide our selues vnder the shadowe of hys wings. Also it behoo∣ueth vs to be sheepe, if we couette to be accounted of his flocke. If anye Obiecte, that this heere spoken is against experience: Firste I woulde hee shoulde weigh howe vnquiet those cruell men be, so that they euen trou∣ble themselues: So that in so troublesome a life, thoughe they were the Lords of the earth a hundred times, yet in possessing all things they pos∣sesse nothing. But for the children of God I aunsweare, though they can in no place sette their foote vppon their owne grounde, yet they quietly enioy a dwelling place vpō the earth. And this is not an imagined pos∣fession, for they dwel vpon the earth, which they know is graunted them from God. Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes, and though they be set forth against all the dartes of Fortune, and subiecte to all inconuenience of euilles, and compassed aboute wyth all daungers: yet they dwell safelye vnder the defence of God, so that at leaste they maye taste nowe the fauoure of God. And this is sufficient for them, vntill at the last daye they enter into the enheritance of the world.

6. Blessed are they which hunger. To hunger and to thirst, is by the figure Synecdoche, taken for to want, to be without things necessarye, and also to be defrauded of their owne right. That which Mathew sayth, to hun∣ger after righteousnesse is a placing of a part for the whole. Yet hee am∣plifieth the vnworthines, when he sayth that by carefull sighing they get nothing but that which is righteous: as if he should saye: they are blessed, which though they moderate their desires, so that they desire nothing to be geuen them, but that which is right; doe yet neuerthelesse languishe as hungry soules. For though their carefulnesse wherewith they bee trou∣bled, is scorned at, yet it is to them a preparation to felicitie, because they shall at length be satisfied: for God will at length heare their sighes, and wil heare their iust desires, whose office it is to fil the hungry with good things as it is in the Virgines song.

7. Blessed are the merciful. This sentence also is hard & cōtrary to the iudge∣mēt of man. For the world accoūteth them happy, which are carelesse of the miseries of other men, & prouide for their own ease: but Christ here calleth thē blessed, which are not only ready to bear their owne harmes, but do also take other mēs vpon thēselues, that they may help thē that are in misery, & willingly ioyn thēselues to thē that are troubled, and put on the same affections, that thereby they maye the more willingly employe themselues to helpe them. Hee addeth, for they shall obtaine mercy, that is, not onely with God, but also amongest men themselues, whose mindes God will bowe to humanitie. But though sometimes the world is vnthankful, and bestoweth the woorst reward vpon them that deserue best, it ought to suffice vs, that there is fauour laide vp with God for the mercifull and

kinde▪ so that they shall haue him kinde and mercifull againe to them.

8. Blessed are the poore in heart. Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men. Al confesse that cleannesse of heart is mother of all vertues, but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue. Heereof it commeth to passe that they are commonly thought blessed, which are most subtile in craftie conueiances, whiche by euill meanes doe craftelye circumuent them with whome they haue to doe. Therefore Christe a∣greeth not with the iudgemēt of the flesh, while he calleth them blessed, which are not delited with craftinesse, but walke sincerely amongst men, and in words and countenance pretend no other thing, then they thinke in heart. And because the simple are laughed at as men nothing warye, and because they doe not with deceite enoughe prouide for themselues, Christe calleth them higher: that if they be not wise enough to deceiue vpon earth, they shall enioy the sight of God in heauen.

9. Blessed are the peacemakers. He doeth not only meane them which loue peace, and flee from quarels as muche as in them lieth, but doe also dili∣gently ende dissentions raised vppe amongest others, are the authours of peace vnto all, and doe take awaye the occasion of hatreds and displea∣sures. Neither is this rashly spoken, for, sith it is a painefull and a trouble∣some matter to pacifi•• them that disagree amongst themselues, the quiet men which studie to maintaine peace, are enforced to beare this crueltie, that they heare the reproches, the complaints, and the quarelles on bothe partes. And thereof it riseth that euery man would wish to haue them al patrons to be on his side. Therefore, least we should hang vppon the fa∣uour of men, Christe commaundeth vs to regarde the iudgmente of his father, who being the God of peace, accounteth vs for his children, while we nourish peace, although our labor please not men, For to be called, sig∣nifieth as much, as to be accounted.

10. Blessed are they which suffer persecution. The disciples of Christ haue great neede of this doctrine, and how much the lother and more hard∣ly flesh doth admit the same, so much more dilygently it must be medi∣tated. Neyther canne we vnder any other condition war vnder Christ, then that the greater parte of the world will ryse vp in hatred agaynst vs, and shall persecute vs euen to death. So standes the matter, Sathan the prince of the world wil neuer cease to arme his children with mad∣nes, that they may strik the members of Christ. This is very monstrous, and against nature, that they which loue righteousnes should be vexed as enemies, which they haue not deserued. Therefore Peter saieth, if you a∣uoyde from euill deedes, who is he that will harme you? But in so vn∣brydeled wickednes of the world, it falleth out too often, that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them.

But this is the lotte, especially of Christians, to be hated of the greatest number of men: for flesh cannot beare the doctrine of the Gospel; none can beare to haue their faultes reproued. They are sayde to suffer for righteousnes, which thereby kindle the displeasures of the wicked, and prouoke theyr fury agaynst them: because that with a care of right and equitie they oppose themselues against euill causes, and defende the good as muche as in them lieth. And in this behalfe the truthe of God hathe

woorthely the chiefe place. VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers. Now I returne to that which I sayd euen now: Syth all that will liue godly in Christ must suffer perse∣cution, as Paule witnesseth, this admonition doth generally belong to all the godly. If that at any time the Lord spareth our weakenesse, and per∣mitteth not the wicked to vexe vs at their pleasure: yet it is meete vnder a shadowe and at leisure to meditate this doctrine, that we maye be pre∣pared as oft as nede require to come forth into the field, nor come to the battell except we be well furnished. But sith the condition of the godlye is moste miserable throughe the whole course of this life: Christe for a good cause raiseth vs vp in hope of a heauenly life. And heerein the sen∣tence of Christ differeth much from the inuentions of the Stoicks, which commaunde euery manne to be satisfied with his owne opinion, that hee might be his owne chuser of felicitie. And Christ doeth not vncertainlye plant felicitie vppon a vaine imagination, but groundeth the same vppon hope of a rewarde to come.

11. VVhen men reuile you. Luke sayeth, when they hate you, and separate you, and reuile you, and put out your name as euill. By whiche woordes Christ would comfort his faithfull ones, that they shoulde not faynte in their mindes, though they see themselues detested before the worlde. For this was no small temptation, to be throwne out of the Churche as wic∣ked and prophane. For sith he knewe that nothing was more deadlye to the hypocrites, then that hee might foresee with howe furious a violence the ennemies of the Gospell were enflamed against his little and despi∣sed flocke; his will was perfectlye to arme them that they shoulde not bee ouerthrowen, though a great heape of reproches should hang ouer them to ouer whelme them. And heere appeareth howe popish excommunica∣tion is to be feared as nothing, while that those tyrantes seperate vs from theyr synagogues, because we will not be deuorced from Christ.

12. Reioyce and ••e glad, for. That wee shoulde not be ouerthrowen wyth vniust reproches, he declareth that there is a remedy at hand: for assoone as we lifte vppe our mindes to heauen, then presently a great occasion of ioy doeth offer it selfe, that it maye swallowe vppe the heauinesse. The sporte which the Papistes make wyth the name of rewarde, is heere ea∣sily wiped away. Neither is there, as they dreame, a mutuall relation, be∣tweene rewarde and merite: but it is a free promisse of a rewarde. Fur∣ther, if wee consider howe maimed and corrupte those good deedes are which come euen from the best menne, God shall neuer finde any worke woorthy a rewarde. Againe these clauses are to be noted, for my sake, or for the sonne of man, also they shall say all maner of euil against you fals∣ly: least they which suffer persecution for their owne faultes, should pre∣sently boast themselues to be Martyrs of Christe: As the Donatistes in times past pleased themselues wyth this only title, that they had the ma∣gistrates againste them. And at thys daye the Anabaptistes, thoughe they disturbe the Churche wyth theyr doating dreames, and slander the gos∣pell, yet they glory that they beare the ensignes of Christe, when as they are condēned righteously. But Christ pronounceth none blessed, but they which suffer in a iust defence of his quarell.

F••r so persecuted they the Prophetes. This was purposely added, least the A∣postles hoping to triumph without sweat or trauell, should faint in per∣secutions.

For because that euery where in the scripture the restitution of all things is promised in the kingdom of Christ, it was daungerous least they should in a vaine hope lift vppe themselues, and neuer thinke of the warfare. And it may be gathered our of other places, that they imagined that the kingdome of Christ, was full of richesse and pleasures. VVhere∣fore Christ doth not without a cause admonish them that the same trou∣bles are prepared for them, which the Prophetes sometime had experi∣ence of, for as much as they succeede in their place. Neither doeth he say that the Prophets were before them only in respecte of time: but because they were of the same order, therefore it behooued them to frame them∣selues after their example. That common fancie of nine be atitudes is so friuolous, that it neede no long confutation.

LVKE. 24. VVee be to you riche men. As Luke rehearseth onely foure principall blessings: so nowe he opposeth foure curses, that the sentences might answere one to the other. But this Antithesis doeth not only tende to striking a feare in the wicked, but to the stirring vppe of the faithfull, least they should sleepe in the vaine and captious snares of the world. For we knowe howe quickely and readily a man may be made drunke with prosperitie, or entangled with the faire speaches of men: whereby also it doeth often come to passe that the children of God doe enuie at the re∣probate, to whome they see all things flowe prosperously and happelye. Further, he cursseth the riche, not all of them, but they that take their cōfort in the worlde, that is, they so rest in their fortune, that they forgette the life that is to come. Therefore hee meaneth that richesse are so farre from making a man blessed, that they often become an occasion of de∣struction. Otherwise God doeth not remooue rich men out of his king∣dome, so that they make not snares for themselues, or by fixinge theyr hope in the earth, doe shut the gate of heauen against themselues. It was aptly sayde of Augustine, who that he might shewe that richesse of them selues are no hinderance to the children of God, doeth saye that poore Lazarus, was receiued into the bosome of riche Abraham. In the same sence doth he curse them that are ful and haue aboundance, because they being pusfed vppe with a confidence in present ioyes, that they refuse all heauenly ioyes. The same is to be thought of laughter: for now by laugh∣ter he vnderstandeth them that are geuen to the pleasure of Epicures, & are drowned in the pleasures of the flesh, and doe flee from all troubles that are to be endured, for the defence of Gods glory. The last woe ten∣deth to the correction of ambition: for there is nothinge more common then to seeke the praises of men, or at the least to be entāgled with them. Christe therefore sheweth that the fauour of men is venimous & dead∣ly, that he might feare his disciples from it. But this admonitiō especially belongeth to teachers: who haue more neede to feare ambition then anye pestilence, for it can not be but that they shoulde defile the pure doctrine of God, when as they seeke after the fauour of men. That Christ sayeth All men, ought to be referred to the children of this world, which speake well of none but of deceiuers and false prophets. For the faithfull and good ministers of sounde doctrine haue their praise and fauoure wyth good men. Therfore the wicked loue of the flesh is here condēned: for he can not be the se••uaunte of Christe that seekes to please menne, as Paule teacheth.

Mathewe 5.	Marke 9.	Luke 14.
13. Ye are the salt of the earth: but if the salt haue lost his sauoure, wherewith shall it bee salted? It is thence••orth good for nothing, but to be cast oute, and to be troden vnder foote of men. 14. Yee are the lighte of the worlde: a citie that is sette vppon a hill, can not be hidden. 15. Neither do men••e light a candle, and putte it vnder a bushell; but on a candlesticke, and it geueth light vnto al t••at are in the house. 16. Lette your lighte so shine before men, that they may see youre good workes, and glorifie your father which is in heauen.	49. For euerye manne shall bee sal∣ted with fire: and e∣uerye sacrifice shalbe salted with salte. 50. Salte is good: but if the salte bee vnsauerie, wherewith shall it bee seasoned? Haue salte in youre selues, and haue peace one with another. Marke 4. 21. Also he sayd vnto them: Is the candle lyghte to bee putte vnder a bu••hel, or vnder the table, and not ••n a candle∣sticke?	34. Salte is good: but if salte haue loste his sauoure, wherewith shall it be salted? 35. It is neither meete for the lande, nor yet for the dunghill, but men cast it out. He that hathe eares to heare, let him heare. Luke 8. ••6. No manne when hee lighteth a candle, couereth is vnder a vessell, neither put∣teth it vnder the table, but setteth it on a candlestick••, that they that enter in, maye see the light. Luke 11. 3••. No manne lighteth a candle, and putteth it in a priuie place, neither vnder a bushell: but on a candlesticke, that they which come in, may see the light.

MATH. 13. Yee are the salte of the earth. That which is proper to the doctrine, he doeth attribute to the persons, to whom the ministerie of the same was committed. For Christe by calling his Apostles the salte of the earth, doeth meane that it is their office to season the earth: because that menne haue nothing but that which is vnsauerie, vntill they bee seasoned with heauenly doctrine. And after hee admonisheth them to what they are called, and pronounceth a grieuous and horrible iudgement against them, except they perform their office. And he sheweth that the doctrine which was laid vppe with them, is so adioyned to a good conscience and to a godly and vpright life: so that the corruptiō which were to be borne with in others, is detestable in them, and to be accounted as monstrous: as if he should say, if other menne are vnsauery before God, there is salte geuen to you, wherewith they may be made sauery: but if you be vnsaue∣ry, frō whence shal you haue remedy, that ought to helpe other••? But the Lorde doeth excellently prosecute his Metaphore, when hee sayeth that when other things doe degenerate from their owne nature, are yet after their corruption profitable some way: but that salte is hurtfull, so that it also maketh the very dunghilles barren. This therefore is the sum. The sicknes is very incureable, whē that the ministers & teachers of the word doe corrupte and make themselues vnsauerye▪ because they oughte with their salte to season the rest of the worlde.

Furthermore, this admonition is not only profitable for the ministers; but also for the whole flocke of Christe: for sith it was the will of God that the earth shoulde be seasoned with his word, it foloweth that what soeuer wanteth this salte, is vnsauorie before him, although it sauour ne∣uer so well vnto menne. VVherefore there is nothing better, then to ad∣mit that seasoning, by which meanes only our vnsauerinesse is amended. But yet let the seasoners take heede that they nourishe not the worlde in his corruption, and especially that they infecte it not with a vile and cor∣rupt sauour. Therefore the wickednesse of the Papistes is not to be borne with. As thoughe it were the purpose of Christe, to geue vnto hys Apo∣stles an vnbrideled libertie, and to make them tyrauntes ouer soules, and not rather to admonishe them of their duetie, that they turne not oute of the righte waye. Christe declareth what maner of teachers hee woulde haue for his Churche. They that by no lawe doe chalenge themselues to be Apostles, doe vnder this couer maintaine what abhomination soeuer they please to bringe in, because Christe called Peter and suche lyke, salte of the earth. And yet they doe not consider howe grieuous and seuere a threatninge is added, that they are woorste of all if they become vnsa∣uerie. This sentence is placed by Luke abruptly, but to the same end that it is red here, so that it neede not any peculiar exposition.

MARKE. 49. Euery manne shall be seasoned with fire. I haue ioyned these woordes of Marke to the former woordes of Mathewe: not that they doe altogether agree in sense, or that they were vsed at the same place or time, but rather that the readers may the better by thys comparison per∣ceiue the diuers vse of the same sentence. VVhen as Christ hadde spoken of the euerlasting fire (as Marke reporteth) hee on the other side exhor∣teth his, that they shoulde nowe rather offer themselues to the Lorde, to be seasoned with fire and salte, that they may be made holy sacrifices, least that by their sinnes they purchase to themselues that fire whiche is neuer quenched. To be seasoned with fire is an vnproper speache, but be∣cause that the nature of salte and fire is like in purging and trying out of humours, therefore Christe applied the same woorde to bothe. Nowe we vnderstande the occasion of thys sentence: namelye, that the faithfull shoulde not refuse to be salted with fire and salte, since without this they cannot be made holy to God. And he alludeth to the commaundemente of the lawe, where the Lorde expreslye forbiddeth that no oblation bee made without salte. And nowe in the Gospell he teacheth the faithfull to be seasoned, that they may be sanctified. VVhen after he addeth, Salte is good: he generally extendeth it to al, whō God once vouchsafeth to sea∣son with his woorde, and hee exhorteth them that they alwayes keepe their sauoure. The Metaphore is somewhat the harder, because that hee calleth whatsoeuer i•• seasoned by the name of salte: yet the sense is not made any thing the doubtfuller by it, for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God, there is no more remedye. And so they are vtterly lost, that corrupt their faith, (wherby they were consecrate) and themselues, seeing that a good sauour cānot be obtained by any other seasoning. Furthermore, they are become corrupt by forsaking the grace of God, and are woorse then the infidels, euen as salte corrupteth the earth and the dunghill.

MARKE. 50. Haue salte in your selues. This woorde maye be taken heere diuers wayes, as it maye signifie either a seasoning of good sauoure which is obtained by faith, or the wisedome of the spirite: as when Paule commaundeth that oure communication shoulde be seasoned with salte, hee meaneth that it ought to be purged and pure frō all prophane fol∣lies and corruptions, and to be filled with spirituall grace, which maye e∣difie, and with his sauour maye perfume all that shall heare it. If this ex∣position stande, then the last clause must be vnderstode of mutual peace, which is nourished with that salte. Yet because it is more probable that this latter sentence doeth depende of the former speache, Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith, which may also helpe others. As if he shoulde haue sayde, you must doe your diligence, that you be not onely seasoned within, but also that you may season others: yet because salte doeth bite with hys sharpnesse, he therefore doeth presently admonish, that the seasoning shoulde so be tem∣pered, that peace may yet remaine safe.

MATH. 14. You are the lighte of the worlde. Thoughe wee be all chil∣dren of the light, after that we be lightened with faith, and are comman∣ded to beare burning lightes in oure handes, least wee wander in darke∣nesse, and also to shewe the waye of life to others: yet because the prea∣ching of the Gospell was committed to the Apostles aboue all others, & at this day commaunded to the pastours of the Church, therefore Christ geueth thys title peculiarely to them: as if he shoulde haue sayd, that they were on thys condition placed in suche a degree, that they mighte geue lighte as from an highe to all others: After hee addeth two similitudes. A towne sette vppon a hill cannot be hidde, neither is it vse to hide a candle when it is lighted: By which woordes he woulde signifie that they should so liue, as if they were sette oute to be looked vppon of all menne. And certainly, the higher a manne is placed, the greater hurte he doeth by hys euill example, if he behaue himselfe peruersly. Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life, then a∣ny meane men of the common sorte: because that all mennes eyes were sette vppon them as vppon lanternes, neither are they by any meanes to be borne wyth, except that godlinesse and integritie of life doe answeare to the doctrine, whereof they are ministers. The applying of this simili∣tude by Marke and Luke seemeth to be vnlike, for there Christe general∣ly admonisheth them, diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning: for that which is hidde for a season, shall at lengthe bee reuealed. And thys is the meaning, excepte that Christ rehearsed both these sentences abruptly not depending of the text.

MATH. 16. Let your light so shine before menne. After that he had taught his disciples, that they are so placed that their vices as well as their vertues are seene farre off, either for good or for euill example: nowe he commā∣deth them so to frame their life, that they may mooue all men to glorifie God. Let men (sayeth he) see your good woorkes. For as Paul witnesseth, the faithfull doe prouide for good things, not only before God; but also before men. For that he doeth after commaunde them in secrete and pri∣uily to doe their good woorkes, is only spoken to reprooue their ambiti∣on. But now he commendeth to them a farre other end, that is, the glory

of God alone. Furthermore, if the glory of good workes cannot be right∣ly attributed to God, except they be acknowledged as receiued frō hym, and he accounted as the only authour of them: Heereby it appeareth that without open and grosse contempte of God, freewil cannot be exalted, as if that good workes either in parte or in whole sprang out of the po∣wer of man. Againe it is to be noted howe louingly God dealeth with vs, in calling good woorkes ours, whereof by right he shoulde ascribe the whole praise vnto himselfe.

Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets. I am not come to destroy them, but to fulfill them. 18. For truely I saye vnto you: Till heauen and earth pearish, one iote, or one title of the Lawe shall not scape, till all things be fulfilled. 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so, he shall be called the least in the kingdome of heauen: but whoso∣euer shall obserue and teache them, the same shall be called great in the kingdome of heauen.

Marke.

Luke. 16. 17. Nowe it is more easie that heauen and earth shoulde passe a∣waye, then that one title of the lawe shoulde fall.

17. Thinke not. Though Christ was of that perfection of life, that he might rightly say that he came to fulfill the law, yet he doth not here en∣treat of life, but of doctrine. Because that he did proclaime that the king∣dome of God was come, and did stirre vppe the mindes of menne wyth an vnwoonted hope, and did also receiue his disciples by baptisme: It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended. Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe, so that it agreeth very well with the lawe and the Prophets, and not so onely, but it bringeth a full perfection to the same. And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel. Assone as there springs out any newe kinde of teaching, the common people take it, as if there shoulde be an alteration of all things. And the preaching of the go∣spell was in that order, (as I sayde euen nowe) that made them hope that the Churche shoulde bee altered into an other estate then it was before: they did therefore thinke that the olde and vsuall kinde of gouernment was abolished. VVhich opinion had bene very hurtfull many wayes: for the godly woorshippers of God, woulde neuer haue embraced the Gos∣pell, if it had beene a defection from the lawe, and the light and trouble∣some spirites would assay by taking suche an occasion greedily to ouer∣throwe the state of religion: for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things. Furthermore, Christe sawe very manye of the Iewes, which thoughe they professed that they beleeued the lawe, yet they were altogether prophane and degenerate, for the estate of thinges amongest that people were so decaied, and all thinges were filled wyth suche corruptions, so that through either slouthe or malice, the Priestes hadde quenched the pure lighte of doctrine, so that there remayned no

greate reuerence of the lawe. If that there hadde beene brought a newe kinde of doctrine, that shoulde haue discredited the lawe and the Pro∣phetes, then religion hadde beene miserably shaken. This seemeth to be the first cause why Christe denied that hee came to destroye the lawe, as it may be easily gathered oute of the texte. For to confirme the same, he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled, and hee accurseth those teachers, that doe not labour faith∣fully in mainteining the authoritie of the same. And the seconde cause was, that hee might take away the vile reproche whiche the rude and ig∣noraunt woulde charge him with. For it appeareth that the Scribes char∣ged hys doctrine wyth this faulte, in so muche as he presently inueigh∣eth against them.

VVee must consider this purpose of Christe, that he so calleth and ex∣horteth the Iewes to receiue the Gospell, that yet hee keepeth them vnder obedience of the lawe: then hee mightily refelleth those vnwoorthye re∣proches and cauilles, wherewith the ennemies sought to bringe his prea∣ching into slaunder and suspition. For if anye minde to restore thinges confused into a better estate, hee muste alwayes vse this wisedome and moderation, that the people maye knowe that the eternall woorde of God is touched thereby, and that there is no newe thing thrust in, whych derogateth any thing from the scripture: least any suspition of repugnan∣cie shoulde weaken the faith of the godly, and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse: Lastly, that the prophane contempte of the woorde of God maye be staied, and that religion be not brought into no reputation amongst the vnlearned. And this defence of Christe wherewith hee excuseth his doctrine, oughte to comforte vs, if we at this day suffer the like reproaches. The same faulte was also obiected against Paule, that hee was an Apostate from the lawe of God, wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes, yet so, that the truthe may be freely pro∣fessed, though it be subiecte to many vniust reproches. I came not to destroy. God hadde promised a newe couenaunt at the comming of Christe, but hee sheweth also that it shall not be diuers from the firste, but that thys rather was the ende that the league whiche he hadde made with his peo∣ple from the beginning, might be sanctified for euer. I will wryte (sayeth hee) my lawes in their heartes, and I will forgette their sinnes: By these woordes hee is so farre from departing from the former couenaunt, that hee rather affirmeth that it shall then be established and confirmed when ••s the newe shall come in place. And that was the meaning of the wordes of Christe, when hee sayde that he came to fulfill the lawe. For hee ful∣filled it truelye, quickeninge the deade letter with his spirite: then hee in deede perfourmed that whyche before was shewed onelye vnder figures. So that the cursse beinge abrogate, the subiection is taken awaye, and a libertye purchased for the faithfull, and nothynge is derogated from the doctrine of the lawe, but onelye expoundeth the minde of the lawe ge∣uer, as appeareth Galathians the thirde and the fourthe Chapiters.

Therefore, as concernynge the doctrine, wee maye not imagine a∣nye abrogation of the Lawe by the comminge of Christe. For sithe it is

an euerlasting rule of a godly and a holy life, it must be vnchangeable, as the iustice of God is one, and the same whiche is therein comprehended.

As concerning the Ceremonies, thoughe they maye be accounted as a certaine addition to the same, yet the onely vse of them was abrogate: but the signification was the more approoued. So that the commyng of Christ did not derogate anye thing from the ceremonies, but rather the truth of the shadowes being shewen foorth, doeth obtaine the more assu∣red credite vnto them: while wee beholding the perfecte effecte, doe ac∣knowledge that they are not vaine nor vnprofitable. Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable, which many do wickedly dissolue: And it doeth much auaile to the esta∣blishing of the truth of the gospell, while wee heare that it is nothing else but the fulfilling of the law, so that in a mutuall consent they shewe that God is the authour of them both.

18. Till heauen and earth pearish. Luke vseth other woordes, but the same sense. It is more easie for heauen and earth to passe away, then that one title of the lawe shoulde fall. For it was the will of Christ to teach in both places, that there is nothing so sure in the whole frame of the worlde, as is the certaine truth of the lawe, and that in euery poynte of the same. Some doe verye subtillye play with the woorde vntill, as if that the passing of heauen and earth which shall be in the last daye of iudgement, shoulde putte an ende to the lawe and the Prophets. And truely, as the tongues shall then cease, and prophesies be abolished, so I thincke that the wrytten lawe wyth the exposition shall cease. But because I thinke that Christe spake more sim∣ply, I will not feede the readers eares with suche deuices. Therefore lette it suffice vs to vnderstande this, that heauen shoulde fall, and the whole frame of the worlde shoulde come together, rather then the certaintie of the lawe shoulde wauer. But what is the meaninge of this; all thinges of the lawe shall be perfourmed euen to the least title? For we see how farre menne are from the perfecte fulfilling of the lawe, euen they that are re∣generate with Gods spirite. I aunsweare, this fulfilling is not referred to the life of menne, but to the perfecte truthe of the doctrine, as if hee shoulde say, there is nothing inconstante in the lawe, and nothyng putte rashly in the same: Therefore it cannot bee that one letter of the same should vanish away.

19. VVhosoeuer therefore shall breake. Heere Christe speaketh namelye of the preceptes of life, or of the ten woordes, according to which prescript order, it becommeth all the children of God to frame their liues. There∣fore he pronounceth them to be false and peruerse teachers, which keepe not their disciples vnder obedience of the lawe: and that they are vn∣woorthy to haue a place in the Churche, whiche diminish the authoritie of the lawe in the least parte of the same: and that they are good and faithfull ministers of God, whiche teache the obseruation of the lawe, as well in example of life as in woordes. Also hee calleth them the leaste commaundements of the lawe, according to the sense and iudgement of men: for thoughe there is not like waight in all the commaundementes, but while they be compared betweene themselues, some are lesse then o∣ther: yet may we nothing soner esteme and account that, as little, wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente.

For what sacriledge were it contemptuously to receiue that, which com∣meth out of his mouth? For by this meanes his maiestie shuld haue bene abased: wherefore whereas Christ calleth them the least preceptes, is a kinde of yeelding to our vnderstanding. VVhen hee sayeth he shall be called least, is an allusion to that was sayde before of the commaunde∣mentes, but the meaning is euidente, they that bring the doctrine of the law into contēpt, yea though it be but in one sillable, shal be reiected as the woorst sort of men. The kingdome of heauen is taken for the renoua∣tion of the Church, or the second state of the Church as it then began to arise by the preaching of the Gospell. So in Luke 7. 28. Christ accoun∣teth him that is least in the kingdome of GOD, greater then Iohn: the reason of the speache is, because God restoring the world by the hand of his sonne, framed his kingdome perfectly. Therefore Christe will not that any teachers be admitted into his churche after the same be renew∣ed, but suche as are faithfull interpreaters of the lawe, and wil endeuour to keepe the doctrine of the same sounde. But it is demaunded whether the ceremonies were accounted amongst the commandements of God, which are not required now to be obserued. I answere, the purpose and the end of the lawgeuer is to be considered: For God commaunded the ceremonies, that the outwarde vse of them mighte be temporall, and the signification eternall: hee breaketh not the ceremonies, that holdeth the effecte of them, and omitteth the shadowe. Nowe sith Christe banisheth them out of his kingdome, which accustome menne to the contempte of his lawe: their beastlinesse is monstrous, that are not ashamed wyth sa∣crilegious indulgence, to remit that which God doth so seuerely require, and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law. Againe that title is to be noted which he geueth to good and holy teachers, that is, to such as exhort men not only in words, but espe∣cially in example of life to keepe the lawe.

Matth. 5.	Marke.	Luke.
20. For I saye vnto you, excepte your ryghte∣ousnesse exceede the righteousnesse of the Scribes & Pharises, yee shall not enter into the kingdome of heauen. 21. Yee haue heard that it was sayde to them of the old time. Thou shalt not kill: for whosoeuer killeth, shalbe culpable of iudgment. 22. But I saye vnto you, whosoeuer is angrye with his brother vnaduisedlye, shall be culpable of iudgement. And whosoeuer saith to his brother. Ra∣cha, shalbe worthy to be punished by the councel: and whosoeuer shall say, Foole, shalbe worthy to be pu∣nished with hell fire.

20. Except your righteousnes exceede. He reprehendeth the Scribes, which endeuoured to charge the doctrine of the Gospell, as though it were the ouerthrow of the law. Hee disputeth not this matter, but onely dooth shewe briefly that they haue nothing lesse in their mindes, then the zeale

of the lawe: as if he should haue sayde, they pretend that they hate mee, because they woulde not breake the lawe; but it appeareth by their lyfe how coldly they esteeme the law, nay how securely they scorne at God, while that with a painted and faigned righteousnesse they beare vp thē∣selues amongst men. This is the iudgement of most of the interpreters. But see if hee doe not rather reproue the corrupt kind of teaching, which the Scribes and Pharises vsed in teaching the people. For when as they restrayned the lawe of GOD onely to outward dueties, they framed their disciples as Apes to hypocrisie. And I speake not against it, that they lyued as wickedly, nay worse then they taught. Therefore I do wil∣lingly ioyne theyr glory of false righteousnesse with their wicked doc∣ctrine: yet it dooth easily appeare by those wordes that followe (what it is that Christ doth especially inueigh against in this sentence) where as he purging the lawe from their wicked commentes, doth restore the same to his former puritie. In summe, that which was wickedly obiected, (as we haue sayde) against him, he forcibly returneth backe vpon them∣selues. Behold, said he, how perfect and apt interpreters of the lawe they are: for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it. It must be remembred, that we said otherwhere, that for the amplifying of the matter, the Pharises are ioyned to the Scribes: because that secte had got the reporte of holynes to themselues before all others. Though they are deceyued that thinke they are so called of a separation, as menne separate from the common sorte of men; they challenged a degree proper to themselues. For they were called Pherus••im, that is interpreters: because that they not contente with the simple letter, professed that they hadde the kaye, to gather the secrete vnderstanding: whereof their greate heape of mixed inuen∣tions sprange, when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuen∣tions in steede of the scripture.

21. You haue heard what was sayde. This sentence and others following doth agree with that, that goeth before. For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law; so that their righteousnes is nothing els but drosse. But they are deceiued that thought, that this was the reformation of the law, and that Christe ex∣tolled his disciples into a higher degree of perfection, then Moses euer could bring his grosse and carnall people vnto, which was hardly fitte to learne the first elementes. So went the opinion, the beginning of righ∣teousnes was in tymes paste delyuered in the lawe, but that the perfe∣ction is taught in the Gospell.

But Christe meant nothing lesse, then to chaunge or alter anye thing in the commaundementes. For God hath therein once established a per∣fecte rule of lyfe, whereof he will neuer repent. But beecause that the lawe was corrupted with adulterous commentes, and was wrested in∣to a prophane sense, Christ delyuereth the same from such corruptions, and sheweth the right vnderstanding of it, from the whiche the Iewes were fallen away. And the doctrine of the law doth not onely beginne, but also perfourmeth an vpright lyfe: as maye be gathered out of this one Chapter, in that it requireth a perfect loue of God and our neigh∣bour: so that he that is endued with such a loue, wanteth nothing of

the chiefe perfection. Therefore the law, by the commaundements of good lyfe, leadeth men to the marke of righteousnesse. Therefore Paule accounteth it weake, not in respect of it selfe, but in respect of our flesh. For if the lawe did onelye giue an entraunce to true and perfect righ∣teousnesse, then was Moses protestation in vaine; I take heauen and earth to recorde this day against you, that I haue sette before thee the waye of lyfe & death. Againe, & now O Israel, what doth the Lord thy God re∣quire of thee, but that thou shouldest wholly cleaue vnto him. This pro∣mise were also in vaine, and to no purpose, hee that doth these thinges shall liue in them. And it euidentlye appeareth out of other places of scripture, that Christ meant not to alter any thing in the commaunde∣mentes. For he commaundeth them, that woulde through their good workes enter into lyfe, to obserue nothing but the commaundements of the lawe: and neyther hee nor his Apostles doe giue anye other pre∣ceptes of godly and holy lyfe. And truely they doe great iniurie to God the aucthour of the law, which imagine that hee did onelye frame the eyes, handes, and feete to a feigned shewe of good workes, and that onely the Gospell teacheth vs to loue GOD from the hearte. There∣fore let that errour passe, that the wantes of the law are here amended by Christe: for we may not imagine Christe to be a new lawgiuer, to adde any thing to the eternal righteousnesse of his father: but as a faith∣full interpreter he is to be heard, that wee might know, what manner of law it is, to what purpose it tendeth, and how farre it reacheth.

Now it remaineth for vs to see what Christ condemneth in the Pha∣rises, and what his interpretation differeth from their commentes. The summe is, thet they had translated the doctrine of the lawe to a politike order, as if it sufficed to doe the outward dueties. So it came to passe, that he thought himselfe free from manslaughter, that had not with his hand killed a mā. And he that had not defiled his body with adultery, thought himselfe chaste and pure before God. But this profanation of the lawe might not be borne, when as it is certaine, that Moses did euerye where require a spirituall worship of God: and God, who delyuered the same by the hand of Moses, according to his owne nature spake as well to the ••eartes, as to the handes and eyes. Christe alleadgeth the wordes of the law, but he applyeth himselfe to the common capacitie of the simple, as if he should say: the Scribes haue as yet deliuered vnto you, but a literall exposition of the law, as if it were sufficient if a man keepe his hands from manslaughter & violence. But I admonish you to looke deeper into the matter: and because that charitie is the perfection of the lawe, I say that thy neighbour is iniuried, as oft as any thing is vncharitably done against him. The last clause that he rehearseth, that he shalbe culpable of a iudg∣ment that killeth a man, doth confirme that which I said euen now, that Christ reproueth that fault: that the law of God, which was giuē to go∣uerne the mindes of men, was turned into a polytike gouernement.

22. But I say vnto you. He doth not oppose his answere against the cō∣mandement of Moses, but against the cōmon fantasie of the Scribes. Also because that the Pharises did boast of antiquity (as commonly a long pre∣scription of time is pretēded for defence of errors) Christ calleth the peop∣ple backe to his auctoritie, whereto al antiquitie ought of right to giue place: whereby we gather that the trueth is much more to be esteemed thē either antiquitie or custome.

VVhosoeuer shall say vnto his brother. Christ setteth down three degrees of condemnation, besides the violence of the handes: wherby hee declareth that that commandement of the law, doth not only restraine the hands, but all affections contrary to brotherlye charitie: as if he shoulde haue saide, they that are onely angry with their brethren, or doe proudly lyfe vp themselues, or doe hurt them with any opprobrious words, are mur∣derers.

Now sith it is euident, that this word Racha is placed in the middest be∣tweene anger and manifeste reproofe, I take it to bee an interiection of contempt or despite. And though Christe adiudgeth them onely to hell fire, which break out into open reproofes, yet hee acquiteth not an∣ger from this punishment: but alluding to the iudgementes of the world, he declareth that GOD will become iudge of that priuate and secrete wrath, that he may punish the same. And because that hee proceedeth further, that sheweth his indignation with bitter speech, hee saieth, that hee shall be found guiltie before a heauenly councell, that he may haue a greater punishment. And he adiudgeth them to hell fire, which breake out into reproaches, signifying that hatred or whatsoeuer else is against charitie, sufficeth to purchase the reward of eternall death, though no vi∣olence be offred. It is not to be doubted, but that this worde Gehenna is borowed: for with the Hebrewes it signifieth a valley. Also the valley of Hennon was an infamous place: because of their detestable superstition, for that they there offered their children to idolles. Heereof it came to passe, that holy men vsed that word for hell, that that vile vngodlynes might be had in the greater detestation, that the people might abhor that so detestable and horrible a name. And it appeareth that this manner of speach was vsed in Christ his time, and hell was called almoste by no other name then Gehenna, the worde somewhat altered from the natural sound.

Matthew. 5.	Mark.	Luk. 12.
23. If then thou bring thy gifte to the altar, & there remembrest that thy brother hath ought against thee. 24. Leaue there thine offering before the al∣tar, and goe thy way: first, be reconciled to thy bro∣ther, and then come and offer thy gift. 25. Agree with thine aduersary quicklye, whiles thou art in the way with him, leaste thine aduersary delyuer thee to the iudge, and the iudge delyuer thee to the sergeaunt, and thou be cast in∣to prison. 26. Verily I saye vnto thee, thou shalt not come out thence, till thou hast payd the vttermost farthing.		58. VVhilest thou goest with thine aduersarie to the ruler, as thou art in the way, giue diligence in the way, that thou mayst be do liuered from him, least hee bring thee to the iudge, & ye iudge deliuer thee to the iayler, and the iayler caste thee into prison. 59. I tell thee, thou shalt not departe thence, till thou hast payd the vt∣moste mite.

23. If then bring thy gift. VVith this clause he confirmeth and also ex∣poundeth the former doctrine. The summe is, that we doe then sa∣tisfie that commuundement of the lawe, wherein wee are forbydden to

kill, if we nourish agreement and brotherly loue with our neighbours. And that he might the better perswade vs to it, Christ pronounceth that euen the dueties of religion are not accepted of God, but refused of him, if we dissent amongst our selues. For in that he commaundeth them, that haue hurt any one of their brethren, to be first in fauour with him, bee∣fore that they offer their gifte: hee declareth that there is no entraunce for vs vnto God, so long as through our faulte wee are at enmitie with our neighbours. If that men pollute and corrupt with their hatreds their whole worship which they offer, we hereof gather how much he estee∣meth mutuall concord amongst vs. Yet here may a question be moued, whether it be not absurde that the dueties of charitie are more accoun∣ted of, then the worshippe of God. For wee must say, that eyther the order of the law is preposterous, or els the first table should be preferred before the second.

This is easily aunswered: for the wordes of Christe doe tend to no other purpose, but to shew that they doe in vaine and falsly professe them¦selues worshippers of God, which doe contemptuously dispise their bre∣thren, which they haue vniustly iniuried. For vnder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche: by which outwarde exercises men doe oft counterfeit holynesse, rather then truely testifie the same. And it is to be noted that Christ, after the maner of that time, spake of the sacrifices. At this day our estate is vnlike: yet the same doctrine remaineth: that is, whatsoeuer we offer vnto God is cor∣rupt, except we be at one with our brethren as much as it lyeth in vs. The scripture calleth almes, Philip. 4. 18. sacrifices of a sweete sauour: yet we heare out of Paule his mouth, 1. Cor. 13. 2. 3. that he that bestoweth all his goodes vppon the poore, is yet nothing, except hee haue charitie. Also God dooth not take nor acknowledge them for children, excepte they againe do shew themselues to men as brethren. And though Christ doth commaunde them only that haue iniuried their brethren, to apply themselues to appease them: yet vnder this one kinde hee sheweth howe precious brotherly concord is before God. And this setteth out much more, that he commaundeth to leaue the gifte before the altar, as if hee shoulde haue sayde: in vaine doe menne come to the Temple, or of∣fer sacrifices to GOD, so longe as they are at discord with their neigh∣bours.

25. Agree with thine aduersarie. Though Christ seemeth to goe further, not onely to exhorte them to reconciliation, which haue done iniurie to their brethren, but them also which haue bene iniuried: yet I thinke that he had a further regard: namely that he might cut off all occasion of ha∣treds and discordes, and shew the meanes to maintaine good will: for from whence spring all iniuries, but that all men are too carefull to hold their owne right? that is, they are giuen too much to mainteine theyr owne commoditie, with the losse of other men: For almost all men are blinded with a peeuishe loue of them selues; so that they ••latter them∣selues, euen in the worst causes. Therefore Christ, that he might preuent discordes, hatreds, strifes, and all iniuries, forbiddeth that selfe loue, and commaundeth his disciples to bend themselues to moderation and equi∣tie, that parting from the extremitie of their right, they might with such equitie redeeme peace and friendship.

It were to be wished, that there should neuer fall any strife or contro∣uersie amongst vs: and surely men should neuer fall into contention or strife, if there were such loue amongst them as ought to be. But because that it can hardly bee brought to passe, but that some strifes will arise, Christ sheweth a remedie how the same may presently be ended: name∣lye, if we bridle our lustes, and be readye rather to passe it ouer with our losse, thē to prosecute our right with an vnappeasable rygour. But christ vsed this exhortatiō diuerse times, as it appeareth out of the 12. of Luke, where as the sermon which he made in the mount is not set downe, but an epitome gathered of diuerse sentences of Christ. VVhereby it also ap∣peareth what it is to be in the way: that is, beefore thou commest to the Iudge. Least thine aduersary delyuer thee to the Iudge. Some expound this clause metaphoricaly, that the heauenly Iudge wil deal with extremitie of law; so that he will forgiue nothing at all, except wee endeuour to pacifie those contentions, which we haue with our neighbours. But I take it simply, that Christ, admonisheth vs, that this is profitable for vs euen a∣mongst men. For the couetous desire is often daungerous to the conten∣tious. Yet I doe not deny but that the similitude may bee aptly applyed to God: that is, that he shall feele iudgement without mercy, that is ry∣gorous to his brethren, or bendeth himselfe wholy to contention. But the Papistes are more then ridiculous, which by expounding this place alle∣gorically, doe build their purgatory: but there is nothing more euidente, then that Christ doth speake of maintaining good will amongst men. They make no religion without shame, to peruerte his wordes, and to drawe them to a straunge sense, so that they might deceiue the vnlear∣ned. But because they are vnworthy of any long confutation, I will shewe in one onely word, how shamefull their ignorance is. They ima∣gine the aduersary to be the deuill, and that Christe commaundeth his faythfull ones to be louing vnto him: therefore that the Papistes maye finde out a purgatorie, it behooueth them first to be brethren & friends to the deuill.

It is well knowne that a quarterne is the fourth parte of a pound, but in this place it is taken for a farthing, or any other smal peece of money, as it also appeareth out of Luke. Now, if I would vse cauilles, I woulde here also refell the folly of the Papistes. For if he that is once in purga∣torie shall neuer goe out from thence, vntill he haue payde the vttermost farthing: it followeth that those rites, which they call the suffrages of the luying for the dead, are in vaine. For Christ doth not admit others to make satisfaction for the release of the debter, but expresly requireth of euery manne the payment of his owne debt. If then their Masses and other sacrifices be vnprofitable, howe hotely soeuer their fire of Purga∣torie doe burne, yet their Priestes and Monkes kytchens shall wax cold: for which cause they haue so painefully striuen for the same.

Matth. 5.	Mark.	Luke.
27. Yee haue hearde that it was sayde to them ••f old time. Thou shalt not commit adulterie. 28. But I say vnto you, that whosoeuer looketh

on a woman to lust after her, hath committed ad∣ultery with her already in his heart. 29. VVherefore if thy right eye cause thee to of∣fend, pluck it out, and cast it from thee: for it is bet∣ter for thee, that one of thy members perishe, then that thy whole body should be cast into hell. 30. Also if thy right hande make thee to of∣fende, cutte it off, and caste it from thee: for bet∣ter it is for thee, that one of thy members perishe, then that thy whole bodye shoulde bee caste into hell.

27. Thou shalt not commit adultery. Christ proceedeth in his disputati∣on, prouing that the law of God is not only a gouernour of life, to fram the outward behauiour after a pollitike maner: but it also requireth the perfect and whole affections of the heart. But that must be remembred, which I gaue warning of before. Although Christ reporteth the words of the law, yet it is the grosse and adulterous sense, which false interpre∣ters had gathered, that he reproueth: for he had said before, that he came not to be a new lawgiuer, but a faythfull interpreter of the law alreadie giuen. And for that it might be obiected, that that interpretation had cō∣tinued long, Christ expresly graunteth it: but after this maner he answe∣reth it, that the long continuance of errour ought to bee no preiudice to the truth.

28. Hee that looketh vpon a woman. The purpose of Christ is generally to condemn the lust of the flesh. Therfore he saith that they are adulterers before God, not only that defile other mens wiues, but they also that pol¦lute their eyes with an vnchaste looke. But it is a figuratiue kinde of speeche, because that not only the eyes doe make men guiltie of adulte∣rie, but also the blinde burning lustes of the hearte. Therefore Paule pla∣ceth chastitie in the body and the spirit, 1. Cor. 7. 34. But Christ thought it sufficient to confute that grosse opiniō, which had taken place: because that they did thinke that they should auoyd nothing but outward adul∣terie. Notwithstanding, because the eyes, for the moste parte, procure the mindes to such filthy deuises, and lust entreth as it were by these dores. Christ vseth this manner of speach, when as he would condemne concu∣piscence, and that may easily be gathered by that word lust: whereby we are also taught, that not they onely are to be accounted adulterers, which conceaue whoredome in their mindes with full consente: but they also that admitte any prickes or motions of the same. VVherefore the hypo∣crisie of the Papistes is too grosse and carelesse, which deny concupiscēce to be sinne, vntil the whole hart do yeeld consent. But it is not to be mer∣ueiled at, that they lessen sinne as they doe, when as it behoueth them to be dul and slow in accounting of their sinnes, which ascribe righteousnes to the desertes of their works.

29. If thine eye. Because in the weakenesse and imbecilitie of fleshe, Christe might seeme to vrge men too seuerely, he preuenteth and aun∣swereth all those complayntes. In summe he declareth, though that bee hard, difficult, troublesom, or sharp, which God commandeth: yet we can make no excuse therby: because that the righteousnes of God ought to be

esteemed of vs, then all other thinges which are moste deare & precious to vs. As if he should haue sayde, there is no cause whye thou shouldest obiecte to me, that thou canst scarsly turne thine eye hether and thither: but that they are caught in snares before thou art aware For thou must rather forsake and leaue thine eyes then to departe from the commaun∣dementes of God. Yet, it is not Christes meaning that the body should be lamed, that we might obey God. But because that all men doe gladly desire that their senses may not be so maymed, but that they maye haue the free vse of them, Christe dooth hyperbolically teach vs to cut away any thing that hindreth vs from that obedience vnto God, which hee re∣quireth of vs in his lawe. And this hee dooth of purpose, because that men do in this behalfe too licentiously nourish vp themselues. If the mind were pure, the eyes and handes would also be obedient, which haue no proper motion of their owne. But we doe herein offende grieuouslye, that we are not so carefull as wee ought to bee in auoydinge deceitfull baytes, so that rather with an vnbrydeled libertie we doe willingly pro∣uoke our selues to euill.

Matth. 5.	Marke.	Luke. 16.
31. It hath beene sayde also, whosoeuer shal put away his wife, let him giue her a testimoniall of diuorcement. 32. But I say vnto you, whosoeuer shall put away his wife (except it bee for fornication) cau∣seth her to commit adultery: and whosoeuer shall marry her, that is diuorced, committeth adulte∣rie.		1••. VVhosoeuer putteth away his wife, and maryeth another, committeth adultery: and whosoeuer mary∣eth her that is put a∣way from her husbād, committeth adultery.

31. VVhosoeuer shall put away. Because there will be a more conueniēt place to entreate of this doctrine more at large in the 19. after Mathew: I will now briefly touch that which Christ saith here. As the Iewes did falslye thinke that they had doone their duetie towardes GOD, if after a politike sorte, they had obserued the law: so againe they fondlye ima∣gined that it was lawefull for them to doe whatsoeuer the politike law did not forbidde.

The diuorcementes which they were wont to make with their wiues Moses had not forbidden, in respect of an outwarde order: but onely for restraint of lust he had cōmanded to giue a byll of diuorcement to those wiues that were put away. And it was a certeine testimonie of manu∣mission, that the woman might after be free from the yoake and power of her husband. And the husband did also confesse that hee did not put away his wife for any fault, but because he did not lyke her. From hence sprang that errour, that they thought no fault to bee in such a diuorce∣ment; so that they satisfied the law: but they tooke a very wrong rule of a godly and holy lyfe, out of the ciuil lawe. For the politike lawes are sometime bent to mens manners: but God in giuing a spirituall law did not regarde what menne could doe, but what they ought to doe. Ther∣fore a perfect and vpright righteousnesse is therein contayned, though we haue not power to fulfill the same. So Christ dooth admonishe vs that that is not presently lawful before God, which the polytike law of

Moses doth tollerate. He saith, that vnder the pretence of the law, he ab∣solueth himselfe, that putting away his wife, giueth her a bill of diuorce∣ment. But the band of matrimonie is holyer, then that it may be brokē & vnknitte at the will, or rather pleasure of men. For though manne and wife doe ioyne themselues togeather with a mutuall consent: yet GOD doth ioyne them and knit them togeather in such a knot, that cannot be dissolued, that after it is not lawfull for them to depart. Yet hee putteth an exception, except it be for fornication. For that woman is worthylye put away, which hath traiterously broken matrimonie: for the band be∣ing broken through her fault, the man is set at libertie.

32. Causeth her to commit adultery. Because the byll of diuorcement did permit, that the woman so separated, might enter into new mariages, hee is worthily condemned as a baud or a betraier, that against all lawe and right, casteth of his wife to others, which was giuen to him of God.

Matthew. 5.	Marke.	Luke.
33. Againe, yee haue hearde that it was sayd to them of old time, Thou shalt not forsweare thy sel••e, but shalt performe thine oathes to the Lord. 34. But I say vnto you, sweare not at al, ney∣ther by heauen: for it is the throan of God: 35. Nor yet by the earth: for it is his footstoole: neyther by Ierusalem: for it is the citie of the great king. 36. Neyther shalt thou sweare by thine head: because thou canste not make one hayre white or blacke. 37. But let your communication be, yea, yea: nay, nay: for whatsoeuer is more then these, commeth of euill.

33. Thou shalt not forsweare thy selfe. This also is not a reproofe of the law, but rather a true interpretation of the same: for God hath not one∣ly condemned in the law al periuries, but vaine & light swearing, which derogateth from the maiestie of his name. For not only he doth take the name of God in vaine, that sweareth falsly, but he that vseth the name of God in friuolous matters, or rashly and contemptuously in common speach. Further, when as the law of God condemneth euery prophaning of the name of God, the Iewes did imagine the fault to be onely in per∣iuries. Christ reproueth this grosse errour, that they thought it lawefull for them to abuse the name of God without reproofe; so that they were not forsworne. It is commaunded that we should religiously performe our oathes to God. For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it, doth iniury, not to men onely, but to God. But the fault is in restraining that to one point, which extendeth more largely. Some apply this word perfourme, to vowes pro∣mised to God for relygions sake. But the word doth best agree to al co∣uenauntes and promisses confirmed by adding the name of God there∣to: for then is God made a witnesse between both parties, to whom they pledge their faith.

34. Sweare not at all. This clause, not at all, hath deceiued many: so that they thought that Christ had generally condemned all oathes. And ma∣ny good men were driuen to this vnmeasurable rigor, through the vn∣brideled libertie of swearing, which they sawe abounde throughout the world. And the Anabaptistes vnder this pretence haue kept a great stir, as though Christe would suffer vs to sweare for no cause, for that hee forbiddeth to sweare at all. But we must not fetch an exposition out of any other place, then out of the wordes of the text: presently there fol∣loweth, neither by heauen, nor by the earth. VVho seeth not that these kindes of oathes are set downe for interpretation sake, which by this numbring of these perticuler oathes, might interprete the former sen∣tence? The Iewes had certaine extraordinary or indirect (as menne saye) maner of oathes: and when they swore by heauen, earth, or the altar, they counted this almost for nothing. And as one sinne ariseth of an other, so vnder this colour they faigned, that they did not so openly prophane the name of God. Christe, that he might meete with this sinne, saieth, that they may not at all sweare, either after this maner, or after that, neither by heauen, nor by the earth, &c. VVhereby wee gather that this phrase (not at all) is not referred to the substaunce, but to the maner of swea∣ring: as if he should haue saide, neither directly nor indirectly: otherwise it were in vaine to rehearse these kindes. VVherefore the Anabaptistes doe shewe their grosse ignoraunce, and their delight in contention, while that frowardly they enforce one word, and with closed eies doe passe by the whole meaning of the sentence. If any obiect that Christ permitteth no oath: I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law. Therefore this is the summe that the name of God is taken in vaine other waies then by periury. There∣fore we must refraine from all superfluous oathes: but where as there is cause, the law doth not only permitte, but also commandeth to swear. So Christes meaning was nothing else, then that al those oathes are vn∣lawful, which by any abuse prophane the sacred name of God, the reue∣rence whereof they ought to preserue.

Neyther by heauen. They are deceiued that say, that Christe reprooued these formes of swearing, as corrupt, because that God alone shoulde be sworne by: for the reasons which he bringeth doe rather bend to the cō∣trary parte: because that then also the name of God is sworne by, when as heauen and earth are named: because there is no parte of the worlde, wherein God hath not imprinted some note of his glory. Yet this opi∣nion seemeth not to agree with the commaundement of the law, where∣as God expresly commaundeth to sweare by his name, nor yet with di∣uerse places of the Scripture, whereas he complayneth, that he is iniuried so oft, as his creatures are sworne by. I aunswere it is an offence lyke to idolatrie, when as eyther the power of iudgement, or the aucthoritie of trying witnesses is giuen to them. For we must consider the end of swe∣ring: namely, that menne doe appeale vnto God, as the reuenger of per∣iurie, and the defence of trueth. And this honour cannot be giuen to an∣other, but that his maiestie shalbe prophaned. And for this cause the A∣postle saieth, that one cannot sweare, but by the greater: and this was pe∣culyer to God alone, that he sweareth by himselfe. So whosoeuer swore in tymes paste by Moloch or by any other Idoll, did so much diminishe

from the glory of God, in that an other was placed in his roumth, as vn∣derstander of the thoughtes, & Iudge against their ••oules. And they that at this day doe sweare by Angelles or dead Saintes, doe spoyle GOD of his honour, and do ascribe a vain godhead to those creatures. But there is an other thing to be considered, when as heauen and earth are sworne by, in respect of the maker. For the relygion of an oath is not setled vp∣pon the creatures: but God alone is called to witnesse, they being brought forth as seales of his glory. The scripture also calleth heauen, the seat of God, not that he is included therein, but that menne might learne to lyfte their mindes on high, so oft as they thinke of him, and that they shoulde not imagine any earthly or base thing of him. Yea, the earth also is ther∣fore called his footestoole, that we might knowe that hee being euerye where, could not be contained in any certaine place. The holynesse of Hierusalem did depende of the promisse: therefore it was holy, because the Lorde had chosen it for the seat and palace of his Empyre. VVhen men swear by their head, they lay their lyfe as pledge of their good mea∣ning, which is their singuler gyft of God.

37. But let your communication be. Secondly, Christe prescribeth a re∣medy: namely, that menne should deale truely and faythfully amongst themselues: for then playne speach shall be of more value, then an oath is amongst them, that knowe no other but corrupt and false dealing. And truely this is the best way to reproue and correct vices by, to note the fountaines from whence they spring. From whence commeth this rash readinesse of swearing, but that in so much vanitie, in so manye de∣ceites, vnconstancy and ficklenesse, nothing almost is beleeued? Therfore Christe requireth trueth and constancy in our wordes, that wee shoulde not neede to sweare anye more. For, the repetition aswell of the af∣firmation, as of the denyall, is for this purpose, that wee should keepe our promisses, that all vpright dealing maye thereby appeare. And bee∣cause that this is the true and lawefull kinde of bargayning, where men speake no otherwise with their tongue, then they thinke in their hearte, Christ saieth that whatsoeuer is more, proceedeth of euill.

And I allowe not their iudgemente, that attribute the faulte of swearinge to him, that dooth not beleeue the speaker. But in my iudge∣ment Christe teacheth, that it proceedeth of the vices of men, that they are enforced to sweare: for if there were vpright dealinge amongste them, if they were not diuerse nor inconstant of theyr worde, but mayntayned that simplicitie, which nature teacheth: yet it followeth not but that it is lawefull to sweare, so ofte as neede requireth: for ma∣nye thinges may bee well vsed, which ryse of an yll beginning.

Matth. 5	Marke.	Luke. 6.
38. Yee haue hearde that it hath bene sayd, An eye for an eye, and a tooth for a tooth. 39. But I saye vnto you, re∣siste not euill: but whosoeuer shall

smite thee on thy right cheek, turne to him the other also, 40. And if any one will sue thee at the lawe, and take away thy coate, let him haue thy cl••ake also. 41. And whosoeuer will compell thee to goe a myle, goe with him twane.

29. And to him that smy∣teth thee on the one cheeke, offe•• also the other: and him that ta∣keth away thy cl••ak, forbid not to

take thy coate also. 30. Giue to euerye man that asketh of thee: and of him that taketh away thy goodes, aske thē not againe.

38. And eye for an ey••. Heere is an other fault reproued, that whereas God had by his law commanded the Iudges and magisttates to reueng iniuries with like punishment, euery man vnder that pretence would re∣uenge themselues. Therefore they thought they did not offende, so that they did not first prouoke any: but being iniuried, did recompence lyke for lyke.

But Christ teacheth vs otherwise, though the Iudges are commaunded to defend all men; and are ordained reuengers to bridle the wicked, and to restraine their violence: yet euery one ought patiently to suffer the in∣iuries done vnto them.

39. Resist not euill. There is two wayes of resisting: the one, when as without daunger we driue awaye iniuries: the other, when wee recom∣pence like for like. But though Christ permitteth not his, to repell vio∣lence with violence: yet he forbiddeth not them to withstand vniust vi∣olence. And Paule can interprete vs this place best, when he commaun∣deth to ouercome euill with good, rather then to striue with euill doing, Ro. 12. 17. For the Antithesis is to be noted betweene an offence and the correction of a fault. Here he speaketh of reuengmēt: and Christ, that he might take that lybertie from his disciples forbiddeth them to resist euil with euil. And also he stretcheth the law of patience further, that we shoulde not onely receiue iniuries without grudging, but rather pre∣pare our selues to beare new iniuries. In summe, this is the purpose of this admonition, that the faythfull should learne to forgette what mis∣chiefes soeuer are done vnto them, least that when they are hurte, they breake into hatred or enuie, or desire to hurt againe: but that they shuld frame themselues to a greater patience, if that mischiefes and iniuryes should encrease and stirre vp more and more.

VVhosoeuer shall strike thee. Iulianus and suche lyke did wickedly cauill at the doctrine of Christe, as if it did vtterlye ouerthrowe all lawes and iudgementes. For as Augustine sayde very aptly and wisely in his firste Epistle, The counsell of our Sauiour was for no other purpose, then to frame the mindes of the faithfull to a moderation and equitie, that for one or two iniuries they should not faynte nor waxe wearie. And it is true that Augustine saieth, the lawe is not giuen for outwarde workes, if thou vnderstand them rightly.

I graunt that Christe restraineth our handes aswell as our mindes: but whereas a manne cannot defende him selfe and his, from iniuries▪ without reuenge, the wordes of Christe let not, but that lawfullye, and without offence he may auoyde the daunger comming. Certeinly Christ would not teach his disciples to whet the mallice of the wicked, whiche burnt too hotte before with a delight to iniury them.

And to turne the other cheeke, what were it else, but a prouocation to further mischiefe? Therefore it is not meete nor conuenient for an inter∣preter to stand vppon the sillables, but to marke the purpose of him that speaketh. And there is nothing more vncomely for Christes disciples thē to▪ play and cauil with the wordes, whereas the meaning of their maister is playne. And it is not harde to vnderstande what Christes purpose is: namely that the end of one trouble is the beginning of an other: and so the faythful must through the whole course of their life, with continual steppes passe through many iniuries. Therfore when they are once hurt, he woulde by that instruction frame them to bearing, that by suffering they might learne to be patient.

40. And if any will sue thee. Christe toucheth the other faulte, which is when the wicked disturbe vs with suites. And in this behalfe hee also commaundeth vs to haue our mindes so armed to patience, that our coat being taken way, we shuld be ready to giue our cloake also. It shalbe but folly for any man to stand vpon the wordes. First, to giue vnto the ene∣mies whatsoeuer they desire, rather then to goe to lawe with them: For suche a facilytie were as a fanne, to kindle the mindes of the wicked to theftes and robberies, from the which wee know Christe his minde was farre. Then what meaneth this, that thou shouldest giue thy cloak to him that vnder colour of lawe, woulde take away thy coate? That is, if anye man oppressed with wrongfull iudgement loseth that which is his, & yet is ready to leaue the rest, if neede be, deserueth no lesse praise of patience, then he that suffereth himselfe to be twise spoyled, before hee wil goe to lawe.

Therefore the meaning is, that Christians, when any attempt to spoile them of parte of their goodes, shuld be ready to be wholy spoyled. Here∣by we gather, that they are not altogether secluded from iudgements, if they at any time haue place giuen them of iust defence: for though they lay not forth their goodes to the spoyle; yet they goe not from this do∣ctrine of Christ, which perswadeth them to beare oppression with pa∣cience. Truly it is a rare example, that any man should come to sue in the court with quiet and patient affection. But because it may be that one maye defende a good cause, not in respect of his owne priuate commo∣ditie, but for the common wealth, it is not lawfull simplye to condemne the thing it selfe, vntill the corrupt affection doth appeare. The diuerse Phrases in Matthew and Luke, doe not alter the sense. A cloake is com∣monly of greater value then a coat: therefore when Matthew saith that thou must giue thy cloake to him that taketh awaye thy coat, hee mea∣neth, that when we haue a small losse, we should be willing and readye to beare a greater losse. But the wordes of Luke do agree with the olde prouerbe, my coat is nearer then my cloake.

LV. 30. To euery one that asketh, giue. Mathew hath the same words, as we shall see shortly after. For it may easily be gathered by the text, that Luke doth not speake here of them, that by entreatie and prayers doe seeke for help: but of the contētions and violence, which the wicked vse in taking away other mennes goodes. Aske not againe, saieth he, of him, that taketh away thy goodes. Yet, if any manne had rather reade these two sentences a sunder, there is no difference in the matter, and so it is

an exhortation to be ready and willing to giue. As concerning the se∣cond clause, where Christe forbiddeth to demaunde againe those things, which were vniustly taken away, is vndoubtedly an exposition of the former doctrine: that is, that we should not take grieuously the losse of our goodes. But that must not be forgotten, which I spake of euen now, that the wordes are not to be vrged sophistically, as though it were not lawfull for a godly manne, to recouer againe that, which is his, if at anye time God shall giue him a iust remedie: but onely prescribeth to vs a law of patience, but that we should pa••iently waite, vntill the Lord himselfe shall take an account of those spoyling theues.

Matth. 5. 42. Giue vnto him that as∣keth, and from him that woulde borowe of thee, turne not away.

Mark.

Luk. 6. 34. And if yee lende to them, of whom yee hope to receiue, what thanke shall yee haue? for euen the sinners lend to sinners, to receiu•• the like. 35. Lende, looking for no∣thing againe, and your reward shal be great.

42. To him that asketh. Though the wordes of Christe, reported by Matthew, doe ••ounde, as if hee commaunded to giue to all, without re∣spect or choyse: yet we may gather an other meaning out of Luke, who setteth out the whol matter more fully. First, it is certein y^t the purpose of Christ was to frame his disciples to be liberall rather then prodigall. But it were fond prodigalitie rashly to consume those things, which the Lord hath giuen. Further, we see what a rule of charitie the holye Ghost hath deliuered other where. Therefore let vs hold this, that Christ doth exhort his disciples here: first, y^t they be liberal & charitable. Further, this is the ma¦ner that he prescribeth them, that they shuld not think that they had do•• their duetie, when they had holpē some few, but that they shuld endeuor to helpe al with their liberalitie, & that they shuld neuer be weary, while that the Lord doth giue them abilitie. Further, that no man cauill at the wordes of Matthew, let vs conferre them with Lukes wordes. Christe saith that we doe no duetie to God, while that in lending or doing other dueties we looke for any reward againe: and so he maketh a distinction betweene charitie and carnal friend••hip. For prophane men doe loue to∣geather not franckly, but with an affection of reward & gaine: and so it commeth to passe, that euery man, in that he loueth others, doth seeke to be beloued himselfe, euen as Plato also doth wisely weigh the same. But Christ requireth of his disciples charitie, without hope of gaine, that they should endeuour to helpe the poore, from whom there is no hope to haue ought againe. Now we see what it is to beare an open hande for them that aske: namely, to be liberally minded towardes all that neede our helpe, and which cannot recompence the benefit they receiue.

LV. 35. Le••d. This sentence was corruptly restrayned, as if that in this place Christe did not onely forbidde his to commit vsury: But this

hath a further meaning, as it appeareth out of the former sentence. For after that Christ had declared what the wicked are woont to do: that is, that they doe loue their friendes, and helpe them, of whom they hope for some recompence, and they lende to them that are like themselues, that they may receiue the like from them againe. He addeth, what he requi∣reth of his disciples more then this: namely, that they should loue theyr e∣nemies, that they should freely doe good, and freely lend. Now we see that this clause, looking for nothing▪ is corruptly vnderstoode of vsury to be so perticularly applyed: when as Christ onely exhorteth his to mutual of∣fices of charitie, and saith, that the hyrelings shall haue no fauour before God: not that he simply condemneth those benefites, which are doone with hope of recompence: but he teacheth that it maketh nothing to te∣stifie their charitie: because that hee onely is accounted liberall towardes his neighbours, which helpeth them without anye respecte of his owne commoditie, but hath only regard of the neede of them that he helpeth. But whether it be lawfull for Christians sometime to take some gayne of that which is lente, I will not dispute here at large, least of a corrupte sense, I should moue a question out of time (which I now confuted:) for I shewed euen now, that Christ meant nothing else, then that the faith∣full shoulde exceede the prophane menne in lending: that is, that they should maintaine free liberalitie.

Matth. 5.	Mark.	Luke. 6.
43. Yee haue heard that it hath bene said, Thou shalt loue thy neigh∣bour, and hate thine enemy. 44. But I saye vnto you, loue your enemies: blesse them that curse you: doe good to them, that hate you: and pray for them, which hurte you, and persecute you. 45. That yee may be the chil∣dren of your father, which is in hea∣uen: for he maketh his sunne to arise ••n the euill and the good, and sendeth raine on the iust and the vniust. 46. For if yee loue them, which loue you, what rewarde shal ye haue? Doe not the Publycans euen the same? 47. And if yee be friendly to your brethren onelye, what singuler thing doe you? do not euen the Pub∣licans likewise? 48. Yee shall therefore be per∣f••ct, as your father which is in heauen is perfect.		27. But I saye to you which▪ heare. Loue your enemies, do wel to them, which hate you. 28. Blesse them, which curse you, and pray for them, which hurte you. And a litle after. 32. For if yee loue them, which loue you, what thank shal you haue? for euen the sinners loue those, that loue them. 33. And if yee doe good for them, which doe good for you, what thanke shall yee haue: for euen th•• sinners doe the same. And a litle after. 35. VVherefore loue yee your enemies, and yee shall be the childrē of the most high: for he is kind vn∣to the vnkind, and to the euil. 36. Be yee therefore merciful, as your father is mercifull.

43. Thou shalt loue thy neighbour. It is wonderfull that the Scribes were faln to that absurditie, that they restrained the name of neighbour to their welwillers, when as nothing is more manifest nor more certeine, thē that God meaneth al mankind, when he speaketh of our neighbours For be∣cause that euery man is addicted to himselfe, so oft as some priuate com∣modities doe separate some men from others, that mutuall communica∣tion is left, which nature it selfe doth teach. Therfore God, that he might keepe vs within the band of brotherly loue, he testifieth, that al they that are men, are our neighbours, for that common nature dooth tie them to vs. For so oft at I looke vpon man, it is necessary that I should beholde my self as in a glas: because that he is my bone and my flesh. And thogh the greater parte moste commonly doth seperate it selfe from that holy societie: yet the order of nature is not violated through their wickednes: because that God is to be considered the aucthour of the fellowshippe. VVhereby we gather that the commaundement of the lawe is generall, which commandeth vs to loue our neighbour. But the Scribes esteeming neighbourhood according to euery mans minde, will haue none to bee accounted neighbours, but they that through their desertes were worthy to be beloued, or at the least, they that woulde deale friendly with them againe. And this did common sense teach them: and therefore the chil∣dren of the world were neuer ashamed to professe their hatredes, wher∣fore they could yeelde any account. But charitie, which God commen∣deth in his law, regardeth not what euery man deserueth, but stretcheth out it self to the vnworthy, to the peruerse & to the vnthākful. But Christ restoreth this to the natural sense, and deliuereth it from corruptiō: wher∣by that also only appeareth that I said before, that Christ did not make newe lawes: but only reproue the corrupt comments of the Scribes, wherwith the puritie of the law of God had bene corrupted.

44. Loue your enemies. This one poynt containeth in it all the former doctrine. For whosoeuer can frame his minde to loue his enemies, wyll easily temper himselfe from all reuenge, and wil be patient in affliction: but much more ready to help those that be in miserie. Further Christ in a few wordes sheweth the way and maner of fulfilling this commande∣ment: Loue thy neighbour as thy selfe. For he shall neuer satisfie this cō∣maundement, that banisheth not the loue of himselfe, or rather deny him selfe, and so make much of those men, which GOD hath ioyned to him, that he goeth on to loue euen those, of whom lie is hated. And by these wordes we learne, how farre the faithfull ought to bee from reuenge, wherein they are not onely forbidden to aske of God, but so to remitte & wholy to put our of their minds; so that they shal wish wel to their ene¦mies, yet in the meane while they cease not to cōmit their cause to God, vntill hee take vengeaunce of the reprobate. For they desire as muche as lyeth in them, that the wicked should return to a perfect mind, & so they seeke for their saluation, that they shuld not perish. Yet with this comfort they case al their troubles, that they doubt not, but that god wilbe a reuē∣ger of that obstinate malice, that he might declare y^t he had a care of the innocent. This is a very hard thing, & altogether against the nature of flesh, to recompence good for euil: but we must not seeke any excuse out of our faultes or infirmities, but we must rather simplye seeke what the law of charitie requireth that we vsing the power of the heauenly spirit,

and that by striuing we might ouercome what affections in vs were cō∣trary to the same. This was the cause why the monkes and suche like ra∣bles imagined that these were counselles and not precepets, because that they measured what was due to GOD and to hys lawe, by the ba∣lance of mannes strength. And yet the monks were not ashamed to cha∣lenge to themselues a perfection, because they did voluntarily bind them∣selues to obserue his counselles, and howe faithfully they performe the same which they doe onely vsurpe in woordes, I doe nowe omit to saye. And howe preposterous and fond a deuise it is of counsels, doeth heereof appeare. First, because it cannot be sayd without iniurie to Christ, that he counselled his disciples, and did not according to his authority command that whiche was righte. Then it is more then follie to sette the dueties of charitie at suche liberty, whiche depende vppon the lawe. Thirdlye, that woord, I say to you, signifieth in this place as muche as to denounce or to commaunde, which they haue corruptly expounded to counsell. Lastly, that he expresly establisheth it as a thinge necess••rilye to be done, is easily prooued by Christes woordes, while he presently addeth,

45. That you may be the children of your father. VVhen he expresly sayth that no manne can be otherwise the childe of God, except hee loue them that hate him, who nowe dareth say that we are not bounde to obserue thys doctrine? For it is as much as if hee shoulde haue sayde: who soeuer will be accounted a Christian, let him loue his ennemies: surely it is a horrible monster that the worlde in three or foure ages should be so ouerwhelmed with thicke darkenesse, that it could not see that to be expresly comman∣ded, which who soeuer neglecteth, he is wiped out from amōg the num∣ber of the children of God. Further it is to be noted that hee proposeth not the example of God to be folowed, as though that what soeuer hee did, became vs. For he punisheth the vnthankefull, and often driueth the wicked out of the worlde, in which respect he proposeth not himselfe for vs to folowe: for the iudgement of the worlde belongeth not to vs, but is proper to him: but hee woulde that we shoulde be folow••rs of hys fa∣therlye goodnesse and liberalitye. And not onelye the prophane philo∣sophers did see that, but some of the moste wicked contemners of god∣linesse coulde make this confession, we are in nothing more lyke to God then in being liberall. In summe, Christe witnesseth that this is a note of our adoption, if we doe good to the euill and to them that are vnwoor∣thy. Yet thou must not vnderstande that wee by this liberalitie are made the children of God, but because the same spirite (whiche is the witnesse, earnest, and s••ale of our free adoption) doeth reforme the wicked affe∣ctions of the flesh, which striue against charitie. Christe prooueth of the effecte that none else are the children of God, but they which shewe it in gentlenesse and clemencie. And for that phrase Luke sayeth, yee shall be the children of the moste high: Not that any man getteth this honour to hym∣selfe, or that he then beginneth to be the sonne of God, when that he lo∣ueth his ennemies: but because it is the accustomed maner of speaking in the scripture, to propose the benefitte of the free grace of God in steade of rewarde, while that he woulde encourage vs to doe well. And this is the reason, because he had regarde to what ende we are called: namelye, that the image of God beinge repaired in vs, wee shoulde liue holily▪ and godly.

Hee maketh his sonne to rise. He rehearseth two testimonies of the good∣nesse of God towardes vs, which are not onely most knowen vnto men, but common to all, when that rather societie it selfe shoulde prouoke vs to performe the same one to another, though by the figure Synecdoche it comprehendeth many other like.

46. And doe not the Publicanes? Luke vseth in the same sense thys worde sinners that is, naughty and wicked men: not that the office of it self was to be condemned: (for the Publicanes were gatherers of tolle, and as it is lawfull for Princes to sette the taske, so is it lawfull to demaunde and gather the same:) But because thys maner of menne was wont to be co∣uetous and snatching, yea faithlesse and cruell: then, because they were ac∣counted amongest the Iewes as ministers of vniust tyrannie. Therefore if any man shall gather out of the woordes of Christ, that the Publicanes were the woorst of all men, he shal argue amisse; for he speaketh after the common maner of speach: as if he should say, they that are almost with∣out all humanitie haue yet some kinde of mutuall loue, while they seeke their owne commoditie.

4••. Be yee therefore perfecte. This perfection requireth not an equalitie, but is only referred to a likenesse. Therfore though we be far from God, we are accounted to be perfecte as hee is, while we bende to that marke, which he proposeth to vs in himselfe. If any interpreat it otherwise, lette there he made no comparison here betweene God and vs, but the perfe∣ction of God is called, first the free and meere liberalitie, whiche is done without accounte of gaine, then▪ the singular goodnesse which striueth with the malice and vnthankfulnesse of menne: The which appeareth by the wordes of Luke. ••e you mercifull as year heauenly father. For mercy is oppo∣sed to bought loue, which is tied to a priuate commoditie.

Mathewe 6. 1. Take heede yee gaue not your almes bef••re men, to be seene of them, or else yee shall haue no rewarde of your father which is in heauen. 2. Therefore when thou geuest thine almes, thou shalt not make a trumpet to be blowne before thee, as the hypocrites doe in the Synagogues and in the streetes, to be praised of men. Verely I saye vnto you they haue their rewarde. 3. But when thou doest thine almes, lette not thy left hand know what thy right hand doeth. 4. That thine almes may be in secreate, and thy fa∣ther that seeth in secreate, hee will rewarde thee o∣penlye.

Marke.

Luke.

1. Take heede. Christ doeth in this place exhort his disciples to a syncere studie of good workes: that is, that they should studie simplie to doe wel before God, and that they shoulde not boast themselues before men. It is a most necessary admonition: because that in vertues ambition is alwaies to be feared, and there is no woorke so laudable, that is not thereby often corrupted and defiled. But by the figure Synecdoche vnder this one kind is there a generall doctrine deliuered: For hee speaketh of almes no more

then he speaketh a little after of prayers. Yet in many copies the woorde Right eousnesse is vsed for almes, as the olde interpreter also translated it. But that is of no wayght, for both wayes it sufficiently appeareth, that he correcteth this disease of ambition, whilest that in doing well, it seeketh glory of men.

2. VVhen thou geuest thine almes. Heere hee reprooueth by name, the faulte which was commonly vsed and in custome, wherein the desire of vayne∣glory may not onely be seene, but almoste felt with the handes. For they emptied their baskets amongst the poore in the corners of the streetes, & in publike places where they vsed their publike meetings. In that they sought the publike places that they might haue many witnesses, shewed & appeared manifest, and vainglorious boasting: and not satisfied with that, they also vsed the sound of trumpettes. They fained that they called the poore vnto them (as they neuer want pretences): yet nothing was more euident, then that they sought commendation and praise. Further, when we serue the eyes of men, we then make not God the iudge and exami∣ner of our life. Therfore Christ sayeth not without cause, that they that boast themselues after this sort, haue their reward now already: for they cannot haue regard to God, that haue their eyes possessed with such va∣nitie. By the same reason all hypocrites are called couetous of vaine glo∣rye. For when hypocrites were called by prophane gesters which played counterfait persons vpon the stage & in playes: the scripture geueth thys name to men of a double and dissembling heart: Althoughe there are di∣uers kindes of hypocrites. For some though they be most guiltie to them∣selues, yet most impudently they chalenge to be accounted for good men before the worlde, and they endeuour to couer those faults whereof they are conuict in their owne conscience. Others do so securely nourish vppe themselues, that they dare also chalēge vnto themselues a perfect righte∣ousnes before God. Others do wel, not for a desire of righteousnesse, nor for the glory of God, but onely that they may get themselues a fame and opinion of holinesse. Christ now noteth this later kinde, and rightly cal∣leth them hypocrites, whiche while in their good woorkes they propose themselues no good end, they put the persons of others vppon them, that they might seeme holy and good worshippers of God.

3. Let not thy left hand know. The meaning of this speach is, that we ought to be content that God alone is witnesse of our doings, and so to bende our selues in obedience to him, that we be not caried about with vanitie. For it falleth often out that men doe not sacrifice so muche to God as to themselues. Therefore Christes meaning is that we shoulde not be caried away with contrary thoughts, but wholely bende oure selues to this, that we may worship God with a pure conscience.

4. That thine almes may be in secreate. This sentence seemeth contrary to many places of scripture, where wee are commaunded to edifie oure bre∣thren wyth good examples. But if we consider the purpose of oure saui∣oure, we may not stretch the woordes any further. He commandeth hys disciples freely, and wythout all ambition to applye themselues to good woorkes. That this may be done, he willeth them not to looke for the be∣holding of menne, that they maye thinke it sufficient that God alone ap∣prooue their deedes. But this simplicitie taketh not away the care and di∣ligence of profiting others by our example.

And a little before he doeth not precisely forbid to do good deedes before men, but condemneth the vaine ostentation. Thy father which seeth in secreat. He couertly condemneth the folly which raigneth euery where amongst men, that they thinke their labour to be lost, if they haue not many wit∣nesses of their good deedes. Therefore he sayeth that God needeth not a great light to see and knowe their good deedes by: for he knoweth euen those that seeme to be buried in darkenesse. Therefore there is no cause why we shoulde thinke those things loste which menne see not, nor can beare witnesse of, because that God hathe his seate euen in the darkest dennes. And hee ministreth the aptest remedye for curinge this disease of ambition, while hee calleth vs to the beholding of God, who maketh to vanish, and vtterly blotteth, all vaine glory oute of our mindes. In the seconde clause which foloweth next, Christ warneth vs in seeking for a reward of our good woorkes, patiently to wait to the last day of the re∣surrection. Thy father, sayeth he, shall rewarde thee openly: VVhen? euen then when the morning of the last day shal arise, those things which are nowe hidden in darkenesse, shall be laid open.

Mathewe 6.	Marke.	Luke.
5. And when thou prayest, be not as the hypocrites: for they loue to stande, and pray in the Synagogues, and in the corners of the streetes, because they woulde be seene of menne: verely I saye vnto you, they haue their rewarde. 6. But when thou prayest, enter into thy cham∣ber: and when thou hast shut thy doore, praye vnto thy father which is in secreate, and thy father which seeth in secreate, shall rewarde thee openly. 7. Also when yee praye, vse no value repetitions as the heathen: for they thinke to be hearde for their muche babling. 8. Be yee not like them therefore: for your father knoweth whereof ye haue neede, before ye aske of him.

5. VVhen thou prayest. He teacheth nowe the same of prayers, whych he taught before of almes. And this is too grose and shamefull prophaning of the name of God, that hypocrites praye or rather faine themselues to pray openly, that they may haue glory of menne. But sith that hypocri∣sie is alwaies ambitious, it is no wonder that it is so blinde: therefore he commaundeth his disciples, if they will praye rightlye, to enter into their chamber. And though some, because it seemeth at the first to be absurde, doe expounde it allegorically of the inwarde parte of the heart, yet there is no neede of this subtletie. VVe are commaunded in very manye places of the scripture, to pray to God or praise him in the publike assembly or company of men, and before al the people, to testifie our saith or thank∣fulnesse, that also we might stirre others by our example to doe the lyke. And Christ doeth not forbidde vs this, but onely admonisheth vs to haue God before our eyes so oft as we prepare our selues to prayer. Therfore these woordes are not to be vrged, Enter into thy chamber. As thoughe hee commaunded vs to flee from the company of menne, and should affirme that we coulde not pray rightly if any were by. For he speaketh by com∣parison,

signifying that we should rather seeke a secreate place, then desire the company of men which shoulde see vs praying. And it is conuenient for the faithfull, to drawe themselues from the companye of menne, that they may the more freely powre out their desires and sighs before God. A secreate place is also profitable for an other cause, that their mindes maye bee the rather sequestred and free from all allurementes: therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray: but this is not the matter that is entreated of in this place, for he only reprooueth the desire of vaine glorye. But this is the summe, whether a man pray alone, or whether he pray before others, yet he must haue this affection, as if he were secreat in his chamber, and had no other witnesse but onely God. VVhen Christ sayth that we shall haue a reward for our praiers, he declareth sufficiētly that what reward soeuer the scrip∣ture in diuers places doeth promisse vs, is not paied as of dette, but is a free gifte.

7. Vse not muche babling. He reprehendeth an other fault in praier: name∣ly much babling. And he vseth two wordes, but in the same sense. For Bat∣tologia signifieth a superfluous and vnsauerie repetition: but P••lul••gia is a vaine babling. Christ reprooueth also their foolishnesse, which, that they might perswade and entreate God, do powre oute many woordes. And that diligence in praying which is so often commended in the scripture, is not contrary to this doctrine. For where the prayer is conceiued with earnest affection, the tounge doeth not runne before the minde. Also the fauour of God is not obtained with a vaine heape of woordes: but the godly heart doeth rather sende oute his affections, which as arrowes shall pearce the heauens: yet their superstition is heere condēned, which thinke they pleasure God and doe him seruice with their longe murmured prai∣ers, with which errour wee see Poperie so infected, that the greatest force of their prayer is supposed to consist in many wordes. For the mo wordes any manne hathe muttered, the more effectually he is accounted to haue prayed. Also they doe daily resounde out in their churches long and tedi∣ous songs, as though they would allure Gods eares.

8. For your father knoweth. This one remedye is sufficient to purge and take away this superstition which is heere condemned. For from whence commeth this foolishnesse, that men should thinke that they haue profited muche, where as they weary God with their muche babling, but because they imagine him to be like a mortal man, which hath nede to be taught and admonished. But who soeuer is perswaded that God hath not only a care of vs, but knoweth also oure necessities, and noteth oure desires and cares before he is admonished, he vseth not many woordes, but thin∣keth it sufficient to make his prayers, as is expedient for the exercise of his faith. And he acknowledgeth it to be a thinge absurde and to be laughed at, to deale with God rethorically, as if that hee were bowed with copye of woordes. But if God, before we aske doth know what we haue neede of, it seemeth to be in vaine to pray. For if of his owne accorde he be rea∣dy to helpe vs, to what purpose is it for vs to adde oure prayers, whiche breake as it were the willing course of his prouidence? The answeare is easie by considering the ende of prayer: for the faithfull doe not praye as if they admonished God of things that he knew not, or exhorted hym to doe his duetie, or stirred him vppe as one negligent or slowe: but rather

that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses, and that they might ease themselues by dis∣charging their cares into his bosome, and lastly, that they might testifie as well to themselues as to others, that of him alone they hope & aske what soeuer is good▪ And that which he frely and vnasked determined to geue vs, he yet doeth promisse to geue at our requests. VVherefore both is to be holden, he of his owne wil preuenteth our prayers, and yet by prayers we obtaine that which we aske. But why he sometime delayeth vs to a lon∣ger time, and also sometime graunteth not our requestes, shall be shewed in another place.

Mathewe 6.	Marke.	Luke 11.
9. After this maner therfore pray ye: Our father which art in heauen, halowed be thy name. 10. Thy kingdome come. Thy will be done in earth as it is in heauen. 11. Geue vs this daye oure dailye breade. 12. And forgeue vs oure dettes, as we also forgeue our detters. 13. And lead vs not into tempta∣tion, but deliuer vs from euill: for thine is the kingdom, & the power, and the glory for euer. Amen.		1. And so it was, that as he was pray∣ing in a certain place, whē he praied, one of his disciples saide vnto hym: master teache vs to pray, as Iohn also taught his disciples. 2. And he said vnto them, when yee pray say: our father, which art in hea¦uē, hal••wed be thy name, thy kingdom come, Lette thy will be done euen in earth, as it is in heauen: 3. Our daily bread geue vs for the day: 4. And forgeue vs our sinnes: for euen we forgeue euerye man that is indet∣ted to vs: and leade vs not into temp∣tation, but deliuer vs from euill.

It is vncertaine whether Christ deliuered this forme of praier to hys disciples once or twise. This latter semeth more probable to some: because Luke sayeth that he was asked. But Mathewe bringeth him in teachinge of his owne accorde. Yet because that Mathew, as we sayd, gathereth to∣gether all the chiefe poyntes of doctrine, that by the continued course the readers may the better perceiue the summe and meaning: And so it maye be that Mathew omitteth the occasion which Luke reporteth. yet I will not contend with any man about this matter.

LVKE. 1. As Iohn also taught. That Iohn taught his disciples a priuate maner or forme of prayer, which I iudge he did as the time required. It is certaine that all things amongst the Iewes were then very corrupt, & the whole religion was then so decayed, that it is no maruail that there were but fewe which held the right order of prayer. Againe, when as the pro∣mised redemption was at hand, it was necessary that the myndes of the faithful shuld by prayer be stirred vp to the hope and desire of the same. Iohn therefore might oute of diuers places of the scripture gather some praier which might be agreeable to the time, and moste according to the spirituall kingdom of Christ which he began now to reueale.

MATH. 9. After this maner therefore pray you. For the whyche Luke sayeth, VVhen you pray, say yee. Yet Christe commaundeth not his disciples to pray in these conceiued wordes, but onely sheweth to what purpose they should referre all their requests and prayers. Therefore in these 6. petiti∣ons

is comprehended whatsoeuer is lawfull for vs to aske of God. And there is nothing more profitable for vs then this doctrine: for when as this is a principall exercise of godlinesse, yet in making prayers and con∣ceiuing our requests all our senses doe faile. So no man shall praye right∣ly, but he whose mouth and heart the heauenly master guideth. For thys cause was thys rule geuen, according to the which it is necessary to frame all our prayers, if we couette to haue them accounted lawful and appro∣ued of God.

It was not the will of the sonne of God (as was sayde euen nowe) to prescribe vnto vs what woordes we shoulde vse, as if it were not lawfull to decline from that fourme which he set downe: but yet he woulde that our praiers shoulde bee so directed and ordered, leaste they shoulde wan∣der beyonde these boundes. VVhereby we gather that the lawe of prayer which hee sette downe, consisteth not in woordes, but in the matters and thinges themselues. Further, in that I sayde that this prayer consisteth of sixe petitions, it is to be knowen that the first three, not hauinge regarde of vs, haue onely respecte to the glorye of God: And the last three are framed for those thinges whiche are profitable for our saluation. For as the lawe is deuided into two tables, whereof the first containeth the due∣ties of godlinesse, and the other of charitie: so in prayer Christ comman∣deth vs partly to looke and seeke for the glorye of God, and partlye hee permitteth vs to prouide for our selues. Therefore lette vs know that we are then well prepared to prayer, if we be not onely carefull of our selues and our owne commoditie, but doe first seeke the glorye of God: for it were too preposterous, onely to haue care of our owne matters, and to neglecte the kingdome of God, which is to be preferred farre before all thinges.

Our father which art in heauen. So ofte as we prepare our selues to pray∣er, we must especially consider two things, partly that we may haue en∣traunce to God, partly that wyth full and perfecte trust we maye repose our selues vppon hym, that is, his fatherly loue towardes vs, and his great power. VVherefore lette vs not doubte but that God will willingly em∣brace vs, but that he is ready to heare our prayers, and also that he is wil∣ling of hys owne accorde to helpe vs. He is called by the name of father. Therefore Christe in this epythite doeth minister vnto vs muche matter for the staie of our faith: but because that wee rest on the goodnesse of God onely in parte, in the next clause hee commendeth to vs his power. For when the scripture sayeth that God is in heauen, it declareth that all things are vnder his power, and that the world and what soeuer is in it, is contained in hys hand, that his power is spredde in euery place, and all things are ordained by his prouidence. Dauid sayeth in the Psalme 2. 4. The dweller in the heauens shall laugh them to scorne. Also in the Psal. 115. 3. Our God in heauen hath done what soeuer he woulde But God is not so placed in heauen, as if he were shutte vppe therein: for that ra∣ther is to be considered which is sayde in the seconde booke of the Chro∣nicles, seconde chapter, and sixte verse. The heauen of heauens cannot containe hym. But this maner of speache exempting him out of the or∣der of his creatures, warneth vs that there ought no base or earthly thing enter into our mindes, when as he is considered of, because that he is grea∣ter then all the worlde.

Nowe we conceiue the purpose of Christe: namely, that in the begin∣ning of prayer he woulde establish the faith of his disciples in the good∣nesse and power of God, for prayers shall want their fruite, excepte they be grounded vppon faith. Nowe sith it is fonde, yea madde arrogancie, to cal God father, but as grafted into the body of Christ, we are acknow∣ledged for sonnes: Heereby we gather that there is no other maner of prayer to come to God with, but in the person of the mediatour.

Halowed be thy name. Heere doeth more euidently appeare that I said, that in the first three petitions, the care of our selues beinge not regarded, the glory of God is sought, not that it is separate from our saluation, but that the maiestie of God deserueth to be preferred farre aboue al other cares. It is for our good that God doeth raigne, and that his glory be geuen vn∣to him: but no man is zealous enough for Gods glory, but he that after a sorte forgetteth himselfe, and aduaunceth foorth himselfe to seeke the height of the same. Also there is greate similitude and likenesse betweene these three petitions. For the halowing of the name of God is alwayes ioyned with his kingdome, and the principall parte of his kingdome is e∣stablished in this, that his will may be done. But who soeuer doeth consi∣der howe great our coldnesse is, and howe sluggish we are in seeking the chiefest things of all, whereof wee are heere in these petitions admoni∣shed, he will graunte that there is in this nothing superfluous or in vaine: but it is that these three things heere required, shoulde be thus distingui∣shed. To sanctifie the name of God is nothinge else then to geue to▪ God his honour, whereof he is woorthy, that menne should neuer speake nor thinke of him without great reuerence. This is hindered by prophaninge of his name: that is, when either his maiestie is deminished, or that menne doe with lesse reuerence and honour vse it, then hee doeth deserue. Also the glory whereby hee is sanctified, riseth and dependeth of this, when as men doe acknowledge his wisedome, mercy, iustice, power, and all good∣nesse that is in him. For God hath his holinesse alwaies remaininge per∣fecte to himselfe: but men do partly obscure the same through their own malice and wickednesse, and partly desile and pollute it throughe theyr sacrilegious contempte. Therefore the summe of this petition is that the glory of God maye shine in the worlde, and be celebrated amongest men as it ought. And then doth religion flourish best, when men account that which proceedeth from God, to be right laudable, and ful of righteous∣nesse and wisedome. For heereof it commeth to passe that they embrace his woorde in obedience of faith, and are satisfied and rest in all hys de∣sires and woorkes. For that faith which we yeelde to the woorde of God (as Iohn sayeth 3. 33.) is as a subscription, wherewith we testifie that God is true: euen so incredulitie, and contempt of his word striketh him with moste grieuous contumely. Nowe we see for the moste parte howe mali∣ciously we account of Gods woorkes, and how great a libertie of repro∣uing, euery man taketh to himselfe. If he chastice anye of vs, they keepe a stirre, complaine and murmure, and some also doe breake oute into open blasphemies, and except he satisfie our affections, we doe not thinke hym liberall enoughe towardes vs. Many doe ouerthwartly or scornefully ba∣ble of his vnspeakeable prouidence and secreate iudgements. Also his holy name is ofte taken to grose iestinges: to be short, the greatest parte of the worlde doeth prophane his holinesse as much as in them lieth. Therfore

It is no maruaile if we require first that he may haue in the worlde that reuerence that he deserueth. But thys is no small accounte that GOD doeth make of vs, when hee commendeth to vs the care to seeke hys glorie.

10. Thy kingdome come. Thoughe the Greeke verbe bee a sumple, yet the sence shall remayne perfecte if we reade it as a compounde, as the olde interpreter doeth translate it. But first the definition of the kingdome of God is to be considered: for he is sayde to raigne amongest menne when as their flesh is brought vnder the yoake, and that they haue bidden their affections farewell, and doe willingly and freely geue themselues to bee ruled by him. For in thys corruption of nature all our affections are so many souldiours of Sathan, whyche striue againste the righteousnesse of God, and so do hinder or disturbe his kingdom. VVherefore in thys pe∣tition we desire that all lettes being taken away, he wold bring al mortal menne vnder his gouernment, and leade them to the meditation of the heauenly life, and this is brought to passe partly by the preaching of the woorde, and partly by the secreat power of his spirite. His will is to go∣uerne men with his woorde: but because his naked voyce, without the in∣warde woorking of his spirite be added, cannot pearce into the heartes, it is necessary that they bothe bee ioyned together to the establishing of the kingdome of God. Therefore we pray that God woulde exercise his po∣wer as well in woorde as in spirite, that the whole world may willingly submitte it selfe vnto him. All disorder and confusion hindereth the king∣dome of God: neither is there any thing ordained in the world, but when he with his hande gouerneth their councelles and affections. Hereby we gather that the beginning of the kingdome of God in vs, is the destructi∣on of the olde man, and the denial of our selues, that we might be renew∣ed into an other life. But God also raigneth after an other sort, while that he ouerthroweth his enemies, and bringeth them with Sathan their head perforce vnder his power, vntill they all are made his footestole. VVhere∣fore the summe of this petition that God shoulde lighten the world with the light of his worde, and with the breath of his spirit frame the hearts in obedience to his righteousnesse, and that he would through his forces bring into order what soeuer is disordered vppon earth: and that hee will beginne his kingdome at pulling vnder the lustes of our flesh. But nowe because the kingdom of God encreaseth continually vnto the ende of the world, it is necessarie daily to pray for his comming. For asmuch iniqui∣tie as remaineth in the world, so farre is the kingdome of God from that full perfection it requireth.

Thy will be done. Althoughe the will of God be one and simple, in res∣pecte of it self: yet it is proposed vnto vs in the scriptures after two sortes. For it is sayde to be done that pleased God, when hee perfourmeth the secreate decrees of hys prouidence, thoughe menne doe obstinately bend themselues against it. But wee are commaunded to praye heere that hye will may bee done after an other maner: that is, that all creatures may quietly and wythout resistaunce obey hym. The which doeth the better appeare by comparison: for as hee hath the Aungelles ready at all com∣maundementes (whereof they are called his ministers alwaies ready to obey him) so we desire to haue all mennes mindes framed to that con∣sent to the righteousnesse of God, that they may willingly bende, whiche

way soeuer hee becke. And this is a godly will wherein we submitte our selues to the will of God, and subscribe to all his decrees: but this petiti∣on comprehendeth somewhat more: that is, that God abolishing all resi∣stance of menne which ceaseth not to stirre against him, woulde make them apt to be taught and humble to him, that they will not, nor desire a∣ny thing except it please him and bee approoued by him. Yet a question may be mooued, whether we ought to pray to God, for that whyche he sayeth shall neuer be to the ende of the worlde: I aunsweare it is no nede to sifte euery manne while we pray that the earth may bee framed to o∣bedience. For it sufficeth vs to testifie in this petition, that what soeuer we see against the will of God, we hate and sorowe and wishe the same extinguished that he shoulde be not onely a gouernour of all our affecti∣ons, but that we might offer our selues wholely to fulfill that will, with that readinesse that becommeth vs.

11. Geue vs this day our daily bread. This is, as I sayd, the seconde table or part, of the order of prayer which Christ taught vs: for that I mighte the more aptly teache, I did so at the first distinguish them. As of the 2. tables of the lawe the first giueth in charge for the righte worship of God, and the other of the dueties of charitie. So in this prayer the first parte instru∣cteth vs to seeke the glory of God, then in the other part he sheweth what is conuenient for vs to aske for our selues. Yet it is also to be noted that those prayers which we conceiue for our owne saluation or profit, ought to be referred to the last ende: for it is not lawfull for vs so to be occu∣pied with the care of our owne profite, but that the glory of God should alwayes haue the first place. Therfore as oft as we pray, we must neuer tourne our eyes from this marke or line. There is yet this difference be∣twene the two sortes or partes of prayer which I sette downe: that while we speake of the kingdome of God, and of the halowing of his name, it behooueth vs to lift vp our senses on high, that hauing no regarde of our selues, they should attend vpon God alone. And then, that we should des∣cend to our selues, and ioyne the care of our saluation with those former petitions, whiche belong to God alone. And althoughe forgiuenesse of sinnes is to bee preferred before foode, euen as muche as the soule excel∣leth the body, yet Christ beginneth at breade, and the sustentation of thys earthly life, that from such a beginning he might lead them higher. Ther∣fore we doe not desire to haue our daily breade before reconciliation to God, as though that we should esteeme more of the corrupt foode of the belly, then of the eternall saluation of the soule: but our mindes doe as∣cend from the earth into heauen, as it were by steppes. For when as God vouchsaueth to imploie himselfe to nourishe the bodies, it is not to bee doubted but that he is muche more carefull of the spirituall foode. Ther∣fore his so louing kindenesse doeth raise vppe our faith higher. That ma∣ny doe take the Greeke worde signifying bread, for more then substanti∣all or supernaturall, is altogether absurde. And the reason which Eras∣mus bringeth is not onely friuolous, but also contrary to godlinesse, it se∣meth not probable to him, that while we appeare in the sight of GOD, Christe should commaund vs to speake of nourishments. As thoughe the like is not to bee founde oute of diuers places of the scripture, that by the taste of these present goodes, we may be ledde into the hope of heauenly things: nay, but this is a iust triall of our faith, when as we aske nothing

from any other then from God, and we do not onely acknowledge him to be the onely fountaine of al good things, but we also feele his father∣ly goodnesse stretched out euen to the least thinges, so that hee refuseth not to take care euen of our flesh.

And that Christe speaketh heere of the corporall foode, may firste bee gathered heereof, that otherwise it shoulde bee maimed, and no full or perfecte prayer. For we are commaunded in many places to cast all our cares into the bosome of God, and hee promiseth liberally, that hee wyll faile vs in nothyng. Therefore in an exacte rule of right prayer, it is ne∣cessary that somewhat should be commaunded for the innumerable ne∣cessities of this present life. Also thys woorde This day, signifieth that we aske heere of God, that we neede not care but for a day. For it is not to bee douted, but that his meaning was to restraine and moderate the co∣uetousnesse of earthly foode whereunto we all are immoderately caried. Also it is sufficiently knowen that the figure Synecdoche is vsed in thys woorde breade, for vnder it the Hebrewes doe comprehend all kinde of nourishment. But it is vsed heere more largely: for we doe not onely de∣sire to haue foode geuen vs by the hande of God, but also that he would geue vs what soeuer is necessary for to passe this life through with. Now the sence is cleare: we are first commaunded to pray, that God would de∣fende and nourish in this world the life which he hath geuen vs: and be∣cause it needeth many helpes, that hee woulde geue vs what soeuer hee knoweth necessary. Nowe because that the loue of God floweth conti∣nually to feede vs, the breade which he giueth, is called daily or continu∣ally comming, for so it may be interpreated.

Therefore this woorde signifieth as muche as if hee hadde sayd. Lord sith our life hathe daily neede of newe nourishment, be thou neuer wea∣rie in bestowing the same daily vppon vs. That Aduerbe This day, is vsed as I sayde before, to brydle our greedie couetousnesse, that we myght learne continually to depende vppon the goodnesse of GOD, and to be content wyth that measure whiche hee bestoweth vppon vs day by day (as they say). But a question is mooued: Sith it is certayne that Christe gaue thys as a generall rule of prayer to all the godly: and of that number there are some riche menne whych haue muche layed vppe in store, howe hee commaundeth them to aske that which they haue at home, and to aske for a day whyche haue aboundaunce to serue them a yeare. The aunsweare is easie: for we are warned by these wordes, that there is not any heape of store and prouision ought worth▪ excepte that God doe daily feede vs: thoughe wheate, wine, and all o∣ther thynges doe abounde, excepte they bee watered wyth the secreate blessinge of God, they shall presently vanishe away, or the vse of them shall be taken away, or that power whych is ingrafted in them to feede vs, shall fall away, that in our aboundaunce wee shall bee hunger star∣ued.

VVherefore it is no meruaile if Christe doeth generally call riche and poore to thys heauenly nourishment: but no manne shall pray so hear∣tely, as hee that hathe learned by the example to hunger, and to abound, so that hee canne beare hys neede and wante patiently, and not become drunke with the deceitfull hope of his aboundaunce?

If any manne demaunde, why we aske to haue this breade geuen vs which nowe we doe call and accounte our owne: I aunsweare, it is called ours, not because that it is due to vs by righte, but because that it is ap∣poynted for our vse by the fatherly goodnesse of God. And so after that sorte it is made ours, for that the heauenly father doeth geue it vs freely, least our wante be not supplied. VVee must till the fieldes, endeuoure to gather in the fruites of the earth, euery manne must applie himselfe and beare the laboure of his calling, that hee may gette his liuing, yet this let∣teth not, but that wee are fedde by the free goodnesse of God, without the whiche menne shoulde waste away themselues in laboure in vayne. Therfore we are taught to acknowledge as receiued from thence, what∣soeuer seemeth to be gotte by our industrie. Yet by this woorde it is al∣so to be gathered, if we desire to be fedde of God, we must abstaine from that which is none of ours. For all the children of God, so ofte as they vse this maner of prayer, do testifie that they desire nothing but that which they may rightly call their owne.

11. Forgeue vs our debtes. Here it behooueth vs to remember that which I sayde euen nowe, that Christe in placing the requestes of his, regarded not what was firste or last in order. For sith it is wrytten in the foure & fourtie chapiter of Isai, and the two and twentie verse, and the fiftie, and nine, the second verse, and Lam. 3. 44. that our sinnes are as a wal which hinder vs from comming to God, and as a cloude whereby his eyes are hindered from beholding vs, it is necessary that our praiers should alwaies beginne at the forgeuenesse of sinnes, because that wee are heereby firste emboldened to pray to God while that hee is mercifull vnto vs, because that hee cannot bee otherwise appeased towardes vs, then by forgeuinge sinnes freely. But Christ comprehendeth in two petitions those thinges which appertaine to the eternall saluation and spiritual life of the soule: as these two are the principall partes of the couenaunt of God, in which our whole saluation consisteth: that hee offereth free reconciliation, not imputing sinnes vnto vs, and promiseth the spirite whiche engraueth the righteousnesse of the lawe in our heartes. Therefore we are commaun∣ded to aske both, and first we make request for the obtaining of forgiue∣nesse of sinnes.

Mathewe calleth sinnes debtes, because that in guiltinesse they binde vs to the iudgement seate of God, and make vs debters: Nay, they do whol∣ly estraunge vs from God, so that there is no hope of obtaining peace & fauour, but by forgeuenesse. So is that fulfilled which Paule teacheth, Ro∣manes 3. 23. All are guiltie and are depriued of the glory of God: for though the righteousnesse of God doeth partly shine in his Saincts, yet so long as they are cloathed with flesh, they remaine laden with sinnes. So there can none be founde so pure, whiche needeth not the mercy of God, whereof if we desire to be partakers, it is necessary that we should feele our owne miserie. And they that imagine that they haue suche a perfe∣ction in thys worlde, that they are free from all sinne and faulte, they doe not so muche forsake sinne, as they doe Christe himselfe, from whose Churche they exclude themselues. For whereas hee commaundeth all his disciples to flee daily to forgiuenesse of sinnes, hee wipeth himselfe out of the number of hys disciples, that thinketh this remeady to be super∣fluous.

Nowe this remission which we desire to haue bestowed vppon vs, o∣uerthroweth those satisfactions which the world endeuoureth to redeme it selfe withall. For that creditour is not sayde to forgeue, whiche ha∣uing receiued his paiment doeth require no more: but hee that willingly and freely leauing his owne right acquitteth his debtour. Neither hathe that common distinction of the faulte and of the punishment, any place heere. For it is not to be douted but that dettes doe signifie the deseruing of the punishment.

If it be forgeuen vs freely, all recompences must needes vanish away. Neither is Luke his meaning anye other, thoughe hee nameth sinnes, be∣cause that God doeth not otherwise pardon, then by takinge awaye the guiltinesse. As wee forgiue. This clause is therefore added, least any man shoulde presume to come to God to aske forgeuenesse, except he be free and voide from all hatred, yet this pardonne which we desire to be ge∣uen vs, doeth not depende of that which we perfourme to others: but it was the will of Christe after this maner to forgeue all offences, and al∣so the better to confirme the hope of oure forgeuenesse as wyth a seale. Neyther is that clause which Luke hath, which signifieth As or For, anye thyng contrary: because that it was not the purpose of Christe to note the cause, but onely to admonish vs what minde we oughte to beare to∣wardes the brethren, while we desire to be reconciled to God. And cer∣tainly if the spirite of God doeth raigne in our heartes, all euill will and desire of reuenge must cease. And sith the spirite is a witnesse of oure a∣doption, we see that heere is simplie set downe a note whereby the chil∣dren of God maye be discerned from straungers. They are heere called detters, not of money, or of some duetie, but they that are endaungered to vs through iniuries offered vs.

13. And leade vs 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 consi∣der. Therefore the sentence ought thus to be taken, least we be caried in∣to temptation, deliuer vs from euill. And the summe is, that we acknow∣ledging 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 haue shewed that no manne can be ac∣counted a Christian, except hee acknowledge himselfe to be a sinner, so by thys wee gather, that wee haue no powers of our selues to liue well, but as God doeth geue the same vnto vs. For who soeuer for the vanqui∣shing of temptations doeth require the healpe of God, he graunteth hym∣selfe to haue suche neede of him to be his deliuerer, that he should other∣wise be ouerthrowen. But this woorde Temptation is often taken general∣ly for euery 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 al∣so wyth prosperities; because that by this occasion the affections whiche before lay hidde doe come to lighte. But heere is noted the inward temp∣tation 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

deliuer vs from all instructions of our faith. Therefore all wicked moti∣ons which stirre vs vppe to sinne, are comprehended vnder 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 haue continuall warre wyth the flesh: yet we aske of the Lorde that he make vs not subiecte to temptations, or suffer vs 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 vs wyth his hande, hee vsed this maner of speache, leade vs not into temptation: or as others translate it, Carie vs not. It is certaine that euery manne is tempted of hys owne concupiscence, as Iames teacheth in the first chapiter, and fourteene verse. But because God doeth not onely deliuer vs 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 de∣struction, hee also after his maner leadeth menne to destruction. In the which sence it is sayde that the euill spirite of God came vpon 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 vs from euill. Euill in thys place may as well bee taken in the neuter gender as in the mascu∣line.

Chrysostome referreth it to the deuill, who is the framer of all euilles. and as a deadly ennemie of our saluation, doeth daily assaulte vs, 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 vs.

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

Mathewe 6.	Marke 11.	Luke.
14. For if you do forgeue men their tres∣passes, your heauenly father will also for∣giue you. 15. But if yee doe not forgiue menne their trespasses, no more will your father for∣geue you your trespasses.	25. But when yee shall stande, and pray, forgiue if yee haue any thing againste any manne, that your father also which is in heauē, may forgiue you your trespasses. 16. For if you wil not forgiue, your father which is in heauen, will not pardon you your trespasses.

Christ doeth heere onely sette downe, for what purpose that clause

was added, forgiue vs, as we forgiue: that is to say, that God will not bee otherwise entreated of vs, then we do shewe our selues ready to forgiue; if any shall hurt vs. And certainly, except we were harder then yron, this exhortation shuld mollify vs, that we might be ready to forgeue offences. Except God doe daily forgiue vs diuers offences, we know that we shall pearish many wayes. But he promiseth vs forgiuenesse of no other condi∣tion, except we pardonne our brethren what soeuer they haue faulted a∣gainst vs. 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 vnto them.

Mathewe 6.	Marke.	Luke.
16. Moreouer, when yee fast, looke not sowre as the hypocrites: for they disfigure their faces, that they might seeme vnto men to fast. Verely I say vn∣to you, that they haue their rewarde. 17. But when thou fastest, anoynte thine heade and wash thy face. 18. That thou seeme not vnto men to fast, but vnto thy father which is in secreate: and thy father which seeth in secreat, will reward thee openly.

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 haue GOD a witnesse of their woorkes. Also, that hee commaundeth to annoynt the heade and washe the face, is hyperbolical∣ly spoken: for Christe doeth not so drawe vs from one kinde of hypocri∣sie, that he might lead vs into an other.

Therefore hee doeth not commaunde vs to faine daintinesse, neither doeth he so exhorte vs to temperate diet, that hee might nourish a delica∣cie in oyntments and apparelling: but he doeth simplie exhort vs to kepe a moderation, wherein there shoulde bee nothing either straunge or affe∣ctate: as if he shoulde haue 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 onely as it is referred to an other ende: that is, that it may exercise vs to abstinencie, that it may tame the wantonnesse of the flesh that it may stirre vs vp & inflame vs to prayer, that it may be a testimony of our repentāce, so oft as we are vrged with the iudgemēt of God. Ther∣fore the meaning of Christes words is, that God wil sōtime declare opēly

that those good woorkes doe please him, which seemed to be lost, because that men sawe them not.

Mathewe 6.	Marke.	Luke 12.
19. Laye not vppe treasures for your selues vppon the earth, where the moth and canker corrupte, and where theeues digge through and steale. 20. But lay vppe treasures for your selues in heauen, where neither the moth nor canker corrupteth, and where theeues neither digge through nor steale. 21. For where your treasure is, there wil your hearts be also.		33. Sell that you haue, and giue almes: make you bagges which waxe not olde, a treasure that can neuer faile in heauen, where no theefe cōmeth, neyther moth corrupteth. 34. For where your trea∣sure is, there will your hearts be also.

19. Lay not vppe. This deadly plague raigneth euery 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 co∣uetous 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 vs a place in heauen to lay vp treasure in, and doeth louingly call vs to pos∣sesse 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 heauen∣ly 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 propo∣seth 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 ge∣ueth 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 him∣selfe. His will was onely to teache, that we must not geue to the poore after that sorte, as that if any thing be superfluous, that should be bestow∣ed of them: But our landes may not be spared if the reuenewes whyche we haue at hande suffice not the necessitie of the poore. As if he shoulde haue sayde, lette your liberalitie extende it selfe euen to the diminishing of the patrimonie and the alienation of landes.

21. VVhere your treasure is. In this sentence Christe conuinceth and proueth them to be miserable menne, which haue their treasures laid vp vppon earth: because that their felicitie is corrupt and vanishing. But co∣uetous menne say, that they are nothing the lesse hindered, but that they may haue their heart in heauen. But Christ opposeth this generall rule, that whersoeuer men doe faigne their chiefe felicitie to be, they are thy∣ther 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 depen∣deth the whole course of framing mans lyfe, and all the senses haue re∣garde 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 com∣meth to passe, that false imaginations doe cary vs 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 vnder 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 vnto them, in whom onely the perfecte felicitie is to be sought: as if he shoulde haue sayde, that it were an absurd and an vnworthy thing, that their mindes shoulde bee setled vppon the earth, whose treasure is in heauen.

Matth. 6.	Mark.	Luke. 11.
22. The light of the bo∣dye is the eye: if then thine eie be single, thy whole bodye shall be light. 23. But if thine eye bee wicked, then all thy body shall be darke. VVherefore, if the light that is in thee, be darke∣nesse, how great is the darknes? 24. No manne can serue two masters: for either he shal hate the one, and loue the ••∣ther: or else he shal lean to the one, and despise the other, yee cannot serue God and riches.		34. The lyght of the bodye is the eye: therefore when thine eye is single, then is thy whole body light: but if thin eye be euill, then thy body is darke. 35. Take heede therefore, that the light, which is in thee, bee not darke∣nesse. 36. If therefore thy whole bodye shall be light, hauing no parte darke, then shall all be light, euen as when a candle doth light thee with the bright∣nesse, Luke. 16. 13. No seruaunte can serue two maisters: for eyther hee shall hate the one, and loue the other, or els hee shall leane to the one, and despise the other. Yee cannot serue God and riches.

22. The light of the body is the eye. That is to be remembred, whiche I did first giue warning of, that here are short sentēces gathered togeather,

and not a continuall sermon. Also the summe and meaning of this sen∣tence 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 onely 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 haue said, when menne walke, neither the handes, nor the feete, nor the belly can direct nor gouerne the way, but onely 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 haue neede of direction, bee∣cause 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 haue 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 go∣uernment of their affections. And it is friuolous that the Papistes doe hereof gather, that men do excell in reason and wisdome, so that they haue free election of good and euill. For Christ doth not declare in this place what power we haue: but how it becometh vs 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 pro∣poseth 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 rea∣son 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 euery steppe. Yet it followeth not, but that menne doe willingly thruste themselues into darkenesse, as if with cloased eyes they fledde the pro∣fered 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 onely 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

that 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 destructi∣on. VVherefore Christ doth not without cause pronounce, that it can∣not 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 chap∣ter 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 haue 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 bet∣ter 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 be∣fore 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 vn∣der a false pretence, while that they doe imagine that they canne deuide themselues betweene God and their couetous desires. But Christe deni∣eth 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 couetous∣nesse doth alwayes make vs the bondslaues of the deuill. I haue 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 euery 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 af∣ter honors. The couetous, the voluptuous, the gluttenous, the leacherous, the cruell, and euery 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

are neuer so wholly addicted to obey God, but that they are ofte with∣drawne with sinfull lustes of the flesh. But because they sigh vnder this miserable slauerie, and are displeased with themselues, and doe not other∣wise serue the flesh, but vnwillingly, and with resistance; they are not ac∣counted to serue two maisters: because that their studies and endeuours are so approued to the Lorde, as if they had yeelded perfecte obedience vnto him. And here is their hypocrisie reprooued, which flatter them∣selues in theyr sinnes, as if they coulde ioyne light and darkenesse to∣geather.

Matth. 6.	Mark.	Luke. 12.
25. Therefore I saye vnto you, be not carefull for your lyfe, what yee shall eate, or what yee shall drinke: nor yet for your body what you shall put on Is not the lyfe more worthy then meat, and the body then rayment? 26. Behold the sowles of the heauen: for they sowe not, neither reape, nor cary into the barnes: yet your heauenly father feedeth them. Are yee not much better then they? 27. VVhich of you by taking care, is able to adde one cubit to his stature? 28. And whye care yee for rayment? Learne how the lylyes of the fielde do grow, they labour not, neither spinne. 29. Yet I say vnto you, that euen Salomon in all his glory was not arayed lik one of these. 30. VVherefore, if God so cloath the grasse of the fielde, which is to day, and to morow is cast into the ouen; shall hee not doe much more vnto you, O ye of litle faith?		22. And he spake vnto his di∣sciples: Therefore I say vnto you. Take no thought for your life, what yee shal eate: neither for your body, what you shal put on. 23. The life is more then meat, & the body more then the raiment. 24. Consider the Rauens: for they neither sow, nor repe: which nei¦ther haue store house, nor barne, & yet God feedeth them: how muche more are yee better then fowles? 25. And whiche of you by ta∣king thought canne adde one cubit to his statute? 26. If yee then be not able to do the least things, why take ye thought for the remnant? 27. Consider the Lylyes howe they grow, they labour not, neyther spinn•• they: yet I say vnto you, that Solomon himselfe in all his royaltie was not cloathed like one of these. 28. If then God so cloath the grasse, which is to day in the fielde, and to morow is cast, into the ouen, how much more wil hee cloath you, O yee of litle fath?

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 haue 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 mi∣series, which the Lorde hath enioyned to vs, as a punishment, that hee might humble vs. But he condemneth the immoderate care for two cau∣ses: that is, because menne doe waste and torment themselues therewith

in 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 pro∣perly 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 euery man ought to care for theyr lyuing: namely, that euery one of vs should labour asmuch as his callinge doth beare, and the Lorde dooth further appoynte, that their necessitie shoulde prouoke euery 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 vs euery 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 euery 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 mayne∣tained, 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 iniu∣rie, so oft as we distrust that God will not giue vs foode and cloathing, as though that he had cast vs out vppon the earth by fortune. For who∣soeuer is certeinely perswaded, that he knoweth what the estate and con∣dition 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 careful∣nes for prouision shall assaulte vs, let vs remember that God hath a care of our life which he hath giuen vs.

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 infideli∣tie is the mother of all these excessiue cares. Therefore the onely meanes to amend this couetousnesse is, if wee embrace the promisses of GOD, wherein he witnesseth that he himselfe hath a care of vs. After this ma∣ner the Apostle minding to draw the faithfull from couetousnesse, con∣firmeth this doctrine, Heb. 13. 5. because it is written, I will not fail thee, neither forsake thee. Therfore the summe is, that he exhorteth vs to trust in God, who neglecteth none of his creatures, though they bee the mea∣nest.

It is diligently to be noted, that hee saith the heauenly father noury∣sheth the fowles. For although it is to be wondred at, how they sustaine their life, yet how many of vs 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 chil∣dren. VVhen he saieth that the fowles doe not sow, nor mowe, hee doth not in these wordes perswade vs to slouth and idlenesse, but onelye mea∣neth

that 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 Ra∣uens: because that when at the first the olde ones haue 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 vpon God.

27. VVhich of you by taking thought. Christe heere condemneth an other faulte, which is almost alwayes ioyned with the immoderate care of pro∣uision: that is, that a mortall man taking vpon 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 per∣taineth to the sustentation of our lyfe, dependeth of the onely blessing of GOD. For it is asmuch as if he should haue 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 dy∣struste, 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 haue ac∣cording to the grosnesse of our witte: so much the more doth our infide∣litie bewray it selfe, except that all thinges fall out after our desire: ther∣fore very many, which in great matters seeme to be endued at least with an indifferent faith, yet doe faint at the daunger of pouertie.

Matth. 6.	Mark.	Luke. 12.
31. Therefore take no thought, saying, what shall wee eate? or what shall we drinke? or wherewith shall wee be clo∣thed?

32. For after all these thinges seeke the Gentiles: for your heauenly father knoweth that ye haue need of al these things. 33. But seeke yee first the kingdome of God, and his righ∣teousnes, and all these thinges shal be ministred vnto you. 34. Care not then for the morow: for the morow shal care for it self: the day hath ynough with his own griefe.

29. Therefore aske not what yee shall eate, or what ye shall drinke, nei∣ther stand in doubt. 30. For al suche thinges, the peo∣ple of the world seeke for: and your fa∣ther

knoweth that yee haue neede of these things. 31. But rather seeke yee after the kingdome of God, and all these thinges shalbe ministred vnto you. 32. Feare not litle stocke: for it is your fathers pleasure to giue you a kingdome.

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 haue 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 onely 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 go∣uernment of the world, do sweat and vexe themselues with cōtinual dis∣quietnes. 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 ne∣uer rest in quiet state: but because they imagine that God is ydle, and slee∣peth in heauen, or at the least that he looketh not vppon those thinges which appertaine vnto men, as vpon them, whom he hath taken into his charge, and feedeth as his houshold? So by this comparison, hee declareth that they haue profited ill, and doe not as yet vnderstand the firse ru∣diments 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 haue said, al they that are so careful for their foode, doe giue 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 ne∣uer enough, but that it would turne ouer the heauen & the earth a hun∣dred times.

Hereof it cōmeth to passe, y^t they giue no place to God his prouidēce. Therfore vnder this title is reprehended too much curiositie or careful∣nes: because that through the same we procure our selues troubles with∣out profit, and doe so become willingly wretches before the time. That Matthewe saieth, That the daye hath enough with his owne griefe, appertay∣neth to this purpose, that the faythfull shoulde temper theyr cares,

least they desire to prouide beyond the boundes of their vocation. For as it is sayde, euerye care is not condemned: but that whiche wande∣reth 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 vs, that it is preposterous, that menne being borne to a better life, doe wholly occupy themselues in earthly thinges: And who∣soeuer shall esteeme of the kingdom of God as the best, wil not exercise himselfe in prouiding for his lyuing, but moderatelye: neyther is there a∣ny 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 king∣dome: 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 pre∣sent life, are to be placed in the second place, and so ought to be set after, or vnder 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 vnto vs out of the fountaine of his free mercy. To this pur∣pose also appertaineth the word of giuing. And when Christe witnesseth openly, that God hath giuen vs 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 vs vp to the hope of eternall lyfe, we must remember that wee maye not feare the want of dayly foode.

Matth. 7.	Marke. 4.	Luke. 6.
1. Iudge not, that yee be not iudged. 2. For with what iudgment yee iudge, yee shall be iudged, and with what measure yee meate, it shalbe measured to you againe. 3. And why seest thou the meate, that is in thy brothers eie, and perceiuest not the beam that is in thine own eye? 4. Or how sayst thou to thy brother, suffer me to cast out the m••at out of thine eye, and behold a beame is in thine own eye?

5. Hypocrite, firste caste out the beame out of thine owne eye, and then shalt thou see clerelye to cast out the meate out of thy bro∣thers eye.

24. VVith what measure ye meate it shal be measu∣red vnto you.

37. Iudge not, and yee shal not be iudged: condemne not, and ye shal not be condemned: forgiue, and yee shall be forgiuen. 38. Giue, and it shal be giuen vnto you: a good measure, pressed downe, shaken togeather, & running ouer shal men giue into your bosom: for with what measure yee meate, with the same shal men meate to you againe. 41. And why seest thou a moa•• in thy brothers eye: and considerest not the beame, that is in thine owne eye.

42. Eyther howe canste thou say to thy brother: brother, let me pull out the moat, that is in thine eye, when thou seest not the beame that is in thine own eie? Hypocrite, cast out the beame that is in thine owne eie first, and 〈◊〉〈◊〉 shalt thou see per∣fectly to pull out the moat that is in thy brothers eye.

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 euery 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 con∣tinued 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 o∣thers, seeke to get themselues further libertie of sinning. This wicked de∣lyght 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 ex∣treame and rygorous. There is the like sentence in Iames, bee not manye maisters. Yet he doth not restraine nor withdraw the faithfull from ex∣ecuting the office of teaching: but he forbiddeth them to desire honour ambitiously. Therefore to iudge, doth signifie as much as to enquire cu∣riously into other mens deedes. But first this disease doth alwayes drawe with it this sinne, that we condemn euery 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 euery 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 al∣wayes 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, vnder which pretence they desire to take away all difference of good and euil. For it is not onely lawfull for vs 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 iudg∣ment. For his wil is that we should declare his iudgment, which he pro∣nounceth of the deedes of menne, wee must onely retaine that modesty, that he mey remaine the onely lawgiuer and iudge.

Least you be iudged. he denounceth a punishment againste those rygo∣rous 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 haue executed againste others. As there is no∣thing more deare or precious to vs then our name; so there is nothing more sharpe and bitter, then to be condemned and subiect to the reproa∣ches 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 dily∣gence, to prouoke God to be a reuenger against vs, that hee againe maye repay the like to vs. And though this be done by the iuste vengeaunce of God, that they should again be punished, which haue 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 haue spoyled others: so Christ meaneth that there shall not wante reuengers, whiche shall punishe wicked and slaunderous menne with the lyke poi∣son or rigor. If that menne cease, so that they escape punishmente in the world, which haue 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: giue, and it shall bee giuen vnto you, the meaning whereof is, that the Lorde will bring to passe, that hee that sheweth himselfe lo∣uing, 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 haue hurte no mannes name, but haue 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 reproa∣ches, 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

they doe not receiue measure pressed downe and running ouer: yet certeinelye they muste in parte impute it vnto 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 on∣lye amplifie them seuerely, but almost tragically, they cast their own of∣fences 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 excusa∣ble. Therefore Christ reproueth both the offences, too curious search∣ing, which groweth of the want of charitie, while wee will too scrupu∣louslye searche out the sinnes of the brethren, and the sparing flatterie, wherewith we couer and nourish our own sinnes.

MAT. 7. 6. Giue yee not that which is holye to dogges, neither caste yee your pearles before swine: least they tread them vnder 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 prea∣chers of the Gospell, that they shoulde preserue and keepe the treasure of the heauenly wisdome onely 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 euery 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 an∣swere, 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 vs 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 giue it vnto dogs: and here he vnder∣standeth dogges & swine, which being too corrupted with a wicked cō∣tempt of God, wil not admit nor abide any medicine. Heereby it appea∣reth 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

the 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 vnto 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 contem∣ners. 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 haue 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 do∣ctrine 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 vnder their feete. Christe seemeth to make a difference be∣tweene 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 iustifi∣cation, 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.

Matth. 7.	Marke.	Luke. 11.
7. Aske, and it shal bee giuen you: seeke, and yee shall finde: knock, and it shall bee opened vnto you. 8. For whosoeuer as∣keth, receiueth: and he that seeketh, findeth: and to him that knocketh, it shal be opened▪ 9. For what man is there among you, which if his sonne aske him breade, would giue him a stone? 10. Or if hee aske fish, will hee giue him a serpent?

11. If yee then which are euill canne giue to your children good giftes, howe much more shal your father which is in heauē, giue good thinges to them that aske him?

5. And he sayde vnto them, whiche of you shall haue a friend, and shall goe to him at midnight, and say to him: friend, lend me three leaues? 6. For a friend of mine is come out of the way to me, and I haue nothing to set before him. 7. And hee within should aunsweare and say, trouble me not, the dore is nowe sh••••te, and my children are with mee in bedde: I cannot rise to giue them thee. 8. I say vnto you, though hee would not arise & giue him, because he is his friend, yet doubtlesse, because of his importunitie, he would rise, and giue him as many as hee needed.

9. And I say vnto you, Aske, and it shalbe giuen you: seeke, and yee shall finde: knocke, and it shall bee opened to you. 10. For euerye one that asketh, re∣ceyueth: and hee that seeketh, findeth: and to him that knocketh, it shalbe ope∣ned. 11. If a sonne shall aske breade of anye of you, that is a father, will hee giue him a stone? or if hee aske a fish, wil he giue him a serpent? 12. Or if hee aske an egge, will hee giue him a scorpion? 13. If yee then which are euil canne giue good giftes vnto your children, howe muche more shall your heauenlye Fa∣ther giue the holye Ghoste to them that desire him?

7. Aske. This is an exhortation to prayer: and because that in this exercise of godlines, which we should haue an especiall care of, we are so flowe and slouthfull, Christ vrgeth the matter by speaking it three ma∣ner 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 vs 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 vs vp to this parte of our due∣tie, he doth not onely commaund vs what we ought to do: but promiseth that our prayers should not be in vaine. And this is diligentlye to be no∣ted: first, that we might know that this lawe of prayer is appoynted and prescribed vnto vs, that he might be certeinely perswaded, that God is so mercifull to vs, 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 vnto vs God his fatherly affection. So it shall come to passe, that euery of vs enioying the grace of Christ, may boldlye pray, and freely call vpon God, as Paule teacheth Ephes. 3. 12. And bee∣cause 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 haue neede of to be farre from vs: and of knocking, because that the fancies of our flesh do imagine, that those thinges are shutte vp from vs, which we haue 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 con∣trary

parte: for that Christ offereth the fauour of the father to them that pray: af if hee should haue saide, God is willing and ready to heare vs, if that we pray, & that there are great riches layd vp for vs, 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 no∣thing 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 vs in so much carelesnesse of vs. Nay, he is not perswaded by any ot••er then by himselfe, to giue vs fayth, which should preuent our prai∣ers both in order and in time. But because Christe speaketh heere to his disciples, hee dooth onely teach how the heauenly father would make vs partakers of his giftes. Therefore, although he doth giue vs all thinges freely, yet that he might exercise our faith, hee commaundeth vs 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 good∣nesse of God. And selfe loue maketh vs malitious: for while euery man is too much addicted to himselfe, hee despiseth and neglecteth others. But fatherly loue 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 fatherly∣nesse descendeth, Eph. 3. 15. powreth this portion of his goodnesse into their heartes? If that a fewe droppes of loue in manne doe so much pre∣uaile 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 e∣uill desires. VVe know how intemperate and presumptuous our fleshe is in this behalfe: for there is nothing that we do not aske of God: & ex∣cepte 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 giue vnto vs any thing, but that which hee knoweth profitable for vs. VVherefore let vs not thinke that hee hath no care of vs, so ofte as he graunteth not our requestes: because it is in him to iudge what is conue∣nient for vs.

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 Epi∣stle.

Luke in the laste clause for good gifts, placeth the holy Ghost, not ex∣cluding 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 vnto 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 me∣ditation 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 a∣doption: But when God shall giue so precious a treasure, he will not de∣ny others that are lesse.

LV. 5. VVhich of you shall haue 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 ob∣taine 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 vs, if wee constantly continue in prayer, and that our mindes either through delay or difficultie waxe not weary.

Matth. 7.	Mark.	Luke. 6.
12. Therefore whatsoeuer yee would that men shoulde doe to you, euen so doe yee to them: for this is the law and the prophetes. 13. Enter in at the streight gate: for it is the wide gate and broad waye that leadeth to destruction: and many there be, which go in thereat, 14. Because the gate is streight, and the way narrow, that leadeth vnto life, and few there be that finde it.		31. And as yee would that men should doe to you, so doe ye to them.

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 di∣sciples 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 o∣ther cause, but because that wittingly & willingly they tread equitie vn∣der their feete: and yet euery one would haue the same streightly obser∣ued towards himself. VVhere it standeth vpon our own profit, there is none of vs that cannot distinctly & subtilly declare what is right. Ther∣fore 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 onely wise for our selues, & no man prouideth for his neighbours. And not so onely, but malitiously, and of set purpose, we close our eyes at the rule of equitie, which shineth in our heartes.

Therefore Christ teacheth that euery man may be a rule vnto himselfe of iust and vpright dealing towardes his neighbours, if he would per∣fourme that to others, which he requireth to be done vnto 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 vs, if we were as faithfull working (that I may so speak) disciples of charitie, as we are ready teachers to haue o∣thers to doe to vs.

For this is the law and the Prophetes. Christ doth not meane that this one poynt of doctrine is onely 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 righte∣ousnesse, 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 haue saide, there should be no neede of long and tedious disputations, if this simplicitie were maintained, and menne should not with a preposte∣rous loue 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 with∣in those straites, in which the heauenlye maister brideleth our wanton∣nesse. 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 wan∣dring 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 vs: 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 them∣selues 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 vs from the multitude, as if wee were not a parte of manne∣kinde.

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

But 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 haue sene before,) and deliuered to them an order of prai∣er. And that is it which I haue 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.

Mathewe.	Marke.	Luke 13.
		23. Then sayd one vnto him, Lord are there 〈◊〉〈◊〉 that shalbe saued? And he sayd vnto them. 24. Striue to enter in at the straighte gate, for many I say vnto you, will seeke to enter in, and shall not be able.

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. Fur∣thermore, 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 con∣dēne the whole Church, a smal company of men only excepted. But out∣wardly 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 ouer∣thwart 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 cu∣riositie, 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 vs. 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 euery thing. So others do againe deceiue others, that they sleepe in a wic∣ked securitie. Christ that he might shake off such delightes from his disci∣ples, affirmeth that they shalbe excluded, which promisse now vnto them¦selues a certaine possession of life.

Mathewe.	Marke.	Luke 13.
		25. VVhen the good man of the ••ouse is risen vp.

and hath shutte to the doore, and ye begin to stande without, and to knocke at the doore, saying: Lorde, Lorde, open to vs, and he shall answeare, and say vn∣to you, I know you not whence you are. 26. Then shall yee beginne to say, wee haue eaten & drunke in thy presence, and thou hast taught in our streetes. 27. But he shall say, I tell you, I knowe you not whence you are: depart from me all yee woorkers of iniquitie. 28. There shall be weepinge and gnashinge of teethe, when ye shall see Abraham & Isaac, and Ia∣cob, and all the Prophets in the kingdom of God, and your selues thrust out at doores. 29. Then shall come many from the East, and from the VVest, and from the North, and from the South, and shall sit at the table in the kingdome of God. 30. And beholde there are laste, whiche shall be first, and there are first, which shalbe last.

25. VVhen the goodman of the house is risen. Although these things were spo∣ken after at another time, as I sayd euen nowe, yet I had rather to haue 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 vnder∣stoode that some of his wicked and wanton seruauntes should steale out by night, and leaue the house open to theeues: he himselfe ariseth & loc∣keth 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 vs to take occasion while it is offred. For so long as the Lord calleth vs vnto him, we as it were haue a gate sette open for vs 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 vnto them, and that he fa∣miliarly offereth himselfe that they shoulde enioy him, except they aun∣sweare at the day when they are called. But he doeth not prosecute that similitude. For, speaking of a housholder, hee doeth plainly without a fi∣gure declare himselfe to bee the iudge: and this doeth not agree to any other then vnto 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

vnto the holy fathers, yet they woulde vainly bragge of that stocke, ney∣ther was there any thing so vsuall amongest them, as to abuse the title of the Churche: Christe testifieth that this degenerate people, which depar∣ted 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 haue 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 exam∣ples were fallen farre out into innumerable corruptions. As if he shoulde haue sayde, if you doe nowe neglecte to enter in at the straighte gate, be∣cause the multitude of them which goe astray doeth come behinde you, doe you not see howe you are seperated from the company of the faith∣full, 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 slouth∣fulnesse 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 haue 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. wry∣reth that it shoulde be an ornament of his ministerie, if hee mighte pro∣uoke 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 plea∣sing 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 haue the chiefe roumthe: And the Iewes being put from their honour, shoulde not holde the lowest corner in the Churche.

Mathewe 7.	Marke.	Luke 6.
15. Beware of false Prophetes, whiche come t••. you in sheepes clo∣thing, but inwardly they are ••aue∣ning wolue••. 16. Yee shall know them by their fruites, doe me••ne gather grapes of thornes? or figges of thistles? 17. So euery good tree bringeth foorth good fruit, and a corrupt tree bringeth foorth euill fruit.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

18. A good tree cannot bring foorthe euill fruite: neither can a corrupt tree bring foorth good fruite. 19. Euerye tree that bringeth not foorth good fruite, is hewen downe and cast into the fire. 20. Therefore by their fruites yee shall knowe them.

43. For it is not a good tree that bringeth foorth euil fruite: nei∣ther an euill tree, that bringeth forth good fruite, 44. For euery tree is knowen by his owne fruite: for neither of thernes gather menne figges, nor of bushes ga∣ther they grapes.

45. A good man oute of the good treasure of his heart bringeth foorth good, and an euill manne out of the euill treasure of his heart, bringeth foorth euill, for of the abun∣dance of the heart his mouth speaketh.

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 onely 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 haue a pleasant estate vnder the kingdome of Christ, free from al trouble and vexation. Therfore he ad∣monisheth his disciples, if they desire to stand fast, that they shoulde pre∣pare themselues to auoide the subtile sleights of Sathan. For it is the wil of the Lord (as I haue already sayd) to exercise his church with continu∣all warfare in this worlde. VVherefore, that we may continue his disci∣ples vnto the ende, it sufficeth not onely 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 re∣sist. 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 con∣trary 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 vs beware, wherefore if our owne slouthfulnes doth not circumuēt vs, 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 haue deceiued vs by the inuasions of Sathan, lette vs 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 haue come in questi∣on. 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 suspe∣cted,

and 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 reue∣rence 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 vs, doe precisely cast foorth this sen∣tence of Christe: beware of false prophets: and with their outcries, they make the simple, not knowing any cause why, rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe, should iudge wisely and discretely: for we doe not onely willingly con∣fesse, that false prophets should be taken heede off, but we do also diligēt∣ly and earnestly exhort the simple that they shoulde beware of them. Onely 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 dif∣ference 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 iudge∣ment 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 vnder their fruites he comprehendeth the maner of teaching, and that is the chief. For ther∣by 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 haue 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 giue themselues who∣ly to be gouerned of him. In the meane while let vs remember that all doctrines are to be brought to be: tried by the worde of God, and there∣fore 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 vnto vs those things which Paule requi∣reth in Bishops, that onely 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 of∣fice

of 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 pro∣phets, but he which wil willingly be blinde. Because the fruits do openly make triall which are the faithful seruaunts of God, and the false labou∣rers, 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, rehear∣seth 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 faith∣full shoulde diligently examine what fruite they bring foorth into the worlde, whiche professe themselues to be the seruaunts of God: as if hee shoulde haue 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.

Mathewe 7.	Marke.	Luke 6.
21. Not euery one that sayeth vnto mee Lord, Lord, shall enter into the kingdome of heauen, but hee that doeth my fathers will which is in heauen. 22. Many will say to mee in that day, Lorde, Lorde, haue we not by thy name prophesied? and by thy name cast out deuilles? and by thy name done many great workes? 23. And then will I professe to them, I neuer knowe you, departe from mee, yee that woorke iniquitie.		46. But whye cal ye me master, master, and do not thinges that I speake.

21. Not euery one that sayeth. Christ stretcheth his speache further. Nei∣ther speaketh hee onely of false prophetes, which breake in amongst the flocke, to steale and to deuoure: but of hirelings, which vnder the coun∣tenaunce of shepheardes doe deceitfully thruste in themselues, and yet

haue no affection of godlinesse. And although this doctrine comprehen∣deth 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 wa∣ken them out of their securitie, wherin they lie as drunken menne, but he also admonisheth the faithfull, that they geue not to suche disguised peo∣ple, more then is meete. In summe, hee foretelleth that assoone as the do∣ctrine of the Gospell shall beginne to bring foorth fruite, so that it shall haue many disciples, there shall be many not onely 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. Ther∣fore who soeuer desireth to be accounted amongest his disciples, he must doe his diligence that hee may sincerely and from his heart addicte him∣selfe 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 onely 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 vnto 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 al∣so 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 haue simply vsed the woorde of prea∣ching: 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 them∣selues, as if hee shoulde haue 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 glori∣ed that they were the pillers of the Churche?

Therefore hee commaundeth them to cease, which vnder a deceitfull title haue 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 euery 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 with∣drawe themselues from iniquitie, least that Christ doe driue them away out of his sight, when he shall separate the lambes from the goates.

Mathewe 7.	Marke.	Luke 6.
••4. VVho soeuer then heareth of me these words, and doeth the same, I will liken him to a wise man which hath built his house on a rocke. 25. And the raine fell, and the sloudes came, and the windes blewe, and beat vpon that house, and it fell not, for it was grounded on a rocke. 26. But who soeuer heareth these my wordes, and doeth them not, shall be likened to a foolish man which hath builded his house vpon the sande. 27. And the raine fell, and the floudes came, and the windes blewe, and beat vpon that house, and it fell, and the fall thereof was great. 28. And it came to passe when Iesus had ended these woordes, the people were astonied at his do∣ctrine. 29. For he taught them as one hauing authoritie, a••d not as the scribes.		47 VVho soeuer cōmeth to me, and heareth my words, & doth the same I wil shew you to whom hee is like. 48. Hee is like a man which built a house, and digged deepe, and laide the foūdatiō on a rock. & when the waters a∣rose, the floud beat vpon that house, and coulde not shake it: for it was grounded vpon a rocke. 49. But he that heareth and doeth not, is like a man that built a house vpon the earth without foundation, againste which the flud did beat & it fel by and by, and the fall of that house was great.

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 hou∣ses, 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 ap∣pearance in them bothe, the first being beaten with winde and stormes, or shaken with flouds, doeth presently fall: but the latter shall stande fast vpon 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 euery moment, because it lacked a foundation. Therefore Paul cōmandeth vs to be wel & throughly groūded in Christ, & to haue

deepe rootes, least wee bee caried away at euery blaste. In summe, this is the purpose, true godlinesse cannot bee discerned from counterfaite holinesse, vntil an examination and trial do come: for temptations wher∣with 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 vnto a wall whych is builte highe, and is strengthened with no foundation. Therefore it is as muche as if he shoulde haue sayd, that is in deede the true faith which ta∣keth deepe rootes in the heart, and resteth vppon an earnest and a con∣stant 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 vpon 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 mea∣ning 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 vnwon∣ted maiestie did drawe the mindes of men vnto him. VVhat it is to teache with authoritie and otherwise then the Scribes were accustomed, I haue before declared.

Mathewe 8.	Marke 1.	Luke 5.
1. Nowe when he was come downe from the mountaine, great mul∣titudes folowed him. 2. And lo there came a Leper, and woorship∣ped him, saying: mai∣ster: If thou wilt, thou canst make me cleaue. 3. And Iesus putting foorth his hande. tou∣ched him, saying: I wil, bee thou cleane: and immediately his Le∣presie was cleansed. 4. Then Iesus sayde vnto him: See thou tel no manne, but goe and shewe thy selfe to the prieste, and offer the gift which Moses com∣maunded, for a wit∣nesse to them.	40 And ther came a Leper to him, beseching him, & kneled down vnto him, & said vnto him: If thou wilt thou canst make me cleane. 41. And Iesus had compassion, & put ••orth his hand, & touched him. & said to him, I wil: be thou clean. 42. And assoone as he had spoken, immediately the Leprosie departed from him, & hee was made cleane. 43. And after he had geuen him a straight commaundement, hee sent him away foorthwith. 44. And saide vnto him, see thou say nothing to any man, but gette thee hence, and shewe thy selfe to the priest, and offer for thy clean∣singe those thinges whiche Moses commanded, for a testimonial vn∣to them. 45. And by and by he arose, and tooke vppe his bedde, and wente foorth before them all, in so muche that they were all amased, and glo∣rified God, saying: wee neuer sawe such a thing.	12. Nowe it came to passe as hee was in a certaine citie: behold there was a man ful of Leprosie, and when he saw Ie∣sus, he fell on his face, and be∣sought him, saying, Lorde: if thou wilt, thou canste make me cleane. 13. So he stretched foorth his hand, and touched him, saying. I wil, be thou cleane, and im∣mediately the Leprosie de∣parted from him. 14. And he commanded him that he should tell it no man: but go, sayeth he, and shew thy self to the priest, and offer for thy clēsing, as Moses hath cō∣māded for a witnes vnto thē. 15. But so much more wēt ther a same abroade of him: and great multitudes came toge∣ther to heare and to be he••led of him of their infirmities. 16. But he kept himself a par•• in the wildernesse, and prai••d.

1. VVhen hee was come downe from the mountaine. Nowe Mathewe retour∣neth to the hystorie. He sayd before that Christ ascended into the moun∣taine: 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 hy∣storie, thoughe they doe not sette downe the time. Also the Godheade of Christe was shewed in the same, in so muche as with his onely 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 haue any man healed of the same. But if wee graunt that Phisitions coulde by the knowledge of their Arte haue holpe the same, yet it appeared in thys myracle, that there was no helpe of man in it.

2. Hee came and woorshipped. VVhat the Verbe doeth signifie, which they translate to worship, may easily be gathered out of this place. For the other two Euangelistes doe helpe vs well in the interpretation of it: of whiche Marke sayeth he kneeled downe, and Luke sayeth hee fell vpon his face. Therefore in his gesture, that is, in his kneeling, the Leper shewed a signe of reuerence. And we knowe that the Iewes did commonly vse worship∣ping, as the people of the East are much bent to such ceremonies. VVher∣fore many thinke that this Leper thought not to worship Christe with any diuine worshippe, but onely to salute him honourably as some excel∣lent Prophet of the Lorde. But I doe not dispute with what affection hee worshipped Christ: but what he attributed to him I see, that is, that hee coulde make him cleane if he woulde. By which woordes hee witnesseth that he acknowledged a diuine power in Christe. And when Christ an∣sweareth that he will, he sheweth that hee hathe more attributed to him by manne, then is proper to manne. For it is necessary that he shoulde be of greate power, that shoulde restore menne to health: for whether the Leaper beleeued Christe to be the Sonne of God, or that hee hadde this power giuen him as Moses and the Prophets: Yet hee doubteth not but that he hath in his hand and power the gift of healing. And that he spea∣keth vnder condition: If thou wilt thou canst, is not contrary to that as∣surance of faith, which God requireth in our prayers: neither ought men to hope after more then God promiseth. And the Leper was not assured either by Oracle or by any promise of God, what Christe woulde doe to him, therefore hee shoulde haue done rashly, if hee hadde passed beyonde these boundes: for whereas we reade that some did sometimes pray sim∣plie, it is to bee vnderstoode that they had some singular motions, which can not be holden as a rule. Yet I knowe not whether one speaking pro∣perly, may say that the Leper conceiued this as a praier: For he only sayth that he is so perswaded of the power of Christ, so that hee doubteth not but that he coulde heale his Leprosie. Then he offreth himselfe to be hea∣led by him, being yet vncertaine of the successe: because the will of Christ was not as yet knowen vnto him.

3. Putting foorth his hande hee touched him. The touching of a Leper in the time of the lawe was contagious: but because there was that puritie in Christe, whiche swaloweth vppe all vncleannesse and pollutions, he doth neither desile himselfe by touching the Leper, neither doth he transgresse

the lawe. Hee taking vppon him our flesh, doeth not onely vouchsafe vs the touchinge of his hande, but tooke vppon him one, and the same body wyth vs, that we might be flesh of his flesh: Neither doeth he onely reach his arme to vs, but descendeth from heauen euen to the very helles: yet notwithstanding, hee was not any thing blotted thereby, but remaining perfecte, hee tooke away all our filthinesse, and hath washed vs with hys holinesse. But when wyth his woorde alone, hee was able to heale a Le∣per, he also touched him wyth his hande, to witnesse his mercifull affecti∣on, and no marueile, seeinge that hee woulde take vppon him our fleshe, that hee might purge vs from all our sinnes, wherefore the reaching out of his hande, was a signe and a token of his great fauour and goodnesse. And certainly, that whiche wee doe carelesly passe by through our colde reading, can not bee well considered wythout great woonder; that the Sonne of God was so farre from abhorringe to speake with the Leper, that hee reached out his hand also to touche his vncleannesse.

4. Iesus sayde vnto him. Some, that they might excuse the Leper, do not thinke that hee was earnestly forbidden by Christe, that hee shoulde not publishe the myracle, but that it was rather vsed to pricke him forwarde: yet others are of a better iudgement whiche thinke that the cause of his forbidding, was, for that the time appoynted was not yet come. I graunt that this myracle ought not to haue bene suppressed: but there was some certaine reason why the Lorde would not haue his fame spred so soone, or at the least not vttered by the Leper, therefore I iudge that the Le∣per by his preposterous zeale was so farre from deseruing any praise, that he was rather to be condemned because he did not obey the commaun∣dement. If hee woulde haue bene thankefull to him that healed hym, hee coulde not otherwise haue done it better then by obedience, which wyth God is preferred before al sacrifices, 1. Sam. 15. 22. and it is the beginning and chiefe of all lawfull worshippe.

Therfore by this example we are taught, that they do wickedly, which maintaine an vnaduised zeale: for the more they applie themselues in the seruice of God, the more they encrease the number of rebelles against hys commaundement.

Shewe thy selfe to the priest. Because the Ceremonies of the lawe were not as yet abrogated, Christe woulde not that they shoulde be contemned or pretermitted. Nowe God in his lawe hadde commaunded (as it is repor∣ted in the fourteenth chapiter of Leuiticus, and the seconde verse,) that if any manne was cleansed from his Leprosie, that hee should offer himselfe to the priest, with a sacrifice of thankes giuinge. And the ende was, that the priest by his iudgement should approoue the benefite of God, and al∣so, that hee that was healed, shoulde shewe some testimonie of his thanke∣fulnesse. Christe therefore sending the Leper to the Priest, doeth declare that hee hadde no other purpose, but that hee might sette foorth the glo∣rie of God. For the shewing is referred to a triall, and the gifte was a to∣ken of thankes giuing. His will was that the priestes shoulde iudge, that the grace of God might bee the more euident and vndoubted: and that the Leper shoulde acknowledge that hee was healed of God. Yet (as I sayde euen nowe) hee commaundeth to keepe the rites prescribed in the lawe vnto the time of the abrogation.

The Papistes are without all reason, in that out of this place they gather a lawe of their confession. Allegorically they call sinne a leprosie: and the sacrificers which the Pope consecrateth, to be the iudges of the spiritual leprosie. But if we should graunt that this power was geuen to the priestes in the lawe, that the people might know that all their clean∣nesse and iudgement of the same did depende vppon the Priesthoode: Yet the Popish sacrificers did wickedly, to take that vnto themselues. For what honour so euer was geuen to the Priestes of the law, the same doth Christe nowe chalenge to himselfe alone. Therefore he onely knoweth and iudgeth of the spirituall leprosie, and hee is onely worthy to whom they that are cleansed, should offer the gift of their purgation. And ther∣fore vnder the lawe was their cleansing sealed by the offering of a sacri∣fice, because that menne are not otherwise cleansed then by shedding of bloud. Therefore to geue that right to any other, which God hathe as∣signed to his owne Sonne, is moste hainous sacriledge. And that Christe commaunded the ministers of the Gospell to declare vnto sinners that they are made cleane, whiche the Papistes doe imagine to appertaine to their fained iurisdiction, is not to be wreasted that they might descerne of the leprosie.

MARKE. 44. For a witnesse vnto them. Some do take a testimonie for a lawe or a statute, as it is sayd in the hundreth two and twentie Psalme, and the fourth verse. God gaue this as a testimonie to Israel. Yet this se∣meth to mee to be colde: for I doubt not but that the pronowne Them▪ hath relation to the priestes. Therefore in my iudgement Christe hadde respecte to the circumstaunce of this present matter: because that in thys myracle there shoulde be moste euident proofe to conuince them for their vnthankefulnesse. Neither is that any lette that Christ commaunded the Leper to holde his peace: for his will was not that the remembraunce of this myracle should be buried for euer. Therfore, when as by the com∣maundement of Christ the Leper came into the priests sight: it was to witnesse vnto them that they were inexcusable, if they woulde not em∣brace Christe for a minister of God, and also all occasion of speaking e∣uill was taken away, when as Christe did not omitte any poynte of the lawe.

In summe, if they had not ben incurable, they might haue ben brought to Christe, but this so solempne a witnesse of God was effectual enough for the condemning of the vnbeleeuers.

45. So that Iesus coulde no more. Heereby we gather why Christe would not that this myracle shoulde so soone haue bene vttered, that he might by that meanes haue hadde the more libertie to teache, not that the en∣nemies rose vppe againste him whiche sought to stoppe his mouthe: But because the importunitie of the people was so great in desiring myracles, that hee hadde no time for doctrine: and his will was to haue all menne more bent to the woorde then to signes.

Therefore Luke sayeth that hee dwelt in the desartes. For he auoided the resort of menne, because he sawe hee coulde not satisfie the desires of the people, except he should ouerwhelme his doctrine with aboundance of signes.

Mathewe 8.	Marke.	Luke 7.
5. VVhen Iesus was entred into Capernaum, there came vnto him a Centurion beseeching him, 6. And saide, maister, my ser∣uaunt lieth sicke at home of the palsie, and is grieuously pained. 7. And Iesus sayde vnto him, I will come and heale him. 8. But the Centurion aunswea∣red, saying: Maister, I am not wor∣thy that thou shouldest come vnder my rouse: but speake the woorde onely, and my seruaunt shalbe hea∣led. 9. For I am a manne also vnder the authoritie of another, and haue souldiours vnder mee: and I say to ••ne, Goe: and he goeth, and to ano∣ther, Come, and he commeth, and to my seruaunt, Do this, and he doeth it. 10. VVhen Iesus heard that, hee marueiled and sayde to them that folowed him: Verely I say vnto you, I haue not found so great faith euen in Israel. 11. But I say vnto you, that ma∣ny shall come from the Easte and VVest, and shall sitte downe wyth Abraham and Isaac, and Iacob in the kingdome of heauen. 12. And the childrē of the king∣dome shall bee caste out into vtter darkenesse: there shall be weeping and gnashing of teethe. 13. Then Iesus sayde vnto the Centurion: Goe thy way, and as thou hast beleue•••• so be it vnto thee. And his seruaunte was healed the same houre.		1. VVhen he had ended al his sayinge in the audience of the people, hee en∣tred into Capernaum. 2. And a certaine Centurions ser∣uaunt was sicke, & ready to die, which was deare vnto him. 3. And when he heard of Iesus, hee sent vnto him the Elders of the Ie∣wes, beseeching him that hee woulde come and heale his seruaunt. 4. So they came to Iesus, and be∣sought him instantly: saying, that hee was woorthy that he shoulde doe thus for him. 5. For he loueth, sayde they, our na∣tion, and he hath built vs a synagogue. 6. Then Iesus went with them: but when he was nowe not farre from the house, the Centurion sent friendes to him, saying to him, Lorde, trouble not thy selfe: for I am not woorthy that thou shouldest enter vnder my roufe. 7. VVherefore I thought not my self worthy to come vnto thee: but say the woorde, and my seruaunt shalbe hole. 8. For I likewise am a manne sette vnder authoritie, and haue vnder me souldiours, and I say vnto one: Goe, and he goeth, and to an other Come, and he commeth, and to my seruant Do this, and he doeth it. 9. VVhen Iesus heard these thinges, he marueiled at him, and turned him, and sayde to the people that folowed him, I say vnto you, I haue not sounde so great faith: no not in Israel. 10. And when they that were sent, turned backe to the house, they founde the seruaunt that was sicke, hole.

5. VVhen Iesus was entered. They which thinke that Mathewe and Luke doe set downe two diuers hystories, do striue about a matter of nothing. This onely diuersitie is in the wordes. That Mathew sayeth that a Cen∣turion came to Christ. But Luke sayeth that he sent certaine of the Iewes which should speake vnto him in his name. But Mathew doth not with∣out a cause attribute that vnto him, which was done at his request and in his name. But the two Euangelistes do so agree in all circumstances, that it were a follie to imagine two myracles of one. Also I doubt not but the

companie of souldiours, which the Centurion guided, had their standing in the Citie of Capernaum, as they were woont to distribute legions for the defence of the cities. VVhen hee perceiued the maners of the people to be very wicked and corrupt: (for we knowe that Capernaum being a citie neare to the sea side, was filled with moe superstitions then others,) yet that hindered not but that the countrey superstitions being condem∣ned, he might haue a taste of true and sincere godlinesse: for he could not builde a synagogue for the Iewes without some enuie and daunger, ney∣ther could he loue that nation, but because that he embraced the worship of God alone. Therefore before that Christe healed his seruant, he him∣selfe was healed of the Lord. And that was wonderfull, that a warriour which had passed the seas with a band of souldiours, that he might accu∣stome the Iewes to beare the yoke of the Romaines tyrannie, should wil∣lingly submitte himselfe and yelde obedience to the God of Israel. That Luke sayeth that this seruant was deare vnto him: he by this meanes pre∣uenteth a dout which might come into the readers minds. For we know that the masters had not the seruants in such estimation, except they were suche as through singular industrie, faith, or some other vertue, had obtai∣ned their fauour. Luke therefore declareth that hee was no common or vile bondman, but a faithful seruaunt endued with rare giftes, which was in great fauour with his maister: for this cause hee had so great a care of his life, and did so diligently commend him. But it appeareth by both the Euangelists, that it was a sodaine palsie which at the first did put him in despaire of life, for the slow palsies are without torments. And Mathewe sayeth that the young man was grieuously vexed. And Luke sayeth hee was neare vnto death: so both sayings preuaile to set foorth the glory of the myracle, either the sorowe and paine, or the great daunger, so that I dare say the lesse, for the certaintie of the maner of the disease.

LVKE. 5. For hee loueth our nation. It is not to be doubted but that the Iewes commende him for his godlinesse. For he coulde not for any other cause loue so detested a nation, then for loue of the lawe and woor∣shippe of God. And by building of a Synagogue, he did euidently declare that hee fauoured the doctrine of the lawe. VVherefore they say, and not without a cause, that hee was woorthy to haue Christe shewe himselfe bountifull to him, as to a godly woorshipper of God. Yet it is to be won∣dered at, that by their entreatie they shoulde obtaine the fauour of God for a Gentile, whiche they themselues contemptuously refused. For if Christe bee a minister and a dispenser of the gifts of God for them, why doe not they enioy that grace themselues, before they gette it for straun∣gers. But suche securitie doeth alwaies raigne amongest hypocrites, that they thinke to make God after a sorte obedient vnto them, as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith, or rather because they doe not vouchsafe to taste thereof at all, they resigne it vnto others as a thynge superflu∣ous.

MATH. 8. I am not woorthy that hee shoulde come vnder my rouse. Because Mathewe is shorter, hee bringeth the manne speaking thus himselfe. But Luke expressing it more fully, sayeth that hee gaue this in commaunde∣ment to his friends, but the meaning of both is all one. But there are two cipall

poyntes of this sentence. The Centurion sparing Christe, for ho∣nour sake, requireth that Christe shoulde not wearie himselfe, because hee accounteth himselfe vnwoorthie of his comming. Then hee attribu∣teth so great power to him, that hee beleeueth that by his onely will and woorde, he canne restore his seruaunt to life. A woonderfull humilitie: that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe. And it may be that being accustomed to the pride of the Iewes, through his owne modestie hee did not take in ill parte to be ac∣counted a prophane manne, and so was afraide to iniurie the Prophete of God, if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane. VVhat soeuer the matter is, it is certaine that hee speaketh from his heart, and that hee esteemeth so reuerently of Christe, that hee dareth not call him to him. Naye, as it foloweth in the texte in Luke, hee accounted himselfe as vnwoorthie his speache. Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ: and that whiche presently foloweth, encreaseth the doubt the more. One∣ly speake the word and the childe shalbe healed. For if he had not knowen Christ to bee the Sonne of God, it hadde beene superstition to haue geuen the glory of God to a man.

But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe, whiche as yet was vnknowen almoste to all. Also Christe imputeth not, nor chargeth his woordes with ignoraunce, but declareth that they proceede of faith. And this reason enforced many in∣terpreaters to thinke that the Centurion celebrateth Christe as the true and onely God. But I thinke, that when the godly manne was fully as∣sured of the diuine woorkes of Christe, he simplie apprehended the po∣wer of God in him. And without doubte hee hadde also hearde some∣what of the promised Redemer. Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe: yet hee was so perswaded, that the power of God was shewed in him, and that suche a gift was gi∣uen him, that in his myracles hee shewed the presence of God. So hee doeth not superstitiously ascribe that vnto manne, whiche was proper to God: but considering what was committed of God to Christe, he belee∣ued that by his woorde alone, hee coulde heale his seruaunt.

If auy Obiect, that there is nothing more proper to God, then to do by his word what he pleaseth, & that this mighty power can not wythout sacriledge bee giuen to a mortall manne: that againe is easilye aunswea∣red. Althoughe the Centurion did not so subtilly distinguish, yet hee did not attribute thys power to the woorde of a mortal manne, but of God, whose minister hee was certainely perswaded Christe was. This he dou∣ted not of. Therefore when as Christe hadde the power of healing, hee acknowledging it to bee a heauenly power, doeth not tie it to his bodily presence, but is satisfied with his woorde, from whence hee beleueth that suche power proceedeth.

The similitude whyche the Centurion vseth, is not taken of the like, as they say: but compareth the lesse wyth the greater. For hee accoun∣teth more of the Diuine power, whyche hee declareth to bee in Christe, then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours.

10. Iesus maruelled. Although it cannot befal to God to maruaile, because that it ariseth of thinges that are newe and vnlooked for: yet maye it befall to Christe, as he hadde with our flesh taken vpon him mannes af∣fections. Nowe that which Christ sayeth, that he founde not so great faith euen in Israel, was spoken in a certaine respecte, and not simplie: for if we con∣sider all the poyntes of faith, the faith of Marie did heerein at the leaste excell, that she beleeued that she was with childe by the holy Ghost, and that she should beare the onely begotten sonne of God. Then, that she ac∣knowledged her sonne borne of her wombe, to bee her creatour, and the maker and onely redeemer of all the worlde. But Christ commended the faith of this heathen manne before the faith of al the Iewes for two espe∣ciall causes: Namely, that of so little and small a taste of doctrine, hee brought forth so great fruit, and that so sodeinly: for this was not com∣mon, so highly to extoll the power of God, which only beganne to shine as certaine sparkes, in Christ. Then, whereas the Iewes were bent to out∣warde signes more then was meete, this heathen man requireth no visi∣ble signe: but sayeth that the onely worde should satisfie him. Christ was a comming to him, not that hee needed, but that hee mighte prooue this faith of his. VVherefore for this cause especially he cōmendeth this faith, because he rested vppon his worde onely. VVhat would euen one of the Apostles haue done? Come Lorde, see and touche. This manne desireth neither his corporal comming nor his touching: but beleeueth that there is so great power included in the worde, that thereby hee doeth certainly looke for the healthe of his seruaunt. And hee geueth this honour not to the worde of a manne, but to the worde of God, which sheweth that Christ is not a priuate manne, but a Prophet sent from God. And hereby may a general rule be gathered, although God would that our saluation shoulde be wrought in the flesh of Christe, and doeth daily seale the same by his Sacramentes, yet the certaintie of the same is to bee fetched out of the worde. For except this authoritie be giuen to the worde, that we be∣leeue that so soone as God speaketh by his ministers, our sinnes are for∣giuen vs, and wee restored to life, all the hope of our saluation falleth a∣way.

11. Many shall come from the East. As in the person of the seruaunt, Christ gaue a taste, and as it were the first fruites of his grace to the Gentiles: so hee teacheth that his maister was a token of the calling of the Gentiles which was to come, and of spreading the faith throughout al the world. For hee teacheth that they shoulde come, not onely out of the next bor∣ders, but from the furthest coastes of the worlde. And though this was witnessed by many prophesies of the prophetes, yet at the first this seemed to be absurde and incredible to the Iewes, which imagined that God was bounde to the stocke of Abraham. VVherefore this cannot bee hearde without admiration, that those which were then straungers, shoulde bee of the housholde and heires of the kingdome of God. And not onely so, but the couenaunt of saluation shoulde presently bee published, that all the worlde might be gathered into one body of the Churche, while the Gentiles which shoulde come to the faith, shoulde, as he sayeth, be made partakers of the saluation with Abraham, Isaac and Iacob. Heereby we doe assuredly gather that the same saluation whiche is geuen vnto vs thoroughe Christe, was in times past promised also to the Fathers:

For otherwise inheritaunce could not be common, except the faith were one, which is the meanes to obtaine the same.

In the worde sitting downe there is an allusion to tables. Yet because wee knowe that the heauenly lyfe needeth not meate and drinke, the speach signifieth as much as if it had bene sayde, they shal enioy the same lyfe.

12. But the children of the kingdome. VVhy calleth hee them the children of the kingdome, which were nothing lesse then the children of Abra∣ham? For certeinely it is not meete that they should be accounted in the flocke of God, which are straungers from the fayth. I answer, although they were not rightly of the Church of God: yet because they did oc∣cupy a place in the Church, he graunteth them this title. Then it is to be noted, that the couenaunt of God was of such force, that so longe as it contiuued in the stocke of Abraham, the enheritaunce of the heauenlye kingdom should properly belong to them. At the least, in respect of God himselfe, they were then as yet holy braunches of a holye roote: and the forsaking which followed, sheweth sufficientlye that they were then re∣tained in the houshold of God. Secondly, it is to bee noted, that Christe speaketh not of perticuler men, but of the whole nation. And this was much harder then the calling of the Gentiles. For it was somewhat tol∣lerable that the Gentiles shoulde be grafted by free adoption into the body of Abraham with his posteritie: but that the Iewes thēselues shuld be thrust out, that the Gentiles might succeed into their emptie roumth, that was accounted wonderfull. Yet Christ saith, that both these thinges should come to passe, that God would admit straungers into the bosome of Abraham, and that he would driue out the children. In outwarde darke∣nesse, there is a secrete Antithesis. For God declareth that out of his king∣dome, which is the kingdome of light, there reigneth nothing but dark∣nes. And the scripture doth metaphorically by darknes signifie a horry∣ble griefe, which cannot be expressed by wordes, nor in this life canne be comprehended in any sense.

13. Goe, and as thou belieuest. Heereby it appeareth how louingly Christ powreth forth his grace, where hee obtaineth a vessell of fayth opened. For although he speaketh to the Centurion in these wordes: yet it is not to be doubted, but that by him he calleth vs all to hope well. But we are heereby also taught, why God for the most part dealeth more streight∣lye towardes vs: for our vnbeliefe restraineth his lyberalitie. Therefore if by fayth wee open a passage for him, hee will heare our requestes and prayers.

Matth.	Marke.	Luke. 7.
		11. And it came to passe the day after that he went into a citie called Naim, and many of his disciples went with him, and a great multitude. 12. Now, when he came neere to the gate of the citie, behold, there was a dead man caryed out, who was the onely sonne of his mother, which was a wy∣dow, and much people of the citie was with her. 13. And when the Lorde sawe her, hee had

compassion on her, and saide vnto her, weepe not. 14. And hee went and touched the coffin, and, they that bare him stood still, and he said, young man I say vnto thee, arise. 15. And he that was dead, sate vp, and bee∣ganne to speake, and he delyuered him to his mother. 16. Then there came a feare on them all, and they glorified GOD, sayinge, a great Prophete is raysed vppe amonge vs, and GOD hath visited his people. 17. And this rumor of him went forth through∣out all Iudea, and throughout all the region round a∣about.

11. And it came to passe. VVhen as in all the miracles of Christ, that analogie is to be holden, which Matthew teacheth, let vs know that this young manne, which Christ raysed from death, is a token of the spiritu∣all lyfe, which Christ restoreth to vs. The name of the citie maketh for the certeintie of the hystorie. To the same purpose also apperteinth that which Luke saieth: that a great company followed them both: for both Christ had many companions with him, and many for duetie sake, were present with the woman, to perfourme the buryall. Therefore the resur∣rection of the young manne was seene of so many witnesses, that the miracle might not be doubted of. Hyther also apperteineth the famous∣nesse of the place: for we knowe that the assemblyes were in the gates. And that the dead was caryed out of the citie, was according to the olde maner of all nations. Also Hierome writeth that the citie of Naim stood in his time, and it was scituated two myles beneath the mount Thabor towardes the South.

12. The onely begotten sonne of his mother. This reason perswaded Christe to rayse the young manne: for he seeing a widowe depryued of her one∣lye sonne, tooke pittie vppon her. Neyther did hee defer his fauour, vn∣tyll some should require it, as hee did in other places: but hee preuenteth the prayers of all, and restoreth the young manne to his mother, which looked for no such thing. VVherein we haue a notable spectacle of his free mercie, while that he quicken vs, and rayse vs vp from death. It may be, that by touching the coffin, his minde was to shew how litle he feared death, and the graue, that he might giue vs life. And certainely he doth not onely vouchsafe to touch vs with his hand, that he might giue lyfe to the dead: but that he might cary vs into heauen, he himselfe descē∣ded into the graue.

14. Young man, I say to thee. By this phrase Christ declareth how truely Paule teacheth, Rom. 4. 17. God calleth those thinges whiche are not, as if they were. He calleth the dead man, and maketh him to heare him, that death it selfe might sodenly be chaunged into life. And heerein wee haue first a notable token of the resurrection to come, euen as hee com∣maundeth, Ezechiell 37. 4. to commaunde the drye boanes to heare the word of God. Thē we are also taught, how Christ doth quicken vs spi∣ritually through faith: namely, while he addeth his secrete power to his word, so that it pearceth euē to the dead soules: euē as he saith, Ioh. 5. 25.

The houre commeth, when the dead shall heare the voice of the sonne of God: and they which heare it, shal liue.

16. There came a feare on them all. It is necessarye that the feeling of the presence of God should bring a feare with it. But this difference there is betweene the feare of vnbeleeuers and the godlye: the vnbeleeuers are eyther astonyed through feare, or being afraid, they fome against GOD. But the godly and the religious being touched with a reuerence, do wil∣lingly humble themselues. Therefore this feare is taken in good parte: because that they yeelding honour to the power of God, which they be∣holde, they doe not onely reuerence God: but also giue thanks to him. That they do say, that God visiteth his people, I vnderstand it not of eue∣ry visitation, but such as shuld wholy restore them. The Iewes were not onely fallen, but they lay in a miserable and a vile slauerie, as if God had not looked vpon them. This onely hope remained, that God had pro∣mised himselfe to be their redeemer, after they were afflicted with ex∣treame miseries. Therefore I thinke that by this myracle they were war∣ned to hope for their restitution at hand. They are only deceiued in the maner of the visitation. For though they acknowledge and commend the wonderful grace of God in him, that a great Prophet was rysen: yet this title is farre inferiour to the dignitie & glory of the promised Mes∣sias VVhereby it appeareth that the fayth of that people was then very confused, and ouerwhelmed with many clowdes of fansies.

Matth. 8.	Mark.	Luke. 9.
19. Then came there a certeine Scribe, and sayd vn∣to him, Maister, I will follow thee, whither soeuer thou go∣est. 20. But Iesus sayde vnto him, the Foxes haue hoales, and the byrds of the aire haue neastes: but the sonne of man hath not whereon to reste his head. 21. And an other of his disciples said vnto him, Ma∣ster, suffer me to goe firste to bury my father. 22. But Iesus saide vnto him, follow me, and lette the dead bury theyr dead.		57. And it came to passe, that as they went in the way, a certein man said vnto him, I wil folow thee lord, whither soeuer thou goest. 58. And Iesus saide vnto him, the foxes haue hoales, and the birds of the heauen haue neastes: but the son of man hath not whereon to lay his head. 59. But he said to an other, fol∣low me and the same saide, Lorde, suffer me first to go bury my father. 60. And Iesus said vnto him, let the dead bury their dead: but goe thou & preach the kingdom of God. 61. Then an other sayd, I will follow thee Lord: but let mee first•• go bid them farewell, which are at my house. 62. And Iesus said vnto him, no manne that putteth his hand to the plough, and looketh back, is apte to the kingdom of God.

19. Then came there a certeine. Matthewe proposeth to vs two menne, but Luke three: which, when they were al ready to giue theyr name

to Christ, yet as they were by their seuerall vices hindered from a righte course, so accordingly they receiued diuerse aunsweares. Yet at the first it might seeme absurde, that Christ should turne awaye, and not receyue him into his company, which offred presently and without delay to fol∣lowe him: and retaineth the other with him, which was more slowe and not so ready, but asked a time of respite. But hee had good reason for both. VVhereof proceedeth such readines of the Scribe, that hee shoulde so readily prepare himselfe to waite vppon Christe: but because hee did not account how hard and streight the condition was of his folowers? It is to be noted that the Scribe, which was accustomed to a quiet and a profitable life, and had bene in honour, could not haue borne the repro∣ches, pouertie, persecutions, and the crosse. This manne would followe Christ: but he dreameth of a soft and pleasaunt waye, and of lodginges filled with all good thinges: when as Christes disciples shoulde walke through thornes, and should through continuall sorowes, goe forward to the crosse. Therefore the more haste he maketh, the vnreadier hee is: for he doth euen as he that would goe to warre vnder the shadow and in dallyaunce, without sweating, out of the duste, and without the reach of the dartes. It is no meruaile to haue such refused by Christe: because that as they doe rashly thrust in themselues; so being discouraged at the first brunt, and being tried at the first skirmish, they take them to theyr feete, and doe filthily forsake their place. Consider also that this Scribe might seeke to be with Christ, that he might be fedde at his table freely, daintily, and in ydlenesse. VVherefore let vs vnderstand, that we are all admonished, that we should not rashlye and careleslye intrude our selues to be the disciples of Christ, accounting nothing of the crosse and trou∣bles: but let vs rather consider before hand what a condition remaineth for vs. For with this instruction he enterteineth vs into his schoole, that we denying our selues, should take vp our crosse.

20. The Foxes haue holes. The Sonne of God declareth what the con∣dition of his lyfe should be, whilest hee was conuersaunt vpon the earth: and he prescribeth to all his Disciples what maner of lyfe they ought to frame themselues: yet it is merueile, that Christ saith, that he hath not a foote of ground, where he might lay his head, when as there were many kinde and godly men, which would haue receiued him into their house. But it is to be noted, that he saide this for admonition sake, leaste that the Scrybe shoulde looke for a large and a fatte rewarde, as from a rich maister, when the Lord himselfe lyued by entreatie in other mennes houses.

21. That I may bury my father. VVee haue sayde that the Scribe was re∣fused to be a companion of Christe: because that he rashly thrust in him selfe, imagining that he should haue a profitable kinde of life. But this which Christ retaineth had a contrary faulte: for this imperfection, that it was heard for him to forsake his father, hindred him, that hee woulde not presently haue followed the calling of Christ. But it is to be suppo∣sed that he was an old man: because he saieth, suffer me, that I may bury him. For this speach declareth that he had not much time left him. Luke declareth that he was commaunded of Christ, that he should folow: For the which Matthew saith, that it was one of his disciples. Also he refu∣seth not the calling, but craueth that hee may haue libertie for a time to

go to do his dutie to his father. For his excuse signifieth as much, as if he should say, that he were not free, vntill his father were dead. But by the aunsweare of Christe we vnderstand that children must so do their du∣tie to their parentes, that so oft as God calleth other where, they not re∣garding the other, should giue the chiefe place to his commaundements. For all dueties to men ought to giue place, so ofte as God commandeth that our diligence be imployed vpon him.

Nowe euery man must see what God requireth of them, and what the calling asketh of them, to which they are tyed: least the earthly parentes should hinder them from yeelding the right, which is due to the chief & onely father of all men.

22. Let the dead bury their dead. Christ dooth not in these wordes con∣demne the duetie of buriall. For it were filthy and beastly to cast out the bodies of the dead, without buryall. And we know that the right of bu∣riall was delyuered of God to men, and was vsed amongst the Saintes, for to confirme the hope of the last resurrection. His will was onelye to teach, that whatsoeuer calleth vs back, or hindereth vs frō a right course, doth sauor of nothing but death. As if he should haue saide: that they a∣lone doe liue, which apply their endeuours and all the parts of their life to obey God: and they which sitte in the world, and do passe by their du∣tie to God, that they might yeelde themselues obedient to men, are lyke to dead men, which in vaine and vnprofitably imploy themselues in ca∣ring for the dead.

LV. 60. Goe and preach. Matthew saieth only, follow me: But Luke doth more plainely declare to what end he was called: namely, that hee should be a minister and preacher of the Gospell. For if he shoulde haue bene left in a priuate lyfe, there had bene no necessitie of leauing his fa∣ther: so that for fauour of his father, he fainte not from the Gospell. But because the preaching of the Gospell suffered him not to sitte at home, Christe for good cause draweth him from his father. But as the wōder∣full goodnesse of Christ appeareth in him, that he would bestow so ho∣norable an office vpon a man, as yet so weake: so it is worth the labour to note, that he with flattery dooth not nourishe, but correcteth the faulte, which as yet stoocke fast vnto him.

LV. 61. And an other saieth. Matthewe maketh no mention of this third man. And it appeareth that he was more tied to the world, then at lybertie, and ready to follow Christ. Hee offereth himselfe to followe Christe, but with an exception, when hee hath bid them of his housholde farewell: that is, when he hath set his businesse in order at home, as they vse, which prepare themselues to goe forth or depart. This is the cause why Christe doth so sharpely reproue him. For in word hee professeth himselfe to be a folower of Christe: yet hee turneth his backe towardes him, vntill he had done his earthly businesse. Now, when Christ saieth, that they are not fit for the kingdome of God, which looke backe, wee must diligently seeke what he meaneth hereby. They are saide to looke backe, which being entangled with the cares of this worlde, doe suffer themselues to be lead out of the right way: and especially they, which drowne themselues in those cares, which make them vnprofitable to fol∣low Christ.

Matth. 9	Marke. 2.	Luke. 5.
1. Then he entred into a ship, and passed ouer, and came into his owne citie. 2. And loe, they brought to him a man sick of the palsie, lying on a bed, and Iesus seeinge their faith, saide to the sicke of the palsie, son, be of good com¦fort, thy sins are forgiuen thee. 3. And behold, certeine of the Scribes saide with themselues, this man blas¦phemeth. 4. But when Iesus sawe their thoughtes, he saide, wherefore thinke ye euil thinges in your heartes? 5. For whether is it easi∣er to say, thy sinnes are forgiuen thee, or to saye, arise, and walk. 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth, to f••rg••ue sinnes, (then said he to the sick of the palsie) Arise, take vp thy bedde, and goe to thy house. 7. And he arose, and de∣parted to his own house. 8. So when the multi∣titude saw it, they mer∣ueiled, and glorified god, which had giuen such au∣cthoritie to men.	1. After a few dayes he en¦tred into Capernaum againe, and it was noysed that he was in the house. 2. And anon, many gathered together, insomuch that the places about the dore coulde not receiue any more: and he preached the word to them. 3. And ther came vnto him, that brought one sicke of the palsie, borne of foure men. 4. And because they could not come neere vnto him for the multitude, they vncouered the roof of the house wher he was, and whē they had broken it o∣pen, they let down the bedde, wherin the sick of the palsi lay 5. Now, when Iesus saw their faith, he said to the sick of the palsie, sonne, thy sinnes are for∣giuen thee. 6. And there were certein of the Scribes, sitting there, and reasoning in their heartes. 7. VVhy doth this man speake such blasphemies? who canne forgiue sinnes, but God onely? 8. And immediatly, whē Iesus perceiued in his spirit, yt thus they thought with thēselues, he said vnto them, why reason ye these things in your harts? 9. VVhether is it easier to say to the sicke of the palsie, thy sins are forgiuē thee: or to say, arise, take vp thy bed, & walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins, he said to the sick of the palsie, 11. I say to thee, arise, & take vp thy bed, & get thee hence to thine own house. 12. And by & by he arose, & took vp his bed, & went forth before them al, in∣somuch that they were al ama¦sed, and glorified God▪ saying: we neuer saw such a thing.	17. And it came to passe, on a certeine day, as he was teaching, that the Priestes and d••ctors of the law sate by, which were come out of euery towne of Galyle, & Iudea, and Ierusalem, and the power of the Lord was in him, to heale them. 18. Then behold, men brought a man lying in a bed, which was ta¦ken with a palsie: & they sought meanes to bring him, and to lay him before him. 19. And when they coulde not find what way they might bring him in, because of the prease, they went vp on the house, & let him downe through the sylinge bed & al, in the mids before Ie∣sus, 20. And when he sawe their faith, hee saide vnto him, man, thy sinnes are forgiuen the••▪ 21. Then the Scribes and Phari∣ses began to think, saying, who is this that speaketh blasphemies? who cā forgiue sins, but god only? 22. But when Iesus perceiued their thoughtes, he answered and said vnto them, what thinke yee in your heartes? 23. VVhether is it easier to say, thy sinnes are forgiuen thee, or to say, arise, and walke. 24. But that yee may know that the sonne of man hath auctori∣tie in earth to forgiue sinnes (he said to the sicke of the palsie) I say to thee, arise, take vppe thy bed, and go to thine own house. 25. And immediatly he rose vp before them, and tooke vp his bed whereon he lay, and departed to his own house, praysing God. 26. And they were al amased, and praised God, and were filled with feare, saying: doubt lesse we haue seene straunge thinges to¦day.

MAT. 1. And came into his owne citie. This place declareth that the citie of Capernaum was cōmonly thought to haue bene the place, where Christ was borne: because that he did much frequent the same. It is not to be doubted, but that the three do set down the same history, although one do more exactly set downe the circumstaunces then the other. Luke saith, that the Scribes came out of diuerse partes of Iudea, in whose sight Christ healed the man sicke of a palsie. Yet he declareth that other were also healed by the grace of Christ. For before he come to speake of the man sicke of the palsie, speaking in the plural number, saith, that the po∣wer of God was shewed in healing their diseases. The glory of this mi∣racle was wonderfull, that a man taken in all partes of his body, whom they had let downe in a bed by cordes, sodenly arose both sound & nim∣ble. Yet there is an other especiall cause, why the Euangelistes doe stande more vpon this miracle, then vpon others: that is, because the Scribes doe ••ake in scorne, that Christ should take vppon him the power and aucto∣ritie of forgiuing of sinnes: but it was the will of Christe to confirme & seale the same with a visible signe.

2. And when he had seene their faith. God only knoweth our faith, but in that their painefull trauaile they shewed a token of their faith: for they woulde neuer haue taken vppon them so troublesome a busines, neyther would they haue wrestledde with such lets and hinderances, if theyr mindes had not bene assured with hope of certeine successe; so the fruite of their faith appeared in this, that they were not wearye, though they could enter in no way. For that opinion seemeth hard to me, that some think Christ, as he was god, knew their faith, which lay hid within. Now because that Christ graunted to their faith that benefit, which he was a∣bout to bestow vpon the man sicke of the palsie, it is acustomed to bee demaunded in this place, how much men may be holpen by the fayth of other men. And first it is certeine, that the fayth of Ahraham profited his posteritie, while that he embraced the free couenant of saluatiō offred to him and to his seede. The same may be also taught of al the faithful, that through their faith, they cause the grace of God to spred to their childrē, and that before they are borne. And that hath place in young infantes, which by reason of their age, are not capable of faith. But they which are of age, and haue not faith of their owne (whether they be straungers or borne of Gods children) in respect of the eternall saluation of the soule, cannot be holpe by the faith of others, but by meanes. For whereas our praiers are not without fruit, wherin we aske of God, that he would cō∣uert the vnbeleeuers to repentance; it appeareth that our faith doth profit them: yet so that they cannot be saued, vntill that they haue faith them∣selues. And it is well known, that whereas there is a mutual consente of faith, there the saluation of some is againe holpe of others. This also is without controuersie, that the vnbeleeuers haue earthly benefites besto∣wed vpon thē for the godlies sake. Cōcerning this present place, though it is said, that Chrst was moued by the faith fo others: yet the sicke man could not haue his sinnes forgiuen, except he had faith of his own. Christ doth often giue the health of body to the vnworthy, as God doth dayly make his sunne to rise vpon the good and euill: but hee reconcileth vs vnto himself by no other meanes but by faith: wherefore that figure Si∣necdothe is in that word them: because that Christ did not so behold the faith of thē that bore the sick man, but that he beheld also his own faith.

Thy sinnes are forgiuen thee. Christ in these wordes seemeth to promisse to the man sick of the palsie, more then he sought for: but whē he would cure his body, he beginneth to take away the cause of his disease, and also he teacheth the man sicke of the palsie, how he came by that sicknes, and how he ought to make his prayers. For because that commonly men d••e not think those paines, which they endure, to be Gods whips, they do on∣lye wish for release and ease in the flesh, and are carelesse for their sins. Like as if a sicke man neglecting his disease, shoulde onely seeke remedy for his present griefe. But the onely deliueraunce from all troubles is, to haue God mercifull vnto vs. Sometime it falleth out, that the wicked es∣cape out of their troubles, and yet haue God no lesse their enemy then before: but while they thinke themselues discharged, they presentlye fall either into the same daungers againe, or into moe, and those more grie∣uous, which doe testifie that there is no measure nor ende, vntill the wrath of God be appeased: as he witnesseth by the Prophet Amos 5. 19. If thou escape from a Lyon, a Beare shall meet thee: if thou shutte thy selfe into a house, a serpent shall bite thee. So this phrase of speach is ofte vsed in the scriptures, to promisse forgiuenes of sinnes, when release of paine is sought for.

It behooueth vs also to vse this order in prayers, that beeing admoni∣shed of our sinnes, by the feeling of our sorowes, we might first be care∣ful, to obtaine forgiuenes, that God being reconciled vnto vs, might with∣draw his handes from punishing.

3. And beh••ld, certaine of the Scribes. They accuse Christ of blasphemy, and of sacriledge, because he chalengeth that vnto himself, which is pro∣per to God. For the other two Euangelistes doe adde, who can forgiue sinnes, but God alone. Also it is not to be doubted, but that their desire to speake euill, caryed them headlong to this wicked iudgemente. If they thinke it worthy to be reproued, why doe they not searche it out? Then, sith the speach is ambiguous, and Christ speaketh no otherwise, then the Prophetes were woont, when they witnessed the grace of God, why do they take it in y^• worse part, which might bee more fauourably interpre∣ted? Therefore it appeareth, that they were first infected with euill wyll and choler, which doe so gladly take an occasion to condemne Christe. Also they doe secretely imagine in their heartes, how in his absēce they may disfame him amongst their companions. This is truly said of them, that God onely hath power and aucthoritie to forgiue sinnes, but they conclude euil, that it belongeth not to Christ, when as he was God ma∣nifested in the fleshe. It was their duetie to haue demaunded by what right Christ tooke that aucthoritie vpon him. Now, without any inqui∣rie, they imagine him to bee some of the common sorte of menne, they do rashly proceede to condemne him.

4. VVhen Iesus saw their thoughtes. Herein doth he make a manifeste shew of his godhead, in that hee vttereth their secrete thoughtes. For no man knoweth what is in man, saue his spirite, 1. Cor. 2. 11. Therefore Marke addeth that he knew in his spirit: as if he should haue sayde, man coulde not discerne that, which lay hidde in their heartes: but Christe by his diuine spirit searched and pearced thither. And hee saith, that they thought euil things, not that it grieued them to haue that attributed to a mortall man, which God chalengeth to himselfe alone: but because they

did proudly and maliciously refuse God, offering himselfe openlye vnto them.

5. VVhether is it easier, The meaning is: Sith it is not easier by a word to giue lyfe to a dead body, then to forgiue sinnes, it ought not to be wondred at, that hee forgiueth sinnes, whereas hee perfourmeth the other. But Christ seemeth to reason very slenderly: For as much as the soule ex∣celleth the body: so much doth forgiuenesse of sinnes, exceede the curing of the bodye. But it is easily aunswered: for Christ applyeth his speach to their capacitie, which as they were menne vnregenerate; so were they more mooued with outwarde signes, then with all the spirituall power of Christe, which auailed to euerlasting saluation. So in Iohn 5. 28. hee proueth the effectuall power of the Gospell to giue lyfe to men, by this, that at the laste daye hee wyll rayse vppe with his voyce the dead out of theyr graues. Therefore this argument was forcible enoughe to con∣fute them, which did moste esteeme of an outwarde myracle, that they coulde not rightlye denye, but that he had forgiuen the sickmans sins; while that he restored him strength and health: because that the forgiue∣nes of sinnes appeared by this effect.

6. Hath aucthoritie in earth. This power was farre beyonde that, which was committed to the Apostles, and which the Pastors of the Churche doe execute at this daye. For they doe not forgiue, but testifie forgiue∣nesse, whyle that they vtter the ambassage committed vnto them. But Christe in these wordes affirmeth, that hee is not onely a minister and a witnesse of this grace, but also the aucthour of the same. But what meaneth that clause, vppon earth? For why should hee say, that wee hadde our sinnes forgiuen vs heere, except the same were confirmed in heauen? Namely, this was the will of Christ, to shew that they nead not to seeke farre for forgiuenesse of sinnes: because that in his person it was brought as it were into mennes handes. For (such is our readinesse to distrust) we neuer dare account God to be merciful towardes vs, except he comming neere, doe shewe himselfe familyarly vnto vs. Now, because that Christ for this cause came downe to the earth, that hee might offer to men the present grace of God, hee is sayde to forgiue sinnes vppon earth: bee∣cause that in him, and through him, the will of GOD was reuealed, whiche, to the capacitie of the fleshe, was hydde beefore, aboue the clowdes.

•• ••. VVhen the multitude saw it. For this merueiling, whereof heere is mention made, the other two doe saye they were astonied or amased. Luke also addeth that they were afrayde: but it is the purpose of them all to teach, that the power of God was not onely simply knowne, but that they were all striken into a merueiling: so that they were enforced to giue the glory to God. But the feare which folowed this merueling, preuayled thus farre, that they shoulde not murmurre against Christe, but that they shoulde reuerentlye submitte themselues vnto him, as to a Prophet of God.

Matthew expresly saith, that they glorified God, which had giuen such power vnto men; wherein they seeme to be farre wide. For though they see a man with their eies, yet in their minde they ought to behold in him somewhat aboue manne. This was well done, that they affirme that the

nature of man in Christ was endued with so great power, for the good of all mankinde: but their confession was somwhat erronious, because they doe not as yet vnderstand him to be God, manifested in the flesh. In summe, this was true, that God had giuen such power to menne, but these men, which knew not the maiestie of God ioyned with flesh, did not as yet vnderstand the manner and cause of the giuing.

Matth. 9.	Marke. 2.	Luk. 5.
9. And as Iesus passed forth from thence, hee saw a manne sitting at the receit of custom, named Matthew: and he said vnto him, follow me, and hee arose, and followed him. 10. And it came to passe, as Iesus sate at meat in his house behold many Publicans & sin∣ners, that came thither, sate downe at the table, with Iesus and his disciples. 11. And when the Pharises sawe that, they said to his di∣sciples, why eateth your mai∣ster with Publycans and sin∣ners? 12. Now, when Iesus heard it, he said vnto them, the hole nead not a Phisition, but they that are sicke. 13. But goe yee, and learne what this is, I will haue mer∣cie, and not sacrifice: for I am not come to call the righte∣ous, but sinners to repentance.	13. Then hee wente a∣gaine towarde the sea, and all the people resorted vn∣to him, and hee taughte them. 14. And as Iesus passed by, hee sawe Leui the sonne of Alpheus sitte at the re∣ceite of custome, and sayde vnto him, follow mee, and he arose and followed him. 15. And it came to passe, as Iesus sate at table in his house, many Publycans and sinners sate at table also with Iesus and his disci∣ples: for there were manye that followed him, 16. And when the Scribs and Pharises saw him eate with the Publycans & sin∣ners, they sayde vnto his disciples: how is it, that hee eateth and drinketh with Publicans and sinners? 17. Now, when Iesus heard it, he said vnto them: the hole haue no neede of the Phisition, but the sicke, I came not to cal the righte∣ous, but the sinners to repē∣taunce.	27. And after that he went forth, and saw a Publycan, na∣med Leui, sitting at the receit of custome, and said vnto him, folow me. 28. And he lefte all, rose vp, and followed him. 29. Then Leui made him a great feast in his owne house, where there was a great com∣pany of Publycans, and of o∣ther, which sate at table with them. 30. But they that were Scribs and Pharises amonge them, murmured againste his disci∣ples. saying, why eate yee, and drinke yee with Publycans & sinners? 31. Then Iesus answered, & sayd vnto them, they that are hole, neede not the Phisition, but they that are sick. 32. I came not to call the righteous, but sinners to repen∣taunce.

9. Sitting at the receite of custome. That Matthew is receiued from the custome house (which place as it was woont to bee giuen to spoyles and vniust exactions, so it was then become most infamous) not onelye into the felowship of Christe, but is also called to the office of an Appostle: VVe haue herein a notable example of the fauour of God. And it was the will of Christe to chuse into that office not onely simple and vnlear∣ned men, that he might ouerthrow the wisdome of the worlde: but also this Publycan, which had liued a life not to be commended, full of diuers corruptions that he might be a spectacle of his gratious goodnes, & that

he might teach in his person, that the calling of vs all doth not depende vpon the deseruing of our own righteousnes, but of his meere liberalitie. Therfore Matth. was not only a witnesse and a preacher of the grace gi∣uen in Christ, but also a testimonie and a figure of the same. Now in this he declareth his thankfulnes, that he is not ashamed to commit to perpe∣tual memorie what maner of man he was, and from whence he was ta∣ken, that he might y^e more set forth the grace of Christ in his own persō. After the same maner speaketh Paule, 1. Tim. 1. 15. This is a true say∣ing, and by al meanes worthy to be receiued, that Christ Iesus came into the world to saue sinners, of whōe I am chief. It appeareth that this was a gentile name, in that Marke and Luke doe name him Leuy: but the cause why he tooke this forren name was: because he was a Publicā. Folow me. It is not to be doubted, but that Christ shewed in mo words to what purpose, & vppon what condition he called him: and that is more plainely gathered out of Luke, who saith that he arose, & left al, that he might folow Christ. For it was not necessary, that he should haue left al things, except he had bene called to be a dayly disciple of Christ, & in hope of an Apostleship. Further, wee behold the diuine efficacie of the voice of Christ, in this, that he is so quickly ready to obey: not that it in∣wardly pearseth alike into the hearts of all menne, into whose eares it soundeth: but it was the will of Christe to shewe a singuler example in this man, that we might know that he was not called by man.

L V. 29. And he made him a feast. This seemeth to differ from that whiche Luke had said, that he had left all things: But the answere is easie, Math. reiecting al impedimentes, giueth himself wholy to Christ: yet so that he did not cast away his substāce belonging to his houshold. VVhile Paul by the example of soldiours exhorteth the ministers of the worde, that they being freede and deliuered from all impedimentes, should imploye their endeuor vpon the church, saith, 2. Tim. 2. 4. No man that warreth, entangleth himself with the affaires of this life: because he would please him, that hath chosen him to be a soldiour: but he dooth not meane that they which are chosen to be soldiours; doe diuorce their wiues frō thē, forsake their children, and renounce their houses for euer: but for a time to abstaine from their houses and from all cares. Nothing withheld Matthew, but that he folowed whither Christe called him, and yet so farre as the estate of his calling did permit, he did freely vse his house & his goodes. But it behoued him to byd the custome house farewell: bee∣cause that being occupied there, he could not be a companion of Christ. The greatnesse of the feast is not so much referred to the multitude of the guestes, as to the plentie and daintines of the meates. For we know that Christ vsed not that austeritie, but that hee suffered himselfe some∣time to be daintily enterteined of rich men; yet so as all gluttony was secluded. And it is not to be doubted, but as hee was a singuler ex∣ample of temperaunce, so he would exhort his hostes to a moderat and a meane diet, and woulde neuer suffer prodigall and excessiue dain∣tyes. That Matthew saieth that sinners came: that is, menne of most wicked lyfe, or noted with infamy: by this it came to passe, that the Publicans did not eschewe the company of suche, beecause that they themselues were commonlye hated and infamous. For as a lytle cor∣rection doth make them that sinne ashamed: so too much seuerity doth

dryue some to despayre, so that they casting by all shame, doe throwe themselues into all filthines. It was no offence to gather tribute or cu∣stome: but when as the Publycans saw themselues reiected as prophane and detestable menne, through the common reproach, they did not de∣spise, but reioysed in the company of the infamous, and sometime they thrust in thēselues amongst the adulterers, the drunkards, and such lyke: whose wickednes they would haue condemned, and they woulde haue bene nothing like them, if they had not beene driuen to this necessitie by open hatred and reproaches.

MAT. 11. VVhy eateth your maister with Publycans. The Scribes doe as∣sault the disciples of Christ, and that they may procure them to fal away, they lay forth that, which at the first sight is euill and shamefull. For, to what purpose became he a peculyer maister to them, but that they shuld withdraw themselues from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse, that they might defile themselues with filthy guestes. This reproach might haue dryuen the disciples, which were as yet but rude and flexible, to forsake theyr maister. But they doe well, in that they make their complainte to theyr maister: because they themselues were not sufficientlye armed againste this cauill: for Christ aunswering for them, confirmeth them against the time to come.

12. The Hole nead not. By Christes aunsweare it appeareth that the Scribes offended two wayes: that they made no account of the office of Christ: and that in sparing their owne faultes, they doe proudly despise all other. VVhich thing must therfore be noted: because that this disease hath alwayes beene too common. For hypocrites being full and droun∣ken with a windy hope of their owne righteousnesse, doe not accounte wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefes mankinde is drowned, how horryble a wrath and curse of God doth lye vpon all men, and with how confused a heap of sinnes they are pressed downe: and so it commeth to passe, that they being not moued with the miseries of men, doe neuer thinke vppon anye remedie. And now they pleasing thēselues, wil not abyde to be brought into order, and they think themselues vnworthy to be accounted amōgst sinners. Christe reproueth this second errour, by aunswering that the whole nead not a Physition. For by a figure hee teacheth that they are therefore offended at the beholding of sinners: because they chaleng thē∣selues to be righteous. Because (saieth hee) you are hole, you despise the sicke; so that you loath them, and the sight of them is troublesome vnto you: but it behoueth a Phisition to be farre otherwise. After he sheweth that he must take vpon him the parte of a Phisition, because that he was sent of the father to call sinners. And though Christe beeginneth with reprouing thē: yet if we desire to profit in his doctrine, that must be es∣pecially holden, which hee setteth downe in the second place▪ namely, that his comming was, that he might giue life to the dead, that he might iustifie the guiltie and condemned, that hee might cleanse the polluted, and them that are defiled with filthynesse: that hee might pull them that are lost euen from the helles: that he might cloth thē with his glo∣ry, which are couered with filthinesse: that hee might renew thē that are

corrupte with the filthynesse of sinnes, and prepare them for a blessed immortalitie.

If wee consider that this is his duetie and the ende of his comminge, If wee remember that for this cause hee put vppon him our flesh, shedde his bloud, became a sacrifice of death, and descended euen to hell, it shall neuer seeme straunge vnto vs: the vilest amongst menne, euen those that are couered with a dunghill of sinnes, are gathered by him into sal∣uation.

Hee seemeth to thee to be vnworthy of the grace of Christe, whom thou doost abhorre: why then became Christ a sacrifice for sinne, and accursed, but that hee might reach out his hand to accursed sinners? Now if wee beginne to loath that both Baptisme, and also the holye Supper dooth ioyne vs in company with wicked menne; so that their compa∣nye shall seeme to defile vs with any blotte, let vs presently enter into our selues, to search our owne sinnes without flattery. And this examina∣tion shall bringe vs to this passe, that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane, so that we wyll not refuse that righteousnesse, whiche hee commonlye offreth to all the wicked, that lyfe giuen to the dead, and saluation to them that were lost.

13. Goe yee, and learne. Hee sendeth them away, and commaundeth them to departe: because they seemed to be stubborn, and such as would not learne. Or he sheweth that they contend with God and the prophet, which through pride being become cruell, do grudge that the wretched should be holpen, and that phisicke should be ministred to the sicke. This testimonie is taken our of the prophet Osea. 6. 6. where the Prophette preaching of the vengeaunce of God against the Iewes, least they should take exception that they obserued the outward worship of God, as they were accustomed in securitie to bragge of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their mindes are voyde of godlynesse, and their manners estraunged from integritie and righteousnes. But that GOD saieth, that hee will not haue sacrifices, appeareth by the second clause to bee spoken by comparison, that the knowledge of God is more to be desired then sacrifices. By which words he doth not precisely reiecte sacrifices: but hee maketh lesse accounte of them, then of godlynesse and fayth. Yet wee must so account, that fayth and spirituall worshippe doe of themselues please God, that charitie and the dueties of men towardes their neighbours are required for them∣selues. The sacrifices are but accidentes (as they say) which are of no esti∣mation or account, wheras trueth it self is wanting. Of the which thing I haue entreated more at large vppon the tenth chapter to the He∣brewes. In that word mercy the figure synecdoche is to be noted: For vn∣der one parte the Prophet comprehendeth what duetie soeuer we owe vnto our brethren.

For I came not. Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes: yet it generally containeth a very profita∣ble doctrine. For wee are admonished that the grace of Christe shall no otherwise profit vs, then while we being grieued with our sinnes, and sighing vnder the burthen of them, doe humbly come vnto him. Againe,

dryue some to despayre, so that they casting by all shame, doe throwe themselues into all filthines. It was no offence to gather tribute or cu∣stome: but when as the Publycans saw themselues reiected as prophane and detestable menne, through the common reproach, they did not de∣spise, but reioysed in the company of the infamous, and sometime they thrust in thēselues amongst the adulterers, the drunkards, and such lyke: whose wickednes they would haue condemned, and they woulde haue bene nothing like them, if they had not beene driuen to this necessitie by open hatred and reproaches.

MAT. 11. VVhy eateth your maister with Publycans. The Scribes doe as∣sault the disciples of Christ, and that they may procure them to fal away, they lay forth that, which at the first sight is euill and shamefull. For, to what purpose became he a peculyer maister to them, but that they shuld withdraw themselues from the common people, that they might lead a more holy life. But it seemeth that he leadeth them from an honest and tollerable estate of lyfe to a prophane lycentiousnesse, that they might defile themselues with filthy guestes. This reproach might haue dryuen the disciples, which were as yet but rude and flexible, to forsake theyr maister. But they doe well, in that they make their complainte to theyr maister: because they themselues were not sufficientlye armed againste this cauill: for Christ aunswering for them, confirmeth them against the time to come.

12. The Hole nead not. By Christes aunsweare it appeareth that the Scribes offended two wayes: that they made no account of the office of Christ: and that in sparing their owne faultes, they doe proudly despise all other. VVhich thing must therfore be noted: because that this disease hath alwayes beene too common. For hypocrites being full and droun∣ken with a windy hope of their owne righteousnesse, doe not accounte wherefore Christ was sent into the earth: they know not in how great a labyrinth of mischiefes mankinde is drowned, how horryble a wrath and curse of God doth lye vpon all men, and with how confused a heap of sinnes they are pressed downe: and so it commeth to passe, that they being not moued with the miseries of men, doe neuer thinke vppon anye remedie. And now they pleasing thēselues, wil not abyde to be brought into order, and they think themselues vnworthy to be accounted amōgst sinners. Christe reproueth this second errour, by aunswering that the whole nead not a Physition. For by a figure hee teacheth that they are therefore offended at the beholding of sinners: because they chaleng thē∣selues to be righteous. Because (saieth hee) you are hole, you despise the sicke; so that you loath them, and the sight of them is troublesome vnto you: but it behoueth a Phisition to be farre otherwise. After he sheweth that he must take vpon him the parte of a Phisition, because that he was sent of the father to call sinners. And though Christe beeginneth with reprouing thē: yet if we desire to profit in his doctrine, that must be es∣pecially holden, which hee setteth downe in the second place▪ namely, that his comming was, that he might giue life to the dead, that he might iustifie the guiltie and condemned, that hee might cleanse the polluted, and them that are defiled with filthynesse: that hee might pull them that are lost euen from the helles: that he might cloth the with his glo∣ry, which are couered with filthinesse: that hee might renew thē that are

corrupte with the filthynesse of sinnes, and prepare them for a blessed immortalitie.

If wee consider that this is his duetie and the ende of his comminge, If wee remember that for this cause hee put vppon him our flesh, shedde his bloud, became a sacrifice of death, and descended euen to hell, it shall neuer seeme straunge vnto vs: the vilest amongst menne, euen those that are couered with a dunghill of sinnes, are gathered by him into sal∣uation.

Hee seemeth to thee to be vnworthy of the grace of Christe, whom thou doost abhorre: why then became Christ a sacrifice for sinne and accursed, but that hee might reach out his hand to accursed sinners? Now if wee beginne to loath that both Baptisme, and also the holye Supper dooth ioyne vs in company with wicked menne; so that their compa∣nye shall seeme to defile vs with any blotte, let vs presently enter into our selues, to search our owne sinnes without flattery. And this examina∣tion shall bringe vs to this passe, that wee will gladly suffer our selues to be washed in the same fountaine with the moste vncleane, so that we wyll not refuse that righteousnesse, whiche hee commonlye offreth to all the wicked, that lyfe giuen to the dead, and saluation to them that were lost.

13. Goe yee, and learne. Hee sendeth them away, and commaundeth them to departe: because they seemed to be stubborn, and such as would not learne. Or he sheweth that they contend with God and the prophet, which through pride being become cruell, do grudge that the wretched should be holpen, and that phisicke should be ministred to the sicke. This testimonie is taken our of the prophet Osea. 6. 6. where the Prophette preaching of the vengeauance of God against the Iewes, least they should take exception that they obserued the outward worship of God, as they were accustomed in securitie to bragge of their ceremonies: he affirmeth that GOD is not pleased with their sacrifices, where their mindes are voyde of godlynesse, and their manners estraunged from integritie and righteousnes. But that GOD saieth, that hee will not haue sacrifices, appeareth by the second clause to bee spoken by comparison, that the knowledge of God is more to be desired then sacrifices▪ By which words he doth not precisely reiecte sacrifices: but hee maketh lesse accounte of them, then of godlynesse and fayth. Yet wee must so account, that fayth and spirituall worshippe doe of themselues please God, that charitie and the dueties of men towardes their neighbours are required for them∣selues. The sacrifices are but accidentes (as they say) which are of no esti∣mation or account, wheras trueth it self is wanting. Of the which thing I haue entreated more at large vppon the tenth chapter to the He∣brewes. In that word mercy the figure synecdoche is to be noted: For vn∣der one parte the Prophet comprehendeth what duetie soeuer we owe vnto our brethren.

For I came not. Although this is spoken to ouerthrow the pride and the hypocrisie of the Scribes: yet it generally containeth a very profita∣ble doctrine. For wee are admonished that the grace of Christe shall no otherwise profit vs, then while we being grieued with our sinnes, and fighing vnder the burthen of them, doe humbly come vnto him. Again,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

weake consciences are here put in a certeine hope: for they nead not feare least Christe should reiect sinners, because that he descended from his heauenly glory to call them.

But that clause is also to be considered, to repentaunce: that we myght know that our forgiuenesse is not such, as nourisheth sinnes but such as calleth vs to endeuour our selues to lyue holyly and godly. For hee re∣concileth vs to the father with this condition, that beeing redeemed with his bloud, wee shoulde offer our selues true sacrifices, as Paule teacheth, Titus, 2, 12. Heerein appeareth the mercy and loue of GOD, that denying worldlye lustes, wee shoulde lyue soberlye and righteous∣sly, &c.

Matth. 9.	Marke. 2.	Luke. 5.
14. Then came the disci∣ples of Iohn to him, saying: why do we and the Phari∣ses fast oft, and thy disciples fast not? 15. And Iesus sayd vnto them, can the children of the mariag chamber mourn as long as the bridegroom is with them: but the dayes will come, when the bride∣groome shall be taken from them, and then shall they faste. 16. Moreouer, no manne peeceth an olde garmente▪ with a peece of new cloath: for that that shoulde fill it vp, taketh awaye from the garment, and the brea••h is worse. 17. Neither doe they put new wine into olde vesseles for then the vessels woulde breake, and the wine would be spilte, and the vesselles should perish: but they put new wine into new vessels, and so are both preserued.	18. And the disciples of Iohn, & the Pharises did fast, and came and said vnto him, why doe the disciples of Iohn and the Pharises fast, and thy disciples fast not? 19. And Iesus saide vnto them, can the children of the mariage fast, whiles the brid∣groome is with them? as longe as they haue the bridegrome with them, they cannot fast. 20. But the dayes wil come, when the bridgegroome shal be taken from them, and then shall they fast in those dates. 21. Also no man soweth a peec•• of newe cloath in an olde garment: for else the new peece taketh away the filling vp from the old, & the breach is worse. 22. Lykewi••e no manne putteth newe wine into olde vesselles: for else the newe breaketh the vesselles, and the wine runneth out, and the ves∣sels are loste: but new wine muste be putte into newe ves∣selles.	33. Then they sayde vnto him, why do•• the disciples of Iohn fast often, and pray, and the disciples of the Pharises also, but thine eate and drink? 34. And he said vnto them, canne yee make the children of the weddinge chamber to fast, as long as the bridgrome is with them? 35. But the dayes ••will come, euen when the brid rom shall bee taken from them: then shall they faste in those dayes. 36. Againe hee spake al∣so to them in a parable: no manne putteth a peece of a newe garmente into an olde vesture: for then the newe renteth it, and the peece taken out of the newe, agreeth not with the olde. 37. Also no manne powreth new wine into olde vessels: for then the new wine will break the vessels, and it will runne out, and the vesselles will pe∣rish. 38. But new wine must bee powred into new vesselles: so both are preserued. 39. Also no man that drinketh old wine, straightway desi∣reth now: for he saith, the ••lde is better.

14. Then came. Luke bringeth in the Pharises speaking: Marke see∣meth to ioyne them both togeather. And it is not to be doubted, but that the Pharises malitiously endeuoured by this subtiltie to drawe the disciples of Iohn to theyr side, and to quarrell with the disciples of Christe. Their likenes in praiers and fastinges was a plausible baight to make them ioyne in fellow shippe: And the contrary beehauiour of Christe was an occasion of discorde and displeasure to the frowarde and them that were too much giuen to please themselues. By this ex∣ample wee are admonished wiselye to take heede, leaste wicked and craftie menne doe by anye light pretence sowe discordes amongste vs. Truely Sathan is a merueilous workemanne in forging such deceites: and it is an easie matter to disturbe vs about a matter of nothing. And wee must especiallye beware, least for outwarde rites the consente of fayth he hindered, and the band of charitie be broken. All men almoste are troubled with this disease; so that they attribute more then is meete to ceremonies and elementes of the worlde (as Paule calleth them, Colloss. 2. 8. Galla. 4. 3. 9.) So that they doubt not to preferre those first rudimentes farre beyonde the chiefe perfection.

Then followeth of frowardnesse and pride an other mischiefe: for that all menne would gladly driue the whole worlde to followe theyr example. If any thing please vs, wee doe presently desire that it should passe for a law, that others should liue according to our pleasure. VVhē we read heere that the disciples of Iohn were taken with the snares of Sathan: let vs first learne that holynesse consisteth not in things that be outwarde and indifferent, and also to brydle vs with the brydle of mo∣deration and equitie, least we desire to binde others to follow our plea∣sure: but let euery manne remaine in his owne lybertie. I thinke that Iohn exercised his disciples in a certeine rule of fasting and prayers, and had for that end ceteine appoynted dayes for fastings, and a prescripte forme, and certeine appoynted houres for prayers: and therefore I ac∣count these prayers amongst outward rites. For though calling vppon God is one of the chiefest in spirituall worshippe, yet the same beeing framed to the rude capacitie of menne, is worthily accounted amongste ceremonies and thinges indifferent, the obseruation whereof ought not too seuerely to be vrged. Nowe, why Iohns discipline was more streight then Christes, I haue said other where, and shall haue more conueniente place to speake of the same againe.

15. The children of the bridgroome. Christe excuseth his disciples by the circumstaunce of the time: because that God would as yet handle them gently, as if they were in the mariage chamber. For hee compareth him∣selfe to a bridegroome, which maketh his friendes merie with his pre∣sence.

1. Chrisostome thinketh that this similitude was taken out of the testi∣monie of Iohn Baptist. He that hath the bride is the bridegroom: which opinion I doe not reproue, but I doe not thinke that it is of sufficient force. Let this satisfie vs, that Christe saieth, that hee spareth and che∣risheth his disciples so long as he is conuersaunt with them.

But, least any man shuld enuy that short time of pleasure, which they had, he declareth that they shal shortly be handled more hardly & more

streightlye. And so this is the excuse, that prayers and fasting do belong to them that are sadde and in aduersities: I speake of extraordinarye prayers, whereof he maketh mention in this place. But it was Christes will by a litle at once to accustome them to beare greater thinges, and he would not lay a greater burden vpon thē, vntil they had gotten more strength.

Hereof for doctrine may two thinges be gathered: we may not mur∣murre, if GOD at any time doe beare with the infirmitie of our bre∣thren, and doe handle them gently, while that hee doth handle vs more hardly and more streightly. Then, if at anye tyme GOD giue vs a re∣lease from sorow and troubles, we must take heede that we become not drunken with delyghtes, but let vs rather remember that the maryages shall not last alwayes. The children of the bridegroome, or of the bride chamber, is vsed in the Hebrew phrase for the guestes bidden to the ma∣ryage.

16. No manne peeceth an olde garment. Hee confirmeth the former sen∣tence with two similitudes: whereof the one is taken of garments, and the other of wyne vesselles. They that thinke that olde garmentes and olde bottelles are compared to the Pharises, and the newe wyne and newe cloath to the doctrine of the Gospell, haue no colour. But the similytude is very apte and fitte for the present matter: if we inter∣prete this of the weake and tender disciples of Christ, and of discipline more harde and streight then they were able to beare. He reporteth it not, as if antiquitie were not fitte for young schollers: neyther doth Christe compare his disciples to olde bottelles, and torne garmentes, as if they had beene worne with long vse: but because they were weake, and not strong enough.

The summe is this, that all menne generally are not to be driuen to one, and the same manner of lyuing: because their estate is vnlyke, and all thinges doe not agree to all menne, the weake are especiallye to bee borne with, least they be broken with violence, or ouerthrowne with the waight of the burden. Further, Christe speaketh after the manner of the country: in that hee vseth the name of bottelles for barrelles or fir∣kinnes.

LV. 39. No manne that drinketh olde wine. Luke onely maketh men∣tion of this, and it dooth verye well agree with that, which goeth be∣fore. And although it is diuersly wrested by the interpreters: yet I do simplye take it to bee an admonition to the Pharises, leaste they giue more credit then is meete to an olde receiued custome. For howe com∣meth it to passe that wine not altering the taste, shoulde not please all mennes mouthes alyke: but, because that vse and custome doth frame the taste? By this order, which Christe vseth towardes his disciples, it fo∣loweth that, that, whiche hath but small pompe and shewe, is nothinge lesse to bee accounted of: as olde wine, though it dooth not fume so as newe wine dooth, yet it is as pleasaunt, and as good for nourishinge the bodye.

Mat. 9.	Marke 5.	Luke 8.
18. VVhile he thus spake vn∣to them: be∣holde there came a certain ruler, and wor∣shipped hym, saying: My daughter is nowe deceased, but come and lay thine hand on her, and she shall liue. 19. And Iesus arose, and folo∣wed him with his disciples. 20. And be∣holde a woman which was dis∣eased with an issue of bloude twelue yeares, came behinde him, and tou∣ched the hem of his garmēt. 21. For she said in her selfe: If I may touche but his garmēt onely, I shall be whole. 22. Then Iesus turned him a∣bout, and see∣ing her, did say: Daughter bee of good cō∣fort, thy faith hathmade thee whole: and the woman was made hole at that houre.	22. And beholde there came one of the rulers of the Synagogue, whose name was Iairus: and when he saw him, he fel downe at his feete. 23. And besought him instantly, say∣ing: My litle daughter lieth at the poynt of death: I praye thee that thou wouldest come and lay thine handes on her, that shee may be healed, and liue. 24. Then hee went with him, and a great multitude folowed him, and thron∣ged him. 25. And there was a certaine woman, which was diseased with an issue of bloude twelue yeares. 26. And had suffered many thinges of Phisitions, and had spent all that she had, and it auailed her nothinge, but shee be∣came much worse. 27. And when ••he had heard of Iesus, ••hee came in the preace behinde, and tou∣ched his garment. 28. For shee sayde: If I may touch but his cloathes, I shalbe hole. 29. And straight way the course of her bloude was dried vppe, and shee felt in her body, that shee was healed of that plague. 30. And when Iesus did knowe in him∣selfe the vertue that went out of him, hee turned him rounde about in the preace, and sayde, who hath touched my cloathes? 31. And his disciples sayde vnto him: Thou seest the multitude throng thee, and sayest thou who did touche mee? 32. And he looked rounde about, to see her that had done that. 33. And the woman feared and trem∣bled: for shee knewe what was done in her, and shee came and fell downe before him, and tolde him the whole truthe. 34. And hee sayde to her: Daughter, thy faith hathe made thee hole: Goe in peace, and ••e hole of thy plague.	40. And it came to passe when Iesus was come againe, that the people receiued him, for they all waited for him. 41. And beholde there came a man named Iairus, and hee was the ruler of the Synagogue, who fel downe at Iesus feete, and be∣sought him that he would come into his house. 42. For he had but a daughter only, about twelue yeares of age, and shee lay a dying, and as hee went the people thronged him. 43. And a woman hauing an issue of bloud twelue yeres long, which had spent al her substance vppon Phisitions, and coulde not be healed of any. 44. VVhen shee came behind him, shee touched the hemm•• of his garmente, and immedi∣atelie her issue of bloude stan∣ched. 45. Then Iesus sayde, who is it that hath touched me? VVhen euery manne denied, Peter said, and they that were with hym, maister, the multitude thruste thee, and treade on thee, and sayest thou, who hathe touched mee? 46. And Iesus sayde: Some one hath touched mee: for I perceiue that vertue is gone from me. 47. VVhen the woman sawe that shee was not hid, shee came trembling, and fell downe before him, and tolde him before al the people, for what cause shee had touched him, and howe shee was healed immediately. 48. And hee sayde vnto her: Daughter, bee of good comforte, thy faith hathe made thee hole, goe in peace.

18. VVhile he thus spake. They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth, are so plainely

confuted out of the text, so that it neede not any long disputation. Three with one mouthe doe saye that Christe was required by the ruler of the synagogue, that he would come to his house to heale his daughter. In this they differ, that the name of Iairus is suppressed by Mathewe, and is set downe by Marke and Luke. And he bringeth in the father speaking thus: my daughter is deceased, the other two doe say that shee was at the poynt of death, and that he was tolde of her death by the way, as he was bringing Christ. But in that there is no difficultie: for Mathew endeuou∣ring to be short, doeth in a worde set downe togither those things which the other doe digest distinctly in their places. But seeing all other things do so aptly agree togither, sith so many circumstāces doe concord in one, as if three fingers shuld seeme to be directed togither to shew one thing, no reason doeth suffer this hystorie to be drawn to diuers times. The E∣uangelists do with one mouth declare, that when Christ was required of the ruler of the synagogue to come to his house, by the waye a woman was healed of an issue of bloud by a secrete touching of his garment, and that Christ after he was come into the rulers house, did raise a dead mai∣den. So I do not thinke it needefull to vse a long circumstance of words, to prooue that the three do report one and the same hystory. Let vs now come to the particulers. Beholde a certaine ruler. Although it appeareth by the other two Euangelists that his faith was not so strong, that he hoped that he coulde restore his daughter to life: yet it is not to be doubted, but that he being rebuked by Christ, conceiued a greater hope then hee had brought from home. But Mathew (as it is sayd) endeuouring to be short, placeth in the beginning that which was wrought in successe of time, yet the hystorie is thus to bee gathered: that Iairus first demaunded to haue his daughter cured of her disease: and then to bee restored from death to life, after, when Christ had encouraged him. VVorshipping is taken for the bowing of the knee, as we gather by the words of Marke and Luke: for Iairus did not giue diuine honour to Christ, but worshipped him as a Prophet of God. And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East. Come and lay thine hand on her. VVee haue heere a notable spectacle of the fauour of God to∣wardes vs: if thou comparest the ruler of the synagogue, with the Cen∣turion a heathen manne, thou wilt say that in him there was a full great light, & in this scarce one little droppe of faith: he imagineth that Christe hath no power to doe her good, except hee touche her, and hauinge re∣ceiued woorde of her death, hee is so afraide as if there were no further remedie. Therefore we see that his faith was weake and very colde: but that Christe yeeldeth to his requestes, and encourageth him to hope wel, declareth that his faith howe small so euer it was, was not vtterly reie∣cted. Therefore though we be not instructed fully in the faith, as it were to be wished, yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God.

20. A woman which was diseased with an issue of bloud. The Euangelistes doe expresly declare that this issue of bloud had endured for the space of 12. yeares, and that the woman had not beene flacke in seeking remedies, in so much that shee had consumed al her substance vpon Phisitions, wher∣by the glory of the myracle was so muche the greater. For it doeth eui∣dētly appeare that the disease being incurable, was not healed by the po∣wer

of man, and that so sodenly, and by the touching of his garment on∣ly. But that the woman thought shee should be presently whole, if shee might onely touche his garment, was the singular worke of the holy Ghost, and may not be drawn to a generall rule. VVe know how ouer∣thwartly superstition plaieth with a foolish & an vnaduised imitation of holy men: but they are Apes and not imitatours, which take vpon them to folowe any one singular example, without a commaundement from God, and rather after their owne fansie, then by the direction of Gods spirite. Also it may be that the faith of the woman, had mixed in it some fault or error, which Christ through his mercy doth tolerate & pardon. And that after shee was founde to bee the partie, shee doeth feare and tremble, suche doubting cannot be excused, bicause it is contrary to faith. VVhy doeth shee not rather directly come to Christe? If she woulde not for reuerence, from whence then did shee hope for helpe, but by his mer∣cie? Then howe commeth it to passe, that shee feareth as one that hadde offended, if shee were perswaded of his fauour? Christe voutchsafeth to commende her faith. For that is it which I touched euen now, God doth deale louingly & gently with his, so that he accepteth their faith, though it be maimed and weake, not imputing the defects and wāts of the same. Therefore this woman came to Christe by the direction of faith. But that shee stacke in his garment, rather then shee woulde by praiers offer her self vnto him to be healed, she did peraduenture of an vnaduised zeale somewhat goe out of the way: especially sith that by and by after, she she∣weth that shee attempted it of a doubtfull and a wauering minde. But if we graunt that she was thus directed by the spirit, yet that rule remaineth fast, that our faith must not be caried hither and thither by priuate exam∣ples, because it must be throughly grounded vppon the woorde of God, according to that saying of Paule, Rom. 10. 17. faith cōmeth by hearing, and hearing by the woorde of God.

This admonition is very profitable, that wee shoulde not geue the title of faith to euery vaine conceiued opinion: VVho is it that toucheth? Marke declareth it more plainely, that Christe looked about him, that he might knowe who it was. But this seemeth to bee absurde, that Christe shoulde powre foorth his grace, not knowing to whome hee shoulde doe good. And that is as harde that hee sayeth a litle after, that he fealt that power was gone out of him. As though it should passe from him after any other order then of his free gift, when and to whome hee shall thinke good to distribute the same. But it is not to bee doubted but that wittingly and willingly hee healed the woman, and it is not to be doubted but that by his spirite hee drewe her vnto him that he might heale her: but he requi∣reth her that shee woulde willingly come foorth amongest the people. If Christe hymselfe shoulde haue declared his owne myracle, peraduenture his woordes shoulde not haue beene beleeued: but now when as the fear∣full woman telleth what is befallon vnto her, her confession hathe the more credite.

22. Daughter be of good comfort. The weakenesse of her faith is proued by this speach: for if her fearfulnesse had not bene faultie, Christ would not haue reproued her, by exhorting her to be of good cōfort, yet he also prai∣seth her faith, wherby is gathered that which I sayd before, when as by the direction of the spirit, & a sincere desire of godlines, she sought Christ,

yet shee wauered so that shee needed not to be confirmed. So we see that faith, that it may please God, hath neede of forgiuenesse, and also to bee raised with new helpes, that it may gette more strength. Now this must Analogically be ledde from the healing of the body to the saluation of the soule: for as Christe attributeth the deliuerance of the woman from her disease to faith, so it is certaine that by faith which reconcileth vs to God, we obtaine forgiuenesse of sinnes. VVhen he commaundeth her to goe in peace, and sayeth that shee is healed of her disease, heereby we ga∣ther that she had then truely confirmed that benefite which shee had re∣ceiued, when as shee heareth that by the mouth of Christ, which shee had nowe found by experience. For we cannot otherwise enioy the benefites of God truely and with a quiet conscience: but while wee possesse them hidden in the treasurie of his promisses.

Math. 9.	Marke 5.	Luke 8.
23. Nowe when Iesus came into the rulers house, and sawe the min∣strels and the mul∣titude making noise. 24. He said vnto them, gette yee hence: for the maid is, not dead, but sleepeth. And they laughed him▪ to scorne. 25. And when the multitude were put foorth, he went in, and tooke her by the hande, and the maide arose. 26. And this brute went throughout all that land.	35. VVhile he yet spake, there came from the rulers house certaine, whiche saide: Thy daughter is dead. VVhy dis∣easest thou thy master any further. 36. Assoone as Iesus hearde that woorde spoken, be sayde vnto the ruler of the synagogue: Be not afraide, onely beleeue. 37. And he suffered no man to fo∣low him, saue Peter, Iames, and Iohn, the brother of Iames. 38. So he came vnto the house of the ruler of the Synagogue, and sawe the tumult, and them that wept and wai∣led greatly. 39. And he went in and sayd vnto them, why make yee this trouble and weepe? the childe in not dead, but sle∣peth. 40. And they laughed him to scorne: but he put them all out, and tooke the father and the mother of the childe, and them that were with him, and en∣tred in where the childe lay. 41. And toke the childe by the hand, & said vnto her, Ta••itha cumi, which is by interpretation, maiden I say vn∣to thee arise. 42. And straight way the maiden arose and walked, for shee was of the age of 12. yeares, and they were astoni∣ed out of measure. 43. And he charged them streight∣ly, that no man should knowe of it, and commaunded to giue her meat.	49. VVhile he yet spake, ther•• came one from the ruler of the synagogues house, which sayd to him, Thy daughter is dead, dis∣ease not thy master. 50. VVhen Iesus heard it, he aunsweared him▪ saying: Feare not, beleue onely, and she shalbe made whole. 51. And when he went into the house, he suffered no man to goe in with him, saue Peter & Iames and Iohn, & the father and the mother of the maide. 52. And al wept and sorow∣ed for her, but hee sayde: weepe not, for shee is not dead but sle∣peth. 53. And they laught him to scorne, knowing that shee was dead. 54. So he thrust them all out, and tooke her by the hand, and cried, saying: maid, arise. 55. And her spirite came a∣gaine, and shee rose straighte way, and he commanded to giue her meat. 56. Then her parents were a∣stonied, but hee commaunded them, that they shoulde tell no man what was done.

MARKE. 36. Be not afraide, onely beleeue. The message of death caused him to despaire, because he had required nothing else of Christe, but that he would helpe the sicke maid. Therfore Christ commaundeth that hee should not with feare and distrust shut out al hope of grace, which death it selfe cannot hinder. For by this phrase only beleeue, he declareth that hee wanteth not power, so that Iairus will accept him, and he also exhorteth him to be of good comfort, for he cannot beleeue more, then God in his great power is able to perfourme. And verely it so falleth out with vs al: for God would deale more liberally with vs, if we were not so strait: but our hardnes of belief doth hinder god, that he powre not his gifts more plētifully vpon vs. In summe, we are taught in this place, that we can ne∣uer exceede measure in beleeuing, because our faith howe large so euer it be, can neuer conceiue the hundred part of the goodnesse of God.

37. And he suffered no man. He forbade them entrance, either because they were vnworthy to be witnesses of the myracle: or because that he would not haue the myracle ouerwhelmed with the murmuring multitude: for it were better that the damsell whose body they had seene deade, shoulde sodenly come foorth aliue and strong into the sight of men. Marke and Luke say that he tooke with him but thre of his disciples, they both adde the parents: And Marke only sayeth that he tooke them which were Iai∣rus his companions when hee came to require Christ. Mathewe who is shorter, omitteth this circumstance.

LVKE. 52. And al wept. The Euāgelists do make mention of mour∣ning, that their hope in the resurrection may be the more certaine. Also Mathew sayeth expresly that there were minstrels, which was not wont to be, but where as they were assured that the body was deade, and when as they prepared the funeralles. In the mournefull funeralles the pipe did sound, sayeth he. And although they thought after this maner to honour their deade, and as it were to adorne their buriall, yet wee see howe the worlde is alwaies ready, not onely to nourish, but also to stirre vppe her own faults. It was their duetie to apply thēselues by al means to appease mourning, but as though they had not offended inough with their out∣ragious sorow, with new prouocations they do ambitiously prouoke the same. The Gentiles also thought that this melodie appeased the ghostes: whereby we gather with how many corruptions Iudea was then filled.

MARKE. 39. But sleepeth. To sleepe is taken in diuers places of the scripture, for, to die: And doubtles by this similitude gathered of the tem∣porall rest, is noted the resurrection to come. And Christ doeth heere es∣pecially make a comparison betweene sleepe and death, that hee mighte confirme the hope of life: as if he should haue sayde, you shall see her pre∣sently raised vp, whome nowe you thinke to be dead. And it is no maruel that he was laughed to scorne of blockish and grose menne, whiche were wholely occupied in prophane mourning, and vnderstoode not his pur∣pose. And yet this auaileth to the setting foorth of the myracle, that none of them doubted of her death.

41. Hee tooke her by the hande and sayde. Although this crie did naturally profite nothinge to the wakeninge of the senses of the deade, yet doeth Christ here shew notably the power of his voice, that he might the more accustome men to geue care to his doctrine. And herein appeareth howe effectual the voyce of Christ is, which pearceth vnto the dead, so as it ge∣ueth

life euen in death it selfe. Therfore Luke sayeth that her spirit came againe: as if he should haue said, that the spirite being called by the com∣maundement of Christ, was straightway present.

43. And he charged them. Although Christ woulde not generally admit all to beholde her raising vppe, yet the myracle coulde not remaine long hidde. And it was not meete to suppresse the power of God, whereby the whole worlde was prepared to life. VVhy then did hee commaunde the maides parents to silence? It may be that his will was that they shoulde not so muche conceale the thing it selfe as the maner, and that onely but for a time: for we see in other places also, howe he sought for opportuni∣tie. They that thinke that they were forbidden to speake, that they might be the more whetted on, are hardly taken, when they flee to this answer. I graunt that Christ wrought not this myracle, but that it should be vtte∣red, but at a more apt time, or when the multitude was dismissed, where was no meane nor moderation. Therefore hee woulde geue them space that the more quietly and aduisedly they mighte consider the woorke of God.

Mathewe 9.	Marke.	Luke.
27. And as Iesus departed thence, two blind men folowed him, crying and saying: O sonne of Dauid, haue mercie vpon vs. 28. And when hee was come into the house, the blinde men came to him, and Iesus sayd vnto them: Beleeue yee that I am able to doe this? And they sayde vnto him, yea Lorde. 29. Then touched hee their eyes, saying: according to your saith be it vnto you. 30. And their eyes were opened, and Iesus char∣ged them, saying: See that no man know it. 31. But when they were departed, they spredde a∣broade his fame through out all that land. 32. And as they went out: behold, they brought to him a dumbe man possessed with a deuill. 33. And when the deuill was cast out, the dumbe spake: Then the multitude marueiled, saying: the like was neuer seene in Israel. 34. But the Phariseis sayde: Hee casteth out de∣uils, through the prince of deuils.

27. And at Iesus departed. The other Euangelists do say nothing of these 2. myracles: for, as we haue said other where, and Iohn doeth plainly af∣firme that it was not their purpose to rehearse all the deedes of Christe, but onely to gather some principall poyntes, which prooue him to be the Messias. Further, Mathewe sayeth that two blinde men were restored to their sight, but not so speedily, as often other where hee was accustomed to helpe the miserable. For he doeth not aunsweare them as they crie af∣ter him in the way, but as though he dissembled the matter, hee suffereth them to folowe him into the house. There he doeth at length enquire of them what they doe beleeue of his power. Therefore his minde was in deede and woordes to examine their faith, for hee holdinge them in sus∣pence,

nay passing by as though he heard not, he maketh a triall of their patience, and what roote faith hadde taken in their mindes. After, when he demaundeth whether they beleeue, he prosecuteth the same examina∣tion. But it may be demaunded whether to be perswaded of the power of Christ and of God, is sufficient to make any manne faithful. For thus much doe the wordes signifie, doe you beleeue me, that I can doe it? But it appeareth out of diuers other places of the scripture, that the know∣ledge of the power is but vaine and cold, except we be assured of his wil. Yet Christe being satisfied with their answeare, approoueth their faith as perfect in all poyntes, I answeare, when at the first they confessed him to be the sonne of Dauid, they conceiued somewhat of the grace. For with this title they honoured the redeemer of their nation, and the authour of all their good. Therefore hee demaunding of his owne power, hee doeth more depely enquire, whether they do constantly beleeue. Therfore faith comprehendeth the mercy and fatherly loue of God with power, & the ready will of Christ with might. But because that men do commonly at∣tribute lesse to the power of God and might of Christ then is meete, the blinde menne are not asked without a cause, whether they beleeue that Christe can doe that which they professe, though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias. And for this cause is their faith approoued, that in so base & cōtemptible an estate, they acknowledged the sonne of Dauid.

29. According to your faith. Although it is sayd that this benefite is espe∣cially bestowed vpon two blinde men, yet out of these present wordes of Christ, we may gather this general doctrine, that we shal neuer be suffred to depart without our requests, so that we pray with faith. If that these two by a small saith as yet not throughly grounded, doe obtaine that which they require, much more at this day shall their faith preuail which being endued with the spirite of adoption, and made partakers of the sa∣crifice of the mediatour, doe come to God.

30. He charged them. Either his will was to haue other witnesses of the myracle, or else that hee woulde deferre the reporte thereof to an other time. Therefore that is woorthy to be reprooued, that they doe vtter the same presently euery where. For that some imagine that Christe forbade them, that he might the rather stirre them forwarde, we haue confuted in an other place. It is certaine there was some cause of forbidding whiche is vnknowen vnto vs: but these menne of an vnaduised zeale doe vtter it before the time.

32. They brought vnto him a dumbe man. It is probable that this manne was not dumbe by nature, but when he was deliuered vp to the deuil, that he was depriued of his speach: yet al those that are dumbe, are not possessed of deuils. But this man was so afflicted, that by manifest signes it appea∣red that his tongue was tied. And that after his healing the people do cry out, that the like was neuer seene in Israel, seemeth to be an hyperbolicall kinde of speache: for by greater myracles had God in times past reuealed his glory amongst that people. But it may be that they had regarde to the ende of the myracle, so that then the minds of all men were stirred vp to loke for the cōming of the Messias. And they so extold the present grace of God, so as they wold diminish nothing from his former works. And it is to be noted, that this speache was not premeditate, but such as in admi∣ration brake out sodenly.

14. The Pharises sayde. Heereby it appeareth how mad they were, which were not afraide to defame with wicked speache so notable a woorke of God. For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men. For that the people sayeth, the like was neuer done in Israel, was a confession proceeding from a feeling of the glory of God. VVhereby it doeth the better appeare that these men were starke madde, which durst blaspheme God to his face. Yet wee are also taughte, when wickednesse is growen to extremitie, that there is none so manifest a woorke of God which it will not peruert. But this is mon∣strous, seldome seene and incredible, that mortall men should rise vppe a∣gainst their maker: but that blindnesse is so much the more to be feared, (which I spake of before) whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked.

Mathewe 9.	Marke.	Luke.
35. And Iesus went about all cities and townes, tea∣ching in their Synagogues and preaching the Gospel of the kingdome, and healing euery sickenesse, and euery disease among the people. 36. But when hee sawe the multitude, hee had com∣passion vppon them, because they were dispearsed and scattered abroade, as sheepe hauing no shepheards, 37. Then sayde hee to his disciples, surely the haruest is great, but the labourers are fewe. 38. VVherefore pray the Lorde of the haruest, that he would send foorth labourers into his haruest.

35. And he went about. This is spoken by preuention, that wee myghte knowe that the whole ministerie of Christe is not particulerly described: but generally, that he was diligent in his office, namely that hee mighte publish the doctrine of saluation, and confirm the same by myracles. VVe haue sayd in an other place before, that it is called the Gospel of the king∣dome, of the effecte: because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed, that hee might raigne in the midst of them: and for that cause truely hath he raised vp his throne, that he might endue all his with full felicitie. Yet let vs remember that it behooueth vs to become subiecte to God, that by him wee may be caried into celestiall glory.

36. He had compassion vpon them. Hereby we gather first how sluggish the Priests were, which being placed through out the whole lande, that they might shewe foorth the light of the heauenly doctrine, were become idle bellies. And they proudly boasted themselues to be the chief bishoppes of the people: and there was no small multitude of them which gloried in this title: yet Christe acknowledgeth none of them to be pastours. The same want is found at this day in Poperie, which yet is replenished with pastorall titles: for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people. For though they be dumbe dogges, yet they are not ashamed arrogantly to bragge of their hierarchie. But the woorde of Christ is to be heard which sayeth that there are no pastours, whereas there are no labourers, & that

those sheepe are wandring and dispearced, which are not gathered togi∣ther into the folde of God by the doctrine of the Gospell. And in that he is touched with compassion, he prooueth himselfe to be a faithfull mini∣ster of his father, in caring for the saluation of the people, for whose sake he had takē vpon him our flesh. And though he is now receiued into hea∣uen, and hath not the same affections, whereunto hee was subiecte in this mortall life, yet he casteth not away the care of his Church: but he hathe regard vnto his wandering sheepe, and his owne stocke cruelly putte to flight and scattered by the wolues.

37. The haruest is great. By this Metaphore he declareth that many of the common sorte were ready to receiue the gospell. For though the greater number did most vnworthily and vnthankefully refuse saluation offred them: yet he compareth that small number of the elect which was mix∣ed amongst the vnbeleeuers, vnto a plentifull haruest, because that God esteemeth more of that small company of them, then of all the world be∣side. And though many did then intrude themselues in: yet he doeth not account them amongst labourers, because that few did behaue themselues faithfully: for he taketh this name of labourers in the good part. VVhen Paule complaineth of euill woorkers, he hath respecte vnto their vaine∣glory and boasting. For he bestoweth not this title vpon them that apply their labour onely in destroying and wasting: but because that vnder a false pretence they chalenge the same vnto them selues.

Pray the Lord of the haruest. Because that no syncere or fitte minister of the Gospell will thrust in himselfe: neither doe others rightly discharge the office of teaching, but those which are raised by the Lord, and are by the spirite furnished with their giftes, so ofte as we see the want of good pa∣stours, it is necessary that we shoulde lift vppe our eyes to him for reme∣die. But there was neuer more neede of this prayer, then in the horrible confusion of the Church, which doeth now appeare in euery place.

Math. 8.	Marke 4.	Luke 8.
23. And when he was entred into the ship, his disciples followed him. 24. And beholde there arose a great tem∣pest in the sea, so that the shippe was couered with waues: but hee was a sleepe. 25. Then his disci∣ples came and awoke him: saying, maister saue ••s, we pearish. 26. And he sayde vnto them: why are yee fearfull, O yee of little faith? Then hee arose,

and rebuked the windes and the sea: and so there was a great calme. 27. And the men marueiled, saying: what manne is this, that bothe the windes and the sea obey him.

35. Nowe the same day when euē was come, he sayd vnto them: Lette vs passe ouer vnto the other side. 36. And they left the mul∣titude, and tooke him as hee was in the shippe, and there were also with him other shippes. 37. And there arose a great storme of winde, and the waues dashed into the shippe, so that it was full. 38. And he was in the stern a sleepe on a pillowe: and they a∣wooke him, and sayde to him, ma∣ster, carest thou not, that wee pea∣rish? 39. And hee rose vppe, and

ked the windes, and sayd vnto the sea, peace, and be stil. So the winde cea∣sed, and it was a greate calme. 40. Then he sayde vnto them: why are ye so fearefull? howe is it that yee haue no faith. 41. And they fea∣red exceedingly, and said one to another, who is this that both the winds and the sea obey him?

2••. And it came to passe on a certaine day, that hee went into ship with his disciples: and he sayde vnto them. Let vs goe ouer vnto the other side of the lake, & they lan∣ched foorth. 23. And as they sailed, he fell a sleepe, and there came downe a storme on the lake, and they were filled with wa∣ter, and were in ieoperdie. 24. Then they went to him, and aw••ke him, saying: mai∣ster, maister, we pearish. And hee aroase and rebuked the winde and the waues of wa∣ter, and they ceased and it

was calme. 25. Then hee sayde vnto them, where is your faith? and they feared, and wondered among themselues, say∣inge: who is this that commaundeth bothe the windes and the water, and they obey him?

Because that shortly after there is again mention made of a lake, wher∣into it is sayde, the swine were caried headlong: al doe not agree whether it be one and the same lake. All doe confesse that the waters of Genesa∣ra were pleasant to the taste, and wholesome to be vsed: but Strabo say∣eth that the lake of Gadara was so noysome and pestilent, that the beasts whiche dranke of it, lost their hooues and their haires. Therfore it is not to be doubted, but that they were two diuers lakes, and in space farre di∣stant one from an other. But without question this place ought to be vn∣derstoode of Genesara: which Christ passed ouer and went to the Ga∣darens, which are called Gergesens by Mathew. And they which of the diuersitie of the name do gather that two diuers hystories are recorded, while they woulde seeme to be subtile, they slippe into too grosse igno∣raunce. For the Countrey of the Gergesens was also called Gadarena, of a famous Citie called Gadaris. The name was chaunged in Hierome•• time, therefore hee calleth them Gerasens, according to the custome then receiued. Yet I doe not denie but that the swine were caried headlong by the deuilles, into the lake of Gadara. But when Christe sayeth, let vs goe to the further shoare, I cannot interpreate that but of Genesara. Nowe it remaineth that we shoulde consider the time, whiche cannot be gathe∣red neither by Mathew nor by Luke. Onely Marke noteth that it was the euening of that day when Christ spake of the preaching of the gos∣pell, vnder the parable of seede. VVhereby it appeareth that they did not obserue the order of the time, the whiche Luke doeth also euidently de∣clare, when he sayeth that it came to passe vpon a certaine day: by which woordes he sheweth that he did not muche busie himselfe what was don first or last.

23. VVhen hee was entred into the shippe. Marke sayeth that other shippes did passe with them also: but that Christe with his disciples went vppe into his owne shippe: Luke doeth also rehearse his woordes. Mathewe is brieffer, yet in summe they agree: namely, that Christe laide himselfe to rest, and while he slept, sodenly there arose a tempest. First it is certaine, that the tempest which did trouble the lake, came not by chance. For how can it be that God would suffer his owne sonne to be tost with the blind force of the windes? But his will was by this meanes to reueale to his A∣postles how little and how weake their faith was as yet.

And thoughe Christes sleepe was naturall, yet it auailed to the same

vse, that the Disciples shoulde the better knowe their owne infirmitie. I will not say, as many doe, that Christe fained himselfe to be a sleepe, that hee might trie them: I doe rather iudge that hee slepte as the condition and the necessitie of humane nature did require. Yet his Godheade did watch, so that the Apostles ought not to haue feared but that they should haue presently bene conforted, helpe being prepared for them from hea∣uen. Therefore lette vs knowe that all this was done by the secreat pro∣uidence of God, that Christe slept, that the storme arose, the waues co∣uered the shippe, and that the shippe hardly escaped drowning. And lette vs learne heereby, so oft as any aduersitie doth arise, that our faith is tried of the Lorde: but if the troubles doe encrease, so that they doe almoste o∣uerwhelme vs, it is by the same purpose of God to exercise our patience: or that by this meanes our hidden infirmitie might come to light: as wee see, when the waues couered the Apostles, their infirmitie was reuealed, which before was hidde.

25. Maister saue vs. A godly prayer, as it seemeth: for what could they haue done better, then being at the poynt to be lost, to seeke for preserua∣tion at Christe? But sith that Christ condemneth them of infidelitie, wee must seeke wherein they offended. And I doubt not but that they stucke too muche to the carnall presence of their maister. For, as it appeareth by Marke, they doe not simplie entreat him, but they expostulate the matter with him: Maister, carest thou not that we pearish? Luke also noteth an amased trembling: Maister, maister, wee pearish. They ought to account that the Godheade of Christe was not oppressed with the sleepe of the flesh, and to haue fledde to the same. But they rest vntill extreeme daun∣ger enforceth them: then excessiue fear amaseth them, so that they thinke they cannot be safe, except they waken Christ. This is the cause why hee accuseth them of infidelitie. For in that they required that hee woulde helpe them, was rather a testimonie of their faith, if they had trusted in his diuine power, and patiently without feare hadde hoped for the helpe which they required. And thus is the question aunsweared, which maye be demaunded of his reproouing them: whether all feare is naught and repugnant to faith. First he doth not simplie reprooue them because they feare, but because they be feareful. Marke also vseth suche a phrase as no∣teth that they did feare beyond measure. Then by opposing faith to their feare, he sheweth that he speaketh of excessiue feare, whiche doeth not so much exercise their faith, as shake the rootes of faith out of their mindes. And thereby appeareth that euery feare is not contrary to saith: for if we feare nothing, a retchlesse securitie of the fleshe doeth oppresse vs: so faith fainteth, the desire to pray waxeth dull, and the remembraunce of God is at length extinguished. Further, they which are not touched with a feeling of euilles, are rather blockish then constant. So we see that feare which stirreth vp faith, is not of it selfe to be condemned vntill it exceede measure. And herein is the excesse, if that the tranquillitie of our faith, be therby either troubled or waxe faint, which ought to rest vpon the word of God: but because it neuer falleth out, that the faithfull do so gouerne themselues that their faith is kept vnshakē, they do almost alwaies offend in fearing. But it is requisite to determine, not to condemne the shaking of faith for euery feare, but for that feare which disturbeth the peace of conscience, so that it rest not in the promisses of God.

26. He rebuked the windes. Mathew rehearseth also the words of Christ, wherwith he speaketh to the sea, and commaundeth it to be silent, that is, to be calme, not that the lake had any senses, but that he might shew that the power of his voyce doth pearce euen into the dumme elements. And not onely the sea and the windes, creatures without sence, doe obey the commaundement of God, but the wicked also themselues with all theyr stubbornnesse. For when as God will appease warlike tumults, he doeth not alwaies mollifie the cruell mindes of men, and frame them to obey him, but he yet causeth their weapons to fall out of their handes, be they neuer so madde. And so is that fulfilled which is wrytten. Psal. 46. 9. He maketh warres to cease vnto the ends of the world: he breaketh the bow, and cutteth the speare in sunder, and burneth the chariotes with fire.

27. And the men meruailed. Marke and Luke seeme to attribute this to the Apostles: for after they had sayd that Christe had reprooued them, they adde, they cried out with feare, who is this? yet this is rather to be applied to others, which did not as yet know Christe. But lette vs folowe bothe: heerein doeth nowe appeare the fruite of the myracle, when the glory of Christe is shewed foorth. If any thinke that the Apostles spake it, then this shalbe the meaning of the woordes: his diuine power was sufficient∣ly prooued, in that the windes and the sea doe obey him. Yet because it is more probable that other spake it, the Euangelistes doe teache in these wordes, that their minds were so striken with the myracle, that the reuerence of Christ, was a certaine preparation to faith.

Math. 8.	Marke 5.	Luke 8.
28 And whē he was come to the other side, into the coun∣trey of the Gerge∣seues, there mette him two possessed with deuils, which came out of the graues very fierce, so that no manne might goe by that way. 29. And beholde they cried out: say∣ing, Iesus the sonne of God, what haue wee to doe with thee? Art thou come hether to torment vs before the time?

30. Now there was a farre off frō them a great heerd•• of swine feeding. 31. And the deuils besought him: say∣ing: If th••u cast vs out, suffer vs to goe into the heerde of swine. 32. And he sayde vnto them: Goe, so they went out, and departed into the heard of swine: and beholde, the whole heerd of swine was caried with vio∣lence from a stiepe downe place into the sea, and died in the water. 33. Then the herd∣men fled, and when they were come into the citie, they tolde all things, & what was become of them that were possessed with de∣uils. 34. And behold al the citie came out to meete Iesus, & when they sawe him, they besought him to departe out of their coastes.

1. And they came ouer to the o∣ther side of the sea, into the co••••∣trey of the Gadarenes. 2. And when hee was come oute of the shippe, there mette him inconti∣nently out of the graues, a man which had an vncleane spirite: 3. VVho had his abiding among the graues, and no man coulde binde him, no not with chaines. 4. Because that when he was often bounde with fetters and chaines, hee plucked the chaines asunder, & brake the fetters in peeces, neither could a∣ny man came him. 5. And alwayes both night & day he cried in the moū∣taines, & in the graues, & stroke him self with stones. 6. And when he saw Iesus a far of, he ran and woorshipped him. 7. And cried with a loud voice and said, what haue I to doe with thee Iesus, the sonne of the most high God? I charge thee by God, that thou tor∣ment me not.

8. For he sayd vnto him: Come out of the man thou vncleane spirite. 9. And hee asked him: VVhat is thy name? and hee aunsweared, say∣ing: my name is Legion, for wee are many. 10. And they prayed him instant∣lye, that hee woulde not sende them away out of the countrey. 11. Nowe there was there in the mountaines a great hard of swine fee∣ding. 12. And all the deuilles besoughte him: saying, sende vs into the swine, that we enter into them. 13. And incontinently Iesus gaue them leaue. Then the vncleane spi∣rites went oute and entred into the swine, and the heerd ranne headlong from the high bank into the sea, (and there were about two thousand swine) and they were drowned in the sea. 14. And the swineheardes fled and tolde it in the citie, and in the coun∣trey, and they came out to see what it was that was done. 15. And they came to Iesus, & sawe him that had beene possessed with the deuill, and had the Legion, and in his right minde, and they were afraide. 16. And they that sawe it, tolde them what was done to him that was possessed with the deuill, and concer∣ning the swine. 17. Then they began to pray him, that he woulde depart out of their coastes. 18. And when hee was come into the shippe, he that had beene possessed with the deuill, praied him that hee might be with him. 19. How beit Iesus would not suffer him, but sayde vnto him: Go thy way home to thy friendes, and shewe them what greate thinges the Lorde hathe done vnto thee, and howe he hath had compassion on thee. 20. So he departed, and beganne to publishe in Decapolis, what greate things Iesus had done vnto him: and all men did maruell.

26. So they sailed vnto the re∣gion of the Gadarens, which is ouer against Galile. 27. And as hee went out to land, there met him a certaine man out of the city, which had a deuil long time, and he ware no cloathes, neither aboade in house, but in the graues. 28. And when he sawe Iesus, he cried out, and fel downe be∣fore him, & with a loud voice sayde: what haue I to doe wyth thee, Iesus the sonne of God the most high: I beseeche thee tor∣ment me not. 29. But hee commaunded the foule spirite to come out of the man: (for oft times hee hadde caught him: therefore hee was bound with chaines, and kept in fetters: but he brake the bands and was caried of the deuil in∣to wildernesses.)

30. Then Iesus asked hym: say∣ing, what is thy name. And he saide, Legion, because many de∣uils were entred into him. 31. And they besought him▪ that he wold not command the•• to go out into the deepe. 32. And there was thereby, an herd of swine feding on an hill, & the deuils besought him that he wold suffer them to enter in∣to them: so he suffered them. 33. Then went the deuils out of the manne, and entred into the swine: and the heerd was caried with violence frō a stepe downe place, into the lake, and was choked. 34. VVhen the herdmen sawe what was done, they slodde: and when they were departed, they tolde it in the citie and in the countrey. 35. Then they came out to see what was done, and came to Iesus, and founde the man, out of whom the deuilles were departed, sittinge at the feete of Iesus, clothed, & in his right mind, & they wer afraid. 36. They also which saw it, told thē by what means he that was possessed with the deuill, was healed. 37. Then the whole multitude of the country about the Gadarenes, besought hym, that he wold depart frō them, for they were takē with a great feare, and he went into the ship and returned. 38. Then the man, out of whome the deuilles were departed, besought him that hee mighte be with him: but Iesus sent him away, say∣ing: 39. Return into thine own house, and shewe what greate things God hath don vnto thee. So hee went his way, and prea∣ched throughoute all the Citie, what great thinges Iesus hadde done vnto him.

I haue before confuted their error which thinke that Mark and Luke do report not this, but an other myracle. For when as the three Euangelists doe note that region which is against Galile, as Luke also declareth, and all the circumstances doe agree: who will beleeue that all these thinges fell out at diuers times.

28. There met him two possessed with deuils. This difference caused the inter∣preters to erre, and to separate Mathewe from the other two: because he nameth two, and the other but one. But Augustines coniecture is proba∣ble, who thinketh that ther were two, yet they made mētion but of one, because he was the more famous: and so the myracle should be the more notable in him by reason of the greatnesse of the disease. And certainely we see that Marke and Luke do bestowe moe wordes in amplifying the cruelty of the deuil, that it might appeare that the miserable man of whō they speake, was wonderfully tormented. Therefore in that they reporte a notable example of the diuine power of Christ, thogh they say nothing of the other man, yet they dissent not from the hystorie of Math. which addeth the hystorie of the other who was not so wel known. That Luke sayth, a certaine man met him out of the citie, it is vncertaine whether he meaneth that he was a citizen of Gadara, or whether he came out from thence to meete him. For when as he was commaunded to go home, and to preache the grace of God amongest his owne friendes, Marke sayeth that hee did this in Decapolis, whiche was a countrey next ouer againste Galile, wherby it is to be cōiectured that he was not a Gadaranite borne. Further, Mathew and Marke do expresly say that he came not out of the Citie, but out of the graues. And Luke himself in the whole course of the hystorie, declareth that he liued in the desart. Therefore these wordes (A certaine man met him out of the citie) I do thus interpreate, before Christ came to the Citie, a certaine man possessed with a deuil, mette him by the way out of that coast. But their opinion which thinke that hee dwelte in the graues, either because the deuils were delited with the fauour of the dead carcases, or that they were pleased with the sighte of the sacrifices, or be∣cause they woulde catche the soules which desired to be neare vnto their bodies, is friuolous and foolish. The vncleane spirite did rather holde this man amongst the graues, that he might be consumed with continual ter∣rour, by the sorowfull beholding of the deade, as one banished from the company of menne, would dwell amongst the dead. Further, wee learne hereby that the deuil doth not only vexe men in this present life, but per∣secute them euen vnto death, so that his kingdom might flourish euen in death.

MAR. 3. And no man could binde him, no not with chaines▪ He coulde not na∣turally breake chains, wherby we gather that sathan is permitted to haue sometime extraordinarie motions, whose force excedeth our vnderstan∣ding and vsual reason. And it is often seene that frantike men haue much more strength, then if they were in perfect health. And it is not to be de∣nied but that the deuil doth there also play his partes, so oft as God doeth suffer him, but this violent force which the Euangelists do here speake of, was far greater. Truly a sorowful & a horrible spectacle but we are ther by admonished how miserable & fearful a thing it is, to be subiecte to the tyranny of sathan: and we muste muche more feare the vexation of the

soule then the torments of the body, how sharp or cruell so euer they be.

6. He worshipped him. This was the order of the hystorie, when the pos∣sessed with deuils mette him, Christ commaunded the vncleane spirits to come out of them, then did they humbly beseech him that he woulde not torment them before the time. Therefore he did not worshippe Christ, before Christ spake to them: neither did they cōplaine that Christ trou∣bled them, vntil he commaunded them to go foorth. But it is to be noted that they came not willingly into Christes sighte, but drawne by his se∣creat power: for as they were wont before by their furious fiercenesse to drawe men into the graues: so now a greater power bringeth thē against their wil to the tribunal seat of their iudge, wherby we gather that all the kingdom of Sathan is subiect to the power of Christ. For the deuils haue not nowe any more their owne desire, when Christe citeth them before him, then the miserable men had before, which by his tyrannie were ca∣ried hither and thither. To be short, by the secreate power of Christe they are brought before him, that by casting them out, he might declare hym∣selfe to be the deliuerer of men. Also by compulsion they woorship him, and their reprochefull complaintes doe testifie that their confession was not voluntarie but wreasted out by violence, they say: VVhat hast thou to doe with vs? By which woordes they desired to driue him away: but because they sawe themselues holden fast bound, so that it were vaine to flee from his power, they complaine that they are tormented before the time, and with it they ioyne an entreatie. So wee see the deuilles doe nothinge but breathe out crueltie against God, and yet with their pride wherein they swell, they fall downe as confounded creatures, and that at the same pre∣sent: bicause their malice and peruersenesse, which is neuer tamed, ceaseth not to wreastle against the power of God, and yet in the meane season it is enforced to giue place.

This seemeth to be the cause why Christ doeth not openly reiecte here the confession of the deuill, as he did in other places: bicause it was eui∣dent that it could not doe such harme in that place. Note that Christ had a consideration of menne, and for that cause, when malicious and wicked men were by, that he might the readilier stop false reportes and slanders, he did the more sharply put the deuils to silence. As concerning this place it is inough, and more then inough, that the deuilles humbly entreating, did outragiously fret against him.

MATH. 29. Art thou come hither to torment vs before the time, Some in∣terpreat this to bee the kinde of torment, that they are enforced to leaue that manne which they possessed, free, and at libertie. Other referre it to the last day of iudgement. But I vnderstande that they being amased at the presence of their iudge, did thinke of their punishment, for an euill conscience telleth them what they haue deserued though Christe holde his peace. For euen as the wicked beinge at the iudgement seate, do con∣ceiue their punishment: so of necessitie must the deuils & all wicked men tremble at the sight of God: euen as if they did nowe feele the helles, the fire vnquenchable, and the torments to come. And when the deuils knew that Christe shoulde bee the iudge of the worlde, it is no maruell if his sight stricke a feare into them of present tormēt. The question is in vaine which some do moue, whether they knew of the day of iudgemēt. Then

what doeth this clause meane, Before the time? namely, because the repro∣bate do neuer thinke it time for them to be punished: for they doe gladly delay it from day to day. For as they accounte delay for gaine, so long as the Lord doeth beare with them: so (thoughe to no purpose) by running backe they flee his iudgement.

MAR. 9. My name is Legion. Christ asked this question of the deuil, that he might the better set foorth the excellencie of his grace. This man had not so great a vengeance laid vppon him without a cause, that as it were an hoast of deuils should dwel in him. Then, what great mercy were it to draw this man out of so many destructions, which was lost more then a thousand times? Also the power of Christ did shine herein wonderfully, that at his voice he sodenly put to flight, not one deuil, but a great multi∣tude. And this word Legion is not taken for a certaine number of menne, but onely for a great multitude. Heereby it appeareth howe miserable a creature man is, where as he is without the protection of God: for euery man lieth open, not only to perticular deuils, but is a receptacle to whole multitudes of deuils. Heere is also confuted that common errour which the Iewes and Christians haue borowed of prophane men: namely, that perticular men are assaulted by perticular deuils. But the scripture doeth plainly affirm, that the Lord as he pleaseth, sendeth one deuill to scourge a whole nation, and sometime many to torment one manne: so againe sometime one Angell is sette ouer a whole people, and to perticular men are many appoynted to watch ouer them for their saluation. So muche the more carefully it behooueth vs to watch, least so great a multitude of enemies doe circumuent vs.

10. They praied him instantly. Luke sayth that they entreated that they might not be sent into the deepe: which is so expounded of some as if they fled the desart. But I doe refer it to the desire which they had to hurt, because that deuils do only desire this one thing, to wander amongst men, as Li∣ons hunting after their pray. It greueth them to be drowned in the depe, wherin their power to hurt and to destroy should be taken away. And it may be gathered by Markes wordes, that this is the natural sence of this place. For he sayeth that they required that they might not be compelled to goe out of that country. In summe, they declare this to be their nature, that they desire nothing more, then the destruction of mankinde.

MAT. 31. Suffer vs to go into the heerd of swine. Some thinke that they de∣sired to enter into the swine, because they do hate deadly all the creatures of God. I graunt that this is true, that they are wholely bent to ouerthrow and peruert the whole order of nature framed by God: but it is certaine that they had a further regard, namely that they might cause the inhabi∣tants of that nation to cursse God for the losse of their swine. For the de∣uill sent lightening vppon Iob his house, not for the hatred of the woode or the stones: but that the holy man, bearing vnpatiently the losse, should murmure against God. And Christ allowing it, doeth not heare their re∣questes, but for this cause, that hee might knowe what manner of people the Gadarenes were.

And it may be that he gaue that liberty to the deuils ouer their swine, that hee mighte by that meanes punishe their offences. But as no certaine cause doth appeare vnto vs, so it doth behooue vs reuerently to deeme of the secret iudgement of God, & with godly humility to honor the same.

But this place doth teach vs how foolishly certeine prophane menne doe trif••le, which imagine that diuelles are not essentiall spirites, but onelye wicked affections. For how can couetousnes, ambition, crueltie and in∣fidelitie, enter into swine? Therefore wee knowe the euyll spirites (as they are appoynted to destruction) to be enemies of mankinde: to that end, that they maye cary as many headlong with them to the same de∣struction as they can.

MAR. 15. They came to Iesus. VVee haue hereby a notable instru∣ction, all which feele the hand of God doe not profit as they ought: that they might thereby submit themselues vnder true holynesse. The Gada∣renes beholding the miracle, were afraid: namely, because the maiestie of God did shine in Christ. Thus farre they did well: But that they sende him out of their coastes, what could they haue doone worse then that? They also were scattered: the shepheard is ready, which gathereth toge∣ther: nay, God stretcheth out his armes by his own sonne, that he might cary them (which were ouerwhelmed with the darkenesse of death) in his owne armes into heauen. They had rather lose the saluation offered them, then any longer abide the presence of Christ. They seeme to be of∣fended at the losse of their swine: but Luke noteth a greater cause, that they were taken with a great feare, and certeinly being exasperated by receiuing that losse, they would els not haue required him, but they would haue driuen him out more roughly. But when they reuerence him, as a minister of God, and being afrayde, doe yet desire to haue him further from them, we see that they were touched with no feeling of the grace of God. And certeinly, though all the wicked doe reuerence God, and doe bestow much time in appeasing him: yet, if their choice were gi∣uen them, they would conuey themselues a great way from him: becuase his face is terrible to them, so long as they think him to be a iudge rather then a father. Hereof it commeth to passe, that the doctrine of the Go∣spell (then the which nothing can be imagined to be sweeter) is in diuers places grieuous and sowre, so that a great part of the world would wish it buried. Yet it is true, that parte of the feare ryseth through their losse: So at this day, while menne doe openlye and priuately account that the kingdome of Christ is against their commodities, being possessed with a wicked feare of the flesh, they will not taste of his grace. Therefore at his comming, they, imagining God rather to be angry then merciful, as∣much as in thē lyeth, send him away to an other place. And this is a to∣ken of vile blockishnesse, that the losse of their hogges doth more terry∣fie them, then the saluation of the soule doth make them ioyfull.

LV. 38. The man besought him. The Gaderenes cannot abide him, with them: but the man which was delyuered from the deuill, desireth that hee may lose his countrey, and follow him. Hereby appeareth how much difference there is betweene the knowledge of the goodnes, and of the power of God: because the power striking in a feare, maketh men to flye from the sight of God, & driueth them farre away: but the good∣nes doth sweetely allure; so that they account nothing more to be desi∣red, then to be vnited to God.

It is vncerteine why Christe refused to haue this man to follow him, except he hoped that greater profit should aryse by his telling that so ex∣cellent and notable a benefit amongst his owne countrey men. And

Mar. & Lu. do testifie that he did so. Christ purposely cōmandeth him to shew forth the work of god, not his own: so that he being accoūted for a true Prophet & minister of God: and this hee dooth that he might get credit to his doctrine. For so it was meete by a litle at once to instructe that rude people, which as yet knew not his godhed. And though Christ is the ladder whereby we ascend to God the father; yet▪ because hee was not as yet reuealed, he beginneth at the father, vntill he haue a more fitte opportunitie.

Now this doctrine is to be added: Christ in the person of one manne sheweth a token of that his grace, which he extendeth to al mankinde. For though we are not tormented of the deuill, yet he holdeth vs bound vnto him, vntil the son of God del yuer vs from his tirannye. VVe wan∣der naked, rent, and deformed vntill he restore vs to a sound and a per∣fect minde. It remaineth that we testifie our thankfulnes in celebrating his grace.

Matth. 10.	Mark. 6.	Luke. 9.
1. And hee called his twelue disciples vnto him, and gaue them power against vncleane spirits to cast them out, and to heale euery sicknes, and euery di∣sease. 2. Now the names of the twelue Apostles are these: the first is Simon, called Peter, and Andrew his bro∣ther: Iames, the sonne of Zebedeus, and Iohn his bro∣ther. 3. Phillip and Bartlemew, Thomas and Matthewe the Publican: Iames the sonne of Alpheus, & Leb∣beus, whose surname was Thaddeus. 4. Simon the Cananite, and Iudas the Iscariot, who also betrayed him. 5. These twelue did Iesus send forth, and comman∣ded them, saying, goe not into the way of the Gen∣tiles, and into the citie of the Somaritanes enter yee not. 6. But goe rather to the loste sheepe of the house of Israel. 7. And 〈◊〉〈◊〉 yee goe, preach, saying, the kingdome of heauen is at hand. 8. Heale the sicke, cleanse the Lepers, raise vp the dead, cast out the deuils, freely ye haue receiued, free∣ly giue.	7. And hee called ye twelue, and beganne to sēd them two & two and gaue thē power euer vn∣cleane spirits.	1. Then called he the twelue di∣sciples togeather, and gaue them po¦wer and auctority ouer deuils, and to heale diseases. 2. And he sent th•••• to preach the kingdome of God▪ and to ••ur•• the sicke.

Heere is discribed the calling of the Apostles: but not suche a cal∣ling as you heard of before, when the Lord minding to prepare them to their office, chose them into his felowship: for now they are called to the present execution of the same, they are commaunded to prepare them∣selues to the worke, commissions are giuen them, and least they shoulde lacke aucthoritie, they are adorned with the power of the spirit. Ther∣fore first they were chosen and prepared in hope that they should work,

now Christ telleth them that the houre is come, when they must set their handes to the work. Yet it is to be noted, that he speaketh not as yet of the perpetuall Apostleship: but onely of a temporall embassage, wherby the mindes of men might be stirred vp & wakened, that they might be the readier to heare Christ. Therefore now they are sent into Iudea, to declare that the time of the promised restitution & saluation is at hand: and afterwarde Christ ordeineth them to spread the Gospell through all the world. Here he onely chuseth them as helpers, to prepare that people to come to heare him, where his voyce could not come. After he resigneth vnto them that office of teaching, which he executed himself. And this is worth the noting, least wee should imagine that here were set down a certein and a perpetual law to al the ministers of the word, while the Lord dooth giue in charge to the publishers of his doctrine, what he would haue them doe for a short time. The ignoraunce where∣of deceiued many, insomuch that without difference, they would bring and tye all the ministers of the word to this rule.

1. He called his twelue. The number of twelue doth note the reforma∣tion that should be of the Church. For as the people came of the twelue Patriarches; so Christ doth now call the remnauntes dispearsed to the remembraunce of their firste beginning, that they might conceaue some certeine hope of theyr restitution. And though the kingdom of God did not so florish in Iudea, as to find there remayning a perfect estat of the people: but that nation which was now miserablye decayed, deserued through their vnthankfulnes rather twise to perish for dispising the grace offered: yet this hyndered not but that they should be born again anew. And after it came to passe, that God out of Siō sent the scepter of the po∣er of his son further abrod, that fluds might runne out of that fountain, which should plentifully water the foure quarters of the world: Then God gathered togeather his Israel from euery place, that not onelye the dispearsed and torne mēbers should be knit togeather into one body, but also such men, as before were altogether straungers from the people of God. Therefore the Lord doth not in vaine appoynt twelue, as patri∣arkes, but doth thereby declare the renuing of the Church. Note further that by this number he admonished the Iewes to what end he came. And because they gaue no place to the grace of God, he begat a new Israel to himselfe.

If thou shouldest beholde the first beginning, this might seeme to thee a matter to be laughed at, that Christe dooth lay such honorable offi∣ces vppon men so obscure, and of no estimation: yet the incredible suc∣cesse, and the plentifull encrease of the Church dooth shew that the A∣postles in degree of honour, and in fruitefulnesse of children are nothing inferiour to the Patriarches, but that they farre exceede them.

Hee gaue them power. Because the Apostles were almost not accounted of amongst menne, and the ambassage, which Christ committed vnto them was diuine, and beecause they did excell neyther in wisdome nor elo∣quence: and that the excellency and newnes of the matter required mo then humane giftes, it was necessary that they shoulde haue some other authority.

Therefore Christ giuing them power to worke miracles, furnisheth

them with ensignes of celestiall power, which might get them credite and reuerence amongst the people. And by this is the lawfull vse of mi∣racles gathered. For when Christe ordeined them preachers of the Go∣spel and workers of miracles iointly togeather, so that the miracles shuld be nothing els then seales of their doctrine, it is vnlawfull to break that knot that cannot be vnknit. VVherefore the Papistes are false counter∣feites, and doe wickedly depraue the workes of God, by seperating the word from the miracles.

2. First Simon. The Romanistes doe very fondly gather their supre∣macie from hence, we doe willinglye graunte that Simon Peter was the first amongst the Apostles: but no reason doth allow to extende that to the whole world, which was of force amongst a few men. Note fur∣ther that he which is first numbred, hath not therefore presently Lorde∣shippe amongst his fellowes. Now, if we graunt all those thinges, which they demaund of Peter, vntill they proue these wicked and sacrilegious Apostates to be Peters successours, his dignitie shal make nothing for the Romane seate.

5. In the way of the Gentiles. Heereby appeareth more euidently that, which I touched euen now, that the office which was layd vpon the A∣postles was for no other purpose, but to make the Iewes attentiue to heare Christ, by stirring them vp to looke for their saluation at hande. Therefore now he encloseth their voyce within the boundes of Iuden, which hee after commaundeth to sound euerye where to the furthest coastes of the worlde: the reason is, because he was sent of the father, a minister of cyrcumcision, to fulfill the promises made in times paste to the fathers, Rom. 15. 8. But God had made a speciall couenaunte with the stocke of Abraham. Therefore Christ doth not without cause at the beginning continue the grace of God amongst the elect people, vntil the full tyme came for the further publishing of the same. And after his re∣surrection he spread forth that blessing, which was secondlye promised to all the Gentiles: because that the vaile of the temple was then rente and the partition wall was pulled downe. Therefore, if this dis∣charge seeme to any to be too hard, in that Christ alloweth not the gē∣tiles to be partakers of the Gospell, let him plead with God, who ex∣cluding the rest of the world, did make his couenaunt onely with the seede of Abraham, of which couenaunt this commaundement of Christ doth depend.

6. But goe rather to the lost sheepe. Hee assigneth, as I sayd, the first place to the Iewes, because they were the first borne: and because GOD did then account them onely of his houshold, when the other were straun∣gers. And he calleth them loste sheepe, partlye that the Apostles being touched with compassion, might the more readily, and with more wil∣ling endeuour helpe them: partely that they might know that there was great aboundaunce of worke for them, and yet vnder the figure of that nation Christ teacheth what is the condition of all mankind. The Iewes, which were neere, and in couenaunt with God, and so heires of the eternall lyfe, are yet accounted lost, vntill they recouer saluation in Christ. Therefore what remaineth for vs, which are farre inferiours in honour to them? But he giueth that name of sheep also to the reprobat, which were not properly of the stocke of God: because the adoption

belonged to all the people: so other where he calleth them the children of the kingdome, which for their vnfaithfulnesse were to be caste out, Matth. 8. 12. In summe, Christ commendeth the Iewes to the Apostles vnder the title of sheepe, that they might bestow their labour vpon thē: because none could be accounted as in the flock of God, but those which were gathered into the sheepefold.

7. Preach saying. This is that embassage wherewith I saide, Christe would that the mindes of the people should bee stirred vppe in hope of the redemption at hand. For the kingdome of heauen, Luke saieth, the kingdome of God, in the same sense: namely that the Iewes might know, firste, that they were to be restored by the benefit and good work of God, and not of men: then that their estate should be happy vnder God their kinge: thirdly, he promiseth them not an earthly and a fraile fely citie, but a hea∣uenly and euerlasting.

8. Heale the sicke, As he gaue them power, so hee commaundeth thē to be faithfull and liberall disposers of the same: and hee commandeth them not to suppresse those thinges, which were layde vp with them for the common good of all men. But by these miracles hee declareth for what purpose he was sent of the father, and what is the end of his Gos∣pell. Neyther is it without aduice that he commaundeth them rather to rayse the dead, and to heale the sicke, then to afflicte the whole with di∣seases, or to kill them that lyue. Therefore these myracles haue an Ana∣logy and similytude with the office of Christe, that we might know that he came to be the aucthour of all good thinges to vs, which shoulde de∣lyuer vs from the tyranny of Sathan and of death, which shoulde heale our sicknesses and our sinnes, and should helpe all our miseries.

Freely yee haue receiued. That they might the more willingly beestowe those giftes, which he had giuen vnto them, he declareth that they were not bestowed vpon them for their own priuate glory, but y^t they might be as it were certeine conduit pypes for the conueiance of the free good∣nes of God, as if he should haue sayde, consider from whence you had this power: as it came vnto you by none of your owne deseruing, but of the meere grace of God; so nowe it is meete that by your ministerie it should be freely bestowed vpon others.

VVee know how hardly euery man doth parte from that to others, which hee thinketh to be peculyer to himselfe: also where some one is lyfted vp aboue the rest of his brethren, how ready he is to despise all o∣ther. Therfore he could not better perswade to a free bestowing of spi∣rituall gifts, thē by teaching them, that no man excelleth by his own in∣dustrie, but by the free liberalitie of God. And Christe now sheweth in his ministers a token of that grace, which was foretolde by Iesaias, 55. 1. All yee that thirst, come yee to the waters, drinke, and take wine and milke without money: yet he also sheweth that no man can be a sincere minister of his word, and dispenser of his grace, but he that is readye to bestow his labour freely: and that all hyrelinges doe vnworthilye cor∣rupt and prophane the holy office of teaching. But this is not againste free bestowing, that the teachers of the Churche are mainteined with publike stipendes, so that they do willingly and freely serue Christe and the Church: and let theyr prouision for their liuing be as it were an in∣crease of their labour.

Matth. 10.	Mark. 6.	Luke. 9.
9. P••ssesse not gold, n••r siluer, nor money in your girdles, 10. Nor a scrippe for the iour∣ney, neither two coates, neither shooes, nor a staffe: for the work∣man is worthy of his meate. 11. And into whatsoeuer city or town ye shall come, enquire who is worthy in it, & ther abide yee, til yee goe thence. 12. And when yee come into 〈◊〉〈◊〉 house, salute the same. 13. And if the house be wor∣thy, let your peace come vpon it: but if it be not worthy, let your peace returne to you. 14. And whosoeuer shall not receiue you, nor hear your words, when ye depart out of that house or out of that citie, shak off the dust of your feete. 15. Truelye I saye vnto you, it shalbe easier for Sodom and Gomorrha in the day of iudge∣mente, then for that citie.	8. And commanded them that they shoulde take no∣thing for their iourney, saue a staffe only: neyther scrip, nor bread, nor money in their girdles. 9. But that they shoude be shod with sandalles, and that they should not put on two coates. 10. And he saide vnto them, wheresoeuer yee shal enter into an house, there abyde, til ye depart thence. 11. And whosoeuer shall not receiue you, nor heare you, when yee depart thence, shake off the dust that is vnder your feet, for a witnesse vnto them. Verelye I say vnto you, it shalbe easier for Sodom or Gomorrha at the daye of iudgment, then for that ci∣tie.	3. And hee saide vnto them, take nothing to your iourney, neither ••••aues, nor scrip, neither bread, nor sil∣uer, neither haue two coats. 4. And whatsoeuer house ye enter into, there abyde, and thence depart. 5. And whosoeuer will not receiue you, when you goe out of that citie, shake off the very duste from your feete for a testimonie a∣gainst them.

9. Possesse not. Beecause the order of theyr ambassage was such, that Christe woulde that his Disciples shoulde goe throughout all Iudea in a fewe dayes, and speedilye to turne againe to him, hee forbiddeth them to carye burdens with them, which shoulde hinder this speede. But some doe thinke verye foolyshly, that this is prescribed as a perpetuall lawe to the ministers of the worde, or the Apostles. A little after doe followe verye manye sentences, whiche extende further: but it is certeine that these commaundementes of leauinge all lette•• and hynderaunce are restrayned to that ambassage, whiche wee sayde was appoynted for a tyme.

Further, that prohibition in Matthew of golde, siluer, a scryppe, and two coates ought to be read in one sentence, as it appeareth by the o∣ther two. Therefore I had rather translate it, cary not with you: because it was the Lordes will simply to forbydde that they shoulde not take anye thing with them for prouision for that iourney. At home they might haue scrippes, and showes, and other coates: but that they might be the lyghter for the iourney, hee commaundeth them to leaue all bur∣dens. Thereunto also belongeth that saying of Marke, that they should be shodde with sandalles. They seeme to differ in the rodde or staffe:

for in Marke a staffe is allowed, in Matthew and Luke it is denied. But seeing the interpretation of the Hebrew word thet is doubtfull amongst the Hebrewes, though the Euangelistes did write in Greeke, they haue diuersly taken the worde rabden. Therefore Matthew and Luke doe meane staues, which are a burden to them that beare them: but Marke meaneth a staffe whereon trauellers doe ease or rest themselues. And it appeareth that it was the manner of them that trauailed to cary a staf: according to which vse that was said, Gen. 32. 10. VVith my staffe I pas∣sed ouer this Iordan. In which words Iacob confesseth that he came into Syria emptie, and not laden with riches.

10. For the workemanne is worthy of his meate. Christ aunswereth a doubt: for that condition might seeme to be hard to goe through Iudea, not furnished with any prouision for the iourney. Therefore Christ willeth them not to be afrayde of fainting for want: because that whither soe∣uer they should come, they should at least be worthy of theyr meate.

He calleth them labourers, (not that they were lyke the ordinary mi∣nisters, which doe dresse the vineyarde of the Lord, and which in plan∣ting and watering doe apply themselues in husbanding of the same) but onely beecause they were preachers of a more plentifull and full doc∣trine. Neyther had they as then enioyned them any other office of tea∣ching, then to make the Iewes giue eare to the preaching of the Gospel. Least they shuld obiect that they should be defrauded of theyr due food, because that no manne would acknowledge them for labourers: Christ preuenteth that difficultie also, commaunding to enquire, who in euery citie was worthy of that message of saluation. In which wordes he com∣maundeth them to enquire whether there be anye godlye and honeste men, which haue any feare of God and relygion in them, of whose apt∣nes to be taught there may be any hope, that they might especially offer their labour to them. For because it was not lawefull for them longe to tary in euery place, it was meete that they should beginne there, where there was some preparation.

11. Tary there vntill. This declareth also the haste they should make, for if they shoulde in any place haue made any longer taryinge, they shoulde haue chaunged theyr hoste, leaste they shoulde charge anye one manne too much. Therefore, when as Christe commaundeth them to tarye with theyr first hoste, vntill they goe into an other cit∣tie, hee declareth that they must make haste, that they shoulde presently runne into an other cittie, when they haue preached the Gospell in one.

12. Salute the same. Because they coulde not discerne the true wor∣shippers of GOD from contemners, hee commaundeth them that at the entraunce into euery family, they should friendly insinuate them∣selues. For the saluation is a certeine entraunce to speach. Nowe, they were willed to goe to such menne as were knowne and reported to seeke after godlynes. But because that it falleth oftē out, that they, which haue the greatest fame, doe bewray their own vngodlynesse, when they shall be thorowly tryed, it was meete that this commaundement should be added.

Therefore this is the meaning, try at the first entraunce, whether the hostes will gladly heare you: whosoeuer will gladly imbrace your do∣ctrine, tary with them, that your saluation may be confirmed: if any re∣fuse it, depart presently from them, and as much as you can, pull backe againe your salutation. For the phrase signifieth as much, as if he shuld haue sayde; because that through their vnthankfulnes they are vnwor∣thy to enioy that blessing of God, which you praid for them, breake off all communication with them. The name of peace hath relation to the manner of saluting, which the Iewes commonly vsed. For sith peace doth with them signifie a prosperous estate, they pray for peace to them, whom they desire to be well and prosperously, and whose good they wish to be safe. I graunt that the Apostls brought an other kind of peace to men: but their sight is too swift, which draw this place to the free re∣conciliation of God with men.

14. VVhosoeuer receiueth you not. A seuere denouncing of vengaunce a∣gainst the contemners of the Gospell: wherby Christ would encourage his disciples, least the vnthankfulnes of the world should hinder them in their office. He commaundeth his Apostles what hee would haue them doe, if they fall amongst contemners; yet this was his especiall purpose, to comfort them in their sorow and wearines, if their doctrine were a∣ny where refused, least they should faint in the middest of their course. And we see how Paule, 2. Cor. 2. 15. vsing this comfort, doth boldly de∣spise all contempt of men, doth constantly go forward through all lets, and doth glory that he is a sweete sauour to God, though he is deadlye to them that perish. But this place teacheth how much the Lord estee∣meth his Gospell: and certeinly, sith it is an incomparable treasure, they are too much and vilely vnthankful, which refuse the same, being offered vnto them.

Further, when as it is the scepter of his kingdom, it cannot be reiected but with manifest reproach to him. Shake of the dust. As the Lord doth here commend the doctrine of the Gospell, that all men might receiue the same with reuerence, and striketh a feare vnto the rebellyous by this grieuous decree of vengeaunce for them: so he commaundeth his Apo∣stles to be the declarers of that vengaunce, which he appoynteth, which cannot be, but that they should be enflamed with a most vehement zeale to vtter that doctrine, which they preach. Therfore it is to be noted, that no man can be a fitte teacher of the heauenly doctrine, but he that is so affected, that he is vexed and tormented at the contempt of the same. It is probable that the Iewes then vsed to shake of the dust, as a figure of cursing, as if they did it to witnesse, that the inhabitauntes of the place were so wicked, that they infected the earth with their contagion. I ga∣ther that it was an accustomed manner by this, that Christe speaketh as of a thing knowne. And this manner of execration doth the more con∣firme that, which I sayde before, that God was not more offended with any offence, then with the contempt of his word. Neither doth he com∣maund vs after so solemne a sorte to detest either adulterers, or murthe∣rers, or any other wicked persons.

15. Truly I say vnto you. Least it should seeme to be a vaine skarcrowe, Christ affirmeth that they shall be more grieuously punished, which con∣temne the Gospell, then the Sodomites. That is farre from the mea∣ning

of Christ, which some haue, imagining this to be spoken of the de∣struction of Hierusalem. For wee must vnderstand the day of generall iudgement, wherein they shall both giue an account, that there may bee a comparison of the punishmentes. Christ nameth Sodom rather then a∣ny other cities, not onely because it exc••lled all in moste haynous sinnes, but because it was consumed of the Lorde by a woonderfull manner of destruction, that it might be an example to all ages, and that the name it selfe should be abhorred. Yet it is not to be merueiled, that Christ saieth, that they shall be more easily dealt with, then the vnfaythfull, whiche refuse to heare the Gospell. For when menne shall deny aucthoritie to their creator and maker, neither will vouchsafe to heare his voyce, but doe reiect him calling louingly, and will not beleeue him, promising all thinges lyberally: this wickednesse is as the greatest heape of all sinnes. If that so horrible a punishment doth folow the repulse of so base or ob∣scure manner of preaching, how terrible a punishment dooth nowe re∣maine for them, which reiect Christ speaking with full mouth?

Further, if God doth so seuerely threaten the contemners, what shall become of those furious enemies, which sight against the Gospell eyther with blasphemies and a venomous tongue, or doe cruellye persecute it with fire and swordes?

Matth. 10. 16. Beholde, I send you as sheepe in the middest of wolues: be therefore wise as ser∣pents, and innocent as doues. 17. But beware of menne: for they will deliuer you vp to the councils, & wil scourg you in the Synagogues. 18. And yee shalbe brought to the gouer∣nours and kinges for my sake, in witnesse to them, and to the Gentiles. 19. But when they deliuer you vp, Like no thought how or what yee shall speak: for it shal be giuen you in that houre what yee shall say. 20. For it is not yee that speake: but the spirite of your father, whiche speaketh in you.

Marke.

Luk. 12. 11. And when they shal bring you vnto the Syna∣gogues, and vnto the ru∣lers and Princes, take no thought howe, or what thing yee shall answer, or what yee shall speake. 12. For the holy Ghoste shall teache you in the same houre, what yee ought to say.

The commaundementes, which Matthew heretofore set downe, doe only belong to their former progresse or iourny, which was in few daies to be ended. Now Christe proceedeth further, and hee armeth them a∣gainst the time to come, that they might know that they were chosen to declare that message not for a short time, but that there remained for them a matter of greater weight, and of much more trauaile. For though they were not presently brought forth into these broyles, wherof Christ speaketh: yet it was profitable for them to be warned before hande, that if they then should abide any troubles, they might know, that these were but certeine preparations of a more harder warfar, wherunto they were

prepared. This was also true in the first ambassage, that the Apostles were lyke to sheepe amongst woolues: but the Lorde sparing their in∣firmitie, held backe the seueritie of woolues, that they should not hurte, peculierlye referring it to that time, which the Lord had appoynted to handle them more straitlye. For they were vsed as maryage guestes, the Brydegroome being with them beefore the resurrection: but after the Brydegroome departed from them that tendernesse and ease ceased, and they•• estate was then so harde, that they should then vnderstand, that they were not in a vayne furnished before hand with these defences. Also it may be, that these wordes, which were spoken at diuerse tymes, were here by Mathew gathered into one place: for Luke, as we shal see after, reporteth that the same woordes were spoken to the seuentie Disciples, whiche were putte in the place of the Apostles.

But this is out of question, that they were not by these wordes fore∣tolde what successe they should haue of this iourney, which they nowe entred into, but that they were forwarned of the whole course of theyr apostleship.

16. Beeholde, I sende you. The exhortation which presently followeth dooth shewe euidently whereto this admonition tendeth. Therfore the text ought thus to be resolued, you haue neede of wisdome and simpli∣citie: because you shall be as sheepe amongst woolues. But the reason is gathered of the necessitie: because excepte they doe wisely looke to themselues, they should be presently deuoured of woolues, but if they were affrayde of the maddenesse of the woolues, or were not care∣full, that they shoulde wauer, and so at the length fall from theyr office. VVee will first declare what this meaneth, that they should be sent as sheepe amongst woolues. Although menne are cruell and blou∣dy, the Lorde could mittigate theyr crueltie, who tameth and maketh gentle the wylde sauage beastes so ofte as hee pleaseth. The Lorde doth not bring a great company of menne into the obedience of his Gospel, but leaueth them in the fearcenesse of their witte, he dooth it of purpose that hee might exercise his ministers. And though all are woolues by nature, whom GOD dooth not regenerate with the spirite of meeke∣nesse: yet Christe dooth especially note the raging enemies of the Go∣spell, which hearing the shepheardes voyce, are not tamed, but are en∣flamed with greater crueltie. Therefore the Lorde sendeth forth the ministers of his word on this condition, that they should lyue amongst woolues: that is, that they shoulde haue manye deadlye enemies, and shoulde bee compassed about with many daungers on euery side, so that they shoulde hardly execute theyr office amongst so manye lettes. And that theyr tryall might bee the sharper, hee giueth them no weapons wherewith they shoulde violently defende themselues: but casteth them vnarmed and naked to the teeth of the woolues. For in that he compa∣reth them to sheepe, is not referred to gentle and quiet manners, or to the lenitie of the minde: but he onely declareth that they are nothinge stronger, or more able to resist the violence of the enemies, then are the sheepe againste the madnesse of the woolues.

Christe also requireth of his Disciples that they shoulde haue mindes as sheepe, that they might striue with patience against the malice of the wicked, and shoulde receiue iniuries quietlye: but the simple meaninge

of this place is, that the Apostles had manye enemies mighty and cru∣ell, prepared agaynst them, when as they themselues should be with∣out all defence. If anye manne except that this Antithesis cannot after this sorte stand betweene the sheepe and the woolues, the aunswere is ready. For though the Lord by calling the enemies of the gospel wolues, dooth rather note their power then their delight to hurte: yet because no manne is knowne for a woolfe, except he waxe mad against the Go∣spell: therefore he ioyneth these two togeather, that they are caried with a cruell desire to suck bloud, and also that they haue power to performe the same.

Bee yee therefore wise. The meaning is, that the wisdome in takinge heede should so be tempered, that they should not be more fearful then becommeth them, and so become more neglygent in theyr office. For we see them which would be accounted circumspect and prouidente, to become very tymerous and slothfull. It is meete for the Dysciples of Christ to be cyrcumspect to take heede, seeing that daungers doe hang ouer them euery where. But because the greatest daunger is, least they shoulde through slouth waxe neglygent, hee commaundeth them sin∣cerelye to goe forwarde whyther soeuer theyr calling shall carry them. And this hee declareth by two similitudes, when serpentes perceyue that they are hated, they doe dilygently auoyde and flye from whatsoe∣uer is noysome to them: so the faythfull are commaunded to haue care of theyr lyfe, least they rashly leape into daunger, and throw themselues into all perilles. But the Doues on the contrary parte, though they bee fearefull by nature, and are subiect to innumerable daungers, doe waite as carelesse creatures while they are stricken, and commonlye they caste themselues into the snares of the takers. To this simplicitie doth Christ exhorte his Disciples, least too much fearefulnesse shoulde hynder them in perfourming theyr course. There are some, which, as Phylosophers, will more subtilly argue heere of the nature of the serpent and of the Doue: but the similitude reacheth no farther. Therefore we see that carnall wisdome, or rather craftinesse condemned by Christ, wherein a great multitude of menne flatter themselues more then is meete, whyle they looke hether and thether aboute them so farre as they can go. So while they wil not cast themselues into daunger, they renounce Christe this calleth them.

17. Beware of menne. Erasmus addeth them: because he thought that the article had the force of a pronounce demonstratiue. But in my iudg∣ment it is better to take it indefinitelye: as if Christ should haue sayde, you must walke wisely amongst menne, where al thinges are full of de∣ceites and daungers. But he seemeth to fight against himselfe: for this were the best way of heede, to doe their owne busines at home, and not to sende them forth abroade: I aunswere, hee noteth here an other kynde of heedefulnesse, not that they shoulde leaue theyr office for feare, but that they should not be troubled beeyonde measure with sodaine mischiefes. For we knowe that they which are assaulted vna∣wares, doe become as people halfe dead.

Therefore Christ commaundeth his to looke beefore what shall fo∣lowe, that they might in tyme prepare theyr mindes to beare conflicts.

To be short, he soundeth an alarme to them, that they might the spedi∣lyer prepare themselues to battell. Far as too litle forecast, and too much doubtfulnes doth weaken many▪ so carelesse securitie doth make many drunken, that they running on vnaduisedly, doe faint at the most neede▪ For they will delyuer you vp to the councilles. VVee may easily gather by these wordes, that the contentions, which Christ now speaketh of to his Apo∣stles ought not to be tryed to their first iourney, wherein they founde no such thing. But this is the purpose of his forewarning, that they should not be at any time dismaide▪ for it was a poynt of singular vertue, that poore menne should be of a bolde courage: when they should come be∣fore Princes, and not bee amased at any glistering shew of the world. He admonisheth them also that they shal not haue contentions in Iudea onely, but in places further distant, not onelye that they might prepare themselues by long meditation for that warfare, but that being confir∣med with their maisters wordes, they should not doubt but that they were gouerned by the heauenly prouidence. That which is added for a witnesse to them and to the Gentiles, hath this meaning, the will of God is to be declared also to straunge Princes and to nations that be a farre of, that they might be inexcusable: whereby it followeth that the Apostles shall not loose theyr labour: for euen where menne shallbee conuicted for contumacy, the iudgement of GOD shall be shewed.

19. Bee▪ not carefull. This is added for a comfort▪ for Christ should haue exhorted his disciples a hundred tymes in vaine, if he had not also promised them that GOD would be present, and that through his po∣wer they should certeinly be conquerers. Hereby we gather, that it was not the purpose of Christ in vttering these daungers, to diminish theyr zeale: whereby it was necessary that they should be the more enflamed, if they would execute theyr office rightly.

It is a great thing to come before Princes, for not onely feare, but e∣uen shamefastnes also dooth amase the mindes of good menne. Then what if Princes shoulde breake out, and almoste thunder with deadlye anger? yet Christ forbiddeth his to be carefull: because the spirite shall teach them what to say. For the more a manne knowing his own weak∣nesse, distrusteth himselfe, so much the more hee feareth, except hee haue helpe from an other place. And we see many, which doe there∣fore faynt, because they measure the succcesse of these thinges, which they take in hand to doe by theyr owne forces, which are very small, or none at all. Therefore Christ forbiddeth his disciples to look what they can doe, and commaundeth them only to depend and trust to the heauē∣ly grace.

The question is not here (saith hee) of your abilitie, but of the po∣wer of the holy Ghost, who frameth and directeth the tongues of the faythfull to a pure confession of fayth. And least they shoulde feare a present wante, he declareth they shall haue helpe sent them euen in the very moment. For the Lord dooth make the faythfull voyde of the gyfte of vtteraunce, so long as hee requyreth no wittenesse of them: and where necessitie shall require it, hee maketh them verye eloquente, whiche seemed before to be tonguetyed. So in our tyme wee haue seene certeine martyres, whiche beeing almoste bruitish, after they

were called to make confession of their faith, they excelled wonderful∣ly with the gift of speaking aptly and learnedly. Further, Christ would not that the Apostles shoulde be without all feare: for it was profitable for them to bee carefull to sue by prayers, that the holy Ghost might be giuen them, but he would that they should cast awaye that carefull me∣ditation, wherewith men did much hinder themselues. For whyle they enquire with themselues what shall com to passe, if this or that shoulde fall out, they are vexed with miserable disquietnesse, and doe not reste vppon the prouidence of God. And whosoeuer will not giue this ho∣nour to the prouidence of God, that it is able in due time to supply their want, such certeinly are worthy to be tormented.

Matth. 10. 21. And the brother shall betraye the brother to death, and the father, the sonne, and the children shal rise against their parentes, and shall cause them to die. 22. And ye shal be hated of all men for my names sak: but he that endureth to the end hee shalbe saued. 23. And when they persecute you in this citie, flye into another: for verely I say vnto you, yee shall not finish all the cities of Israel, till the sonne of man bee come. 24. The disciple is not aboue his maister, nor the seruaunt aboue his Lord. 25. It is enough for the disciple to be as his master is, and the seruaunt at his Lord. If they haue called the master of the house Beelzebub, how much more then of the houshold?

Mark.

Luke. 6. 40. The disciple is not aboue his ma∣ster: but whosoeuer will be a perfecte disciple, shall bee as his maister.

21. And the brother shall betray. First, he admonisheth them how grieuous troubles doe remaine for them: then he mitigateth all the sharpnesse by adding a notable consolation. First, he declareth that these things, which were wont to be a defence, or to bring some ease, should bring an en∣crease of greater misery to his disciples: for the brethren, which ought to helpe the oppressed, to reach the hand to them that are in calamitie, and to prouide for their safegard, shuld become their deadly enemies. Yet they are deceaued, which think that this doth befall onely to the fayth∣ful, to be delyuered to death by their brethren. For it may be, that the fa∣ther may persecute the sonne of a godly zeale, if hee see him to be an A∣postate from the sincere worship of God. And in this behalfe the Lord cōmādeth vs to be forgetful of flesh & bloud, & apply al our endeuor to the maintenaunce of the glory of his name. Neither doth euery manne spare his kinsfolkes where the feare and relygion of God doth florishe: but he had rather they should al perish, if neede so required, then to haue the kingdome of Christ shaken, the doctrine of saluation extinguished, & the worship of God abolished. If our affections were ordered a right, this should be the onely cause of right hatred. But when Christe would establysh the kingdome of GOD, and restore godlynesse into his per∣fecte

strength, but would also call menne backe from destruction to sal∣uation: there is nothing more vnworthy then for that cause to hate the ministers of so comfortable a doctrine. This, as it is a monstrous thing against nature, might haue much troubled their simple minds: yet Christ foretelleth that so it shal come to passe.

22. Hee that endureth. This one promise is sufficient enough to staye the mindes of the godly, although all the world should ryse against thē, while he promiseth them a happy and a blessed end. For if the assurance of their purpose doth cary them to death, whiche fight vnder earthlye captaynes, being vncerteine of the end of the warre, shall menne then doubt to imploy themselues to follow Christ to the end, which are cer∣teine of the victory?

23. And when they persecute you in this citie. He preuenteth that, whiche they might haue excepted. If the hatredes of the whole world were to be borne, what end then at the length? Though therefore they coulde be in safetie in no place: yet Christ admonisheth them not to despayre: but where they are throwne out of one place, they shuld rather attempt whether they may profit any thing by their labour in an other place. And the interpreters are deceiued, while they think this to bee a naked permission: when Christ rather commaundeth his disciples what hee woulde haue them to doe. For he that hath abyden one persecution, would gladly take his ease as a soldiour that hath done his duetie. But Christ alloweth not such a vacation to his, but willeth them to run the whole course with an vnwearied minde. In summe, the Apostles are cō∣maunded to offer themselues to new skirmishes, least they should thinke that they had done their dutie, when they had passed ouer one or two. Neither doth he suffer them to flye into corners, where they might lye ydely. But though their labour tooke not good successe in one place, the Lord doth exhort them to go forward. But vnder the commaundement is also contayned a permission. And the flying of persecution is thus to he vnderstoode. For all that flye are not generally to be condemned, nei∣ther yet is euery flyght lawfull. The heate of some of the old writers was too great in this matter, which condemned flight, as if it were a kind of deniall. For if this were true, some part of the ignominie shoulde re∣dound to Christ and his Apostles. Againe, if it were lawfull generally to flye, there shoulde be in the time of persecution no difference betweene the good pastor and the hyreling. Therefore that moderation is to bee noted, which Augustine prescribeth to Honoratus, least any man feare∣fully forsaking his standing, should either traiterously forsake his flocke, or giue an example of slouthfulnes: and yet that no man should vnadui∣sedly thrust in himselfe headlong. If either the whole Church be assay∣led, or that part be folowed to death, the pastor shall doe yll, if he with∣draw himselfe, whose duetie it were to oppose his life for euery particu∣ler man of his flocke: but it may be sometime that his absence shall be be∣neficiall to the Church, by appeasing the fury of the enemies. Therefore let, in such a case, the simplicitie of the do••e preuaile, least nice mē make a cloake for their fearefulnesse, as flesh is alwayes too wise in auoydinge of troubles. For verely I say vnto you. That is not lykely that some do vn∣derstand it of their first sending forth: but it rather comprehendeth the whole Apostleshippe. But herein consisteth the difficultie, what the com∣ming

of the Sonne of manne should signifie. Some menne expounde it, that the Gospell shoulde haue such passage, that all menne should know that Christe should reigne truely, and that the restitution of the kyng∣dome of Dauid shoulde be hoped for of him. Other doe referre it to the destruction of Ierusalem, wherein Christ appeareth ••s a reuenger of vn∣thankefulnesse. The first exposition is tollerable, the latter is more wre∣sted: yet I doe iudge that to be a comfort giuen peculyarly to the Apo∣stles, Christe is sayde to come when hee bringeth remedie to thinges in despayre.

The ambassage, which they were to vndertake, was woonderfull, that they should spread the doctrine of the gospel throughout the whole world. Therefore Christ promiseth that he himselfe will come before they shall passe through all Iudea: namely, because hee will beautifie his kingdome by the power of his spirite, that that glorye and maiestie shoulde verelye shine in the Apostles, whiche as yet was hydde from them.

24. The Disciple is not aboue his maister. Now hee exhorteth them to patience by his owne example. And certeinly this comfort is such, as swa∣loweth vppe all sorowe, while we consider that our lotte is common to vs with the Sonne of GOD: yet that he might make vs the more asha∣med thereby, he taketh two similitude•• from the custom of menne. The disciple accounteth himself honored, to be made equal with his maister: & dares desire no greater honor. Then, that condition, which the Lords doe beare patiently, the seruauntes doe not refuse to beare the same. Sith the Sonne of God is both these wayes aboue vs, as he to whom the chief aucthoritie is giuen of the father, and hath the offices of a maister com∣mitted vnto him: let vs be ashamed to flye from that, which he himselfe disdayned not to take vppon him for our cause. But these thinges do ra∣ther neede meditation, then exposition: because they are euident enough of themselues. Luke reporeteth this sentence in his sixt chapter, not de∣pending vppon the text: but vttered abruptlye amongst other wordes. And because Matthewe dooth in this place declare verye well to what purpose it apperteineth, I thought that I could not place it better anye o∣ther where. But in the translation I followed neither Erasmus, nor the olde interpreter, for this cause. The Greeke Participle doth signifie aswel a thing made perfect, as apt, lyke, or meete. Further, sith Christ speaketh here of a lykenesse, and not of a perfection, the latter sense seemeth to be the better, as if he should haue sayde, there is nothing more meete nor conuenient, then that the disciple should frame himselfe after the exam∣ple of his maister.

25. If they haue called the maister of the house. It is as much as if he shuld haue called himselfe the Lord of the Church: as the Apostle to the He∣brewes 3. 2. comparing him to Moses and the Prophetes, saith, that they were seruauntes: but that he was the Sonne and heyre. For though hee vouchsafeth vs the honour of brethren: yet he is the firste borne and the head of all the body: to be short, he hath the chief gouernment and po∣wer in his hand. VVherefore there is nothing more absurd then to de∣sire to be counted amongst the number of the faythfull, and yet to grudg at GOD when he frameth vs to the image of his owne Sonne, whom hee hath sette ouer his whole housholde.

For what nice fancies are these, if we would possesse a place in his house, and excell aboue the Lord himselfe? The meaning is, we are too softe & daintie, if it behard for vs to beare the reproaches, which our Prince did willingly submitte himselfe vnto. The word Beelzebub is corrupted: it shuld properly be called Baalzebub. So they called the chiefe of the feig∣ned Gods of the Philistines, which the citie Accaron did worshippe. And the lesser Gods were called Baalim, which at this day in Popery are cal∣led Patrones. And whereas Baalzebub signifieth a Patrone of a flye, or of flyes: some thinke that the name was deryued and taken of this, that the Temple swarmed with aboundaunce of flyes, through the plentie of the sacrifices. But I doe rather coniecture that they sought helpe at the ydoll against the flyes, which were noysome to the place. For when O∣chozias superstitiously sought an aunswere of his health from it, he cal∣led it so. VVhereby it appeareth that it was not a name in skorne. For as godly men translated the word Gehenna, to the helles, that they might note that place with infamy: so for hatred and detestation of the Idoll, they called the deuill Baalzebub. VVherby we gather that the reprobate, that they might make Christ the more detestable, noted him with the greatest infamy they could, as by calling him a deuill, who shoulde bee the greatest enemy of relygion. VVherefore, if it befall vs to be touched with the same ignominie, it ought not to seeme straunge to vs, to haue that fulfilled in the members, which began in the head.

Math. 10. 26. Feare them not therefore: for there is nothing couered, that shal not be disclosed, nor hid, that shall not be knowne. 27. VVhat I tell you in darke∣nesse, that speake yee in light: and what yee heare in the eare, that preach yee on the houses. 28. And feare yee not them which kill the body, but are not a∣ble to kill the soule: but rather feare him, which is able to destroy both soule and body in hell. 29. Are not two sparowes solde for a farthing, 〈◊〉〈◊〉 one of them shall not fal on the ground, with∣out your father? 30. Yea, and all the haires of your head are numbred. 31. Feare yee not therefore, ye are of more value then many spa∣rowes.

Marke. 4. 22. For there is no∣thing hid, that shall not be opened, ney∣ther is there a secret▪ but that it shal come to light. 23. If anye manne haue eares to heare, let him heare.

Luke. 8. 17, For nothing is secrete, that shal not be euident, neither any thing hid, that shal not be known and come to light. Luke. 12. 2. For there is nothing couered, that shal not be reuealed▪ neither hid▪ that shal not be knowne. 3. VVherfore whatsoeuer ye haue spoke in darknes, it shal be heard in the light: and which yee haue spoken in the eare, in secret pla∣ces shalbe preached on the houses 4. And I say vnto you, my friēds be not afraide of them that kill the body, and after that are not able to doe any more. 5. But I wil forewarn you, whom ye shal feare: feare him, whiche after he hath killed, hath power to cast into hel: yea, I saye vnto you, him feare. 6. Are not fiue sparowes bought for two farthings, and yet not out of them is forgotton before God. 7. Yea, & al the haires of your head are nūbred: feare not ther∣fore, yee are more of value th•••• many sparowes.

26. Feare them not therefore. VVhen as the Apostles shoulde see the Gos∣pel to be so contemptible, and that they should remember the fewnesse of the beleeuers, they might also cast of all hope for the time to come. Now Christ answeareth this doubt, declaring that the Gospell should be spred further, and that it shall passe throughe all the lettes of menne, so that at length it should shine foorth openly. For though this saying seeme to be a prouerbe; there is nothing couered, that shall not be disclosed: yet here it ought especially to bee restrained to the doctrine of saluation, whiche Christ sayeth, shall be the conquerour what soeuer menne deuise to op∣presse the same. Though hee preached sometime openly in the Temple: yet because his doctrine was refused, he yet lay hid as it were in dark cor∣ners, but he sayeth that the time shal come when it shalbe vttered abroad, which we knowe was done shortly after: for there was neuer any sound of thunder more hard in any quarter of the world, then the voyce of the Gospell which sounded through out the whole worlde. And because this promisse ought to comfort their mindes, Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same, and that they shoulde not be afraide though they saw the Gospell as yet not regarded, but that they shoulde be crying preachers of the same. That which I re∣ported out of Marke, was spoken peraduenture at an other time, and in an other sense: yet because there are redde short sentences, I followe that which was most probable to me. For after that Christ commanded there his disciples, that as burning lightes they shoulde giue a cleare light farre frō them, presently after he addeth, ther is nothing hid which shal not be made open. And the lighte of the Gospell was lighted by the Apostles in darke places, so that by their ministerie it shone aloft through the whole world. And the text in the eight after Luke is altogether like this. As cō∣cerning the place of the 12. chapter, it is not to be doubted but that it an∣sweareth to this, yet in wordes there is some difference: for Christ com∣maundeth there, that the Apostles shoulde bring those things into light, which they had spoken in the darke: whereby he declareth that they had as yet but whispered of the Gospell, but that the message which they did beare, was so notable that it shoulde spreade it selfe to the furthest partes of the worlde.

28. And feare yee not them. Christe teacheth his disciples to contemne death by a most notable reason, because that men created to enioy the ce∣lestiall immortalitie ought to despise this fraile and transitorie life. For the summe tendeth to this purpose, if the faithfull would consider wher∣fore they were borne, and what their condition is, there is no cause why they shoulde so gredely desire this earthly life. Though the sence of the woordes are more full and more plentifull, for Christe teacheth that the feare of God is vtterly dead in them, which for feare of tyrantes doe fall from the confession of their faith, and that there raigneth a beastly bloc∣kishnesse in their hearts, which for feare of death doubt not to forsake the same confession of faith. For the Antithesis betweene the two contrary feares, is to be noted. If the feare of God be choaked with the feare of men, doeth it not appeare that we yelde more to them then to God him∣selfe? Nowe heereof it foloweth that the heauenly and eternall life being reiected, we cause that this onely remaineth for vs, that wee become like to beastes. The power of eternall life and death is in the hande of God

alone: him we neglect because the feare of men doth carie vs away. Doth it not euidently appeare that the shadowish life of the body is more este∣med of vs, then the eternal state of the soul? nay, the celestiall kingdom of God is nothing set by of vs, in respect of the fleeing & vanishing shadow of this present life. Therfore the words of Christ ought thus to be resol∣ued: Know that you haue giuen you immortal souls which are subiect to the wil of god alone, they come not into the power of men. And so your faith ought not to yeld to no terrors or threatnings of men. For how cō∣meth it to passe, that in your vexation the fear of men should preuail, but because the body is preferred before the soule, & immortalitie is lesse e∣stemed of, then this transitory life. Therfore in Luke there is an empha∣tical repetition. Certainly I say vnto you, feare him. As if Christ shuld haue said, we haue no respecte of God, so oft as we giue place to the feare of men: contrariwise if we reuerence God, the victory is easily in our own hands, so that no force of men shuld draw vs from our duety. Also the experiēce of al times teacheth vs how necessary this exhortation of Christ was to the ministers, & generally to al the godly. For ther was neuer time wher∣in men haue not violently lift vp themselues against God, & haue ende∣uoured to ouerwhelme the gospell. Al are not armed with like power to cause and strike a fear of death: but in the greater nūber that monstrous cruelty doeth raigne, which when occasion serueth, sheweth it selfe. Also sathan doth oft suborne the giants, at whose sight the seruaunts of Christ do fal down dead, except they be armed with this doctrine, to be constāt without shaking. But when as these two clauses do ioyne together in one sentence, some that are vnlearned, do naughtily take this part from the o∣ther, that men are not to be feared. For Christ (as was now said) opposeth the godly and holy feare of God, as a remedy against the peruers feare of men, which draweth vs out of the right way. Otherwise the consequence doth not folow, if we feare God who is Lorde of body & soule, men are not to be feared, whose power reacheth not beyonde the body. And that Christ attributeth to menne a power of killing, is spoken by a kinde of graūting. So God slacketh the bridles to the wicked, that they being puft vp with a trust of their owne power dare do any thing, and they do also amase the minds of the simple, as if they could do euery thing. Therfore the wicked do triumph in vaine, as if the life of the godly were subiect to their pleasure, and God holdeth them bound, so that he restraineth their cruelty and violent forces, as oft as he pleaseth: yet by his permission they are occounted able to kil: because he often suffereth their furie weakely to creepe. Lastly, the sermon of Christ consisteth of two partes: for that we might learne patiently to beare the losse of this bodily life, he doeth call vs first to the beholding of the eternall life and death. Then by degrees he descendeth hither also, that the keping of our life is in the hand of God.

29. Are not two sparowes. Christ proceedeth further, as I sayd euen now, thoughe the tyrantes become madde, yet they haue not any power ouer the body: therefore they do wickedly which feare the crueltie of men, as if they were not in the custody of God. Therfore in dangers let vs remē∣ber this second comfort, sith God is the keeper of our life, we may safely rest our selues in his prouidence: nay he is iniuried, if we commit not our life to him, whereof he vouchsafeth to take the charge. But he extendeth the prouidence of God generally to all creatures, that frō the greatest to

the least he might shew that we are preserued by his defence. There is al∣most nothing lesse estemed then sparowes (for two were then solde for a farthing: or as Luke sayth, fiue for two farthings) and yet the eye of God is watchful to defend them also, so that nothing can come by chāce vnto them. VVil he neglecte the life of men, who is carefull for sparowes? But two things are here to be noted: for first Christ doth define the prouidēce of God farre otherwise then many do, which are not much vnlike to the Philosophers: which though they say that the world is gouerned of god, yet they imagine a confuse prouidence, as if God regarded not particular creatures. But Christe distinctly affirmeth that euery one of the creatures are vnder the hand & custodie of God, so that nothing is left to fortune. For certainly the will of God is opposite to chaunce: neither yet by thys meanes is the Fatū of the Stoyckes established: for it is one thing to ima∣gine a necessitie wrapped or tied fast to the manifold course of causes, & an other thing to make all the world and all the partes of the same sub∣iect to the wil of God. I graunt that there is a chance in the very nature of thinges: but I say that nothing can fall in the blinde wheele of Fortune, where the will of God doth gouerne. Secondly it is to be noted, that the prouidence of God is to be considered, not as curious and vaine men doe vse, but that it may be a helpe to our faith, and may stirre vs vp to call vp∣on God. For he doth not therfore teach that al the haires of our head are nūbred, that he might nourish vain speculations, but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh.

31. Ye are of more value. This is generally true of al men, for whose cause the sparowes are created: yet it is spoken properly of the children of God, which haue a greater right then by creation. But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God.

Math. 10.	Mar. 8.	Luke 9.
32. VVho soeuer therefore shall confesse me before mē, him will I confesse also be∣fore my father whiche is in heauen. 33. But who soeuer shall denye me before men, him will I also denie before my father which is in heauē 34. Thinke not that I am come to send peace into the earth: I came not to sende peace, but a sworde. 35. For I am come to set a man at variāce against his father, & the daughter against the mother, & the daughter in lawe againste her mother in law. 36. And a mans ene∣mies shalbe they of his own house.	38. For who soeuer shall be ashamed of me, & of my woordes among this adulterous & sinful ge∣neration: of him shall the sonne of man be a∣shamed al∣so, when hee commeth in the glory of his father, with the holy An∣gels.	26. For who soeuer shalbe ashamed of me & of my words, of him shal the sonne of man be asha∣med, when he shal come in his glory, and in the glory of the father, and of the holy angels. Luke 12. 8. Also I say vnto you, who soeuer shall con∣fesse me before men, him shall the Sonne of man confesse also before the Angels of God. 9. But he that shal deny me before men, shal be denied before the Angels of God. In the same Chapter. 51. Thinke ye that I am come to giue peace on earth? I tell you nay, but rather debate. 52. For frō henceforth ther shalbe ••. in one house deuided, three against two, & two against three. 53. The father shalbe deuided against the son, & the son against the father: the mother agaist the daughter, & the daughter agaīst the mother, the mother in law agaīst her daughter in law, & the daughter in law, against her mother in law.

32. VVho soeuer therefore. He applieth that nowe to the present purpose whiche he spake before of the contempt of death, because we must striue against the horrour of death, least it drawe vs from a free confession of faith which God doeth straightly require, and the worlde can not beare it. Therefore for this ende it becommeth the disciples of Christ to be al∣waies stronge and couragious, that they may be alwaies ready for Mar∣tyrdome. Further, though the confession of Christ is neglected as a light matter of the greater part, of men: yet here it is accounted and woorthily, as an especial worship of God, and a singular exercise of godlinesse. For if earthly kings for the greater defence of their glory & encrease of their richesse, do call their subiectes to armes, why shoulde not the faithfull de∣fend the glory of their heauenly king at least with their toung? VVhere∣fore it is certaine that they doe quenche faith as muche as in them lieth, which suppresse the same inwardly, as though the outward profession of it were but vaine. For Christ doeth not in vaine call vs heere his witnes∣ses, by whose mouth his name should be renowmed in the worlde. I say the will of Christ is, that the profession of his name should be opposed a∣gainst all false religions. Because it is an odious thing, he teacheth vs, that no mannes faith should lie choaked in the heart, but that it should openly shew it selfe before men. VVho soeuer auoideth it and holdeth his peace, doeth not he by dalying with the sonne of God, banishe himselfe out of the housholde of God? There is required of the teachers a more notable confession of faith, then of priuate men. Then because all menne are not endued with like measure of faith, as euery man doeth more excell wyth the gifts of the holy Ghost, so ought he to goe before in his example. Yet there is not one of the faithfull which the Sonne of God wil not haue to be a witnesse. But where, when, howe oft, howe, and howe farre our faith is to be professed, it is hard to sette downe a certaine lawe: but the occa∣sion is to be considered that none of vs doe fail in his duetie in time. And we must aske also of the Lord the spirite of wisedome and boldnesse, by whose direction we may knowe what is conuenient, and that we may boldly execute that which is certainly committed vnto vs.

Him will I confesse. There is added a promisse, which in this behalf should kindle our zeale. The Antitheses are to be noted: for if we compare our selues with the Sonne of God, howe vile a thing is it to denie him our te∣stimonie, when he offereth his againe to vs as in steade of recompence? If we compare men mortall and of no estimation, with God and Angelles, and all the heauenly glory, howe much more excellent is that whiche he promiseth, then that which he requireth? For although men be vnfaithful and peruerse, yet Christ esteemeth as much of it, that we giue testimonie to them, as if it were the companie of God and Angels. Therefore to am∣plifie it, it is sayde by Marke and Luke, In this adulterous generation, least we shoulde thinke that we lost our labour, because the hearers are not meete for it. Further, if the promisse mooue not any man sufficiently, there fol∣loweth a horrible threatning, when Christe shall appeare to iudge the worlde, he will deny all them, which vnfaithfully haue denied him before men. Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation, when as Christ shall blot them out of the boke of life. For who shall God acknowledge in the last day as children, but them which are offe••ed to him by Christe? And he declareth that he him∣selfe

will be a witnesse against them, that they shall not falsly thruste in themselues. That which is sayd, that Christe shall come in the glory of his Fa∣ther, and of the Angels, is thus muche in sence: his diuine glory shall then be shewed openly. And the Angels as they doe nowe compasse the throane of God, so shall they attend vppon him to adorne his maiestie. The place out of the 12. of Luke answeareth to the text of Mathew. But that which we set down out of the 9. chapter, and out of Marke, semeth to be spoken at an other time, but because there is no difference in the doctrine, I thou∣ght good to ioyne them tog••ther.

LVKE. 51. Thinke yee that I am come. That which Christ required euen nowe of his disciples euery one of vs might performe for himselfe with∣out any businesse, if all the worlde with one consent woulde subscribe to the doctrine of the Gospel. But because the greater part is not only against it, but doeth also sharply resist it, we cannot confesse Christe without the variance and hatred of many. Therefore Christe admonisheth his disci∣ples that they shoulde prepare themselues to the battell: for of necessitie they must fight for the testimonie of the truthe. And so hee preuenteth a double offence which otherwise might haue troubled their weake minds not a little. Sith the Prophets promised peace and a quiet state vnder the kingdome of Christ, what should the disciples else hope for, then to haue all things quiet whether soeuer they should come? Now when Christe is called our peace, and the Gospell reconcileth vs to God: it followeth that there shoulde be also brotherly concorde amongst vs. Therefore to haue strifes and contentions kindled in the worlde where the Gospell is prea∣ched, seemeth not to agree with the prophesies of the Prophets, & much lesse with the office of Christ, and nature of the Gospell. But that peace which the Prophets commend, because it is ioyned with faith, flourisheth not but amongst the true worshippers of God, and in godly consciences, and it belongeth not to the vnbeleuers, thoughe it be offered them. And there is nothinge but they can abide, rather then to come in fauour wyth God: whereby it commeth to passe that the message of peace, doeth stirre them vppe into a greater tumult. For in so muche as Sathan possesseth a kingdome amongest the reprobate, he is madde at the name of Christe, and assoone as the doctrine of the Gospell is vttered, their wickednesse is whetted, which lay before a sleepe. So Christ who is properly the author of peace, through the malice of men, is the occasion of troubles. Heereby we learne howe muche the wickednesse is of our corrupt nature, whiche doeth not onely defile so incomparable a gift, but doeth tourne it to the worste. In the meane season if tumultes doe arise, where the kingdom of Christe beginneth to shewe it selfe, let vs not be troubled as with a newe or an vnwonted matter: when he himselfe compareth his Gospell to a sworde, and sayeth that it is a separation or makebate. Some thinke that heere is described the punishment which is laide vpon the contemners of the Gospell, that some of them should rise as enemies against others: but the text sheweth that Christe exhorteth heere his disciples to constancie, if a great part of the world should dissent from them, and that with their voyce, as with the sound of a warlike trumpet they shoulde stirre vp very many enemies to their armes.

35. For I am come to set at variance. Heereby is more euidently perceiued that which we said a little before, that against the nature of the Gospell,

it falleth out through the fault of the wicked, that contentions and tu∣mults do arise. For that which Malachie 4. 6. speaketh of Iohn Baptist, be∣longeth to all the ministers of Christ, that they are sent for this ende, that they should turne the hearts of the fathers to the children, and the hearts of the children to the fathers. But the malice of the wicked bringeth to passe that they which were ioyned before, shoulde at the hearing of the voyce of Christ, be deuided into contrary partes, so that they shuld breake all bands of frendship. Furthermore Christ declareth that the world was come to that confusion, that all lawes of nature should be little estemed, and that no humanity should be any more accounted off. For when Mi∣cheas complaineth 7. 6. that a mans enemies are them of his owne house, he bewaileth an extreme and a fore corruption. Christ declareth that the same shall come to passe, where his doctrine shalbe vttered, which other∣wise were not to be beleued. Yet he doeth not meane that this shalbe al∣waies, as some froward menne do dreame that they cannot otherwise be good disciples of his, except they be deuided frō their parents, childrē and wiues, but all lawfull felowship is rather sanctified by the vnitie of faith. Christ onely giueth warning, that it becommeth not his disciples to be∣troubled so oft as that falleth out.

Mat. 10.	Mar. 9.	Luke 14.
37. He that loueth father or mother more thē me, i•• not worthy of mee. And he that loueth son or daughter more then me, is not wor∣thy of me. 38. And he that taketh not his crosse, & fo∣loweth after me, is not wor∣thy of me. 39. He that wil saue his life, shal lose it: & hee that looseth his life for my sake, shall saue it. 40. He that receiueth you, re∣ceiueth me, & he that re∣ceiueth me: receiueth him that sent me. 41. He that receiueth a prophet in the name of a prophet, shal re∣ceiue a prophets rewarde, & he that receiueth a righ¦teous man in the name of a righteous man, shal receiue ye reward of a righteous mā. 42. And who soeuer shall giue vnto one of these litle ones to drinke, a cup of cold water onely, in the name of a disciple: verely I say vnto you, hee shall not loose his rewarde.	41. And who soeuer shall giue you a cup of water to drinke for my names sake, because ye be∣long to Christ: Verely I say vnto you, hee shall not loose his rewarde.	25. Now there went great multitudes with him, and he turned and sayd vnto them. 26. If any man come to me, and hate not his father and mother, and wife and chil∣dren, and brethren, and sisters: yea and his owne life also, he cannot be my disciple. 27. And who soeuer beareth not his crosse, & commeth after me, cānot be my disciple. 28. For whiche of you minding to builde a towre, sitteth not downe before, and counteth the cost, whether hee haue sufficient to per∣forme it. 29. Least that after he hath laid the foūda∣tion, and is not able to perfourme i••, all th•• beholde it, begin to mocke him, 30. Saying: This man began to builde, and was not able to make an end? 31. Or, what king going to warre against an ether king, sitteth not downe first, & taketh not counsell, whether hee be able with tonne thousand to mete him that commeth against him with twentie thousand? 32. Or else while he is yet a great way off, he sendeth an ambassage, and desireth condi∣tions of peace. 33. So likewise who soeuer he be of you, th•• forsaketh not all that he hath, he cannot be my disciple.

37. He that loueth. Because this is very sharpe and repugnant to the sense of nature, to make them his ennemies which should be most his friendes: therefore Christ sayth now that we cannot of any other condition be his disciples. He doeth not commaunde vs to lay from vs humane affections, he doeth not forbid, but that euery man may performe due beneuolence to his friendes: but he only willeth that what mutuall loue soeuer there is amongst men, should be brought into order, that godlinesse may haue the chiefe preheminence. Therefore lette the husbande loue his wife, the father, the sonne, and again the sonne the father, so that the loue towards men doe not ouerwhelme that duetie which is due to Christe. For as a∣mongest men themselues, some (as we are tied vnto them with a straiter bande) are more loued then others, so were it an vnwoorthy acte if Christ alone shoulde not be preferred before them all. And certainly we doe not sufficiently account with thankefull minde what it is to be a di∣sciple of Christe, excepte the excellencie of this dignitie doe preuaile to bringe vnder all the affections of the flesh. Luke hathe a harder speache, VVho soeuer hateth not his father, but the sense is the same. If the loue of our friendes doeth hinder vs from following Christe, it muste be mightely withstoode. As Paule sayeth to the Philip. 3. 8. that he accounted thinges losse for Christes sake, which he estemed before as aduantage to him, and that he lost all those things willingly.

38. He that taketh not vp his crosse. He proceedeth from a perticular to the general, that we might know that we cannot otherwise be accounted for his disciples, except we be prepared to beare many dangers. If it torment vs and vexe vs, that we haue discord for the cause of the Gospell, with fa∣ther, or wife, or children, lette this condition come to our memorie, that Christ dedicateth all his disciples to the crosse. Yet lette vs remember this comfort, that in bearing the crosse, we become the felowes of Christe▪ so it shall come to passe, that all bitternesse shall easily become pleasant. The reprobate are no lesse tied to their crosse, and cannot shake it off, striue they neuer so muche: but because the crosse without Christe is accursed, there remaineth for them an vnhappy end. VVherefore lette vs learne to knit these two togither, the faithful must take vp the crosse that they may folow the master: that is, that they may conforme themselues after his ex∣ample, and as faithful companions walke in his steppes.

39. He that will saue his life. Least the former doctrine (as it is very hard and troublesome to flesh) should of it selfe worke but smal effecte, Christ in this sentence confirmeth the same two waies. For he sayeth that they are too wary and prouident: when they shal with themselues thinke they haue preserued their life best, they are deceiued, and they haue loste the same: Againe, they which neglect life, shal lose nothing, because they shall saue the same. VVe know that al things are don & omitted for life sake: there is suche a loue of the same planted in vs: wherefore it was necessary for Christ, that he might encourage his to contemne death, so to promisse and to threaten. To finde life, signifieth in this place to possesse the same as vnder a safe custodie: for they which are too couetous of earthly life, while they keepe themselues oute of all pearils, they please themselues with a vaine truste, as if they had well prouided for themselues, but their life fenced with suche defences, shall fleete away, because at lengthe they must die, and death shall be to them destruction▪

On the contrary part, where the faithful do offer themselues to death, their soule which seemeth at that presente to vanishe away, is restored to a better life. Furthermore, because there are some founde which somtime doe lose their life, either for ambition sake, or for a furie, Christ expresly declareth the cause why we should suffer death. It is doubtfull whether this sermon was made at an other time, which Luke declareth. The Lord doeth there also exhort his disciples to beare the crosse, but not in so long a sermon. Also for the confirminge of this sentence he addeth presently two similitudes, whereof there is no mention made in Mathewe: but for the consent in the summe of the matter, I made no doubt to bring those things which are found in Luke hither.

LVKE. 28. VVhich of you is it, minding. Least it should be troublesome to any man to folow Christ on this condition, that he shoulde renounce all his desires, there is a profitable admonition proposed, that men should meditate before hand what the profession of the Gospell doeth require. For hereof it commeth to passe that many do fall away, at all light temp∣tations, because they fansied to themselues mere wāton delites, as though they shoulde alwaies be in the shade and in idlenesse. Therefore he shall neuer be a sitte seruaunt of Christ, except he prepare himself to the warre a long time before. Nowe for this purpose doe the similitudes very well agree. It is a matter ful of trouble and wearinesse to builde, & also smal∣ly welcome by reason of the charge: also no manne taketh warre vpon him, but againste his will, because it bringeth with it so many discommo∣dities, and threatneth almoste ruine to mankinde: and yet the profitte of dwelling allureth men that they doubt not to lay out their substance: ne∣cessitie also compelleth, so that they refuse no expēces in making warres. But there remaineth a farre more excellent rewarde for the builders of the temple of God, and for them whiche giue their names to the warres of Christ. For Christians doe neither labour for a transitorie buildinge, nor sight for a vaine triumph. But that saying of Christe▪ If any kinge be vnable to beare the brunt of battell, least he be ouercome with shame, let him seeke peace with the enemie: cannot be applied to this present pur∣pose, as if we might make any reconciliation with the spirituall enemie if richesse and forces doe faile vs. For it were a fonde thing to wrest al par∣ticular clauses in parables to the matter which is handled. But the Lorde simply meaneth that we shuld so be furnished, least we being taken with∣out iust defence, doe shamefully turne our backes. Neither is euery one of vs a king, which doeth make warre with his owne forces. And as their rashnesse is reproued by this doctrine, which foolishly leape beyond their measure, or make themselues pleasures, not thinking of bearing the crosse: so we must beware least this meditation whereto Christ exhorteth vs, do feare vs, or flack our forwardnesse. Many, because they haue not present∣ly taught themselues the law of patience, euē from the prisons, they, tho∣rough nicenesse retourne backe from the course of their race: for they wil not abide to be Christians of any other conditions, then that they may be free from the crosse. Others, while they haue proposed vnto them a condition hard and vnsauerie to the flesh, dare not come to Christe. But there is no cause why the knowledge of our want should discourage vs, whome the Lord doeth helpe in time. Certainly I graunt, if we accounte the charges, we are all so poore and weake, that we cannot lay one stone,

or drawe the sworde against the enemie. But sith the Lord from heauen will giue vs matter, costes, weapons & forces, our sluggishnesse or slouth∣fulnesse shall haue no pretence of the hardnesse. Therefore the purpose of Christ is to admonishe his of bearing the crosse, that they might girde themselues with strength.

33. So likewise who soeuer hee be of you, that forsaketh not. This clause doeth shewe what the accounting of the charges doeth meane, whereat Christe commaundeth his to beginne: namely, that they must meditate of this ac∣count, to forsake all things. For in vaine they doe thrust themselues in, to professe Christianitie, whiche are delighted with a sweete and idle estate voide of the crosse. Also vnderstand that they must renounce all thinges, which doe so preferre Christe as before their life; as also all the desires of the flesh, so that nothing shall hinder them from a right course. For if any man shall precisely vrge the letter, he shal deale preposterously: as though no man were the disciple of Christ, but he that shuld throw what soeuer he possesseth into the sea, and so shoulde be deuorced from his wife, and should bidde his children farewell. By suche fansies, folish men haue bene allured to monkery, that beinge willinge to come to Christ, haue fallen from humanity. But no man doth more truely renounce al things which he possesseth, thē he which being redy to leaue al things at euery momēt, doth imploy himself wholely as fre and bound vnto the Lord, & passing by all lettes, doeth folow his calling. So the true denial which the Lorde requireth of his, is not settled so much in the action (as they say) as in af∣fection, that euery man liuing for a day, should not sette his heart vppon that which he gouerneth with his hand.

MAT. 40. He that receiueth you. This is an other comfort, that though a great part of the world be offended with the disciples of Christ, so that they should prouoke the hatreds of all men against them: yet the Lorde, that he might allure many to shewe kindnesse to them, disdaineth not to account it as receiued to his owne tables, what soeuer is giuen to them. For thereby it appeareth howe much he loueth them, while hee suffereth what things soeuer were done to them, to be imputed to himself. Also he doeth not speake somuch of the receiuing of the doctrine as of the men. I graunt that this latter doeth depende of the former: but the purpose of Christ is to be considered: for his mind was to speake, that which he saw most apt and fitte for the helping of their infirmitie. If any man shoulde receiue them louingly, and shoulde gently helpe them, he woulde accepte that kindnesse as to himselfe, as if he had ben liberally entreated in their person: and not so onely but they offered a sacrifice of a good sauour vn∣to God the father.

41. He that receiueth a Prophet. He beginneth at the Prophets, but descē∣ding at the length to the lowest degree, he comprehēdeth al his disciples. Therefore hee commendeth without exception the true worshippers of God, and the louers of his Gospell. And to receiue in the name of a Pro∣phet and of a righteous manne, signifieth as much as to do them good for the honour of the Gospel, and in respect of godlinesse. For thoughe God commaundeth vs to doe the dueties of charitie to all mankinde: yet for good cause he preferreth his aboue the rest, that there may be an especial care and regarde had of them.

The reward of a Prophet. The interpreaters do expoūd this clause diuersly:

Some thinke that here is noted a mutual recompence, that is, that the Pro∣phets of God should giue spiritual things for earthly giftes: but if this ex∣position be receiued, what shalbe the reward of the iust? Others vnderstād that they shalbe partakers of the same reward which is laide vppe for the Prophets and the righteous, because they haue ben liberal towards them. Many referre it to the communion of Sainctes, that as by our liberalitie we declare that we are one body with the seruaunts of Christ, so by this meanes we are made partakers of all good things, whiche Christe com∣municateth amongst the members of his body. I do more simply take it for a rewarde which is fit for the worthinesse of the person vpon whom the liberalitie shall be bestowed. For Christe meaneth that this shall be a notable declaration, how much he estemeth his Prophets, and so euery of his disciples: for by the large rewarde it shall appeare, that none of that was lost, which was bestowed vpon them. And he amplifieth the matter in that he promiseth a rewarde euen for the meanest deedes, as that is, to giue a cup of colde water. He calleth not only them litle ones, which are the last and of least account in the Church, but all his disciples which are troden downe by the pride of the world.

Mathew.	Marke 6.	Luke 9.
	12. And they went oute and preached that men should amende their liues. 13. And they caste out many deuils: and they anoynted many that were sick with oyle, and healed them.	6. And they went out, and went throughe euery towne preachinge the Gospell, and healing euerywhere.

12. And they went out and preached. Mathew passeth ouer with silence what the Apostles did: Marke & Luke do declare that they went about to ex∣ercise the office laid vpon them: by whose words that which I sayd, doth more euidently appeare, that this office whiche Christe then laide vppon them, was but for a time, and that of a fowe daies. For they say that they went through cities and townes, & it is not to be doubted but that short∣ly after they returned to their master, as shall be shewed in an other place. This only needeth to be interpreated, that Marke reporteth, that they an∣noynted many that were sicke with oyle. For it is demaunded, for what purpose they vsed oyle, sith Christe hadde giuen them power of healing. Some learned men thinke that it was a kinde of medicine. And I graunt that oyle was muche vsed in those countreis, but there is nothinge more vnlikely, then that the Apostles should vse ordinarie & natural remedies, which should darken with cloudes the myracles of Christ. For they were not instructed by the Lorde in the Arte and skill of surgerie, but they are rather commaunded to worke myracles which should stirre vp al Iudea. Therfore I thinke that this was a visible signe of spiritual grace, whereby they declared that the healing proceeded of the secrete power of GOD, whose ministers they were: for it was vsed vnder the law, by oile to figure the grace of the spirit. But how preposterously they imitated the apostles, which established in the church a perpetual ceremonie of annoynting the sicke, doth thereby appeare, that Christ gaue the gift of healing to the A∣postles, not that they shoulde conuey the same by right of enheritance to their posteritie, but that it shoulde be for a time a seale of the doctrine of the Gospel. And at this day the ignorance of the Papists is too ridiculous, which chalenge filthy annoynting (wherby they bring them that are half dead to the graue), for a sacrament.

Mathew 11.	Marke.	Luke 7.
1. And it came to passe that whē Iesus had made an ende of commā∣ding his twelue disciples, he depar∣ted thence to teach and preache in their cities. 2. And when Iohn hearde in the prison the workes of Christ, he sent two of his disciples, and sayde vnto him? 3. Art thou he that should come, or shall we looke for an other? 4. And Iesus answearing, said vn∣to them: Goe and shewe Iohn, what things yee haue heard and seene. 5. The blinde receiue sight, & the halt go: the Lepers are clensed, and the deafe hear: the dead are raised vp, and the pore receiue the gospel. 6. And blessed is he that shal not be offended in me.		18. And the disciples of Iohn shew∣ed him of all these things. 19. So Iohn called two of his disci∣ples, and sent them to Iesus, sayinge: Art thou he that should come, or shal we wait for another? A little after. 21. And at that time he cured many of their sickenesse and plagues, and of euill spirites, and vnto many blinde men he gaue their sight. 22. And Iesus answeared and sayde vnto them; Goe your wayes and shewe Iohn, what thinges yee haue seene and heard that the blinde see, the halt go▪ the ••epers are clensed, the deaf heare, the dead rise againe, and the poore re∣ceiue the Gospell. 23. And blessed is hee that shall not be offended in me.

1. And it came to passe. In this place Mathew sheweth nothing else, but that Christ ceased not from the course of his office, while the Apostles labou∣red other where. Therefore assone as he had sent them, with their com∣mandements to go through Iudes, he applied himself to teaching in Ga∣lile. But there is waight and force in that woord commaunding: for Ma∣thewe declareth that they had not a free embassage permitted them, but that it was prescribed and tolde to them what they should say, and how they should behaue themselues.

2. And when Iohn heard. The Euangelists doe not meane, that Iohn was moued with myracles, so that then at lēgth he acknowledged the media∣tour: but because he saw that Christ became famous, and accounting that the ful and perfect time was come, wherein his testimonie was approued in him, he sent his disciples to him. That is too absurde, that some thinke that he sent for his own cause also, as thogh that he had not ben fully per¦swaded and plainly taught, him to be the Christ. That is also a friuolous imagination of them, which imagine that when the Baptist was neare his death, he should demand of Christ what message he should beare frō his mouth to the fathers which were dead. But it is euidēt that this holy cri∣er of Christ, because he saw himself not to be farre distant from the ende of his race, and that his disciples remained as yet in suspence, thoughe he had bestowed much labour in teaching them, sought this last remedy to heale their infirmitie. He faithfully behaued himselfe in this (as I said) that his disciples might embrace Christe without delay. Sith by daily calling vpon, they had profited so litle, he doth not feare without a cause, least af∣ter his death they should fal away wholely: therefore by sending them to Christe, his will was to waken their slouthfulnesse throughly. Againe, the pastours of the Churche are in this place admonished of their duety, that they shoulde not endeuour to holde disciples addict•• or as it were bounde to them, but to directe them to Christe, who is the only maister.

Iohn at the beginning professed himself not to be the bridegrome. Ther∣fore which is the part of a faithful frend of the bridegromes, he offereth a chast and a pure spouse to Christ himselfe, who is the only bridegrome of the Church. Paule 2. Cor. 11. 2. declareth that he had the same care: and the example of them both is proposed to all the ministers of the Gospell to folowe.

3. Art thou he that should come? Iohn taketh that for graunted, which the disciples had learned from their childehode. For it was a common lesson of godlinesse amongst all the Iewes, that there should come a Christ, the author of saluation & of perfecte blessednesse, wherefore he moueth no question of that principle: but demandeth only whether Iesus is that pro∣mised redemer. For it behoued them after they were perswaded of the re∣demption promised in the law and the prophets, to embrace the same of∣fred in the person of Christ. VVhē he addeth, shal we loke for another? In this clause he sharply reproueth their slouthfulnes, which being taught so cer∣tainly before, should wauer so long with doutful mindes. He also shew∣eth what is the nature and force of faith: namely, that being grounded in the truth of God, it looketh not about hither or thither, nor varieth: that being content with Christ alone, it turneth not any other way.

Goe, and shew Iohn. As Iohn had taken the person of an other vpon him: so he cōmandeth to cary word back again to him, which should rather haue bene obserued of his disciples. That he answereth not simply, he doeth it first for that purpose, because it were better the thing it selfe shuld speake: then, that hee might giue his forerunner more free scope of teaching: yet he doth not giue him in his myracles a naked matter without fourm, but he applieth the myracles to their end out of the Oracles of the Prophets. And he noteth one place especially out of the 35. chapter of Isaiah, & an other out of the 61▪ that the disciples of Iohn might know that to be ful∣filled and performed, whiche the Prophet witnessed of the kingdome of Christe. In the first place is contained a description of the kingdome of Christ, vnder the which gouernment God promiseth that he will be so li∣beral & bountiful, that he would help & remedy al diseases. And it is no dout but that he speaketh of a spiritual deliuerance from al euils & mise∣ries. But Christ by outward signes (as is said before) sheweth that he came to be a spiritual phisition to cure soules. So it came to passe that the disci∣ples might depart without any wauering doubt, hauing a plaine answere without obscure or vaine circumstances. The last place is like to the first in this, that teaching that the treasures of the grace of God for the world were proposed in Christ, it declareth that Christe was peculiarly sent to the pore & the afflicted. And he alleageth this prophesie purposely: part∣ly, that he might teach all his humilitie▪ partly, that he mighte take away the offence which the wisedom of flesh might conceiue at his contempti∣ble flocke. For as we are proud by nature, we esteme almost of nothing, except it be sette foorth with muche glory. But the Churche of Christe being gathered of poore menne, is furthest of all from that gay and gor∣gious shewe. From hence hathe the contempte of the Gospell crepte into manye, because it is not receiued of all great menne, and of menne of greate dignitie. But howe ouerthwarte and wicked thys estimation of the Gospell is, CHRISTE doeth admonishe vs by the nature of the Gospell it selfe, when as it is sente but to the poore and abiectes,

wherof it foloweth that it is no new thing, or ought that shoulde trou∣ble vs, if it be despised of all the mighty, which being pufte vp with their richesse, doe leaue no void place for the grace of God: nay, if it be refused of the most part of men, there is no cause why we shoulde maruell, when as there is scarce the hundreth man, which swelleth not with a vain con∣fidence. And as Christ defendeth his gospel from contempt: so againe he declareth who they be that are fit to receiue the grace of saluation which is there offered: and he calling louingly miserable sinners to the hope of saluation, he raiseth them into an assured hope. For it is certaine that the poore are called, whose condition is miserable and vile, and whiche are nothing accounted of. Therefore as euery man is most abiect & meane, let not his pouertie cause him to despaire, but lette it comfort him the ra∣ther to seeke after Christ. But let vs remember that none else are accoū∣ted poore, but they that thinke themselues to be such: that is, whiche lye oppressed with the feeling of their owne pouertie.

6. And blessed is he. By this clause it was the wil of Christ, to teach, that if any will remaine constant and firme in the faith of the Gospel, he must resist and striue against offences which shal arise to the hinderance of the course of faith. But this is a preuention wherewith hee shieldeth vs a∣gainst offences: for we shall neuer want occasions to mooue vs to refuse the same, vntil we lift our mindes aboue all offences. Therefore this is first to be noted, we must warre with offences, that we may stande fast in the faith of Christ. Neither is Christ wrongfully called the rocke of offence, and the stumbling stone whereat many do fal. It is certaine that that cō∣meth to passe through our fault: but he cureth this disease also, when he pronounceth them blessed which are not offended at him. VVhereby we also gather that the vnbeleeuers haue no excuse, though innumerable of∣fences fall out: for what should hinder them that they shoulde not come to Christ? or what should offend them that they should fall from Christ? namely, because he with his crosse appeareth as one contemned & vile, being cast out with his crosse to the reproches of the worlde: because hee calleth vs into the society of his afflictions: further more, because his glo∣ry and maiestie, as it is spirituall, is neglected of the world. Then, because his doctrine is contrary to our vnderstandinge: also because that by the crafte of Sathan many troubles doe arise, whiche defame and bringe the name of Christe and the Gospell into hatred. Lastly, because euery man, as of set purpose frameth to himself a heape of offences, because that with no lesse malice then desire, all men withdrawe themselues from Christ.

Math. 11.	Marke.	Luke 7.
7. And as they departed, Iesus be∣ganne to speake vnto the multitude, of Iohn: VVhat went, ye out into the wil∣dernesse to see? A reede shaken with the winde? 8. But what wēt ye out to se? A man cloathed in soft raiment? Beholde, they that weare soft cloathing, are in kings houses.

9. But what went yee out to see? A Prophet? Yea I say vnto you, & more then a Prophet. 10. For this is he of whom it is wryt∣ten: Beholde, I sende my messenger before thy face, whiche shall prepare thy way before thee. 11. Verely I saye vnto you, amonge them which are begotten of women, a∣rose ther not a greater then Iohn Bap∣tist: notwithstandinge, hee that is the least in the kingdome of heauen, is greater then he. 12. And from the time of Iohn Bap∣tist hitherto, the kingdome of heauen suffreth violence, and the violent take it by force. 13. For all the Prophets & the lawe prophecied vnto Iohn. 14. And if ye will receiue it, this is Elias, which was to come. 15. Hee that hath cares to heare, let him heare.

24. And when the messengers of Iohn were departed, he began to speake to the people, of Iohn, what went yee out into the wil∣dernesse to see? A reede shaken with the winde? 25. But what went yee out to see? A manne cloathed in softe raiment? Beholde, they whiche

are gorgeously apparelled, and liue delicately, are in kinges courtes. 26. But what went yee foorth to see? A Prophet? Yea I say to you, & greater thē a prophet. 27. This is hee of whome it is wrytten: Beholde, I sende my messēger before thy face, which shall prepare thy way before thee. 28. For I say vnto you, there is no greater Prophet then Iohn, amongest them that are begot∣ten of women: neuerthelesse, he that is the least in the kingdō of God, is greater then he. Luke 16. 16. The law & the Prophets endured vntill Iohn: and since that time the kingdome of God is preached, and euery manne preaseth vnto it.

7. And as they departed. Christ commēdeth Iohn to the people, that they might remember that which they had hearde of him, and giue credite to his testimonie: for his name was famous amongest the people, and they spake honourably of him: but his doctrine was smally esteemed, and they were but fewe which had respecte to his ministery. But Christe telleth them that they lost their labour which went foorth into the wildernesse to see him, except they woulde reuerently apply their mindes and studies to his doctrine. Therefore the meaning of the wordes is this, you went forth into the wildernesse, your lightnesse was fonde and to be laughed at, if your iourney had not some certaine ende. But you neither sought the pompe of the world, nor any other foolish thing, but your purpose was to heare the worde of God out of the mouth of the Prophet. Therefore that you may now shew what frute you had of your purpose, let that be well re∣membred which he spake vnto you.

8. They that weare softe cloathing. They are deceiued whiche thinke that courtly daintinesse is condemned by this sayinge of Christe: there are very many other places, where the pride and immoderate glory in appa∣rell is reprooued. But the simple meaning of thys place is, that there was no suche thing in the wildernesse, which should allure the people thether. For all thinges there were rude and filthie, which shoulde bring nothing but a lothsomnesse: they shoulde rather looke in kinges courtes, for fine trimming which delighteth the eyes. Thoughe he may seeme also after a sorte to reprooue the tyrannye of Herode, for that he helde Iohn in pri∣son, because he had freely condemned his incestuous mariage. Therefore he declareth that it is but a fonde thing to esteme of Prophets according to the good will and fauour of Princes, because that flatterers doe raigne

there for the most parte.

11. Verely I say vnto you. In these words is not only the authority of Iohn confirmed, but also his doctrine is preferred aboue the olde prophesies, that the people might consider the righte purpose of his ministerie. For because they accounted not to what purpose he was sent, it came to passe that they profited almost nothing by his doctrine. Therefore Christ ex∣tolleth and placeth him aboue the order of Prophets, that they mighte learne and knowe that he hadde some peculiar and more excellent com∣maundement giuen vnto him. But that he in an other place doeth denie himself to be a Prophet, is not contrary to this title of Christ. For he was not a Prophete after the order of others, whome the Lorde in times past had sette ouer his Churche as interpreaters of the lawe, and messengers of his wil: yet he was more excellent then the Prophets, because he spake not a farre off, and darkely vnder shadowes: but he tolde them that the time of their redemption was at hande and before them. To the whiche purpose also appertaineth the prophesie of Malachie, which presently fo∣loweth: namely, that Iohn excelled in this, that he was the crier and the forerunner of Christe. For thoughe the olde Prophets spake of his king∣dome, yet they were not placed as Iohn was before his face, that they should shew him present. Lette the readers looke the rest out of the firste chapter of Luke.

There arose not. The Lorde proceedeth further, asmuch as Iohn exceeded the Prophets, so much more excellent are the ministers of the gospel then he. They haue erred too ignorantly, which thought that Christe cōpared himself with Iohn, for he speaketh not here of the dignity of the person, but the excellency of the office is commended: which doth more euidētly appeare by the words of Luke. Ther arose not a greater Prophet. For the great∣nesse is expresly referred to the office of teaching. In summe, Iohn hath so excellent a title giuen him, to that ende that the Iewes shuld the more di∣ligently obserue the message that he brought. Then the teachers whiche should shortly after folow him, are preferred before him, that the maiesty of the gospell mighte be preferred aboue the lawe, and also that message which came betwene them both. And as Christ would prepare the Iewes to receiue the gospell, so it is meete for vs to be wakened at this day, that we may reuerently heare Christ, speaking to vs out of his high throne of his heauenly glory: least that he reuenge our cōtempt with that horrible cursse, whiche he denounceth againste the vnfaithfull by Malachie in the same place. The kingdome of heauen and of God, is taken here, as in other places before, for the new estate of the church, because that at the cōming of Christ ther was promised a restitutiō of al things. That which I trāsla∣ted the least, is red in the Greke in the cōparatiue degre the lesser. But after this maner the sense is the plainer, while it appeareth that it comprehen∣deth all the ministers of the gospell. Also, that many being endued with a smal portion of faith, are farre inferiour to Iohn, this nothing letteth, but that their preachinge may be more excellent, in that it proposeth Christe the conquerour of death, and the Lorde of life, whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice, and by takinge away the vaile, it lifteth the disciples into the heauenly sanctuarie.

12. From the time of Iohn. I doubt not but that Christ commendeth the maiestie of the Gospel of this, that it was sought after with a feruent de∣sire

of many. For as God raised vp Iohn, that hee might be a proclaimer of the kingdome of his sonne, so the spirite gaue effecte to his doctrine, that it might enter into the hearts of men, and mighte kindle their zeale. Therfore it appeareth that it came from God, which so straungely & so∣denly spreadeth out, & raiseth great sturres. But in the second clause ther is added a restrainte, that the violent doe take it. For because the greater parte was no more moued, then as if the Prophets had neuer spoken of Christ, or as if Iohn had neuer come as a witnesse of him, Christ declareth that the violence whereof he speaketh, is founde but in one certaine kinde of menne. The meaninge therefore is, there is nowe a greate concourse of men, as if that men would violently enter into the possession of the king∣dome of God. For at the opening of the mouth of one man, they doe not onely couetously, but with violente force they receiue the grace offered. And thoughe very many are slouthfull, and are no more touched, then if Iohn should tell a tale in the wildernesse, nothing appertaining to them: yet many ran with violēt zeale. And to this purpose tendeth the saying of Christ, that they are inexcusable whiche contemptuously, as with cloased eyes doe passe by the manifest power of God, which shone as well in the teacher as in the hearers. Yet by these wordes we learne what is the true nature and force of faith: namely, that menne should not coldly and for fashion giue eare to God when hee doeth speake, but they shoulde aspire to him with an ardent affection, and breake throughe as it were wyth a violent endeuour.

LVKE. 16. The lawe and the Prophets to Iohn. Because the Lord had sayd that those things which the Prophets had foretolde (of the renewinge of the church that shuld be) was as an entrance to the matter for the peoples sake, now he compareth the ministerie of Iohn with the law & the pro∣phets, as if he should haue sayd: it is no maruel if God doth now so migh∣tily worke in the mindes of men. For he doeth not shew himselfe a farre off, as he did before in obscure shadowes, but openly and at hande is hee present to establish his kingdome. Hereof it foloweth that they haue lesse excuse, which doe stubbornely refuse the doctrine of Iohn, then the con∣temners of the law and the Prophets. There is an emphasis in the worde of Prophesying, for the lawe and the Prophetes did not sette God before the eyes, but onelie by figures they drew out as in a shadow, one absent.

Now we see whereto this comparison tendeth: namely, that it is not meete that menne should be now so cold, sith God sheweth himselfe pre∣sent vnto them, which helde the olde people in suspense by prophesies. But there is no absurditie in that, that Christ doth nowe number Iohn a∣mongst the ministers of the Gospel, whom he had first placed in the mid∣dest betweene them and the Prophets, because his preaching, though it were a part of the Gospel, yet it was but a certaine rudiment of the same.

MAT. 14. And if ye wil receiue it. Now he doth declare more plainly how Iohn begā to preach the kingdō of God: for this is verily that Eliah which was promised to be sent before the face of God, for Christ would that the Iewes should now see and know that great & terrible comming of God spoken of before by Malachi, sith that Elias which is there promi∣sed, doth now execute the office of a forerunner. Also in these words (If ye wil receiue it): he reproueth the hardnes of their harts, that are so malitiou∣sly blinde in so great light. But what if he be not receiued, shall be not be that Eliah?

It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges: but after he had sayd that he was that Eliah, he reproueth them of slouth and vnthankfulnes, if he haue not that credit, which he deserueth.

15. He that hath eares. VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter, which he would should be diligently & carefully noted. Yet he also declareth that the misteries, wherof he spea∣keth, are not receiued of all: because that many of the hearers are deafe, or else haue stopped their eares. But because that man is not onely hin∣dered by his own incredulitie, but that diuers do also hinder others, christ here exhorteth the children of God, whose eares are opened, that they should be diligent to consider this excellēt misterie of God, and that they should not wax deaf with the vnbeleeuers.

Matth. 11.	Marke.	Luke. 7.
16. But whereunto shall I lyken this generation? It is lyke vnto litle children, which sit in the markets, and call vnto their felowes. 17. And say, wee haue pyped vnto you, and ye haue not daun∣ced, we haue mourned to you, & yee haue not lamented. 18. For Iohn came neither ea∣ting nor drinking, and they saye, hee hath a deuil. 19. The sonne of manne came eating and drinkinge, and they say, behold a glutton and a drin∣ker of wine, a friend vnto Publi∣cans and sinners: but wisdome is justified of her chiler••n.		29. Then al the people that heard, & the Publicans, iustified God, being baptised with the baptism of Iohn. 30. But the Pharises & the expoun∣ders of the law despised the counsell of God against themselues, and were not baptised of him. 31. And the Lord saide, whereunto shal I liken the men of this genera∣tiō? & what thing are they like vnto. 32. They are like vnto children sit∣ting in the market place, and cryinge one to an other, and saying, wee haue piped to you, and yee haue not daun∣ced: wee haue mourned to you, and ye haue not wept. 33. For Iohn Baptist came, neither eating bread, nor drinking wine: and yee say hee hath the deuill. 34. The sonne of man is come, & ea∣teth and drinketh: and ye say, behold a man which is a glutton, & a drin∣ker of wine, a frind of Publicans and sinners. 35. But wisdome is iu∣stified of al her children.

LV. 29. Then al the people that heard. This clause is omitted by Math. which yet bringeth great light to the text: for here of Christ tooke occa∣sion to reproue the Scribes, when he saw that they remained so obstinate in contempt of God. The sum of this place is this, the common peo∣ple and the Publycans glorified God: but the Scribes, which gloried too much in the trust they had to their own vnderstāding, made no account of any thing that was spoken by Christ. And this at the first sight much darkned & deformed the glory of the gospel, that christ gathered not his discipls, but of the dregs & offscouring of the people: & because that they which excelled either in shewe of holinesse or of learning, refused him.

But it was the Lordes wil to shew this spectacle, as an example in the be∣ginning, least that either the men that then lyued, or the posterity that should followe after, should esteeme of the Gospell by the auctoritie of men that allowed of it: for almost all men are by nature bent to this sin. And there is nothing more preposterous, then that the trueth of GOD should be brought in subiection to the iudgement of men, whose quick∣nes of witte and sharpnesse of vnderstanding, is altogeather nothing but meere vanitie. Therefore, as Paule saieth, 1. Cor. 1. 27. God chose the weake and foolish thinges in the world, that he might ouerthrowe the mighty and the wise from theyr imagination. But it is our part to pre∣ferre this foolishnes of God (as the same Paule teacheth, 1. Cor. 1. 21.) before all the excellency of mans wisdom.

They iustified God. This speach is worthy to be noted, that they are said to iustifie God, which with reuerence embracing his sonne, doe subscribe to the doctrine brought by him. VVherefore it is no meruaile, if the ho∣ly Ghost doe euery where adorne faith with most excellent titles, giue∣ing the price vnto it in the worshipping of God, accounting it to be most perfect obedience. For what holier office can be imagined, then to ascribe vnto God his iustice due to him? Yet this word iustifying doth generally extend to al the praise of God: as if it should be said, that God was ap∣prooued and glorified of the people, whiche rested in the doctrine which came from him. And, as faith iustifieth God; so it cannot be, but that incredulitie is blasphemy against him, & spoileth him of his praise. But this phrase teacheth vs, that men are after this maner brought right∣lye to beleeue, when they haue bid the wisdome of the flesh farewell, ac∣counting that nothing proceedeth from God, but that which is right & pure, not taking so much libertie to themselues, as once to murmur at his word and his works.

Being baptised. Luke meaneth that the fruit of Baptisme, which they had receiued, did then appeare: for it was a good preparatiue for them to∣wardes the receiuing of the Gospel, and this was a token of godlynesse that they had offered themselues to be baptised. Now the Lord leadeth them from that meane beginning to higher degrees: euen as the Scribes by despising the baptisme of Iohn, through their owne pride did shutte vp the gate of fayth against themselues. Therfore if we desire to ascend to sound perfection, we must first take heed that we despise not the least of Gods callings and matters: but let vs be humbly prepared to beginne at the least elementes. Secondly, we must do our diligence, that our faith though it haue a weak beginning, may by degrees dayly profit more and more.

30. They despised the counsel of God against themselues. The counsell of God is for honours cause opposed against the wicked pride of the Scribes: for there is a force in this word coūsel, which deliuereth this doctrin of God from the contempt of men. But word for word Luke saith that they de∣spised it against thēselues. Neither do I reiect that sense, which others do rather alow, that they were rebellious to their own destruction. But be∣cause the words of Luke are plaine, and that they are thus vsed ofte, I had rather translate it in themselues: as if he should haue saide, though they withstood it not openly and directly: yet, as they swelled with an inward pride inwardly, so they despised it in themselues.

31. VVhereunto shall I lyken this generation? He meaneth not all the men that then lyued: but he speaketh properly of the Scribes and their flatte∣rers. He vpbraideth thē, that when the Lord had attēpted diuerse waies to draw them vnto him, they most obstinately refused his grace. But he vseth a similitude which is taken, as it is supposed of a game commonlye vsed by children; neither is this coniecture vnlike, that children leading seueral daūces, did so sing one to an other. And verely I think that christ purposely that he might ouerthrow the pride of the Scribes, tooke occa∣sion to reproue them of chyldren playing together, declaringe that though they were neuer so proud, yet the song which children sing, whil they play in the market place is enough to condemne them.

33. For Iohn came. VVhen as this man liued an austere and streit life, sounded repentance & sharp reprehensions, as though he sang a mourn∣full song, and the Lord himselfe, as with a mery & cheerefull song ap∣plyed himselfe more pleasantly to allure them to his father: what cause should there be that neither of these wayes profited nothing amongste them, but theyr yron obstinacie or hardnesse of hearts? But this place tea∣cheth vs why there was so great difference in outward shew of life be∣tweene Christ and the Baptist, which yet did both apply themselues to one matter: for it was the will of the Lorde by this varietie in taking as it were vpon him diuerse persons, the more to conuince the vnbeleeuers: for that he bending and transforming himselfe to their manners, could not yet bend them. If that all excuse be taken away from the men of that age, which with obstinate malice refused both those wayes, whiche the Lord vsed to call them by, we also are in their person found guiltie: whē as the Lord omitteth no kind of cheerefull dealing, or of mourfull and sorowful musicke to draw vs vnto him, wee remaine as dead stones. As menne not well in theyr minde, or out of theyr witte, are common∣lye called Lunatike: so they called Iohn, a manne possessed with a de∣uill.

34. The sonne of man is come. To eate and to drinke in this place signi∣fieth to lyue after the common order of men: as Christ saieth, Iohn came neither eating nor drinking: because he liued not after the common or∣der of men, for that he abstained from the common meates and com∣mon order of diet: which Luke expresseth more plainely in these words, not eating bread, neither drinking wine. Let them note this place: which thinke the estate of perfection to be in outwarde austeritie of lyfe, and they thinke him to liue an Angels life, which liueth sparingly, or pineth away himselfe with hunger. For, according to this rule, Iohn should be better then the sonne of God: but this is rather to be holden as a rule, bodylye exercise profiteth litle, but godlines is profitable vnto all thinges, 1. Tim. 4. 8. Yet vnder this pretence libertie may not be giuen to the flesh, to pam∣per vp it selfe in delycacie and wantonnesse: only superstition must be a∣uoyded, least foolish men imagining perfectiō to be in these outward e∣lementes, they neglect the spiritual worship of God. Adde this also, that Christ applyed himselfe to lyue after the common order of mans life, that he might sanctifie godly temperance, and not nourish the superflui∣tie of others either by any shew or example of his.

35. But wisdom is iustified. This place is diuersly expounded by the in∣terpreters, Some say that wisdom was iustified or acknowledged by the

Iewes to be without fault, in that they being faultie in their own consciences, and iudges of theyr owne infidelitie, were enforced to wit∣nesse that the doctrine was good & holy, which they reiected. And they take the children of wisdom for the Iewes, who set out themselues with this title. Others do thinke that it is spoken in scorne: as thus, do you in this manner approue the wisdome of God, whose children you boaste your selues to be? But because the Greek Preposition here vsed, is not pro∣perly referred to the party, which is the doer, there are some, which ex∣pounde it thus, wisdome is discharged of her children, so that now shee is not by any law bound vnto them, as if the enheritaunce were trāslated to some other: as Paule saieth, that Christe was iustified or freed from sinne, Rom. 6. 7. beecause the cursse of sinne had no further power ouer him. Some vsing a greater libertie interprete it more hardly, as that wis∣dome should be estraunged from her children. But howsoeuer the greek Preposition be here interpreted, in my iudgement an other sense is more apt: wisdom though her own children do vtterly despise her, dooth ye•• lose nothing of her excellencie and dignitie: but remaineth sound. The Iewes, and especially the Scribes vaunted themselues to be the children of the wisdome of God: yet when they trod theyr mother vnder their feet, they did not onely flatter themselues in so great sacriledge, but in theyr iudgement they would that Christ should also haue fallen: on the other side Christ saieth, though wisdome hath wicked and degenerate chyl∣dren, yet she remayneth safe, and her credit and authoritie cannot bee ought cmpared by their malice, which doe wickedly and malitiously slā∣der her. But I haue not yet set downe that sense, which in my iudgment doth best agree with the place, and is most naturall. First, in the wordes of Christ there is a secret Antithesis, betweene naturall children and ba∣stardes, which vaunt of a vaine title without a cause: as if Christ should say: let them goe on in their pride, which gloriously boast themselues to be wisdomes children in vaine: she shal yet haue her praise and her auto∣ritie amongst her naturall children. Therefore Luke addeth this vniuer∣sall note of all her children, whereby he declareth that the resistaunce of the Scrybes was not such a let to any, but that all the electe of God shoulde remayne in the fayth of the Gospell. For the Greeke Preposition, it is not to be doubted but that the same word is sometime diuersly vsed. As to omitte many examples, when Christ saieth, Luke, 17. 25. The sonne of man must first suffer many thinges, and be reproued of this generation. No man will deny but that there is the lyke manner of speaking vsed in the Greeke, in the other clause. Chrisostome also, whose naturall lan∣guage was the Greek tongue, passeth by this, as a matter of no waight. And besides this, this sentence shall thus better agree and answere to the former sentence, where it is sayde, that God was iustified of the people. Therefore though many Apostates doe fall away from the Churche of God: yet alwayes shall the faith of the Gospel continue safe amongst all the elect, which are indeede of the flock.

Matth.	Mark.	Luke. 10.
		1. After these thinges, the Lord appoynted o∣ther seuentie also, & sent them, two and two beefore

him into euerye citie and place, whither hee himselfe would come. 2. And he said vnto them: The haruest i•• great, but the labourers are few: pray therefore the Lorde of the haruest to sende forth labourers into his har∣uest. 3. Goe your wayes: behold I send you forth as lambes among wolues. 4. Beare no bag, neither scrip, nor shooes, & sa∣lute no man by the way. 5. And into whatsoeuer house ye enter, first say, Peace be to this house. 6. And if the sonne of peace bee there, your peace shall reste vppon him: if not, it shall turne to you againe. 7. And in that house tarye still, eatinge and drinking such thinges, as by them shall bee set before you: for the labourer is worthy of his wages. Goe not from house to house. 8. But into whatsoeuer citie yee shall enter, if they receiue you, eate such thinges as are sette before you. 9. And heale the sicke that are there, and saye vnto them, The kingdome of God is come neere vnto you. 10. But into whatsoeuer citie yee shall enter, if they will not receiue you, goe your wayes out into the streetes of the same, and say. 11. Euen the very dust, which cleaneth on vs of your citie, we wipe of against you: notwithstandinge, know this, that the kingdom of God was come neere vnto you. 12. For I say to you, that it shalbe easier in that day for them of Sodom then for that citie.

1. After these thinges. It may be gathered by many circumstances that the Apostles were returned backe againe to Christ, before that these se∣uentie were substituted in theyr roomes. For the twelue were sente to stirre vp the Iewes in hope of the saluation at hand: after theyr returne when there was neede of more dilygent attentiuenes, there were moe sent out as second messengers, which shoulde euerye where in all places spread abrod the fame of the comming of Christ. But there was no spe∣ciall ambassage committed to them, Christ onely sent them before him, as forerunners, which might prepare the mindes of the people to receiue his doctrine.

In the number of seuentie he seemeth to folow that order wherto the people had heretofore bene accustomed. That must be remēbred, which we spake of the twelue Apostles, that look how many trybes there were in the florishing estat of the people, so many Apostls were there chosē as Patriarches, which shold gather the members of the torne body togea∣ther

that thence might come a perfect restitution of the Church. The reason was not vnlike in the seuentie. VVe know when Moses was not able to beare the burden, he chose vnto him seuentie Iudges, which shuld gouerne the people togeather with him, Numb. 11. But the Iewes being now returned from the captiuitie of Babylon, had a councell called syne∣drion, which they through corruption called sanedrin, which consisted of se∣uentie and two Iudges. But as the common speach is in such numbers; so when they spake of the synedrion, they onelye called them seuentie Iudges, and they were chosen of the posteritie of Dauid, as Philo witnesseth, that there might yet remaine some authoritie in the kingly stocke. VVhere∣fore after many miserable murthers, this was the last part of theyr de∣struction, when Herod had ouerthrowne that councell, hee spoyled the people of their lawfull gouernment. Furthermore, because their returne from Babylon, was a figure of the true and perfect redemption, the Lord now seemeth to chuse these seuentie preachers of his comming, therby to promise after a sort, a restitution of their decayed estate: Yet he made thē not Iudges with power, beecause the people was to be called backe a∣gaine to one head, but hee commaunded them onely to goe before, that he alone might rule and gouerne. In that he sent them two togeather, it seemeth that he did it in consideration of theyr weakenes: for it was to be feared, least they being seuered alone, shuld haue had lesse courage thē was necessarye for the through perfourmaunce of theyr office: There∣fore that some should mutually encourage others, they are sent two to∣geather.

2. The haruest is great. I expounded this sentence in the 9. Chap. after Matthew: yet it was conuenient to be set downe here againe: because it is here vttered vppon an other occasion. For that Christ might therby the better stirre vp his Disciples diligently to apply theyr labour, he tel∣leth them that the haruest is great: whereof it followeth that their la∣bour should not be in vaine, but that they should finde aboundaunce of matter, wherein they might exercise themselues. After he admonisheth them of daungers, contentions and troubles, and he commaundeth them to girde vp themselues, that they might speedely goe through all Iudea: then he rehearseth those commaundements, which he had giuen to the Apostles: therefore it were superfluous here to load the readers with moe wordes, sith the full exposition of all these thinges may be hadde there: onely they are to be admonished what this speach meaneth, Salute no man by the way. It is a token of great haste, where as if any man meere vs in the way, we goe forward, and speake not to him, that might hinder vs, though it were but a litle. So 2. Re. 4. 29. when Elizeus sent his boye to the Sunamite, he forbad him to salute any by the way. VVould Christ therefore haue his disciples to be so vnkind, that he would not allowe them to salute any by the way? No, but he commaundeth them to make such speede, that they should passe ouer all lettes. Luke also hath this onely, that the Disciples should eate and drinke those thinges, whiche shoulde be set before them. In which words Christ doth not only com∣mand his to be cōtent with cōmon and meane diet, but he also aloweth thē to eate of other mens charges. And this is the simple & natural sense, it shall be free for you to lyue of other mennes charges, so long as you shall be in this iourney: for it is meete that they, for whose cause you

labour, should giue you foode. Some thinke that that scruple is taken away, that the Disciples should not abhorre or refuse any kinde of meat: but Christ meant no such thing: nay, his purpose was not to geue them any thing in commandement concerning frugal diet: but only to graunt them in steade of reward to be fed in this their ambassage of their hostes that enterteined them.

Math. 11.	Marke.	Luke. 10.
20. Then beganne he to vp∣brayde the Cities wherein moste of his great workes were done, because they repented not. 21. VVoe be to thee, Chorazin: wee be to thee Bethsaida: for if the great workes, whiche were doone in you, had beene done in Tyrus and Si∣don, they had repented long agoe in sack••loath and ashes. 22. But I say to you, it shal be easier for Tyrus and Sidon at the day of iudgement then for you. 23. And thou Capernaum, which art lyfted vp vnto heauen, shalt bee brought down to hell: for if the great workes, which haue bene don in thee, had bene doone among them of So∣dome, they had remained to this day. 24. But I say vnto you, that it shall be easier for them of the lande of Sodome in the day of iudgmente, then for you.		13. VVoe be to the Cho∣razin: we be to thee Bethsayda: for if the miracles had bene done in Tyrus and Sidon, which haue bene done in you, they had a great while ago repented, sittinge in sackcloath and ashes. 14. Therefore it shall bee easier for Tirus and Sidon at the iudgement, then for you. 15. And thou Capernaum whiche arte exalted to heauen, shalt be thrust downe to hel. 16. Hee that heareth you, heareth mee: and he that despi∣seth you, despiseth mee: and hee that despiseth me, despiseth him that sent me.

20. Then he beganne to vpbrayde. Luke sheweth when and wherefore Christ so inueighed against these cities: namely, when hee had sente his Disciples into diuerse partes of Iudea, to preach as they wente that the kingdom of God was at hand: he cōsidering their vnthankfulnes amōgst whom he had laboured as a prophet long time, & had wrought manye miracles, and they not profiting thereby: he brake out into these words, as if he should haue said, that the time was now come that he would goe to other cities, sith he found that the inhabitants of that coaste, where he began to preach the Gospel and to work miracles, were a stubborn and malitious people. But not speaking of his doctrine, hee vpbraideth them, that they were not drawn to repentaunce by his miracles: for it is euidēt that the Lord shewed his power by miracles: to this end, that hee might thereby call men vnto him, and sith that by nature al men are set against him, it is necessary that they beginne at repentance. It is well known that Chorazin and Bethsaida are cities situated vpō the shore side of the lake Genezareth.

21. If the great workes which were done in you had bene done in Tyrus and Sydon. Christ of purpose brought this comparison of Tyrus & Sydon, because they were infamous in wickednes, pride, luxuriousnes, and other sinnes, and euen their neighbours hard by them, and that hee might pricke his countreymen, the Iewes, the rather. For there were none of these, which accounted not the Tyrians and Sydonians for moste wicked contem∣ners of God. Therefore Christ amplifieth his curse the more, when hee saieth, that there was more hope of amendment in those places (where there was no relygion) then appeared in Iuda it selfe. But least anye should moue curious questions of Gods secrete iudgementes, it is to be considered that the Lord applyed his woordes to the common capacitie of mans vnderstanding, comparing the citizens of Bethsaida and theyr neyghbours with the Tirians and Sidonians, hee disputeth not what God forsawe in secret counsel shuld become eyther of these, or of those, but what the others would haue done, as might by outwarde appea∣raunce be gathered. For that those cities were so corrupt in maners, and dissolute in behauiour, might be imputed to theyr ignoraunce, that the word of God was neuer heard there, neither had they by miracles that calling to repentaunce: but the cities of Galyle reproued by our sauiour, were hardened in obstinacie, as appeareth by contemning the miracles, which they had seene wrought aboundantly amongst them, without a∣ny profit. In summe, the wordes of Christe tende to this purpose, that Chorazin and Bethsaida excell Tyre and Sidon in malice and outragi∣ous contempt of God: and yet there is no cause to contend with God: for passing by them, in whom there was more hope, and shewed his power amongst the wickedest, and them that were past hope: VVhōso∣euer he employed not his mercy vppon, he iustly appoynteth to destru∣ction.

Now, if he withdraw his word from some, and suffer them to perish: but that others may be more inexcusable, and that hee solycite and ex∣hort them to repentaunce, by this or by any other meanes: who canne therefore charg him of yll dealing? Therefore acknowledginge our own infirmitie, let vs learne humbly to reuerence this high misterie. For their proud and arrogant frowardnes is not to be borne with, which cannot abyde that God should be accounted righteous, further then theyr sen∣ses can reach vnto: and they proudly refuse the misteries of God, which of duetie they should reuerence: because it agreth not with theyr rea∣son.

If these great workes had bene done. VVe said, that we are by these woordes taught the right vse of myracles, yet in these great works is also compre∣hended the doctrine. For it is not to be thought that Christe helde his peace, whyle he shewed the power of his father: nay, the myracles were annexed to the Gospel to make them more attentiue to the words of Christ.

In sackcloath and ashes. Repentaunce is here described by the outwarde signes, which then were solemnlye vsed in the Church of God: not that Christ esteemed these outward rites, but because he applyed himself to the capacitie of the common people. VVe know that the repentance of the faythfull is not tyed to a few dayes, but they must daylye exercyse themselues in meditating thereof vnto their death. But it is not necessary

to put on sackcloath, and to be sprinkled with ashes euery day: therefore this outward shew of repentaunce is not alwayes to be vsed, but when that from some grieuous falling away menne turne againe to GOD. And then sackcloath and ashes are shewes of guiltinesse; vsed to appease the wrath of the iudge, and do properly belong to the beginning of con∣uersion. And sith that menne doe testifie their sorow and their griefe by this outward ceremonie, it is necessary that the hatred of sinne, the feare of God, and the mortification of the flesh should goe before, accordinge to that saying of Ioel, 2. 13. Rent your heartes, and not your garments.

Now we see why Christe, when he spake of Tyre and Sydon, ioyned sackcloath and ashes to repentaunce: whose inhabitants could not haue the Gospell preached vnto them: but he condemneth their former life, leauing them no refuge, but to flye to a sorowfull shewe of their guilti∣nesse, and humblye to seeke for forgiuenesse. To the same purpose al∣so maye that woorde Sitting bee applyed▪ For it signifieth a lyinge pro∣strate vppon the grounde, whiche menne forlorne doe vse to testifie and shewe their mourninge, as appeareth in manye places of the Pro∣phetes.

33. And thou Capernaum. Hee nameth Capernaum especially, because hee was so much conuersant there, that menne thought he hadde beene borne there. And this was an inestimable dignitie, that the sonne of God should beginne his kingdome and his priesthood there in that citie, and that hee had chosen it in steede of a palace and a sanctuarie for him. But she was so drowned in her owne filthinesse, as if no droppe of Gods grace hadde euer bene amongst them: therefore Christ pronounceth that the greater blessinges of GOD they hadde, so much the more horri∣ble punishment remained for them. This place is dilygently to bee no∣ted, that the prophaning of Gods giftes, because it is ioyned with sacri∣ledge, shall neuer escape vnpunished. Therfore the hygher a manne is in dignitie, the more seuerelye he is to bee punished, if hee prophane the gyttes of GOD beestowed vppon him: and then especiallye is there a horryble vengeaunce at hande, when wee (beeinge enriched with the spyrituall gyftes of Christe) haue him and his Gospell in derysion.

If they hadde beene do one in Sodome. It is sayde before that Christe spake after the manner of menne, and that hee did not shew, as out of a hea∣uenly Oracle, what he foresawe shoulde haue become of the Sodomit••, if a Prophet hadde bene sent vnto them. If this aunswere doe not satis∣fie the contentious: yet this one thing shall take awaye occasion of fur∣ther quarrelling from them, though GOD had a remedie in his hande, whereby he could haue saued the Sodomites; yet he was a iust reuenger in destroying them.

LV. 16. Hee that heareth you. They are deceaued, which thinke that, that is repeated here, which we had in Matthew, 10. 40. Hee that re∣ceiueth you, recosueth me. For Christ spak there of the persons, & now here of the doctrine: that receiuing pertained to the dueties of charitie: but now he cōmendeth that faith, which receiueth God in his word. This is the sum, that the godlines of men is tried by the obedience of faith: and they that refuse the gospel, though they glory that they are great worshippers of God, yet they do openly shew a wicked contempt of him. Further∣more, the purpose of Christ is to be considered: for whereas a great part

of the world, preposterously esteemeth of the gospel after the dignitie of men, and therefore despise it, when it is brought by men of a meane and base estate, Christ here meeteth with this peruerse iudgment. Also sith there is that pride almost in al men, that they wil hardly submit thēselues to their equals, or to them, whom they contemne in respect of thēselues: and God appointeth to gouerne his Churche by the ministerie of men, and chuseth the ministers of the worde oft times out of the dregges and offscouring of the cōmon people: it was therfore necessary for him to set forth the maiestie of the Gospel, least it should become vile: because it is vttered out of the mouth of man. This therefore is a notable commen∣dation of the outward ministerie, that Christe saieth, what honour or reuerence soeuer is giuen to the preaching of menne; so that it bee faith∣ful, that God accepteth it as imployed to himself. VVe may profitte by this commendation two wayes: for first nothing can better encourage vs to embrace the doctrine of the Gospel, then to heare that it is a most excellent seruice of God, and a sacrifice of a sweete smelling sauour, to heare him speaking to vs by the mouth of men, and to submit our selues with that reuerence vnto his word brought by men, as if he himself shuld discend from heauen, or should reueale his counsel by Angels. Then this established assurednes taketh all doubt from vs, when wee heare that the testimonie of our saluatiō witnessed to vs by men, sent frō God, is so to be receiued and credited, as if his owne voice shoulde sounde from hea∣uen. Contrariwise, to driue vs from contempt of the Gospel, he addeth a seuere sentence, affirming that they disdaine not men, but him, and God his father, whiche disdaine to heare his ministers, though they bee but meane men. And as the dignitie of those pastors, which sincerly & faith∣fully do execute their office is highly here extold: so the pope maketh him selfe ridiculous with his shauelings, while vnder this pretence, he would mainteine his tyranny. For it is certeine that Christe speaketh not, as if he would resigne to men that right, which he had receiued from his Fa∣ther: but this is his onelye purpose, to delyuer his Gospell from con∣tempt: VVhereof it followeth, that he transferreth not the honour due to him, to the persons of menne, but onely to seeke that it be not separa∣ted from his word. Therefore, if the Pope will bee receiued, lette him bring the word for a warrant, whereby hee maye be knowne to bee a minister of Christe: but so long as hee goeth on in his owne lyke∣nesse, that is, as a chiefe enemie of Christes, and hauing nothinge like to the Apostles, lette him leaue deckinge him selfe with others fea∣thers.

Math.	Marke.	Luke. 10.
		17. And the seuentie turned againe with ioy, saying, Lord, euen the deuils are subdued to vs, throgh thy name. 18. And he said vnto them, I saw Sathan lyke lightning, fall downe from heauen. 19. Behold, I giue vnto you power to treade on serpentes, and scorpions, and ouer all the power of the enemie, and nothing shall hurt you.

20. Neuerthelesse, in this reioice not, that the spirits are subdued vnto you: but rather reioyce; be∣cause your names are written in heauen.

17. And the seuentie turned againe. It appeareth that the seuentie disciples did not at the first fully and perfectly beleeue Christes wordes, when as they returned reioycing, as at a strang matter and a thing, not to be ho∣ped for, that they should cast out deuilles by the power of Christe. But this aucthoritie was committed to them, and they had also a commaun∣dement: yet I thinke not when they went forth, but that they were per∣swaded that their maister had said nothing to them in vaine: yet after, when the straungnes of the matter exceeded their opinion, they were a∣mased at those wonderfull sightes. But this commonly falleth out, that the faithful do onelye conceaue a certeine taste of the power of God by his word: then experience caryeth them into admiration. But what ma∣ner of ioy they had, shall more plainely appeare by Christes aunswere.

18. I saw Sathan. Christ leadeth his disciples from one special sort to a whole generalitie: namely, that he commanded his gospel to be preached to this end, that he might ouerthrow the kingdome of Sathan. And be∣cause the disciples tooke that exāple, which in experience they had seene, without further application, Christ telleth them, that the force and effi∣cacie of their doctrine should reach further, and that the tyranny which Sathan exercised against al minkinde should be ouerthrowne. Now, wee conceaue the meaning of the words, when Christ commaunded his go∣spel to be preached, he did not attempte a matter, the end whereof was doubtfull, but he saw before that Sathan should therby be ouerthrown. Now, sith the sonne of God cannot be deceaued, and this his foreknow∣ledge belongeth to the continuall course of the Gospel: it is not to bee doubted, but as oft as he raiseth vp faithfull teachers, but that he wil giue like happy successe to their labours. VVherby we gather, that we cannot be otherwise deliuered from the seruice of Sathan, but by the gospel, then, they profit rightly by the Gospel, in whom the power of Sathan falleth downe, that they dying vnto sinne, begin to liue to the righteousnesse of God. The similitude is also to be noted, which hee vseth, that Sathan fell downe as lightning at the thunder of the Gospell: for so is the diuine & incredible power of the doctrine expressed, which so sodenlye casteth downe headlonge with violence the prince of the worlde, furnished with so great powers. Here is also expressed how miserable the conditi∣on of men was, ouer whom sathan triumphed, who reigned in the aire, & held the world subiect vnder his feet, vntil Christ the delyuerer came.

19. Behold, I giue vnto you power. This is spoken by waye of a graunte. Christ denieth not, but that it is an excellent gift, wherin they reioice: but he specially warneth them to looke somwhat deeper into the matter, & not to stay at the outward miracles. Therefore, as their ioy was not cō∣ceaued of nothing, so he doth not altogether condemne it, but sheweth that it is not such as it ought to be: because they pleased themselues too much in these outward shewes, & did not lift vp their minds into heauē. And almost al the godly are sick of this disease: for though they consider the goodnes of gods benefits with thāks giueing: yet they go not so far with thē, as they ought, as with ladders to be holpe by thē to clime into heauen.

Therefore they haue neede to be raysed vp by the Lord, as with an out-stretched arme, to be holden, that they fall not downe vpon the ground, but that they should aspyre to a heauenly newnesse of lyfe. He calleth al daungers the power of the enemie: because the deuill throweth vpon vs whatsoeuer he knoweth may make against vs: not that hee hath in his power those thinges, which can hurte men: but because that he being ar∣med with the curse of God, he endeuoreth to turne al his scourges to our destruction, and taketh them as weapons to wound vs with.

20. Your names are written. Christ purposing to withdraw his disciples from a vaine ioy, to glory and to ioy in eternal lyfe, he leadeth them to the head spring and fountaine of the same: namely, that they are chosen of God and adopted to be sonnes. He might haue commaunded them to reioyce, for that they are regenerate by the spirit of God, to be new cre∣atures in Christ, that they are lightened in hope of saluation, and haue the seale of the same giuen vnto them: But his will was to set down vn∣to them the head, from whence all these good thinges doe come: that is, the free election of God, least they should ascribe anye thing to them∣selues. The benefites of God, which we feele in our selues, do giue vs oc∣casion to praise God: but the eternall election, which is without vs, doth shew more plainely, that the meere goodnesse of God is the foundation of our saluation. Further, he saith metaphorically that their names are written in heauen, meaning they are accounted beefore God, as sonnes and heires, as if they were written in a Catalogue.

Math. 11.	Marke.	Luke. 10.
25. At that time Iesus aun∣swered, and sayd, I giue thee thankes, O father, Lord of heauen and earthe because thou hast hidde these thinges from the wise, and men of vnderstā∣ding, and haste opened them vnto babes. 26. It is so, O father: because thy good pleasure was such. 27. All things are giuen vnto me of my father: and no man knoweth the sonne, but the father: neither knoweth any man the father, but the sonne, and he to whom the sonne will reueale him. 28. Come vnto mee, all yee that are wearye and laden, and I wil ease you. 29. Take my yoake on you, and learne of me, that I am meeke and lowly in heart: and yee shall find rest vnto your soules. 30. For my yoake is easie, and my burden is light.		21. That same houre reioy∣ced Iesus in the spirit, and said: I confesse to thee father, Lorde of heauen and earth, that thou haste hidde these thinges from the wise and learned, and haste reuealed them to babes, euen so father, because it pleased thee. 22. Then hee turned to his di∣sciples and sayd▪ All things are giuen to me of my father: and no man knoweth whoe the sonne is, but the father: neither who the father is, saue the sonne, and hee to whom the sonne will re∣ueale him.

25. Iesus answered. Though the Hebrewes doe commonly vse this word answering, euen in the beginning of a matter or speach, yet I think that in this place there is a greater Emphasis, and that Christ took occa∣sion of the present matter to speake thus: and Lukes wordes doe more plainely confirme it, in that he saieth, that Christ the same houre reioy∣ced in the spirit. But whereof should this reioycing proceede: but that Christ esteemed the Church gathered of meane and contemptible men, as deare & as pretious to him, as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same▪ And the wordes, which he speaketh to his father, haue more vehemēcy in thē, then those which he speaketh to his disciples. Though it is certeine that in respecte of them, and for their cause hee gaue thankes to the Fa∣ther, least any should be offended with the meane and base estate of the Church. For we doe alwayes seeke after glorious shewes, and nothing seemeth more vnlikely to vs, then that the heauenlye kingdome of the Sonne of god, whose bewtie is so gloriouslye described by the Prophets, should consist of the dregges and offscouring of the people. And surelye woonderfull is the counsell of the Lorde in this, that hee hauinge the whole worlde in his hande, hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world, which might haue the better bewtified and adorned the name of Christe with their nobilitie. But Christe here withdraweth his disciples from a proud and disdainfull iudgement, least they shoulde be so bolde as to despise the meane and base estate of the Church, wherin he himselfe delyghteth and reioyceth. But, that he may with more force ouerthrow and ouer whelme the curiositie, which here∣of aryseth in the mindes of men, he lifteth vp himselfe aboue the world, and reuerenceth the secrete iudgementes of God, that hee might drawe others with him to haue the same in admiration. And truely, though this order of God farre differeth from our iudgement, yet too madde, ar¦rogant and blind are we, if we once murmurre when Christe our head doth reuerently accept and account of the same. But now it is conueni∣ent to weigh the wordes, I giue thee thankes, O father. In these wordes hee declareth that he setleth himselfe in that decree of his father, which dif∣fereth so much from the iudgement of the world. There is also contay∣ned vnder these wordes a secrete opposition betweene this praise, which he giueth to his father, & the malitious slaunders, or froward barkings of the world.

Now it is to be considered, wherefore he thanketh his father: namely, because that hee being Lord of the whole world, preferred the babes & simple ones before the menne of vnderstanding. For in respecte of the circumstaunce of the argument, it is of no small force, that hee calleth his father, Lorde of heauen and earth. For in these woordes he shew∣eth that this difference onely dependeth of the will of GOD, that the wise are blind, and that the rude and vnlearned do vnderstand the mi∣steries of the Gospell. There are manye other like places, wherein the Lord sheweth that they are all freely chosen by him, which attaine to saluation: because that he is the maker and creator of the world, and that all nations are his. Further, we learne by this sentence two things: first, that it is not for want of power in GOD, that all doe not obey

the Gospell: for hee is able to subdue all creatures to his power. Se∣condlye, it is onely by the woorke of his free election, that some become faythfull, and others remayne ignoraunt and obstinate: for he draw∣ing some, and passinge by other some, dooth onely make the difference betweene men: whose estate by nature is one and equall: Yet in that he chose the simple rather then the wise, he had consideration of his owne glory.

For, as fleshe is alwayes too proud; so if wise and learned men should goe before, this opinion would presently take place, that menne obtay∣ned faith by dexteritie, or by wisdome, or by learning. VVherefore the mercy of God could not otherwise be so manifest, as it deserueth: but by making such a choyce, as might plainely declare, that whatsoeuer men bring of themselues is nothing worth. Therfore it is meete that the wis∣dome of man should be ouerthrowne, least it should obscure the praise of Gods grace. Yet it is further demaunded, whom Christ calleth men of vnderstanding, and whom he calleth litle ones. For experience teacheth vs, that all the rude and simple haue not faith, nor all the wise and lear∣ned are left in their blindnes. Therfore they are accounted the wise and men of vnderstanding, which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen. And that this is not a ge∣nerall rule, that all they are forsaken of God, which in pryde delyght in thēselues more then they ought, we are taught by the example of Paul whose pride Christ tamed: yea, if we descende to the rude common people, as the greater part of them appeare to be full of deadly malice, so we see them lefte togeather with the great and mightie menne to theyr owne destruction. I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues, whether they apply themselues to be accounted wise, honest, honourable, or rich: yet I doe thinke that Christ dooth here sim∣ply comprehend all that doe excell in wisdome and learning, without noting of the faulte: as againe hee accounteth them not in respect of vertues to be litle ones: for though Christe is mayster of the lowlye, and that this is the firste rudiment of fayth, that no manne shoulde be wise in his owne conceate: yet hee speaketh not here of wilfull wic∣kednesse: but Christ by this reason amplifieth the louing mercy of the father, who disdayned not to descend to the lowest and vylest places, that he might rayse the poore out of the myre. But here aryseth a question, sith that wisdome is a gift of GOD, how commeth it to passe that it should hinder vs from seeing the light of God, which shineth in the Gospell. That must bee remembred, which I saide euen nowe, that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them: and therefore excellent wittes are often hindered, that they cannot submitte themselues to be taught.

But, concerning this present place, I aunswere, though wisdome be no light to the wise, yet they may bee depriued of the light of the Go∣spell. For, sith that al menne were in one the same, and lyke condition, why shoulde not GOD at his pleasure take these or those? And why hee chose not the wise and mightie, Paule teacheth vs, 1. Corin. 1. 27. namely, that hee chose the weake and foolish thinges of the world, that he might confound the glorious pride of flesh. But, we do note againe, that Christes speach was not generall, where hee sayd, that the misteries

of the Gospell were hidde from the wise. For, if of fiue menne of vn∣derstanding foure refuse the Gospell, one receiue it, of so many simple menne, two or three become the Disciples of Christe, this sentence is ful∣filled: which is also confirmed by that place of Paule, which I euen now rehearsed: for hee banisheth not all that are wise, noble and mighty out of the kingdome of God, but onely sheweth that not many of them shal be saued.

Now is the question aunswered, that wisdome is not here condem∣ned, as it is the gyfte of GOD, but Christe onely saieth, that it is of no value to the obtaining of fayth, as againe he commendeth not foolish∣nesse, as though menne were thereby reconciled to God: but hee deny∣eth it to be any hinderaunce to his mercie: but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom. Now it remayneth to declare, what to reueale, and to keepe secrete meaneth. That Christe speaketh not of outwarde preaching may be gathered by this, that hee offereth himselfe generallye a teacher to all menne, and gaue the same commaundement to his Apostles. VVherfore this is the mea∣ninge; no manne can attaine fayth by his owne wisdome, but onelye by the secrete lightning of the spirit of God.

26. It is so, O Father. This sentence taketh from vs the occasion of vaine and wanton inquiringe, which ofte prouoketh and stirreth vs. For God requireth no harder a matter of vs, then that wee shoulde account his will for a perfect reason and righteousnesse. He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth: yet wil we runne headlonge with violence into that depth: and if wee finde oughte that please vs not, wee grudge and murmurre against him: and many breake out into open blasphemies. But the Lorde hath prescribed this rule vn∣to vs, that wee should account that to be right, which pleaseth GOD. And this is to be wise, as wee ought to bee, to esteeme of the one good pleasure of God, as of a thousande reasons. Christe coulde haue allea∣ged the causes of this dyfference, if there hadde bene any: but beeing satisfied with the good pleasure of GOD, hee enquireth no further why hee called the little ones to saluation rather then others, and fra∣med his kyngdome of the obscure common people. VVhereby it ap∣peareth that they rage agaynst Christe, which grudge when they heare that some are chosen freelye of the good wyll of GOD, and that o∣other some are forsaken: for it greeueth them to gyue place vnto God.

27. All thynges are giuen to mee of my Father. The interpreters doe yll applye this sentence with the former, which thinke that the onely pur∣pose of it is, that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell. But I think that Christ spake it for an other cause, and to an other ende. For, as he sayde before, that the Church came out of the secrete fountaine of Gods free election: so nowe hee sheweth how that grace of saluation commeth vnto men. For manye, when they heare that none other are heires of eternall lyfe, but those whom GOD chose before the world was made, they doe curiously enquire how they may bee certeine of Gods secrete counsell: and so they caste themselues into a labyrinth, out of the whiche they canne finde no passage. But Christe commaundeth to come presently

to him, that the certeintie of saluation maye bee fetched from thence. The meaning therefore is, that life is reuealed to vs in Christ himselfe: and therefore that no man can be partaker of the same, but he that en∣treth in by the gate of faith.

Now wee see how he ioyneth faith with the eternall predestination of God, which foolish men doe so peeuishly compare togeather, as if they were contraries. For though our saluation be alwayes hidde with God; yet Christ is the conduit pipe whereby it commeth to vs, and is by faith receiued of vs, that it may be confirmed & ratified in our hearts. Wher∣fore it is not lawfull to shrinke from Christe, except we will refuse the saluation prepared for vs. No manne knoweth the sonne. Hee speaketh this for this cause, least his maiestie should vainely be esteemed of, after the iudgment of menne. The meaning therefore is, that if wee will know what Christ is, we must credit the testimonie of the father, whoe one∣lye canne tell vs truely and rightly what he hath giuen vnto vs in him. And certeinely by imagining him to be such a one, as our minde in the imagination thereof conceaueth, we spoyle him of a great parte of his power: therefore he is not knowne rightlye, but by the fathers voyce; though the onely voyce sufficeth not without the direction of the spi∣rite: for the power of Christ is so deepe and secrete, that menne can∣not reach vnto the same, vntill they be lightened of the father. Note therefore that the father knoweth him not for himselfe, but for vs, that he might reueale him vnto vs: yet the sentence seemeth not to be ful: be∣cause the two partes of it agree not together.

It is sayd of the sonne, that no man knoweth the father but he, and he to whom he will reueale him: but of the father this onely is sayde, that he onely knoweth the Sonne: but there is no mention made that hee should reueale. I aunsweare, it should haue beene in vaine to haue re∣hearsed that, which he had spoke but now. For what dooth the former thankes giuing containe, but that the father hath reuealed the Sonne, to whom he hath thought good. Therefore that which foloweth nowe, that no man knew the sonne, but the father, is as a reason rendred of that hee hadde spoke: for this imagination might haue rysen; what neede was it that the father should reueale the sonne, who hath shewed himselfe to be seene openly? Now, that we vnderstand wherefore it is sayde that the sonne was knowne of the father alone: it remaineth that we shuld consider the latter parte of the sentence: That no manne knew the fa∣ther, but the sonne. Also this knowledge differeth from the former: for it is not sayde, that the sonne knewe the father, because hee should re∣ueale him by his spirite: but in that hee was the lyuelye image of the father, hee sheweth him visiblye after a sorte in his owne person. Yet I exclude not the spirite, but I referre the reuealing, whereof Christe nowe speaketh, to the manner of the knowledge; and so the text agre∣eth well togeather: For Christe confirmeth that, whiche hee sayde bee∣fore, that all thinges were giuen vnto him of the father, that we might knowe that the fulnesse of the Godhead dwelte in him. This is the summe, it is the gift of the Father, that the Sonne is knowne: for hee openeth the eyes of our mindes by his spyrite, wherein wee see the glorye of Christe, which otherwise was hidden from vs: but the

father who dwelleth in light, whereto no man can reache, and is incom∣prehensible in himselfe, is reuealed vnto vs by the sonne, who is his liue∣ly image, so that he is sought else where in vaine.

28. Come vnto me all yee. Now he doeth louingly cal vnto him them, that he acknowledgeth to be fitte to be his disciples. For though he be ready to reueal his father to all, yet the most part neglecteth to come, because they are not touched with the feeling of their wants. Hypocrites care not for Christ, because they being drunke with their own righteousnesse, neither hunger nor thirst for his grace. They that are giuen to the worlde, make no account of the heauenly life: therefore Christe shoulde call those two sortes of people to him in vaine: he turneth therefore himselfe to the mi∣serable and to the afflicted. Also he calleth them that labour and mourne vnder the burden: neither doeth he generally meane all them that are op∣pressed with sorowe and griefes, but them whiche being confounded in their owne sinnes, and striken with the feare of Gods wrath, are ready to fal downe vnder so great a burden. God humbleth his elect diuers waies: but because the most part of men oppressed with miseries, doe yet remain stubborne and vntamed, Christ meaneth by men wery and loaden, them that haue their consciences afflicted with the guiltinesse of eternal death, and are prickt so inwardly with their owne miseries that they fainte: for this feblenesse maketh vs apt to receiue his grace. For it is as if he shoulde haue sayde, that his grace is therefore contemned of the moste parte, be∣cause fewe doe feele their owne wante: yet there is no cause why their pride or obstinacie, should hinder afflicted consciences which sigh for re∣medy. VVherefore lette vs leaue all them which are bewitched with the sleights of Sathan, and do either perswade themselues to haue righteous∣nesse without Christe, or else do imagine themselues to be blessed in this world. Our miseries driue vs to seeke after Christ. And because Christe admitteth none to the enioying of his rest, but them that fainte vnder the burden, let vs learn that there is not a more deadly poyson, then that slug∣gishnesse whiche planteth in vs a false and deceitfull opinion either of an earthly felicitie, or of righteousnesse and vertue: therefore lette euery one of vs daily stirre vp our selues, and first let vs busie our selues to shake off the delightes of the world: then let vs emptie our selues of all vaine trust in our selues. But though this preparation to receiue the grace of Christe doeth discourage men: yet it is to be noted that it is the gifte of the holy Ghost: because it is the beginning of repentance, whereto no man can at∣taine of himselfe. Neither is it the purpose of Christ to teache what man can doe of himselfe, but only how they ought to be affected which come vnto him. They whiche restraine this burden and this labour to the cere∣monies of the lawe, doe tie the sentence of Christ too short. I graunt that the burden of the lawe is intollerable, and that it woulde ouerwhelme soules: but that must be remembered which I sayd, that Christe reacheth out his hand to all that be afflicted, that he mighte make a difference be∣tweene disciples and contemners of the Gospell. But that general speache of Christe is to be noted: for Christe doeth therefore without exception comprehende all that labour, and are laden, least any man through faith∣lesse doubting, should shut vp the way against himselfe. And yet all they are but fewe in number: because that of that innumerable companie of them that are about to perish, few feele themselues going to destruction.

The refreshing which Christ promiseth, consisteth in the fre forgiuenesse of sinnes, which only easeth vs.

29. Take my yoake on you. Because we see that many doe abuse the grace of Christ, while they turne it to serue the wantonnesse of the flesh: therefore after Christe hath promised ioyfull rest to the miserable afflicted consci∣ences, hee also warneth them that he is a deliuerer vpon this condition, that they should take his yoake on them: as if he should haue sayd, that he did not therefore free them from sinnes, that they hauing God mercifull to them, shuld therby take a libertie to sinne: but that they being comfor∣ted by his grace, shoulde take on them a yoake, and that they being freed in conscience, they might keepe in bondage the wantonnesse of the flesh. And heereof is gathered a definition of that rest whereof he spake: that is: it freeth not the disciples of Christ from the warfare of the crosse, that they should liue pleasantly, but it exerciseth them vnder the burden of di∣scipline, and containeth them vnder the yoake. Learne of me. They are, in my iudgement, deceiued, which think that Christ spake here of his meke∣nesse, least his disciples (as the comming of mighty menne is woont to be fearefull) because of his diuine glory, shoulde flie from him. For he rather frameth vs to folowe him, because that by reason of the stubbornnesse of the flesh, we flie the yoake as a sharpe and a hard thing. A little after he sayeth that his yoake is sweete: but howe can it be that any man shoulde submitte his necke willingly and ioyfully, except he being cloathed with ••eekenesse, he becommeth like to Christe? Further, it appeareth that this is the meaning: Christ exhorting his disciples to beare his yoake, least the difficultie should terrifie them, he addeth presently after, learne ye of me, sig∣nifying that that yoake shoulde not be grieuous vnto vs, when we are by his owne example taught and framed to meekenesse and humilitie. That also pertaineth to the same purpose, that hee addeth, yee shall finde rest. So long as the flesh is at liberty wee murmur: but they whiche refuse the yoake of Christ, and endeuor to please God an other way, they do wea∣ry and tire themselues in vaine: As we see the Papists do vexe themselues miserably, and they beare a cruell tyrannie, vnder the which they are tor∣mented, yet with silence they passe it ouer, least they should become sub∣iecte to the crosse of Christ.

Math. 12.	Marke 2.	Luke 6.
1. At that time Iesus went on a Sabboth day through the corne: and his disciples were an hun∣gred, and beganne to plucke the eares of corne to eate. ••. And when the Pharisies sawe it, they sayde vnto him: Beholde, thy Disciples doe that whiche is not lawful to doe vppon the Sab∣both. 4. But he sayde vnto them: haue ye not red what Dauid did whē he was an hungred, and they that were with him? 4. How he entred into the house

of God, and ate the shewe breade which was not lawful for him to eate, neither for them that were with him, but only for the priests? 5. Or haue yee not redde in the lawe, howe that on the Sabboth dayes, the Priestes in the Temple breake the Sabboth, and are blamelesse? 6. But I say vnto you, that here is one greater then the Temple. 7. VVherefore if ye knewe what this is, I will haue mercy and not sacrifice, yee would not haue con∣demned the innocents. 8. For the Sonne of manne is Lord, euen of the Sabboth.

23. And it came to passe as he went through the corne on the Sabboth day, that his dis∣ciples, as they went on their way, beganne to plucke the eares of corne. 24. And the Pharisies sayde vnto him: Beholde, why doe they on the Sabboth day, that which is not lawfull? 25. And he sayd vnto them: Haue ye neuer red what Da∣uid did, when he hadde neede, and was an hungred, bothe he and they that were with him?

26. Howe hee went into the house of God, in the dayes of Abiathar the hie prieste, and did eate the shewe breade, which was not lawfull to eat: but for the priestes, and gaue also to them which were with him? 27. And hee sayde to them: the Sabboth was made for manne, and not manne for the Sabboth. 28. VVherefore the Sonne of manne is Lorde, euen of the Sabboth.

1. And it came to passe on the second Sabboth, af∣ter the first, that he went through the corne fieldes, and his disciples plucked the cares of corne, & did eate and rubbe them in their handes. 2. And certaine of the Pharisies sayde to them! why doe yee that which is not lawfull to doe on the Sabboth dayes? 3. Then Iesus answered them, and sayde: haue yee

not red this, that Dauid did when he himselfe was an hungred, & they which were with him. 4. Howe he went into the house of God, & t••ke and ate the shewe bread, and gaue also to them whiche were with him, which was not lawfull to eate, but for the Priestes onely. 5. And hee sayde vnto them: the Sonne of man is Lorde also of the Sab∣both day.

1. Iesus went on a Sabboth. The purpose of the Euangelists in this history was to shew, partly howe malitious the Pharisies were, and partly howe superstitiously they were addicted to outwarde rites of smal importance, in so much that they set all their holinesse in them. For they accuse the di∣sciples of Christ, because that they being an hungred in their iourney, did pul eares on the Sabboth day: as if they had so broken the Sabboth. The obseruation of the Sabboth was an holy exercise, but not as they imagi∣••ed it, that one could scarce moue his finger, but with a trembling consci∣ence. Hypocrisie made them so scrupulous in so light maters, whē as they beare with themselues in grosse superstitions: as Christ in an other place vpbraideth them, that they tithed Mintes and Anesseedes, but contemned the greater matters of the law. And this is alwayes the custome of hypo∣crites, to take liberty to themselues in great matters, and to be diligent in obseruing of ceremonies. And this is the matter why they are so straight in loking to the obseruing of outward rites, because they thinke that god is only pleased with a carnall worship. But this reprehension came rather of malice and enuie, then of superstition: for they were not so captious a∣gainst others. And it is meete that we shoulde consider howe they were affected, least it should amaze any man to see that Christ had the doctors of the lawe so much his ennemies.

LV. 1. On the second Sabboth, after the first. It is not to be douted but that this sabboth belonged to some one of the feast daies, which the lawe cōman∣ded to be celebrated once euery yeare: therefore some thoughte that the feasts continued for the space of 2. daies: but because that after the capti∣uity of Babylon, the Iewes so deuided their feasts, that there was alwayes a day betweene, that opinion is confuted. They speake more probably which say that it was the laste daye of the solemnization, whiche was as much estemed as the first. Yet I like their iudgement better, which take it to be the second feast of the yere: & the name agreeth very wel to be cal∣led the second sabboth after the first, because that in order of time it was the second of those high & yerely feasts. The first was the Passeouer, ther¦fore it is probable that this was the feast of first fruites.

Mar. 24. VThy do they on the saboth day. The Pharisies reproue not the disciples

of Christe, for pulling eares of corne in an other mannes fielde, but be∣cause they breake the Sabboth. As thoughe the Sabboth had bene ordai∣ned to this ende, that hungry men should pearish, rather then they should relieue their hunger. But this was the onely cause of the Sabboth, that the people sanctifying themselues to God, shoulde exercise themselues in true and spirituall worship: then that they being freed from all worldly busi∣nesse, might the better frequent the holy assemblies. VVherfore the law∣full obseruation of it must be referred to this purpose: for the interpreta∣tion of the lawe must be fetched from the minde of the lawgiuer. But heereby appeareth howe malitious and obstinate superstition is: especi∣ally you may see how disdainfully and cruelly hypocrites doe lifte vppe themselues, where ambition and hatred of the person do meete togither: for not only the affecting of fained holinesse, as I sayde before, made the Pharisies so sharpe and so cruell: But sith that of purpose they desired to carpe at all the wordes and deedes of Christe, it cannot be but that they should drawe those things into the yl parte, wherein there was no fault, as all malitious interpreaters doe. There is no contrarietie in that, that Mathew and Mark say, that the fault was laid vpon the Lord, and Luke, vpon the disciples. For it is probable that the disciples were so troubled, that the accusation was broughte againste the maister himselfe. Also, it may be that the quarell being first laid against the disciples, came at lēgth to Christe himselfe, and that the Pharisies prouoked by malice, laide the fault vpon him, that he did suffer his disciples to breake the Sabboth, and he yet helde his peace at it.

MAT. 3. Haue yee not red what Dauid did. Christ confuteth their cauill by fiue arguments. First hee excuseth his disciples by the example of Da∣uid, 1. Sam. 21. 6. for Dauid flying the wrath of Saule, when he asked vi∣tailes of Ahimelech the priest, who had no common breade, hee obtained this fauour, that the shew bread was giuen him. If necessitie freed Dauid from fault, the same reason may be of force for others. VVhereof it fol∣loweth that the ceremonies of the lawe are not defiled, so that godlinesse be not hurt. Christ taketh it as graunted, that Dauid was without fault: because the priest which gaue him leaue to take that shew bread, is com∣mended by the holy Ghost. VVhen he sayeth that it was not lawfull but for the priests only, Exod. 29. 32. to eate that bread: the meaning is by the common law: for if Dauid hadde in this attempted any thing vnlawfull, Christ had brought foorth his example in vaine, but necessity made that lawfull, which was forbidden for a certaine ende.

5. Howe the priestes on the Sabboth daies. The seconde argument whereby Christe prooueth that the breache of the Sabboth whereof the Pharisies complained, is voide of offence, is this: because it is lawfull on the Sabboth dayes to kill sacrifices, to circumcise infants, and to doe all other thinges that pertaine to the worship of god. VVherof it foloweth that the works of godlinesse cannot be contrary one to the other: for if the temple doeth sanctifie the handye labours emploide about the sacrifices and the other outward worshippings: the holinesse of the true and spirituall Temple is greater, to purge their worshippers from all fault, while they applye the workes of godlinesse. Also the disciples applied themselues to offer vppe their soules consecrated to God by the Gospell. Mathewe onely toucheth this argument. Nowe that he sayeth that the Sabboth was broken by the

priestes, is an vnproper maner of speach which Christ vseth, that he may frame himselfe to the hearers. For when the lawe commaundeth men to abstaine from their workes, it doth not forbid men from religious exer∣cises: for Christ graunteth that to be true, whiche mighte but seeme to be so to the common people, hauing enoughe that the workes of the temple offend not God.

7. If yee knewe what this is. Mathew onely maketh mention of the third argument. Christ reprooueth the Pharisies, because they considered not for what purpose the ceremonies were commaunded, nor to what ende they belong. And truely this hath bene a common fault almost in all a∣ges: and therefore the Prophet Oseah. 6. 7. reprooueth the menne of his age, for that they beinge addicte to ceremonies, made no accounte of the woorkes of charitie, but God telleth them otherwise, that hee accounteth more of mercy then of sacrifices: By the worde Mercie, are noted by a fi∣gure all the workes of charitie, euen as vnder sacrifices is al the outward worship of the law comprehended. Christ applieth the same sentence to his time, and accuseth the Pharisies, for that they did wickedly wrest the law of God into a contrary sence, in that they neglecting the second ta∣ble, did apply themselues wholely to ceremonies. Yet here ariseth a que∣stion, why God sayeth that he regardeth not sacrifices, sith he commaun∣ded in the law that they should be straightly obserued. This may be rea∣dily answeared: outward rites in respecte of themselues are not estemed nor required of God, but in respecte of the ende whereto they are dire∣cted. Againe, God doeth not simplie refuse them, but comparinge them with the woorkes of charitie, he sheweth that hee doeth lesse esteeme of them then of the other. Yet notwithstandinge this, in the perfection of righteousnesse, the worship of God hath the chiefest place: then secondly come those dueties which belong to men. For though godlinesse of right is so much more accounted, of then charity, as God excelleth and is aboue men: yet because the faithfull by maintaining mutuall charitie amongest themselues, doe geue testimonie that they worship God effectually: God doeth not without cause call the hypocrites to this, for they faine a god∣linesse in outward signes, and they doe wonderfully peruert the same by resting only in a carnall and outward worship. Furthermore, Christ ga∣thereth effectually by the testimonie of the Prophet, that his disciples are guiltlesse: for god exercising his people in the rudiments of the law, min∣ded nothing lesse then to kil men by famine.

••. For the Sonne of man is Lorde. Some ioyne this sentence with the for∣mer, there was one greater then the Temple: but I thinke them to be di∣uers. For Christ first alluding to the temple, affirmed that to be no breach of the law, that was annexed to the holy seruice of the same. But he say∣eth heere, that he hath power giuen him, to set his disciples free from the necessitie of obseruing the Sabboth. The Sonne of man (sayeth he) can of his owne power moderate the obseruing of the Sabboth, as he doeth the other ceremonies of the law. And certainly, without Christ the bondage of the lawe is miserable, from the which he onely freeth them whome he enricheth with the free spirite of adoption.

MAR. 27. The Sabboth was made for man. This fift argument is reported by Marke onely. And this is the summe, that they doe wickedly whiche conuert the Sabboth to mans destruction, whiche God instituted for hy••

sake. The Pharisies sawe the disciples of Christ occupied in holy worke, they saw them weary with the labour of the iourney, and also oppressed with hunger: yet they grudge that the hungry men shoulde comfort their wearied body with a fewe cornes of wheate. Is not the purpose of God wickedly peruerted in this maner, if the obseruation of the Sabboth be required with the losse of men, for whose commoditie the Lord institu∣ted it? But in my iudgement they are deceiued whiche doe thinke that the Sabboth is altogether taken away: for Christe doeth only teach the right vse of the same. For though he sayd a little before, that he was Lorde also of the Sabboth: yet the full time of abrogating the same was not come, because the vaile of the temple was not yet rent.

Math. 12.	Marke 3.	Luke 6.
9. And he departed thēce▪ and went into their sinagogue. 10. And behold, there was a manne which had his hande dried vppe. And they asked him, sayinge: Is it lawfull to heale vpon a sabboth day, that they might accuse him. 11. And he sayd vnto them: what manne shall there be a∣monge you, that shall haue a sheepe, and if it fal on a Sab∣both day into a pi••••e, will not he take it and lift it out? 12. Howe muche more then is a man better then a shepe? Therefore it is lawfull to doe well on a Sabboth day. 13. Then sayde hee to the manne▪ Stretche foorth thine hande. And hee stretched it foorth, and it was made whole as the other.	1. And hee entred againe into the Synagogue, & there was a man whiche had a wi∣thered hande. 2. And they watched him whether he woulde heale him on the sabboth day, that they might accuse him. 3. Then he sayde vnto the man which had the withered hand: arise, stande foorth in the middes. 4. And he sayd to them: Is it lawful to do a good dede on the Sabboth day, or to doe euill? to saue the life, or to kil? but they held their peace 5. Then he loked round about on them angerly, mourninge also for the hardnes of their hearts, & sayde to the man: stretch forth thine hand, and hee stretched it out, and hys hand was restored as hole as the other.	6. It came to passe also on an other sabboth, that he en∣tred into the Synagogue and taught, and there was a man whose righthād was dried vp. 7. And the Scribes & Pha∣risies watched him, whether he would heale on the Sab∣both day, that they might find an accusation against him. 8. But he knew their thoughts and sayd to the manne which had the withered hand: arise and stande vp in the middes, and he arose and stoode vp. 9. Then said Iesus vnto thē, I wil aske you a question, whe∣ther is it lawfull on the sab∣both daies to do good, or to do euil? to saue life or to destroy it? 10. And he beh••ld them al in compasse, and sayd vnto the man: Stretch forth thine hande, and hee did so, and his hand was restored againe.

9. And he departed thence. This hystorie and the former, tende both to one end: which is, that the Scribes were maliciously bent to carpe and ca∣uill at euery thing that Christe did, and therefore it is no maruell, if they whose mindes were so poysoned with frowardnesse, continued obstinate enemies against him. Yet we see that this is a common matter with hypo∣crites, onely to folow a shadowe of the righteousnesse of the lawe: and as they say commonly, rather to be in shew then in substance. First therfore lette vs learne to bringe with vs, when wee are to giue iudgement of any thing, pure minds free from al malitious affection. For if hatred or pride, or any such like thing raigne in vs, we shal not only be iniurious to men, but with contempt of God himselfe, we will turne light into darkenesse.

No man voide of malice woulde haue denied this to haue bene a godly worke, which these good doctours dout not to condemne. From whence cōmeth this madnesse, but that all their senses were fraught with vile ha∣tred of Christ, so that they would not see in the bright sun shine? VVe are also warned to take heede, least by giuing to Ceremonies more then is meete, we omit those thinges which are of greater account before God, and which Christ Matth. 23. 23. calleth the weightier matters of the law. For we are so bent to outward Ceremonies, that wee can neuer keepe a meane in that behalfe, except we remember that whatsoeuer is comman∣ded of the worship of God ought first to be spiritual, then, to be measured and guided by that rule which is here prescribed by Christ.

10. They asked him, saying. Marke & Luke do only say that they watched what the Lord wold do: but Mat. setteth it down more plainly, that they tēpted him also in words. And it is likely that he had healed some others on the Sabboths before: hauing therefore taken occasion of that, they de∣mand of him whether he think it lawful for him to do again, that he had done before. But they shuld haue considered with them selues whether it had ben the worke of God or of mā, to heale a dried hand, only by tou∣ching it, or with a word. For God who instituted the Sabboth, laid not a law vpon him selfe, neither did he bring himselfe into any bondage, but that he might labour on the Sabboths, as he shoulde thinke meete as vp∣pon other dayes. Therfore it was a poynt of too great madnesse, by mo∣uing this question to driue God himselfe into order, and to abridge him of his free course in his workes.

11. VVhat man shall there be among you, that shal haue a shepe. Christ sheweth a∣gain, which is the true and right obseruation of the sabboth, & also he re∣proueth them for their malitious dealing, because they cauild at him, for that which was an vsual maner amōgst them all. For if any mans shepe fel into a pit, no man did forbid the pulling of it out▪ and how much more a man is worth then a beast, so much more lawful is it to help him. There∣fore it appeareth that if any do help the necessity of the brethren, that he breaketh not the rest commanded by the Lord. Marke & Luke haue not this similitude: they only say that Christ demanded whether it was law∣ful to do a good dede on the sabboth day, or to do euil? for he that loseth the life of a man, is guilty of an offence: yea he litle di••sereth from a mā∣flaier which hath no regard to help him that hath nede. Therfore Christ reproueth them, that vnder the pretence of a holy rest, they wold enforce them to doe euill: for not only he doth sin, as it is said, that doth any thing against the lawe, but he also which neglecteth his duety. Heereby we also perceiue that christ did not alwaies vse the same reasōs, to ouerthrow this cauil with: for he disputeth not here of his Godhead as he doeth in Iohn, neither was it nedeful, for this one defence was sufficient to cōuince the Pharisies, for these two cannot agree that he should be accounted a brea∣ker of the Sabboth, who should follow God.

LVKE. 8. But he knew their thoughts. If Mathew say true, they did open∣ly bewray with their speache, what they had in their minde. Therefore Christ answeareth not to their secrete thoughts but to their opē wordes. But both may stande, that they spake openly, and that Christe iudged of their secrete thoughtes. Neither did they vtter what they meant, as Ma∣thewe declareth, that their demaunde was captious: therefore Luke

meaneth nothing else, but that Christ knewe their deceites, thoughe they pretended an other matter in wordes. Marke addeth that Christ looked vppon them angerly: for he mighte well be angry at their wicked obsti∣nacie. And that we might know that his anger was iust and holy, he lay∣eth that it sprang of this, that he mourned for the hardnes of their harts. First therefore Christe is sorowfull that menne exercised in the lawe of God, should be in suche grosse ignorance. But because that malice blinded them, he also conceiueth anger with his sorowe. This is a right modera∣tion of zeale, when we mourne for the destruction of wicked men, and are angry at their vngodlinesse. And as this place declareth that Christe was not free from humane affections: so we doe heereof gather that the passions themselues are not sinfull, so that a temperate meane be kepte. VVe cannot holde the meane by reason of our corrupt nature, we are ne∣uer angry, no not for iust causes without sinne: these thinges were not to be founde in Christe, for not onely integritie of nature did beare rule in him, but in him there also shoane a perfecte example of righteousnesse. Therefore wee muste pray that the spirite of God may be giuen vs from heauen to correct and bridle our imperfections.

Math. 1••.	Marke 3.	Luke 6.
14. Then the Pharisies went oute, and consulted against him, how they might destroy him. 15. But when Iesus knew it, he de∣parted thence, and great multitudes folowed him, & he healed them al, 16. And charged them that they should not make him knowen. 17. That it might be fulfilled, which was spoken by Esaias the Prophet, saying: 18. Beholde my seruaunt whome I haue chosen, my beloued in whome my soule delighteth: I will putte my spirite on him, and hee•• shall showe iudgement to the Gentiles. 19. He shal not striue nor crie, nei∣ther shall any man heare his voyce in the stretes. ••0. A brused reede shall hee not breake, and sinckinge flaxe shall hee not quen••he, till hee bringe foorthe iudgement into victorie. 21. And in his name shal the Gē∣tiles trust.	6. And the Pharisies departed, & straight way gathered acoūcel with the Herodians against him, that they might destroy him. 7. But Iesus auoided with his disci∣ples to the sea: and a great multi∣tude folowed him from Galile, and from Iudea, 8. And from Ierusalem, and from Idumea, and beyond Iordan, & they that dwelt about Tyrus and Sydon, when they had hearde what greate thinges hee did, came vnto him in great number. 9. And he commannded his disci∣ples, that a ship shuld wait for him, because of the multitude, least they should throng him. 10. For hee had healed many, in so muche that they preased vpon him, to touch him, as many as had plages▪ 11. And when the vncleane spirits saw him, they fel downe before him, and cried, saying: Thou art the sonne of God. 12. And he sharply rebuked them, to the ende they shoulde not vtter him.	11. Then they wer filled full of madnesse, and communed one with another, what they might doe to Iesus.

14. Then the Pharisies. See whether obstinate fury carieth the reprobate, in resisting and striuing against God: for they being vanquished with his answeres, do yet powre out their poyson more and more. This certainly is a detestable monster, that the chiefe doctors of the lawe, which had the gouernment of the Church, should as theues seeke after murthers. But it is necessary it shoulde so come to passe, so oft as they desire to haue ouer∣throwne what soeuer is against their pleasure, though it be from GOD himselfe. It is not to be imputed to feare, that Christe escapeth away by flight, for he was not any thing more couragious after, then nowe: but he was ledde by the strength of the same spirite when he fledde, wherewith he was endued after, when hee willingly offered himselfe to death. And this was a portion of his humbling which Paule commendeth, Phil. 2. 7. that when he could by a myracle haue readily defended his life, he hadde rather by flying take vppon him our infirmity. Also he did not deferre to die for any other cause, then because that a time conuenient, appoynted by the father was not yet come. Yet it is euident that he was preserued rather by a heauenly power then by flight: for it had bene no hard mat∣ter for his enemies to haue broken into that place whether he went: for he drawing such company after him, and making that place famous by his myracles, hid not himselfe in the darke, but onely he withdrew him∣selfe out of their sight, least he shoulde make them more madde. Marke addeth that they tooke counsell with the Herodians, whom they yet ha∣ted most deadly. For when they would seme to be kepers and defenders of the publike liberty, it was necessary that they should professe thēselues to haue a deadly hatred against the tyrantes officers: yet their madde ha∣tred against Christ so farre preuailed, that they not onely conspired with straungers, but familiarly they insinuated themselues into their fauour, whose company they otherwise abhord? For when vngodlinesse by cary∣ing men hether and thether, driueth them into diuers debates and con∣trouersies, yet it knitteth them togither with one consent to striue against the Lord. So no hatreds nor enemities doe let, but that the extremest ene∣mies doe ioyne hands togither to ouerthrow the truth of God.

16. And he charged them. Marke setteth downe an other more speciall matter, that he put the vncleane spirites to silence, which cried out that he was the sonne of God. VVee haue in an other place shewed the cause why he woulde not admitte any suche witnesses. Neither is it to be dou∣ted but that this confession was wrested out of the deuilles by the pow∣er of God, but after that Christe had shewed that they were subiecte to his power, he also not without cause refused their testimony. But that ex∣tendeth farther which Mathewe sayeth: that is, that Christe commaun∣ded that the fame of the myracles which he wrought, should not be spred abroade: not that he would haue it vtterly suppressed: but that the roote being setled, it might bring foorth fruite aboundantly in due season. For we knowe that Christe plaied not with his myracles, but had proposed this ende, that he might proue himselfe to be the sonne of God, and a Re∣deemer giuen vnto the world. But he shewed himselfe by a litle & a litle, euen by certaine degrees: neither was he otherwaies reuealed what he was, then the time ordained by the father, allowed. Yet it is a matter worthy to be noted, while the wicked doe most endeuour to ouerwhelm the glory of God, they are so farre from obtaining that which they hope

for, that God applieth all their wicked endeuours rather to the contrary: for though Christe was gone out of that famous place, yet his glory cea∣seth not to shine euen in secrete corners, yea, and breaketh out notably in∣to his excellent brightnesse.

17. That it might be fulfilled which was spoken. Mathew meaneth not that the prophesie was altogither fulfilled in this, that christ charged that rumors of his power should not be much vttered: but herein is also shewed a to∣ken of his humilitie, which Isaias describeth in the person of the Messiah. The myracles which Christ wrought amongst a few, & which he would not shoulde be muche boasted off, were able to shake the heauen and the earth. Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world. Yet it is conuenient to sift the purpose of Mathew more narrowly: for he would declare by this circumstance, that the glory of the Godhead of Christ ought not to be the lesse estemed, be∣cause it appeared not in a glorious shewe. And certainly the holy Ghost directed the eyes of the Prophet to this purpose. For as flesh doth alwaies desire an outward glorious shew, least the faithful shoulde seeke for it in the Messiah, the spirite of God doeth declare, that he shall be farre vnlike to earthly kinges, which make great stirres and noyses, and fill the cities and townes with tumult, that they may be had in admiration where so∣euer they come. Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause: for because god hath laid so humble and so abiecte a person vpon his sonne, least the simple should take offence at his so contemptible and obscure estate, as wel the Prophet as Mathew do meete in one, & they say that it was not don without cōsideratiō, but by a celestiall decree, that he should come in that estate. VVhereof it folow∣eth that all they doe wickedly which despise Christ, because his outward condition aunsweareth not their fleshly affections. Neither is it lawfull for vs to deuise a Christ, which shall be like to our imagination: but it is simply necessary for vs to embrace him as he is offered vnto vs by the fa∣ther. Therefore he is vnworthy of saluation, in whose eyes the humilitie of Christ seemeth vile, in the which the Lord declareth that he is delited. Now I wil enter into the wordes of the prophet Isaiah, 42. 1.

18. Behold my seruaunt whome I haue chosen. That God may tie vs to waite vpon his wil, he sheweth as it wer with a singer, him whō he would send, and for this cause is this note of demonstration (Behold) vsed. There is the like reason also in the Epithites which folow, that he nameth him his ser∣uant, and his chosen wherein his minde deliteth. For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination, except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God? And this is too wicked a liberty, whē God offereth vs an incomparable treasure, that men shoulde esteeme of it according to our fleshly desires. And he is called seruant, not as one of the common people, but in respecte of dignitie, for that God hath laide vpon him the office of the redemption of his church. And because that no man taketh honour to himselfe, but he which is called, is so worthely to be e∣stemed: God sayeth that he chose in his owne counsell, that he shoulde come in this order: whereof it followeth, that it is not lawfull for men to refuse him, because that so they should be cōtumelious against God. And certainly it is too absurde, that the holy and inuioleable calling of God

should be made of none effecte, through our pleasure or pride. Yet that whiche God addeth by the Prophet, that his soule deliteth in Christ, hath a further meaning. For though the calling of euery one of vs commeth from the free grace of God, as from the only fountaine: yet this is an es∣peciall delite in Christ, for that in his person God the father comprehen∣deth and embraceth the whole Church in his loue. For when we were all by nature the enemies of God, his loue coulde neuer haue come to vs, except he had first begon at the head, as it is sayd before, and shalbe seene againe in the 17. chapter.

He shall shewe iudgement to the Gentiles. The Prophet doeth heere describe briefly the office of Christ, when he foretelleth, that it shal come to passe, that he shal shew iudgement to the Gentiles. The Iewes do comprehend vnder this word iudgement, a state rightly and orderly established, wher∣in equitie and vpright dealing flourisheth. Therfore it is as much as if the Prophet shoulde haue sayd, that one shoulde come, which shoulde restore righteousnesse decaied: and that he should be the gouernour not onely of people, but that he should bring the Gentiles also vnder the gouernment of God, amongst whom there had raigned heretofore nothing but con∣fusion. And this is the signification of this word shew, or to bring forth, which the Prophet vseth: for it was the office of Christ to spread the kingdome of God through all the world, which was then shut vp in a corner of Iu∣dea, as it is said in the Psalme, 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion. There is also expressed the maner of bringing forth of this iudgement: namely, that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world, which proceeded not frō the spirit of god, & was set forward by the hea∣uenly power of the same: as also there was neuer any of the kings, which could erecte or defend any lawfull order, but as he was instructed by the same spirit: But Christ in bringing forth iudgement, doth far excell all o∣thers, for he receiued the spirit from the father, which he imparteth to all his disciples: and he doeth not only declare by word or by wryting what is right, but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse.

19. He shal not striue nor crie. The summe is, as I said euen now, that the cō∣ming of Christ shuld not be troublesom, because he shall want that king∣ly furniture & pompe: yet presently it is said, that it is so, for mans saluati∣on, that this humility may be brought into fauour, which is euery where despised in the world. And certainly the folishnes of mē is wōderful, that they should esteme of Christ the worse, because he doth louingly & hūbly submit himself to their capacity. If Christ shuld appear in his glory, what thing should come to passe, but that we all shoulde be ouerwhelmed with the same? VVhat froward wickednesse then is this, that is vnwilling to receiue him, who for our cause descended from the height of his glory? Therfore, that the gentlenesse of Christ might get him reuerence amōgst the faithfull, the Prophet Isaiah doeth admonish vs howe profitable and necessary it was. Euery one of vs knoweth his owne frailty, and thereby it behooueth vs to consider, how conuenient it is for all menne to be lo∣uingly and gentlely receiued and chearished by Christ?

I speake not of the vnbeleuers, which are as yet without any sparke of Gods grace: but they which are now called of the Lord, vntil the light be

more fully kindled in them, & that their strength become more perfect. Are they not all like to a Reede halfe broken, and to a smoking matche? Therfore lette vs learne to embrace this great goodnesse of Christ, who frameth himself so to our infirmity. Yet in the meane while lette no man flatter himselfe in his sinnes: but let euery man endeuour to profit better in our selues, least we wander all our life long, or bend & turne at euery blast, like vnto Reedes: but lette vs growe on to be perfect men, that we may stand fast against the sundry assaults of sathan. Let not our faith be like a few smal sparkes hidden in a darke smoke: but let it shewe foorth bright shining beames. Nowe by the example of Christ, all his ministers haue prescribed vnto them, how they ought to behaue themselues. But be∣cause that vnder pretence of this place, some do falsly & folishly pretend, that mildnesse is generally to be vsed towards all men: that difference is to be noted, which the Prophet expresly maketh betwene the weake and the obstinate. For there are some that are too strong, whose hardnesse it were meete should be broken with the violence of a beetle: which either endeuour to bring darknesse ouer al places, or else are firebrands to kin∣dle consuming fires euery where, & it is necessary that their smoke shuld be scattered, and that their heat shoulde be quenched. Therefore as the faithfull ministers of the word, must diligently apply themselues, that by sparing the weake, they may encrease & nourish the grace of God, which as yet is but small in them: so they must in wisedom take good hede that they nourish not the malitious obstinate, whiche are nothing like to the smoking flaxe or to the brused Reede.

20. Til he bring forth iudgement into victory. The wordes of the Prophet are somwhat otherwise: namely, that he shal bring forth or lead forth iudge∣ment in truth. Yet the speach which Mat. vseth, is full of great importāce: that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour. For the deuill casteth in what lettes and hinderances he may, that righteousnesse shoulde not shewe foorth but by great wrestling: and that is confirmed by that woorde victory, which is not obtained but by fighting. For that which presently foloweth, the Pro¦phet hath, the yles shall waite for his lawe. And thoughe Mathewe hath changed the wordes, yet he agreeth in sense, that the grace of Christ shall be common to the Gentiles.

Math. 12.	Marke 3.	Luke 11.
22. Then was brought to hym one, possessed with a deuill, both blinde and dumme, and he hea∣led him, so that hee whiche was blinde and dumme, bothe spake and sawe. 23. And all the people were amased, and said: Is not this the sonne of Dauid? 24. But when the Pharisies heard it, they sayd: this man ca∣steth deuilles no otherwise out, but through Belzebub the prince of deuils.	19. And they came home. 20. And the multitude assē∣bled againe, so that they coulde not so much as eate bread. 21. And when his kinsfolkes heard of it, they went out to lay hold on him, for they thought he had bene beside himselfe. 22. And the Scribes whiche came from Ierusalem, sayde: He hath Beelzebub, and through the prince of deuilles he casteth out deuils.	14. Then he cast out a deuill which was dum: and when the deuil was gone out, the dumme spake, and the people wondered. 15. But some of them sayde: Hee casteth out deuils through Beelze∣bub, the chiefe of the deuils.

It is not to be doubted but that Marke meaneth some certaine space of time long enough, when he descendeth from the myracles to that wicked conspiracie, which Christes kinsmen made amongst themselues, that they might binde him as a madde man. In Mathew and Luke there is expresse mention made of one only myracle, by the which the Pharisies tooke oc∣casion of quarrelling. But because that they all three agree togither in this latter sentence, therefore I thought good heere to set downe that whiche Marke reporteth. And it is wonder that there was such frowardnesse in Christes kinsmen, which shoulde haue bene the chiefe helpers in furthe∣ring the kingdome of God. VVhen they see that he hath gotten him any name, ambition pricketh them so, that they desire to become famous at Ierusalem: for they exhorted him that he would goe vppe thither, that he might the better aduance himself. Now that they see that he is partly ha∣ted of the rulers, partly subiecte to many euill speaches, and also despised of the most part: least any daunger or enuie, or reproache should come to the whole stocke or kinred, they deuise to lay handes vppon him, and to binde him at home, as a man out of his wittes: and that they were so perswaded, it appeareth by the wordes of the Euangelist. VVhereby we doe first learne howe blinde mans vnderstanding is, that iudgeth so per∣uersly of the manifest glory of God. Certainly, the power of the holy Ghost did shine most excellently in all Christes wordes & deedes, so that if it had bene obscure to others, howe coulde it be hid from his kinsmen, they being so familiarly acquainted? But because the maner of life which Christ ledde pleased not the world, and so gat him no fauour, but rather procured him many mens hatred, they faine him to be a madde man. Se∣condly, let vs learne that the light of faith commeth not of flesh & bloud, but of heauenly grace, least any mā shuld glory in any other birth, but in the new birth of the spirite, as Paul warneth vs, 2. Cor. 5. 17. If any man will be esteemed in Christ, let him be a new creature.

22. Then was brought to him. Luke calleth the deuill, (by whome the man was possessed) dumme, because of the effect: yet Mathew sayeth that there was a double plague laid vpon the man. It is certain that many are blind and dumme of naturall diseases: but it appeareth that this man was blind in his eyes, and depriued of his speach, though ther was no want in those partes pertaining to the sight, or in the proportion of the tongue: Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body, when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule.

23. And all the people were amased. Heereby we gather that the power of God was manifest to be seene, whiche caried the common people whiche was cleare and free from all malitious affection, to haue him in admirati∣on. For how should it come to passe that al the people should be so ama∣sed and wonder, but because the matter so compelled them? And certain∣ly there is none of vs which may not behold in this hystorie as in a glas, the wonderfull power of God: whereby it is to be gathered that the Scri∣bes had their minds infected with diuelish poyson, which were not afraid to cauil at this so excellent a worke of God. But the frute of the myracle is to be noted: that they which saw it were amased, and enquired amōgst themselues, whether Iesus were the Christ. For the power of God being knowen, they are led as by the hand, to faith, not that they profite at the

first, so much as they shuld (for they speake doutfully) but this is no small fr••••te, that they stirre vp themselues more diligently to consider the glory of Christ. Some take it to be a ful affirmation; but the woordes sound no suche thinge, and the matter it selfe sheweth, that they being amased at a thing vnloked for, coulde not giue a perfect iudgement, but onely that it came into their mindes, that it might be that he should be the Christ.

24. But the Pharisies sayd. Because they cannot deny a matter so euident and so plaine, yet they doe malitiously slaunder that which Christ did by the power of God, neither doe they onely obscure the praise of the myra∣cle, but they endeuour to bring it into slaunder, as thoughe it had beene wrought by some magicall Exorcisme: and that worke which could not be attributed to man, they attribute to the deuill, as to the author therof. Of the woord Beelzebub, I haue spoken in the 10. chapter. And we haue spoken in the 9. chapter of the gouernment amongst deuils. For it is not an opinion gathered of the errour or superstition of the common people, that the Scribes held that there was one that was princely ruler amongst the wicked spirites, but of a receiued opinion amongest the godly, that as Christ is the head of the church, so the reprobate should haue their head.

Math. 12.	Marke 3.	Luke 11.
25. But Iesus knew their thou∣ghts, & said to thē: euery kingdō deuided against it selfe, shall be brought to naught: and euery citie or house deuided against it selfe, shall not stand. 26. So if sathan cast out sathan, he is de∣uided against himself: how shall then his kingdome endure? 27. Also if I through Beelze∣bub cast out deuils, by whome do your children cast them out? Therefore they shalbe your iud∣ges. 28. But if I cast out deuils by the spirit of God, then is the kingdom of God came vnto you. 29. Else how can a mā enter in to a strong mans house, & spoile his goodes, except he first binde the strong man, and then spoile his house. 30. Hee that is not with mee, is against mee: and he that gathereth not with me, sca∣tereth. 31. VVherfore I say vn∣to you, euery sinne & blasphemy shalbe forgiuē vnto men: but the blasphemy agaīst the holy ghost, shall not be forgiuen vnto men. 32. And who soeuer shal speake a word against the son of man, it shalbe forgiuen him: but who so∣euer

shal speake against the ho∣ly Ghost, it shall not be forgiuen him, neither in this worlde, nor in the world to come.

23. But he called them vnto him, & said vnto thē in pa∣rables: how can sathan driue out sathan? 24. For if a kingdom be de∣uided againste it selfe, that kingdome cannot stande. 25. Or if a house be deuided againste it selfe, that house cannot continue. 26. So if sathan make insur∣rection against himselfe, and bee deuided, hee can not en∣dure, but is at an ende. 27. No man can enter into a strong mās house, and take away his goodes, except hee first binde that stronge man, and then spoile his house. 28. Verely I say vnto you, al sinnes shall be forgiuen vnto the children of men, & blas∣phemies wherewith they bla∣spheme: 29. But he that blasphemeth against the holy Ghost, shall neuer haue forgiuenesse, but is culpable of eternall dam∣nation. 30. Because they sayd he had an vncleane spirite.

17. But he knew their thou∣ghts, and saide vnto them: euery kingdō deuided agaīst it self shalbe desolate, & a house deuided agaīst a house falleth. 18. So if satan al∣so be deuided against hīself, how shall his kingdō stand, because yee say that I caste out deuils through Belzebub? 19. If I through Belzebub cast out deuils, by whom do your childrē cast them out? Therfore shal they be your iudges. 20. But if I by the ••inger of God cast out de∣uils, doutles the kingdom of God is come vnto you, as, VVh••̄ a strong man armed, kepeth his house, the things that hee possesseth, are in peace. 22. But when a strā∣ger then he, commeth vpon him, & ouercommeth him, he taketh from him all his armor wher•••• he trusted, & deuideth his spoiles. 23. He that is not with mee, is a∣gainst me: and he that ga∣thereth not with me, scat∣ter••••.

Luke 12. 10. And who soeuer shall speake a word against the sonne of man, it shalbe forgiuen him: but vnto him that shall blaspheme the ho∣ly Ghost, it shall not be forgiuen.

25. But Iesus knew their thoghts. Thogh Christ knew wel enogh, & had oft tri∣ed that the Scribes vsed of malice to wrest whatsoeuer he did, to the worst part: yet it is euident that Math. and Luke doe meane that Christe knew their harts. And it semeth that they spake openly to Christ, that he might heare their cauils: but Christ by his diuine spirit knew of what mind they cauild. For it commeth oft to passe, that men iudge proposterously which fal through ignorance, & do not impugne the truth of purpose, nor nou∣rish any secret or hidden poyson in thē, but are only caried hedlong with rashnesse. Therefore the meaning of this text is, that Christe did so much the more vehemently enuey against them, because he was witnes & iudge of the malice which they had conceiued inwardly. Euery kingdom. He first confuteth the cauil obiected against him by a common prouerb. Yet that confutation seemeth not to be so ful: for we know with what sleights sa∣than sometimes deludeth men, making a shewe of variance, that he may therby snare the minds of men in superstitions. For the Exorcismes in po∣perie, are nothing else but deuised and fained conflictes of sathan against himself. But there can be no such suspition in Christ: for he so casteth out deuils, that he maketh them hole and sound to God. As oft as the deuill hath this conflict with himselfe, he so suffreth himself to be bound in iest, that he himselfe yet hath the victorie and triumpheth. But Christ assaul∣teth the deuill with open defiance, so that he casteth him cleane out, and leaueth him not any place to rest in. Hee ouerthroweth him not on the one side, that he may be strōger on the other: but he vtterly ouerthroweth all his deuices. Therefore Christ reasoneth aptly, that he hath no felow∣ship with him: for this father of deceit hath no other purpose but to vp∣holde and maintaine his kingdom. If any Obiecte that the deuils are oft caried with a wilde giddinesse and a blind madnesse, to ouerthrow them∣selues: the answer is ready. The meaning of Christes words is, that there is nothing more absurd, then that the deuil should willingly ouerthrowe that power that he hath ouer men, who endeuoreth and applieth all the meanes he can to haue them in his bondage. Furthermore Christ so vseth the cōmon prouerbs, as probable coniectures, and not as sound & perfect proofs. Lastly, he speaking of a matter known & wel proued, he vrgeth it the les against his enemies cōsciences. No mā was ignorāt but that christ came to thrust sathan out of his possession, and there was nothing more manifest then that all his myracles tēded to this end. VVherby it was ea∣sie to iudge that his power which was so contrary to sathan, was of God.

27. By whō do your children cast thē out? He accuseth thē of wicked & malicious iudgmēt, that they iudged not a like of one & the same matter, but as they wer affected towards the persōs. But this inequality shewed that equity & right preuailed not, but that they wer ouer ruled either with blind loue or hatred. And this was a signe of wicked selfeloue & of enuy, to condemne that in Christ, which they accoūted praise worthy in their owne children. Some take their children for the children of all the nation. Some thinke that the apostles were so called, bicause they were accoūted as children, where they accoūted Christ as a strāger. Others refer it to the old prophets. But I am perswaded that he meaneth the Exorcists, of which sort there were manye then amongest the Iewes, as it appeareth in the Actes, 19. 17,

for it is likely that they thought no better of the disciples of Christ, then they did of the maister. And it is too muche wreasted to drawe it to the dead Prophets, when as the wordes doe plainly set downe a comparison of the same time. The Iewes had no Exorcistes by the prescript order of the law: but we know that God, that he might kepe them in faith and in syncere worship of him, testified his presence amōgst them by many my∣racles. And so it might be, that by calling on the name of God the diuels fled. And the people hauing experiēce of that great power of God, therof rashly made themselues an ordinarie office. The Papistes also afterward, least their estate should be any thing inferiour to them, counterfaited thē in creating Exorcistes, and so were Apes of Apes. Furthermore, it was not needefull that Christe shoulde in condemning their malice, approue those Exorcismes which they held as holy adorned with the name of God, and yet they made Christ a seruāt of Beelzebub: for the obiection is directed (according to the common phrase) to the person. That which foloweth presently after, that their children shoulde be their iudges: this is vnpro∣perly spoken, you neede not to seeke farre for your condemnation: the myracles whiche I worke, you apply to Beelzebub, & you praise the same in your children. Therfore you haue inough at home to condemne your selues. If that any had rather take it otherwise, to wit, that hee vpbraideth them of the grace of God, which was somtime shewed amongst them by the Exorcistes, I do not greatly gainstand it. For though they were dege∣nerate, yet the Lorde woulde not altogether depriue them of his power, but that he would adorne the priesthode, and the seruice of the Temple, with some generall testimonie. For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gen∣tiles. But the first interpretation seemeth in my iudgement to be moste naturall.

28. But if I cast out deuils by the spirite of God. Luke Metaphorically calleth it the Finger, for the spirite. For because that God woorketh and sheweth his power by his spirite, the name of a finger is aptly giuen it. And this speach was cōmon amongst the Iewes, as Moses reporteth, that Pharaohs enchāters sayd, Ex. 8. 19. This is the finger of God. But Christ gathereth of those former wordes, that the Scribes were vnthankfull to God, which would not that he shoulde raigne ouer them. Hetherto he hath answea∣red their friuolous Obiection: now he giueth charge as vnto menne con∣uicte, that they should not oppose themselues wickedly against the king∣dome of God. And he holdeth not himselfe within the compasse of this one myracle: but by occasion thereof he speaketh of the cause of his com∣ming, declaring to them that they should not onely consider this one pe∣culiare facte of his, but some thing farre more excellent then this: namely, that God by reuealinge the Messias, woulde repaire their decayed estate, and restore his kingdome amongest them. Therefore we see Christ com∣plaineth of their vnthankefulnesse: because that they furiously reiected and cast from amongest them the incomparable grace of God. For this woorde Come is very forcible: to witte, that God appeared willingly to them as a redeemer: bu they as much as they coulde, driue him from a∣mongest them, and would giue no place to him that was come, ready and prepared for their saluation.

29. How can a man enter into a strong mans house? Though the Euangelists do differ somwhat in wordes, yet they agree notably for the summe of the matter: for Christ prosecuteth that, which he touched a litle before of the kingdome of God: and he saieth, that it is necessary that Sathan shuld be thrown forth by violence, that God may haue his kingdom amongst men: so that this sentence is but a confirmation of that, which wente be∣fore. But that we may more certeinly vnderstād the meaning of Christ, it behoueth vs to remember that Analogy, which Matthew reheased be∣fore betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies, his will was it shoulde be applyed to the soules; so that when he deliuered the corporall senses of men from the tyranny of the deuill, he declared that he was sent from God, a champion that shuld ouerthrow his spirituall tyrannie ouer soules. Nowe I returne to his wordes: he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom, vntill he be spoyled of his weapons: because that ex∣cept an other mightier power be set against him, he will neuer willing∣ly giue place. To what purpose is this spoken? First, wee know that the deuill is called in diuerse places, the prince of the world. And the tyran∣nous gouernment, which he holdeth is fortified on euery side with strōg defences. For there are many snares to entrappe men with, and hee hol∣deth them that are now subiect vnto him in such bandes, so that they ra∣ther nourish that seruitude, wherein they are bound, rather then by anye meanes aspyre to lybertie. Also there are innumerable sortes of daun∣gers, by the which he holdeth them miserably ouerwhelmed vnder his feete. To be short, there is nothing to the contrary, but that he may with∣out resistaunce rule as a tyrant in the world, not that he canne doe anye thing without the will of the maker: but because that Adam by estran∣ging himselfe from the power of God, brought himselfe and his poste∣ritie vnder this straunge and miserable seruitude. But though the deuill reigneth againste nature, and that by the iust iudgement of God, menne are subiect to his tyranny for their sinne: yet he holdeth that kingdome in quiet possession; so that hee triumpheth ouer vs without resistaunce, vntill a stronger then he shall aryse. But there is not a stronger to bee found on earth: for there is no power in men to helpe themselues: ther∣fore a redeemer was promysed from heauen. Now Christ sheweth that this manner of redemption is necessary, that he should by strong hande wrest from the deuill that, which hee wil neuer let goe, except he be en∣forced. By which wordes he declareth, that menne do hope in vaine for deliueraunce, vntill that Sathan bee brought vnder by violent assaultes. And though he purposely reproueth the ignoraunt folly of the Scribes, because they vnderstoode not the beginninges of the kingdom of God: yet this reproofe toucheth almoste all men, sith they are ouerwhelmed almost with the same folly. There is no manne, which will not make a bragge in wordes, that he desires the kingdome of God: yet we wil not, as necessitie requireth, suffer Christ to fight valiantly, that he may dely∣uer vs out of the hand of our tyrant: which is, as if a sicke manne shoulde craue the helpe of a Phisition, and should abhorre and abstaine from all remedies.

Now we vnderstand for what purpose Christe brought this parable: namely, that hee might shew that the Scribes were enemies to the king∣dome

of GOD, whose beginninges they so malitiously withstoode. Yet because we are al subiect to the bondage of Sathan, let vs learn, that God doth not begin his kingdom in vs otherwise: but when by the strong & mighty hand of Christ, he setteth vs at libertie from that miserable and hard bondage.

30. Hee that is not with mee This place is expounded two wayes. Some so gather it, as that it shuld be an argument of repugnancies: as if Christ should haue sayde, I cannot reigne, except the deuill be ouerthrowne: for al his endeuours are bent vppon this, to scatter whatsoeuer I gather. And certeinely we see how the enemie doth too boldly apply himselfe to o∣uerthrow the kingdome of Christ. Yet I do rather yeelde to their opini∣on, which interprete the Scribes to be double enemies of the kingdom of God: because that of sette purpose they hinder the proceedinges of the same. The meaning therefore is this; it were your part to helpe me, and to set your hand to the buylding of the kingdome of God. For, whoso∣euer doth not helpe, setteth himselfe after a sorte against the same, or at leaste is worthy to be accounted amongst the enemies. Then what are you, that are carryed by a madde fury, openly to striue against the same? Also it appeareth plainely by their former dealinges, how truely Christ nowe speaketh this, whosoeuer gather not with him, scatter abroade: when as the readines of our nature to euill is suche, so that there is no place for the righteousness of God, but in them which doe earnestly ap∣ply them to the same. This doctrine also reacheth further: to witte, that they are vnworthy to be accounted of the flock of Christ, which applye not theyr endeuours for the furtherance of the same: and it commeth to passe through their slouth, that the kingdome of God decayeth and fal∣leth to ruine: for the buylding wherof we all are called.

31. VVherefore I say vnto you. This conclusion may not be restrained to the last sentence, but it dependeth of the whole text before. For after Christ hath taught that the Scribes could not reproue him for casting out deuils, but that they set thēselues against the kingdom of God, at length he concludeth that it was no light saying, nor to be tollerated, but a hai∣nous offence, that wittingly and willingly they blasphemed the spirit of God. For we saide before that Christ spake not this of their bare words, but of their vngodly and wicked thoughtes.

Euery sinne and blasphemy. Because the Lord pronounceth blasphemy a∣gainst the spirit to be the most hainous of all sinnes, it is worth the labor to enquire what he meaneth by this saying. They which interprete it to be vnrepentaunce may easily be confuted: for vainely and fondly should Christ haue denied, that it could not be forgiuen in this world. Also the word blaspemy cannot generally be applyed to all kindes of sinnes. But by the comparison, which Christe bringeth, the meaning shall the more easily appeare vnto vs. VVhy is he saide to sinne more hainously, which speaketh blasphemy against the spirit, then against Christ? Is it, beecause the maiestie of the spirit is more excellent, that it should be more sharply reuenged? Certeinly, there is some other cause: for, when as the fulnesse of the godhead was in Christe, whosoeuer was reproachfull againste Christe, ouerthrew and abolyshed the whole glory of God, as muche as in him lay. Now, how shall Christ be separated from his spirite; so that they which are contum••lious against the spirit, leaue not him vntouched

and vnhurte. Heere wee beginne to gather now the meaning, that blas∣phemy against the spirit exceedeth not other sinnes, because the spirite is aboue Christ: but beecause that whosoeuer doe kicke against the power of God reuealed, they are not to be excused vnder the pretence of igno∣raunce.

Further, it is to be noted, that that, which is here spoken of blasphemy, is not simply referred to the essence of the spirit, but to the grace wher∣with we are endued. For they which haue not the light of the spirite, though they speake euill of the glory of the spirit, they are not yet guil∣tie of this sinne. Now we perceiue that they blasphem the spirit of God, which with a determinate malice oppose themselues against his grace and power: and further, that sacriledge is not committed, but that while the spirit dwelling in vs, we doe wittinglye endeuor our selues to extin∣guish the same. And this is the reason why the spirit is sayde to be blas∣phemed, rather then either the sonne, or the father himselfe: because that by blaspheming the grace and power of God, wee strike streight at the spirite, from whom proceedeth, and by whom the graces of God appeare in vs. If any that beleeue not, blaspheme God, hee is as if a blinde man should strike against a wall: But no man blasphemeth the spirit, but he, which being first lightned by the same, doth after against his own know∣ledge, wittingly giue himselfe to wicked rebellion. Also that distinction is not in vaine, that al other blasphemies shal be forgiuē, except that one, which is against the holy Ghost. If any man simply blasphemeth GOD, there is hope of forgiuenes for him: but it is sayd that God will neuer be mercifull to them, that speake blasphemy against the spirite: and whye should this be so? But, because they, which blaspheme against the spirite, doe against the knowledge of their own soule, they oppunge and slaun∣der the gifts and power of the spirit. That also apperteineth to this pur∣pose, which Marke saieth: that Christ threatned the Pharises so hardly, because they saide, that he had an vnclean spirit: because that in so saying, they purposely, wittingly and malitiously, turned light into darknesse. And this is after the manner of Gyantes (as the prouerb saieth) to bidde battell against God. Yet here ariseth a question, whether menne wyll breake out into such madnesse, as that they will not doubt, but witting∣ly and willingly to strike at God: for this seemeth to be a straung mon∣ster, not to be beleeued. I aunswere, this boldnesse proceedeth of a fran∣tike blindenesse, wherein malice and poysonfull fury getteth the victo∣rie. And it is not without cause, that Paul saith, 1. Tim. 1. 13. Though he was a blasphemer, yet he receiued mercy, because he did it ignorantly tho∣row vnbeliefe: for by these wordes he distinguiseth his sinne from wil∣full blasphemy. Also in this place is confuted theyr errour, whiche ymagine that euerye wilfull sinne, whiche is committed, the conscience withstanding it, to be vnpardonable. But Paule dooth expresly tie that sinne to the firste table of the lawe: and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne, and hee also sheweth that it directly fighteth with the glory of God.

But of all these I gather, that they sinne and blaspheme againste the holye Ghoste, whiche turne the graces and gyftes of GOD reuea∣led vnto them by the spirite (by the whiche they shoulde sette forth his glorye) to the hynderaunce and slaunder of the same,

And with Sathan their captaine they are professed enemies to the glory of God. VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge: for they are paste hope, which turne the onely medicine of their sauing health into deadly poyson. This seemeth to some to be too hard: and therfore they flye to a childish cauill, saying, that it is sayde to be vnpardonable: because the forgiuenes of the same is rare & hard to be obtained. But Christ speketh more expresly, so that his wordes cannot so childishly be shifted. They do also reason too fondly, that God should be cruell, if he should neuer forgiue the sinne; and that his crueltie would make vs all amased: but they doe not consider howe haynous the offence is, not onely to prophane the holy name of God of set purpose, but also to spitte in his face, while hee shineth vppon them with his gratious and fauourable countenaunce. The exception, whiche other take is as fond: namely, that the meaning should bee, that no man should obtayne forgiuenes, without repentaunce. For, it is certeine, that blasphemy against the holy Ghost is a signe of reprobation: whereof it followeth, that all they that fall into the same, are giuen ouer into a re∣probate sense. For, as we hold it to be vnpossible, that he that is truely re∣generate by the spirit, should throw himselfe headlong into so horryble sinne: so againe is it to be holden, that they which fall into the same, can neuer rise againe: and that God in this sorte reuengeth the contempte of his grace, in that he hardeneth the heartes of the reprobate, that they can neuer attaine to repentaunce.

32. Neither in this life. Marke dooth briefly set downe the meaning of these wordes, saying, that they which speake against the holy Ghost shall be subiect to eternall damnation. VVe aske of God forgiuenes of sinnes dayly, and he reconcileth vs vnto himselfe: at length, al sinnes being abo∣lished, in death he sheweth himselfe merciful vnto vs, and the fruit of this mercy shall shew it selfe in the latter day. Therfore the sense is, that there is no hope, that they which blaspheme against the holy Ghost, should ob∣taine forgiuenes in this life, or in the latter iudgement. The cauil, which the Papistes gather hereof, that sinnes may be forgiuen men after theyr death, is easily confuted. First, they are foolish in wresting the worde of the world to come to a middle time, when as it is euident to all men that it signifieth the last day: but herein also is their wickednes laid open: be∣cause that the cauill, which they pretende, is contrary to their owne do∣ctrine. Their destinction is knowen, that the sinnes are freely forgiuen in respect of the offence: but they are required in the satisfaction of the punishmentes. Now they graunt that there is no hope of saluation, ex∣cept the sinnes be forgiuen before the death. Therefore there remaineth to the dead onely forgiuenes of the punishment: but they dare not de∣nie, but that this sentence is here spoken of the sinne. Now, let them go, and of this cold substance let them kindle their Purgatory fire, if flames can be gotten out of cold ice.

Matth. 12.	Mark.	Luke.
33. Either make the tree good, and his fruit good: or els make the tree euill, and his fruit euill: for the tree is knowne by his fruit. 34. O generation of Vipers, how can yee speake

good thinges, when yee are euil? For of the abundance of the heart, the mouth speaketh. 35. A good man, out of the good treasure of his heart, bringeth forth good thinges: and an euill man out of an euill treasure, bringeth forth euill thinges 36. But I say vnto you, that of euery idle worde that men shal speake, they shal giue an account ther∣of at the day of iudgement. 37. For by thy wordes thou shalt be iustified, & by thy wordes thou shalt be condemned.

33. Eyther make the tree good. It may seeme to be absurd, that the choice is giuen to men to be either good or euill. But if we consider what kind of men Christ speaketh to, it shall be easily answered. We know what o∣pinion or estimation there was of the Pharises: for the mindes of the common people were so daseled with the feigned shewe of their holy∣nesse, that no man durst call their lewde dealinges into question. Christe meaning to take away this viserd, commaundeth them to be either good or euill: as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie, and they doe challenge to themselues the tytle of righteousnesse in vaine, which are not sincere and vpright. So he put∣teth nothing in their choise, neither doth he giue them the bridle at liber∣tie: but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges, so long as they continue so duble; for that it is neces∣sary for men to be either good or euill. That he saieth, Make the tree, some do gather fondly thereof, that it is in euery mans owne hande, to frame his owne lyfe and maners. For it is an vpbrayding kind of speach, wher∣with Christ scattereth the hypocrisie of Scribes as smoake, calling them to a perfect and pure vprightnesse. After, he setteth downe the manner and the way, whereby they may shewe themselues to bee good or euill trees: to witte, if they bring forth good or euil fruit▪ So now there is no ambiguitie in the sense. The life of the Scribes was infamous amongste men, through their grosse sinnes, & they bewrayed the poyson of pride, ambition, and enuie, thorow their owne ouerthwart cauillinges: but be∣cause the simple people saw not this, Christ brought this great mischief out of the corners into the light. If any obiect that it cannot bee in this corruption of our nature, that any man shoulde be found perfect in eue∣ry respect, and pure from all sinne: the aunswere is ready: Christ requy∣reth not an exact perfection, wherein is no want, but onely a simple af∣fection without dissimulation, from the which the Pharises, to whome Christ spake were far wide. For as the scripture calleth them euill and wicked, which are wholly giuen to Sathan: so the sincere worshippers of God, though that through the infirmitie of their flewe, they be com∣passed about with many sinnes, and do grone vnder the burden, are yet called good; and this is the free mercy of God, which vouchsafeth so ho∣nourable a title to them, which aspire to goodnes.

34. O generation of Vipers. In this place Christ applyeth the similitude of the tree and the fruit to his present speach, that he might thereby di∣scouer the inward and secrete malice of the Scribes, and this is the cause why he standeth so much in this one kind of sinne. Therefore Christ in∣ueighed

bitterly against them, because they bewraied by their false slan∣ders, that which was not so euident in the rest of their life. It is, saith he, no merueile, if you vomit out euil words, seeing that your heart is ful of malice, let not any think the reproofe to be too hard, for truely he could not haue dealt more mildly with them. Other sinnes deserue sharp repre∣hension, but where vnconstant men do depraue that, which is right, or seeke to colour those thinges that are naught, this is a wickednesse, a∣gainste the which the Lorde of right shoulde thunder more vehement∣lye, then againste other sinnes. But the purpose of Christe was as occasion serued, to condemne their wicked sophistrie, whiche turned light into darkenesse. This place therefore teacheth howe precious trueth is to the Lorde, whereof hee is so sharpe a defender & reuenger. And I would with that this were more diligētly considered of thē, which haue a wit too ready and prompt to defend al causes, and set their tong on sale, to vtter al forged subtil shifts. But Christ especially inueigheth a∣gainst them, whom either ambition or enuy, or other wicked desire en∣forceth to speak euil, and where there is nothing that their consciēce mi∣sliketh. Christ also was after his maner sharper against the Pharises: be∣cause they were so bewitched with a false perswasion of righteousnes, that a milde admonition should haue profited but litle. And certeinelye, except hypocrites be sharply pricked, they do disdainfully despise what∣soeuer is said. How can ye speake good things. I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule; because they only shew what commeth to passe for the most part. And sometimes it com∣meth to passe, that he which is cruel with sweete alluring words shal de∣ceiue the simple, and that the subtil shal circumuent vnder the cloake of simplicitie, and that he, which imagineth most wickedlye, shal in tongue pretend an angellike puritie: yet the cōmon vse proueth that to be true, which Christ here saith, of the abundance of the heart, the mouth speaketh. As al∣so in an old prouerb the tongue is called the Character of the mind. And certeinly, though the heart of man hath secrete and hidden corners, and euery man dissembleth his faultes with wonderfull shifts: yet the Lorde wresteth out of al mē some cōfessiō, so that they bewray with their tong their desire and inward affections. Also it is to be noted to what ende Christe vseth these parables: for hee vpbraideth the Pharises, for that they vtter in wordes the malice, which they had cōceiued inwardly. Fur∣ther, he knowing them to be sworne and obstinate enemies, he took oc∣casion of this one cauill to laye open al their life, and to discredite them with the people: for their credit and authoritie was too great, to deceaue and to hurt. Also though good speaches doe not alwaies proceede from the inward affection of the heart, but only grow (as men say) on the out∣side of the lips: yet this is alwaies true; euil words are witnesses of an e∣uil heart.

36. Of euery idle word they shal giue an account. The argument is from the lesse to the greater. For, if euery idle word is to be called to an accounte, how shall God spare their open blasphemies and sacrilegious reproches, which they vtter against the glory of God? An idle word is here takē for vnprofitable, which bringeth neither edifying nor fruit. This seemeth too hard to many: but if we consider to what vse our tongues are made, we wil graunt that they are worthy to be condemned, which rashly addicte

and apply them to such friuolous triflles. Neither is it any smal offence to abuse the time in wastinge it about vaine matters, which Paul cōmaun∣deth vs, Col. 4. 5. carefully to redeeme. And sith there is no man so spare in speaking, that can so wisely moderate himselfe, but that he shall break out into some idle speaches, so that if God should deale with vs al accor∣ding to the extremitie of the law, there remained nothing for vs but de∣spaire. But because the hope of our saluation is grounded vpon this, that God will not enter into iudgment with vs, and that of his free mercy he wil forget our sinnes, which deserue innumerable deathes: we doubt not but that he blotting out the guiltines of our life, will also pardon the offence of vanne speach. For the scripture speaking of the iudgement of God, doth not ouerthrow the forgiunes of sinnes: yet let no man flatter himself hereby: but let euery man diligētly endeuor to bridle his tongue. First, that we may speake of the holy misteries of God reuerently & so∣berly: then, that we may abstain from scurrilitie & vaine iestings, and e∣specially from enuious euill speaking: and lastly we must giue our dily∣gence that our speach may be seasoned with salt, Col. 4. 6.

37. By thy wordes thou shalt be iustified. He applyeth the common prouerb to the present cause. For, I doubt not but that this saying was common in the mouthes of the people, that euery man shoulde either be condem∣ned or absolued by his own confession. And Christ applieth it to a sēse somwhat differing: namely, that the wicked speach, as it is a shew of hid∣den malice, so it suffiseth to condemne a man. And the obiection, which the Papistes gather, by wresting this to ouerthrow the righteousnesse of fayth, is a childish fancie. Man is iustified by his owne words, not that the speach is the cause of righteousnes: for by faith we obtaine the fauour of God, that he should account vs for righteous: but the pure speach purg∣eth vs, frō being found wicked in our tongue. Is it not foolishly inferred of this, that men should deserue a part of righteousnes before God? But this place rather strengthneth our doctrine. For though Christ entrea∣teth not of the cause of our righteousnes, yet the contrarietie betweene the two words declareth what this word, to iustifie signifieth: It seemeth absurd to the Papistes, that we say that man is iustified by faith: for they expound it to be made and to be righteous in deede: and we vnderstand it to be accounted righteous, and to be cleared before the iudgmente of God, as it plainly appeareth by many testimonies of the scripture. And doth not Christ confirme the same, when hee opposeth to iustifie and to condemne one against an other?

Matth. 12.	Mark.	Luk. 11.
43. Now, when the vncleane spirit is gone out of a man, he walketh throghout dry places, seeking rest, & findeth none. 44. Then he saith, I will returne into wine house, from whence I came, and when he is come, hee findeth it emptie, swept & garnished. 45. Thē he goeth, and taketh vnto him seauen other spi∣rits worse then himself, and they enter in and dwel there, and the end of that man is worse then the beginning. Euē so shal is be with this wicked generation.	24. VVhen the vncleane spirit is gone out of a man, he walketh through dry places, seking rest, and when he findeth none, he saith, I wil returne vnto mine house, whence I came out. 25. And when he commeth, he findeth it swept and garnished. 26. Then goeth he, and taketh to him seuen other spirits worse then himself: and they enter in and dwell there, so the last state of that man is worse thē the first.

43. VVhen the vncleane spirit. Hee pronounceth against the Scribes and such hypocrites, which despise the grace of God, and conspire with the deuill, such a iudgement as their vnthankfulnesse deserueth. Yet that the fruit of the doctrine may more largely appeare, hee generally declareth what iudgement they procure to themselues, which by despisinge grace offered, do againe open a dore to the deuil. But, because there is greate waight almoste in euery seuerall clause, some thinges must bee noted in order, before we handle the summe of the parable. VVhen Christ spea∣keth of the going out of the deuill, he commendeth vnto vs: the force and effecte of the grace of God, so ofte as it commeth vnto vs: but e∣specially when God draweth neere vnto vs in the person of his sonne: the end is, that we being delyuered from the tyrannie of the deuill, hee might take vs to himselfe, and that did Christ plainly declare in the for∣mer myracle. Therefore, sith it is his peculier office to driue away euyll spirites, that they should not reigne any more in men, it is well said, that the deuill goeth out of those men, to whom Christ offereth himselfe a redeemer. And though the presence of Christ is not effectuall to al, be∣cause the vnbeleeuers make it to be of none effect to them: yet he would haue vs to note to what end he visiteth vs, what his comming auayleth of it selfe, and lastly what the euyll spirites doe feele. For, he neuer woor∣keth in men, but that the deuilles being brought into the conflicte, doe giue place vnto his power. Therefore it is to bee noted, that the deuill is cast out of vs so ofte as Christ shineth vppon vs, and sheweth by some testimonie his fauour towardes vs. Also, the miserable condition of all mankind is here described vnto vs: for it followeth that the deuill hath a dwelling place in men; because he is driuen out from thence by the son of God. And he speaketh not of one or other perticular man, but of all the ofspring of Adam. This therefore is the glory of our nature, that the deuill hath his seate in vs; so that hee dwelleth aswell in our body, as in our soule. VVhereby we also see a spectacle of the most excellent mercye of God, in that of filthy stables of the deuill, hee maketh vs temples for himselfe, and consecrateth vs for a dwelling place for his spirit. Thirdly, he painteth out vnto vs the practise of Sathan: to wit, that he neuer cea∣seth from endaungering vs, but applyeth it dayly, and turneth himselfe euery way: and to be short, he bendeth all his endeuors to work our de∣struction: but especially where he is vanquished, and putte to flight by Christe, hee enrageth and desireth to hurt the more. For, before that Christ maketh vs partakers of his power, the enemie reigneth in vs, as it were in play and sport. But being driuen out, hee soroweth the losse of his pray, he gathereth new forces, and stirreth al the powers he hath, that he may ouerthrow vs againe. Therefore it is sayd metaphoricallye, that he walketh through drye places: for his banishment is grieuous to him, and his dwelling out of men is like to a filthy desert. In the same sense also he saieth, that he seeketh rest so long as he is out of menne: because that then he fretteth and tormenteth himselfe, and he ceaseth not to try euery way, vntill he recouer that he hath lost. VVherefore let vs learne, assoone as Christ calleth vs, there is a hotte and a sharpe comabt prepa∣red for vs. For though he attempteth to destroy all menne, and that say∣ing of Peter apperteineth to al, without exception, that he goeth aboute like a roaring lyon, seeking whom he may deuoure, 1. Pet. 5. 18. Yet we are plainely taught by these words of Christ, that he burneth with grea∣ter

hatred, and is caryed with more enuious force, against thē which are taken out of his snares. But this admonition ought not to make vs a∣frayde but to stirre vs vp, to make vs diligent in keeping our watches, and that beeing armed with spirituall armors, wee may bee strong to resist him.

44. Hee findeth it emptie. Christ without doubt meaneth them, which being voyde of the spirit of God, are ready to receiue the deuill. For, the faythful, in whom the spirit of God doth dwel perfectlye, are so fenced on euery side, that there is no hole or ginne left open for Sathan. That he calleth it a house swept and garnished, is a similitude borowed of the vse of men, which are delighted with cleannesse and neatnesse in their lodginges. For deformitie is onely bewtiful to Sathan, and nothing ••a∣uoreth well to him, but stinch and filthinesse. But the meaning is, that sa∣than can neuer haue a more conuenient place in vs, then when we byd Christ farewel, and admit him in for a guest. Therefore his greatest de∣lightes are in that emptinesse, which foloweth after the neglecte of the grace of God.

45. Hee taketh to him seuen other. The number of seuen is taken here in∣definitely, as it is oft in other places. Also Christ teacheth in these words, that if we fall from his grace, we are duble endaungered to Sathan, so that he vseth a greater libertie ouer vs then before, and this is a iuste pu∣nishment of our slouthfulnes. VVherefore let vs not thinke that the de∣uill is ouercome in one battell, when he is once throwne out of vs: let vs rather remember, sith hee hath dwelt in vs of old, euer since wee were borne, he hath found and by experience known al those waies, by which he may enter into vs: if the common passage be not open to him, he wā∣teth no subtiltie to creepe in secretely by priuy mines and secrete ginnes. Therefore we must labour diligently, that Christ ruling and reigning in vs, may shut vp all passages against his enemie. For although the assaultes of Sathan are sharpe and daungerous, there is no cause why they should weaken the children of God: for the inuincible power of the holy Ghost keepeth them in safetie. And we know that this plague is onely pronoū∣ced against the despisers of the grace of God, which menne become pro∣fane by choaking vp the light of faith, and by suppressinge the studie of godlinesse.

Matth. 12.	Marke. 3.	Luke. 11.
46. VVhile hee yet spake to the multitude, behold his mo∣ther and his brethren stoode without, desiringe to speake with him. 47. Then one sayd vnto him, beholde thy mother and thy brethrē stand without desiring to speake with thee. 48. But he answered and said to him that told him, who is my mother? and whoe are my brethren?

49. And he stretched forth his hand towardes his dis••iples, and saide, behold my mother & any brethren. 50. For, whosoeuer shal doe my fathers will whiche is in hea∣uen, the same is my brother, si∣ster and mother.

31. Then came his bre∣thren and mother, and stoode without, and sente vnto him, & called him. 32. And the people sate about him, and they said vnto him, behold, thy mo∣ther and thy brethren seeke thee without. 33. But he answered thē, saying, who is my mother and my brethren? 34. And he looked round aboute on them, whiche

sate in compasse aboute him, and said, behold my mother & my brethren. 35. For, whosoeuer doth the wil of God, he is my brother, and my sister & mother.

27. And it came to passe, as hee sayde these thinges, a certeine woman of the company lifted vp her voyce, and saide vnto him, blessed is the wombe, that bare thee, and the pappes, which thou hast sucked. 28. But he said, yea, rather bles∣sede are they, whiche heare the word of God, and keepe it. Luke. 8. 19. Then came to him his mo∣ther and his brethren, & coulde

not come neere to him for the prease. 20. And it was tolde him by certeine, which said, thy mo∣ther and thy brethren stande without, and would see thee. 21. But hee aunswered and sayde vnto them••, my mother and my brethren are these, which heare the w••rd of God, and doe it.

LV. 27. Blessed is the wombe. The meaning of the woman was in this order to set forth the excellēcie of Christ: for she had no respect to Mary, whom peraduenture she neuer saw: but this doth not a litle set forth the glory of Christ, for that he ennobled and made blessed the womb wher∣in he was borne. And this blessing of God is no absurd nor strang mat∣ter, but is spoken after the maner of the scripture: for we know that the child, which is especially adorned with notable graces, is preferred aboue al other as a singuler gift of God. And it cannot be denied, but that God chusing and appoynting Marye to be the mother of his sonne, gaue her great honor therby. Yet Christes answer yeeldeth not so to the womans words, but is rather a sharp reproofe. Nay, saith he, blessed are they which heare the word of God. VVe see that Christ made almost no account of that, which the womā only extold. And certeinly that which she thought had bene Maries greatest glory, was far inferiour to her other giftes of grace: for it was much more dignitie to be regenerate by the spirite of Christ, then to conceiue the flesh of his Christe in her wombe: to haue Christ spiritually liuing in her, then to giue him suck with her breastes. To be short, the holy virgins greatest felicitie & glory was in this, to be a mēber of her sonne, & that he accounted her amongste the new creatures of the heauenly father. Yet I think that the womans speach was repro∣ued for an other cause, and to an other end: namely, because men cōmon∣ly neglect the gifts of God, which in a mase they wonder at, and sounde with ful mouthes. For this womā in praising Christ, omitted that, which was the chief, that in him there was saluation offered to al•• menne. That therfore was but a cold cōmendation, wherin there was no mentiō of his grace & power, which extendeth vnto al men. VVherefore Christ doth rightly chaleng vnto himself an other kind of praise, that his mother on∣ly shuld not be accoūted blessed, & that in respect of the flesh: but because he bestoweth vpon vs al perfect & eternal blessednes. Therfore the dig∣nitie of Christ is then esteemed of as it ought to be, when we consider to what end Christ was giuen vs of the father, and that we fele what bene∣fits he hath brought vnto vs, that we in him may be made blessed, which are in our selues miserable. But why speaketh he nothing of himself, and maketh mention onely of the word of God? because that by this meanes he openeth vnto vs al his treasures, & he doth not any thing with vs, nor we againe with him without his word. Sith therfore he communicateth himself vnto vs by the word, rightly & properly he calleth vs to heare & keepe the same, that he by faith may become ours. Nowe, we see what

Christes answere differeth from the commendation of the woman: for he offereth that blessednes liberally to al, which she had after a sort tyed to one house, also he reacheth that he must not be accoūted of in a cōmon sort or order, because that he hath al the treasures of heauenly life, bles∣sednes and glory hidden in him, which he dispenseth by his worde, that they which imbrace the worde, may by faith bee made partakers of the same. For the free adoption of God, which we learne out of his word is the key of the kingdom of heauen. And this ioyning them together is to be noted, that first we must heare, and then obserue and keepe: for faith commeth by hearing, Ro. 10. 17. and here ariseth the fountaine & beginning of the spiritual life. But beecause that simple hearing is as a vaine looking into a glasse, as Iames declareth, 1. 23. The keeping of the word is also added, which is as much as an eftectual receiuing, where it taketh liuely rootes in the hearts, that it may bring forth the fruit. So the vaine hearer, who hath only his eares beaten with the outward doctrine getteth nothing. And whosoeuer boaste that they are satisfied with a se∣crete inspiration, and vnder this pretence neglect the outward preach∣ing, are excluded out of the heauenly life. Therefore those things, which the sonne of God hath ioyned, let not men of a sacrilegious rashnes put a sunder. The blockish folly of the Papists is to be wondred at, that they would sing these wordes in the honor of Mary, which do so plainly cō∣fute their superstition: but in their thanks giuing, they cul out the womās words, omitting the words of Christ which reproueth. But so it was meete that they should be by all meanes bewitched, which endeuour thē selues to prophane the holy word of God after their own pleasure.

LV. 19. Then came to him▪ There seemeth to be some difference between Luke & the other two Euangelists: for they in setting down their histo∣rie say, that the mother & kinsfolks of Christ came, when he had spoken of the vncleane spirit: and Luke referreth it to an other time, and onely setteth down the exclamation of the woman, which we expounded euē now. But, because it is wel known that the Euāgelists were not very cu∣rious in obseruing the course of times, nor in prosecuting all perticular deedes & sayings, the answer is not so hard. For Luke setteth not down what time Christes mother came: but that which the other two set be∣fore the parable of sowing, he setteth after. And that he saieth, a certeine woman of the cōpany cried, is somwhat like to this history: for it may be that of an vnaduised zeale she extold that to the highest degree, which she thought Christ made too smal account of: they doe al agree in this, that Christs brethrē & mother came whil he was speaking in the middest of the company: & without doubt it was either because they wer careful of him, or because they desired to learn: for they laboured not to cōe to him in vaine: neither is it likly that they were vnbeleeuers, which accōpanied the holy mother. There is no colour that Ambrose & Chrisostō do ima∣gine that Mary did it of ambition. For what nead this imagination, whē as the spirit doth euery where testifie to her commendation of her great godlines & modestie? It may be, that the greatnes of their carnal affectiō made thē more busie then needed: I deny not this: but I iudge that they came of a godly desire to ioyne thēselues to his cōpany. That Mat. repor∣teth that the message of their cōming was brought to him by one certein man, and that Mar. & Lu. do attribute it to mo, hath no absurditie in it. But (as it commonly commeth to passe) the commaundement, which the

mother gaue of calling him forth, was receiued, and so passed amongste many, vntil at length it was brought vnto himself.

MAT. 48. VVho is my mother? It is not to be doubted, but that Ma∣ries importunitie is reproued in these wordes: and certeinly she dealt ve∣ry preposterously to attempt to hinder the course of his doctrine. But yet this setting light by the kindred of flesh and bloud, dooth deliuer a verye profitable doctrine, while, he receiueth all his disciples and faithful ones into the same degree of honour, as if they had beene chiefe amonge his kinsfolkes. But this sentence dependeth of the office of Christ, for he de∣clareth hereby that hee is not giuen to a certeine smal number, but to al the godly, which by faith should grow into one body with him. Then, that there is not a more excellent bond of kindred, then the spirituall: be∣cause he ought not to be accounted of after the fleshe, but of the power of his spirit, wherewith he was enriched by the father to renew menne, that they which by nature were a filthy and cursed seede of Adam, shuld by grace begin to be holy and heauēlye children of God. Therfore Paul, 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh: because the new repairing of the world is rather to be considered, which exceedeth farre aboue mans power, while he reformeth vs by his spirite to the image of God. VVherefore this is in summe the purpose, that we should learne to looke vpon Christ with the eies of faith▪ also we must know, that euery one that is regenerated by the spirite, giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe, and so to be made one with him. Further, he meaneth that they doe the will of the father, not which exactlye fulfill all the righteousnes of the law (for so this name of brother, which Christ giueth to his disciples shuld agree to no man) but he especially commendeth faith, which is the foū∣taine and beginning of holy obedience: it also couereth the wants and offences of the flesh, that they be not imputed. For the saying of Christ is wel known, this is the will of my father, that euery man, which seeth the sonne, and beleeueth in him, should not perish, but haue euerlasting life, Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud, yet we know that he did in deede sanctifie mankind with worship, and perfourmed the lawfull dueties towardes parentes: but hee teacheth vs that in respect of the spirituall kinred, the kinred of the slesh is of none or of smal estimation. Let therfore this comparison so far preuaile with vs, that we may pay that which is due to nature, but let vs not be too much tied to flesh and bloud. But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell, that hee accounteth them for bre∣thren: our vnthankfulnes is to be detested, if we reiect not all the desires of the slesh, and bend all our endeuours hether.

Matth. 12.	Mark.	Luke. 11.
38. Then answered certeine of the Scribes and of the Pharises, saying, maister, we would see a sign of thee. 39. But he answered & saide vnto them, an euil & adulterous genera∣tion seek a signe, but no signe shalbe giuen vnto it, saue the signe of the Prophet Ionas. 40. For as Ionas was three daies

and three nightes in the whales bel∣ly: so shal the sonne of man be three daies and three nightes in the heart of the earth. 41. The men of Niniuie shal rise in iudgment with this generation, and condemn it: for they repented at the preaching of Ionas: and behold a gre∣ter then Ionas is here, 42. The Queene of the south shal rise in iudgment with this generati∣on, and shall condemne it: for shee came from the vtmoste parts of the earth, to heare the wisdom of Solo∣mon: and behold, a greater then So∣l••mon is here.

16. And others tempted him, seeking of him a signe from heauen. A litle after. 29. And when the people were gathe∣red thick together, he began to saye, this is a wicked generation: they seek a signe, and there shal no signe be gi∣uen them, but the signe of Ionas the Prophet.

30. For as Ionas was a signe to the Niniuites, so shall the sonne of man be to this generation. 31. The Queene of the south shall rise in iudgemente with the men of this generation, and shall condemne them: for she came from the vtmost partes of the earth, to heare the wi∣sdome of Solomon, and behold, a grea¦ter then Solomon is here. 32. The men of Niniuie shal rise in iudgment with this generation, and shal condemne it: for they repented at the preaching of Ionas, and behold a greater then Ionas is here.

38. Certeine of the Scribes. Matthew reporteth somwhat the like againe in the sixteene chapter, and Marke in the eight chapter. VVhereby it appeareth that Christ was often questioned with of this matter: so that their wickednes had no end, which once were determined to resiste the trueth. It is euident that they demaunde a signe, that their vnbelief might haue some faire show: namely, that the calling of Christ was not lawful∣ly confirmed. Neither were they so easie & apt to be taught, as that they would giue place to three or foure miracles, much lesse woulde one suf∣fice them. But as I touched it euen now, they excused themselues by this colour, that they beleeued not the Gospel, because Christ shewed no seale of the same from heauen. Hee had now wrought miracles enough in number, and euident before their eies: but as if they were of no force for the confirmation of the doctrine, they would haue some signe from hea∣uen, wherein God after a sort should visibly appeare. They for manner sake doe salute him by the name of master: because that then they so cal∣led all the Scribes and Interpreters of the law: but they do not acknow∣ledge him to be a Prophet of God, vntil he do bring some testimonie frō heauen. The meaning therefore is, sith thou profes••est thy self to be a tea∣cher & a master, if thou wilt haue vs to be thy disciples, bring it to passe, that God from, heauen may testifie, that he is the author of thy master∣ship, and confirm thy calling by a miracle.

39. Euill generation. He doth not onely accuse the malice of that age, but hee accuseth the Iewes for a wicked nation: or the Scribes and such like: signifiing that this disease of obstinate stubbornnes came vnto them as it were by enheritaunce. For the word here vsed is sometime taken for one age, somtime for a countrey or nation. And he calleth them adulte∣rous, for corrupt people, begotten in adultry, or bastardes, beecause they were degenerate from theyr holye fathers: as the Prophetes doe also reproue the vnbeleeuers of theyr age, not to be the ofspringe of Abra∣ham, but a prophane seede of Chanaan.

Now it is demaunded whether Christ did so sharply reproue thē, be∣cause they desired to haue a signe giuen them. For in the booke of Iud. 6. 17. God sheweth that he was not so much displeased with these things. Gedeon demandeth a signe: God is not angry, but graunteth his request,

and though he proceedeth importunately, yet God yeeldeth to his infir∣mitie, God offered willingly a signe to Ezechiah, who demanded it not, Isa. 38. 22. And Achas was sharply reproued, beecause he refused to de∣maund a signe, as he was commaunded by the Prophet, Isa. 7. 11. Ther∣fore Christ doth not simply reproue the Scribes, because they demaund a signe: but for that they being vnthankfull to God, hauing malitiously refused so many of his graces and powers, take this as a shift, least they should obey his word. For I doe not onely say that it was their slouth, but their malice, which kept their eyes shut at so many miracles. There∣fore they were troubled in vaine: for their deuise was to no other pur∣pose, but that they might freely reiect Christe. Paule condemneth the same fault in their posteritie, 1. Cor. 1. 22. VVhen he saith, that the Iewes seeke for signes.

No signes shalbe giuen vnto it. They were after conuicte by sundry mira∣cles: and Christ ceased not to shewe his power amongst them, that hee might thereby take al excuse from them. But he onely meaneth that one signe, which should be vnto them in steade of all: because they were vn∣worthy to haue their wicked desire satisfied. Let them be content, saieth he, with this signe, that as Ionas brought out of the bottome of the sea preached to the Niniuites, so they shoulde heare the voice of a Prophete raysed to life againe. I knowe that manye haue interpreted this place more subtilly: but sith the similitude betweene Christe and Ionas holde not in all the perticular poyntes of the same, it is to bee seene how farre Christ compareth himselfe to Ionah. But I omitting the speculations of other men, do think this one thing meete to be noted, which I touched e∣uen now, that he should beecome a prophet vnto them after his resurre∣ction: as if he should haue said, you contemne the sonne of God, whiche descended to you from heauen: Therfore it remaineth that I being dead should rise from the graue, and being restored to life againe, I wil speake vnto you, as Ionas came out of the bottom of the sea. Therefore the Lord so cut away al occasions from their wicked desires, that he saith, that af∣ter his resurrection he would become a Prophet to them, seeinge they would not receiue him cloathed in mortal flesh. In Luke he saith, that he would be a signe vnto them, as Ionas was vnto the Niniuites. The word signe is vnproperly vsed, not that it shoulde foreshewe any thing, but that it is remoued far from the common order of nature: as the sending of Io∣nah was wonderful, when he was brought out of the belly of the fish, as out of a graue, that he might call the Niniuites to repentaunce. In this phrase of three nightes is a figuratiue speach, as it is well knowne. For be∣cause the night is adioyned to the day, or because the daye consisteth of two partes▪ light, and darkenes: of which two Christ noteth one day, and putteth one whole day for a halfe.

41. The men of Niniuie shal rise in iudgement. Because he had spoken of the Niniuites, Christ tooke hereof occasion to shewe that the Scribes and o∣thers, which refuse his doctrine to be much worse then they were. The prophane men, saith he, which neuer heard word of the true God, repen∣ted at the voice of this new & straung guest: this kingdom, which is the library of the heauenly doctrine, wil not heare the sonne of God and the promised redeemer. For in this similitude there is this Antithesis. It is known what the Niniuits were: namely, that they were not accustomed to haue Prophets, but were without true doctrin, Ionas came not amōgst

them with any glorious title, but a straunger might easily haue bene re∣iected. The Iewes boasted that the worde of God had a seate and dwel∣ling place amongst them, if they had looked vpon Christ with clear eies, they should not onely haue knowne that he was a teacher sente from heauen, but also the Messias and aucthour of saluation promised them. But if the miserable wickednes of that people was therfore condemned, because they despised Christ speaking vpon earth: we excell the vnbelee∣uers of al times, if we obey not the holy and heauenly voice of the sonne of God, now sitting in heauen. Furthermore, I wil not now entreat whi∣ther the Niniuits were truely and perfectly conuerted to God: because it suffiseth that they were so moued at the doctrin of Ionah, that they gaue their mind to repentaunce.

42. The Queene of the south. Because that Athiopia lieth southward in respect of Iudea, I doe easily assent to Iosephus & others, which saye that this was queene of Aethiopia: and that she is called in the scriptures the queene of Saba, it may not be vnderstood of the country of Sabea, which lieth more eastward, but of a citie in the yle of Meroes situated vpō Ni∣lus, which was the chiefe citie of the kingdome. Here also is it good to weigh the comparisons: a woman, which was neuer brought vp in Gods schoole, for a desire she had to learne, came out of a far countrey, to Solo∣mon an earthly king. The Iewes students of the law of God, doe refuse their chiefe and only teacher, and prince of al the prophetes. Also the phrase of iudging is not here so much referred to the persons, as to the example of the thing it selfe.

Matth. 13.	Marke. 4.	Luk. 8.
1. The same day went Iesus out of the house, and sate by the sea side. 2. And great multitudes resorted vnto him, so that hee went into a ship, & sat down, and the whole multitude stood on the shore. 3. Then he spak many things vnto them in parables, saying, Behold, a sower went forth, to sowe. 4. And as hee sowed, some fell by the waye side, and the fowles came and deuoured thē vp. 5. And some fell vpon sto∣ny ground, where they had not much earth, and anon they sprong vp, because they had no depth of earth. 6. And when the son rose vp, they were parched, and for lacke of rooting, withered a∣way. 7. And some fell amonge thorns, and the thornes sprong

vp, and choaked them. 8. Some againe fell in good ground, & brought forth fruit, one corne an hundred fold, soe sixtie fold, and an other thirty fold. 9. Hee that hath cares to heare, let him heare. 10. Then the disciples came and said vnto him, why spea∣kest thou to them in parabls? 11. And he answered, & said vnto them, because it is giuen vnto you to know the secretes of the kingdom of heauen, but to them it is not giuen. 12. For whosoeuer hath, to him shalbe giuen, and he shal haue aboundance: but whosoeuer hath not, from him shall bee taken away, euē that he hath. 13. Therfore speake I to thē in parables, because they see∣ing, doe not see: and hearing, they heare not, neither vnder∣stand. 14. So in them is fulfilled the prophesie of Isaias, whiche prophesie saith, by hearing, ye shall heare, and shal not vn∣derstand, and seeing, yee shall see, and shal not perceiue. 15. For this peoples hearte is waxed sat, & their eares are dul of hearing, and with their eies they haue winked, leaste they shuld see with their eies, and heare with their eares, & should vnderstand with their heartes, and shoulde returne, that I might heale them. 16. But blessed are your eies. for they see: and your eares, for they heare. 17. For verely, I say vnto you, that many prophets & righ∣teous men haue desired to see those things, which ye see, and haue not seene them, and to here those things, whiche yee heare, and haue not heard thē.

1. And he began againe to teach by the sea side, & there gathered vnto him a great multitude, so that he entred into a ship, and sate in the sea, and al the people was by the sea side on the land. 2. And hee taught them many things in parables, & saide vnto them in his do∣ctrine, 3. Hearken, Behold, there went out a sower to sowe. 4. And it came to passe as he sowed, that some fell by the waye side, and the fowles of the heauen came, and deuoured it. 5. And some fell on sto∣ny ground, where it had not much earth, and by and by sprang vp, because it hadde not deapth of earth. 6. But as soone as the sun was vp, it caught heat, and because it had not root,

it withered away. 7. And some fell among the thornes, and the thornes grew vp, and choaked it: so that it gaue no fruit. 8. Some againe fell in good ground, and did yeeld fruite, that sprang vp, and grewe, and it brought forth, some thirtie fold, some sixtie fold, & some an hundred fold. 9. Then he said vnto them, he that hath eares to heare, let him heare. 10. And when he was alone, they that were aboute him with the twelue, asked him of the parable. 11. And he said vnto them, to you it is giuen to know the misterie of the kingdome of God: but vnto them that are without, al things be done in parables. 12. That they seeing, may see, and not discerne, and they hearing, maye heare, and not vnderstand, least at any time they should turn, & their sins should be forgiuen them. Some what after. 24. And he said vnto them, take heede what yee heare. VVith what measure ye meat, it shal be measured vnto you: and vnto you that here shal more be giuen. 25. For vnto him that hath, shal it be giuen, and from him that hath not, shalbe taken a∣way, euen that he hath.

1. And it came to passe after∣ward, that hee himselfe wente through euery citie & towne, preaching and publyshing the kingdōe of God, & the twelue were with him. 2. And certein women, which were healed of euil spirits, & infirmities, as Marye whiche was called Magdalen, out of whom went seuen deuils. 3. And Iohanna, the wife of Chusa, Herodes stewarde, and Susanna, and manye other which ministred vnto him of theyr substaunce. 4. Now, when much people were gathered together, and were come to him, out of all cities, hee spake by a parable, 5. A sower went out to sowe his seede: and as hee sowed, some fell by the waye side, & it was troden vnder feete, and the fowles of the heauen de∣uoured is vp.

6. And some fell on the stones, & when it was sprōg vp, it withered away, bee∣cause it lacked moystnes. 7. And some fell among thorns, and the throns sprāg vp with it, and choked it. 8. And some fell on good ground, and sprang vp, and bare fruit, an hundred fold. And as he said these things, he cried, he that hath eares to heare, let him heare. 9. Then his disciples as∣ked him, demaunding what parable that was. 10. And he said, vnto you it is giuen to know the se∣cretes of the kingdome of God, but to other in para∣bles, that whē they see, they should not see, and when they heare, they should not vnderstand. Somwhat after. 1••. Take heede therefore how ye heare: for whosoeuer hath, to him shalbe giuen, & whosoeuer hath not, frō him shalbe taken euē that, which it seemeth that he hath. Luke. 10. 23. And he returned to his disciples, and said secretly, blessed are the eyes, whiche see that yee see. 24. For I tel you that ma∣ny prophets and kings haue desired to see those thinges which yee see: and haue not seene them: and to heare those things, which ye hear, and haue not heard them.

These things which I haue here wrytten downe out of Luke, do per∣aduenture belong to some other time: but no reason seemeth to compell me to separate those thinges which he hath ioyned together in one texte. First he sayth that the 12. Apostles preached the kingdome of God with Christ. VVhereof we gather, that though the ordinarie office of teaching was not as yet laide vpon them, yet they were continuall helpers to make the people attentiue hearers of their master. So though their estate was farre inferiour, yet they are accoūted as helpers of Christ. Also he addeth that Christ had certaine women in his company, which were healed and deliuered from euill spirites and other infirmities, as Marie Magdalene was, who had bene tormented of seuen deuils. The hauing of this com∣pany might seeme to be small for his honour: for what was more vnde∣cent for the Sonne of God, then to leade women about with him, noted with infamie? But by this we do the better perceiue that the sinnes wher∣with we were loden before we beleeued, are so farre from hindering the glory of Christ, that they doe rather amplifie and set forth the same. And it is not sayd that he found the Church which he chose, without spotte or wrinckle, but that he washed & cleansed it with his bloud, that he might make it pure and beautiful. VVherfore the miserable and shameful estate of these women, after they were deliuered from the same, made greatly for the glory of Christe, for they were ensignes and tokens of his power and of his grace. Luke also commendeth their thankfulnesse, in that they despising the shame of the world, followed their deliuerer. It is not to be doubted but that they were poynted at with the finger euery where, and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew: but they refuse not to set their shamefastnesse o∣penly a broache, rather then that the grace of Christe being suppressed, should be hid: but that the beholding of Christe might be the more nota∣ble, they doe willingly suffer themselues thus to be humbled. Also, singu∣lar and wonderfull was the shewe of the great goodnesse of Christe to∣wardes Marie, in that she being a woman possessed by seuen diuils, and as a moste vile bondslaue of sathan, he did not onely vouchsafe her the ho∣nour of a disciple, but tooke her also to his company. Luke addeth the surname of Magdalene, that he may make a difference betweene her and Marthaes sister and other Maries, of whome there is mention in other places.

LVKE. 3. Iohanna the wife of Chusa. It is not knowen whether Luke would that that which he spake of Marie, should be vnderstode of these women also. In my opinion it seemeth probable, that she was first placed in order, in whome Christ had shewed his great power. And that Chusas wife, and Susanna, honest matrons of good name and fame, were added after, onely because they were healed of some common diseases. And their godly endeuor deserueth so much the more praise, because that they being riche and noble matrones, ministred vnto Christe of their owne substance. And not content with this labour, they leauing all the affaires of their owne houses, had rather to folowe him with enuie and many discommodities, through straunge and vncertaine lodging places, then to enioy delicate quietnesse in their owne houses. And it may be that Chu∣sa, Herodes stewarde, was too like his maister, and much contrary to his wifes minde: but the godly woman throughe feruencie of her zeale and

stancie ouercame this lette.

MATH. 2. Great multitudes resorted vnto him. It is not in vaine that the Euangelists doe speake of the great concourse of the people, because that Christ at the beholding of them, tooke occasion to compare his doctrine to sede. The multitude was come togither out of many places, they stode doubtfull what to doe, they hadde all like greedy desire to heare, but they had not like affection to profite. This was the occasion of the Parable, to teache that the seede of the doctrine is not fruteful euery where, though it bee sowed farre and wide. For it alwayes findeth not a fruitfull and well appoynted earth. Christe therefore professeth himselfe in that, to be like to a Husbandmanne, which goeth foorth to sowe: but that many of his hearers are like to harde and drie earth: others like thornie grounde, so that both labour and seede are lost. But I will leaue of further entrea∣tinge of the meaninge of his Parable, vntill we come to the exposition which the Lorde himselfe maketh a little after. Onely for this present the readers are to be admonished of this, if they be founde like to vnprofita∣ble and barren earth, which out of farre places come as menne starued to Christ: it is no maruell if the Gospell do not at this day bring forth frute in many, whereof some are slacke and slowe, others heare negligently, and others are scarce drawne to heare.

9. He that hath eares. Christe doeth by these wordes declare, partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh: and partly he stirreth vppe his disciples, that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man. And he so distinguisheth betweene hearers, as if some coulde heare, and others were deafe. Nowe, if it be demaunded whereof it commeth, that the former haue eares to heare: the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie, but that they are prepared of the Lord.

10. Then the disciples came, and sayde vnto him. It appeareth by Mathewes woordes, that the Disciples had not onely respecte of themselues, but had also a care and regarde of others. VVhen they perceiued not the meaning of the Parable, they knewe that it was much harder to the people: there∣fore they complaine that Christe had spoken such wordes, as the hearers reaped no profite by. Also, though similitudes doe commonly make that matter plaine which is in hand, yet they which containe a continuall Me∣taphore, are very obscure and harde. Therefore Christ propounding this similitude, couered that vnder an Allegorie, which he could haue spoken more plainly and fully without a figure. But now, where he expoundeth it, the figuratiue speache is more plaine and more pithy, then that whiche is simply spoken without a figure: that is, it is not onely more effectuall to mooue the mindes, but also plainer. It is good therefore to consider, howe and in what order euery thing is spoken.

11. It is giuen to you, to knowe the mysteries. By this answeare of Christ, we doe gather that God proposeth the doctrine of saluation to mon for di∣uers endes. For Christ declareth that he spake so darkely of purpose, that his woordes might seeme harde vnto many, and shoulde onely beat their eares with a confused and doubtfull sounde. If any man shall obiecte to the contrary, that saying of Isai, 45. 19. I haue not spoken in secrete, ney∣ther

in a darke corner: I sayde not in vaine to the seede of Iacob: seke you me: or those commendations whiche Dauid doeth giue of the lawe, Psalme 119. 19. that it is a lanterne ••o the feete, and giueth wisedome to the simple: the aunsweare is ready and easie, the woorde by the owne nature is alwayes light, but the light of it is dimmed with the darkenesse of men. For though the lawe was couered as with a vaile, yet the trueth of God was euident to be seene in the same, if the eyes of many had not bene blinde. Paule witnesseth truely of the Gospell, 2. Cor. 4. 4. that it is not hid but from the reprobate, & them that are ordained to destruction, whose mindes Sathan hath blinded. Also this is to be knowen, that the force of lightning whereof Dauid maketh mention, & the familiar kinde of teaching which Isai speaketh of, is properly referred to the chosē peo∣ple. Yet this alwaies remaineth certaine and sure that the worde of God is not obscure, but as the worlde with her owne blindnesse darkeneth it: but yet the Lord reserueth his mysteries, so that the reprobate cānot come to the vnderstanding of them. And he depriueth them of the light of his doctrine two wayes, for sometime he speaketh that in Parables, whiche might haue bene spoken more plainly: sometime he opening his minde plainly without darke speaches and figures, he dulleth their senses, and a∣maseth them, so that they cannot see in the midde day. To this purpose pertaine those horrible threats in Isai, 28. 11. where he threatneth that he woulde be a straunger to the people, and that hee woulde speake wyth a straunge and vnknowen language: that the visions of the Prophetes, should be to the learned as a booke shutte and sealed, wherin they could not read, Isa. 29. 11. and where the booke should be opened, they shoulde be all as idyotes, and stay as menne amased that cannot reade. Nowe sith Christ so dispensed his doctrine of purpose, that it should profit onely a fewe, in whose mindes it should be throughly setteled: and that it should holde other some in suspence and in doubt: it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and pur∣pose, but it is so ordered by his wonderfull counsell, that it shoulde bee to the reprobate a sauour of deathe to deathe, as to the electe a liuely sa∣uour to life. And least any manne shoulde be so bolde as to murmur a∣gainst it, Paule answeareth in these wordes, what soeuer the effecte of the Gospell be, yet the sauour of it, thoughe it be deadly, doeth alwayes smell swetely before God. But that the meaning of this present place may be the better vnderstode, it behoueth vs to sift more narowly the purpose of Christ, for what cause & to what end he spake this. First, the comparison vndoubtedly tendeth to this ende, that Christ might amplifie & set forth the grace and fauour which he shewed to his disciples: because that was specially giuen to them, which was not generally allowed to all. If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge: certainly the cause shall not be founde in them, and Christe by saying that it was giuen them, excludeth all merite and desart. Christe affirmeth them to be appoynted and chosen menne, whome God hathe especially vouchsafed this honour, that he woulde reueale his secretes vn∣to them, and that others should be voide and without this grace. There is no other cause of this difference to be found, but that God calleth vn∣to him, them that he hath freely chosen.

12. For who soeuer hath. Christ prosecuteth that which I spake euen nowe: for he admonisheth his disciples, howe liberally God dealeth with them, that they might make so much the more accounte of this grace, and ac∣knowledge themselues the more bounde, for that they hadde receiued a greater benefite then other. He rehearseth these same wordes in an other place, but in an other sense, for there hee speaketh of the Lawfull vse of giftes: but now he simply teacheth, that there is more bestowed vpon the Apostles, then vpon the common sorte of men, because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them: for because that he neuer forsaketh the woorkes of his owne hands, as it is sayde in the Psalme, 138. 8. whom he once beginneth to make, he beautifieth daily more and more, vntill at length he bringeth them into great perfection. For this cause doeth there flowe so manifolde graces from him to vs: hereeof come so ioyfull proceedings, because the beholding the God of their deliuerance, prouoketh a continuall course of bountifulnesse. And as his richesse are innumerable, so he is neuer weary of enriching his children. Therefore as oft as he lifteth vs vp higher, we ought to remember that what benefits soeuer we receiue daily, they come out of that fountaine, that he would performe that worke of our salua∣tion begon in vs. But on the contrary part, Christe affirmeth that the re∣probate doe alwaies become worse, vntill they beinge altogither come to naught, doe faint in their owne weakenesse. This seemeth to be a harde speach, that there should be taken from the wicked, that which they haue not: but Luke mitigateth the hardnesse, and taketh away the ambiguitie, by altering the wordes somewhat: saying, that those things shall be taken away, which they seemed to haue. And certainly, it falleth commonly out that the reprobate doe excell in many excellent gifts, and in shew are like to the children of God. But there is no soundnesse in them, because the minde is voide of godlinesse, and there appeareth onely a vaine shewe. VVherefore Mathew doeth rightly say that they haue nothing, because it is accounted as nothing before God, and in their conscience it is vaine & vnfrutefull. Luke doeth aptly declare that the giftes wherwith they were endued, were prophaned by them, so that they onely made a shew in the eyes of men, else they had nothing but a pompe and vaineglorious brag. Heereby we also learne to seeke to profite euery day of our life, because that God hath of this condition giuen vs the taste of his heauenly do∣ctrine, that we might daily be more aboundantly fed with the same, vntil we come to a perfecte fulnesse. Marke setteth downe this sentence some∣what more confusely: Take heede, sayeth the Lorde, what is sayde vnto you. Then if they haue profited well, he putteth them in hope of greater grace, to you (sayeth he) that heare, shall more be giuen. Then followeth a clause which agreeth with Mathewes woordes, but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew, because it is not likely to be placed here in his owne order. For the Euan∣gelists (as it is sayd other where) were not curious in setting downe Chri∣stes sermons, but heaped oft diuers of his sentenses togither. But Luke set∣teth downe the same sentence in diuers places with other wordes whiche Christe spake, and also noteth the diuers causes why Christe so spake the same: namely, to make them attentiue to his doctrine, least the woorde of life should passe foorth in vaine, which oughte to be receiued, and to take

rootes in our mindes, as if he shoulde haue sayde: Take heede least that be taken from you, which was giuen you, if it fructifie not.

13. Therefore speake I to them in Parables. He sayeth that he spake obscurely to the multitude, because they coulde not be partakers of the true lighte. Yet when he sayeth, that there is a vaile drawne ouer the blind, that they might remaine in their blindnesse, he ascribeth the faulte of this to them: but thereby he the more commendeth the grace giuen to the Apostles, which was not in such sorte giuen commonly to all. And other cause he assigneth none, but the secreat coūsell of God, the reason wherof, though it be hid from vs, yet it was apparant to him, as we shall heereafter more plainly perceiue. And though parables haue an other ende, then to con∣taine darke speaches, which God would not that they shoulde be plainly made knowen: yet we sayd that this which we haue now in hand, was so proposed by Christe, that by the continuance of the Allegorie, it was as a doutfull riddle.

14. So in them is fulfilled the Prophesie. He confirmeth and prooueth out of the prophesie of Isai, that it is no newe thing, if many profite nothing by the word of God, because that in times past the olde people were founde in such great blindnesse. But this place of the Prophet is diuersly cited in the newe Testament. For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice, sayeth that they were therefore blinded, that they could not see the light of the Gospell, because they were bitter and rebel∣lious against God. So he set down the nearest cause which was to be sene openly in the men. But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher & a more secreat fountain: for he teacheth that the remnants should be saued according to the grace of election: and that the rest were blinded, according as it is said by Isaias, &c. the opposition there vsed is to be noted, for if the onely free election of God saueth a remnant of the people: it foloweth that all other doe pearish by the se∣creat iudgemēt of God, but yet righteous. For who are those other which Paule opposeth to the remnantes whiche were chosen, but they whome God woulde not shoulde be saued? There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not, because that no man beleeueth, but they to whom the arme of the Lord is reuea∣led. And presently after, he addeth, that they could not beleeue, because it is wrytten againe, Isa. 6. 9. he hath blinded their eyes, and hardned their heart. Christ also had regard vnto this, when he referreth it to the secrete counsell of God, that the truthe of the Gospell was not generally reuea∣led to all, but set foorth a farre off vnder darke speaches, so that nothing was powred into the peoples minds but grosser blindnesse. I doe alwaies graunt that whom soeuer God doeth blinde, they are found woorthy of this plague: but because the next cause doeth not appeare in the persones of the men, let this principle remaine alwayes certaine and sure, that they are lightened of God to saluation, and that by a singular gift, whom God hath freely chosen: but all the reprobate are depriued of the light of life, whether God withdraweth his woorde from them, or else holdeth their eyes and eares fast closed, that they should not heare nor see. Now we see howe Christe applieth the prophesie of the Prophet to the present cause. Hearinge, yee shall heare. The woordes of the Prophet are not recited, nei∣ther was it needefull: for it was sufficient for Christ to shewe that it was

no new nor strange example, if many be astonished at the word of God. The saying of the Prophet was this: Go, blind their mindes, and harden their hearts. Mathewe referreth it to the hearers, that the faulte of their blindnesse and hardnesse might be saide vppon themselues: for the one of them cannot be separated from the other, because that as many as are cast off into a reprobate sense, do willingly and of a conceiued malice blinde and harden themselues. Neither can it be otherwise, where as the spirit of God raigneth not, wherby the electe are onely ruled. VVherefore let this which is added be noted, that all they are out of their minde, whiche God lighteneth not with the spirite of adoption: and therfore they are rather blinded by the word of God, & yet the fault remaineth in them, because they are willingly blinded. But the ministers of the woorde may by this comfort themselues, if they haue not alwaies such successe of their labours as they desire: yea, if that many be so far from profiting by their doctrine, that they rather become the worse thereby. Namely, that the same thing befalleth vnto them, that the Prophet whom they doe not excell, had ex∣perience of. It were to be wished that all were brought to obey God, and it becommeth them to apply and to labour to bring this to passe: yet lette them not wonder, that the iudgement which was exercised in times past by the ministerie of this Prophet, be also fulfilled at this day. But we must diligently take hede, lest the frute of the gospel pearish throgh our defalt.

MAR. 12. That they seeing, may not discerne. It sufficeth to note here brie∣fly, that which is more largely entreated of other where, that the doctrine is not properly, nor by it selfe, nor of the owne nature the cause of the blindnesse, but by an accidental meanes. For, as when the purblinde come foorth into the Sunne, their eyes are more blinded, and that fault is not to be imputed to the Sunne, but to their eyes: so the woorde of God blin∣deth and hardeneth the reprobate: because it cōmeth through their owne wickednes it is proper & naturall to thēselues, & accidental to the word.

Least at any time they shoulde tourne. This clause sheweth what profite we should haue by hearing and vnderstanding: namely, that men being tur∣ned to God, may by him be receiued againe into grace, and by enioyinge his mercy, they may liue well and happely. Therefore the Lorde woulde that his worde should be preached especially for this ende, that by renew∣ing the mindes and hearts of menne, he might reconcile them to himself. But on the contrary side, Isai heere sayeth of the reprobate, that a stonie hardnesse remaineth in them, least they shoulde obtaine mercy, and that the effecte of the woorde was taken away from them, least their heartes shoulde tourne to repentaunce. Vnder this woorde healinge, Mathewe comprehendeth the deliuerance from al euilles, as the Prophet also doth: for they doe Metaphorically compare a people afflicted by the hande of God, to a sicke man. And when the Lorde releaseth his punishments, they say that he healeth. But because this health dependeth vppon forgiuenesse of sinnes, Marke doeth aptly and wel set downe the cause and fountaine. For whence proceedeth the mitigation of punishments, but because the Lorde being well pleased with vs, bestoweth his blessing vppon vs? And though that sometime after he hath forgiuen our sinne, he yet ceaseth not to punish vs, either that we may the more be humbled, or that we may be the more wary heereafter: yet because he sheweth some tokens of his fa∣uour, hee quickeneth and restoreth vs, then, because that for the moste

parte the punishmentes are taken awaye with the sinne: the healinge is rightly ioyned with forgiuenesse. But it cannot be gathered of this, that repentaunce is the cause of forgiuenesse, as thoughe GOD shoulde re∣ceiue the repentante into fauour, because they deserued it; (for euen the conuersion it selfe, is a token of the free mercye and fauour of God) but it onely noteth the order of thinges followinge the fauour of God: for God forgiueth sinnes onely in those menne whiche are displeased with themselues.

MAT. 16. But blessed are your eyes. Luke seemeth to referre this saying to an other time, yet it is easily answered, for he heapeth there many senten∣ces togither, not obseruing the course of the times. VVe wil therefore fo∣low the course which Mathew holdeth, who setteth downe more plain∣ly the occasion why he spake it. For as of the singular grace bestowed vp∣on them, they were before admonished that the Lorde exempting them from the common sorte, did familiarly admit them to the mysteries of his kingdome: so nowe the same grace is extolled by an other comparison: to witte, that they are preferd before the olde Prophets and the holy kings. And this is much more excellent then to be preferred before the vnbelee∣uing multitude. Also Christ meaneth not euery hearing, nor simple seing of the flesh: but he saith that their eies are blessed, because they see the glo∣ry due to the only begotten sonne of God, so that they acknowledge him to be the redeemer, because the liuely image of God appeared to them, wherby they should receiue saluation and perfect blessednesse. Then, be∣cause that which was said by the Prophets was fulfilled in thē, that they should not learne euery man of his neighbor, but that they shuld be fully and perfectly taught of God. So is that obiection also answeared, whiche might be gathered of an other saying of Christ, Iohn 20. 29. wher he cal∣led them blessed which sawe not, and yet beleeued: for there is noted an other maner of seeing: namely, suche a seeing as Thomas desired, to serue his grosse affection. But the speach wherof Christ now speaketh, is com∣mon with the apostles to the faithfull of all ages. For we not seeing, and not hearing, do hear and do see Christ: because that in the gospel, as Paul sayeth, 2. Cor. 3. 18. he appeareth vnto vs face to face, that we might be chaunged into his image: and the perfection of wisedome, righteousnesse, and of life, which was once giuen in him, shineth therein daily.

LV. 24. And kings haue desired to see. The present estate of the Church may wel be accoūted better, then the estate of the holy fathers which liued vn∣der the law: to whō that was shewed, but vnder shadows & clouds, which now appeareth plainly in the open face of Christ, For the vaile of the tē∣ple being rente, wee doe enter by faithe into the heauenly Sanctuarie, and therby we haue a fre accesse to God. For though the fathers content with their lot, nourished a blessed peace in their mindes, yet this hindered them not, but that they were caried further in their desires. So Abraham sawe, Iohn 8. 56. the day of Christ a farre off, and he reioyced: yet he de∣sired to haue a nearer sight, but hee obtained not his desire. For Simeon spake according to the desire of them all, when he sayd, Luk. 2. 29. Now let thy seruāt depart in peace. And it could not otherwise be, when vnder the burden of the curse, wherby mankind was oppressed, they were al en∣flamed with a desire of the promised deliuerāce. Therfore we know that as famished people they hungred after Christe, and yet they had a stayed

faith, that they grudged not against God, but patiently suspended their desires vntill the full time of his reuealing.

Math. 13.	Marke 4.	Luke 8.
18. Heare ye therfore the Parable of the sower. 19. VVhen so euer a man heareth the word of the king¦dome, and vnderstandeth it not, the euill one commeth, & catcheth away that which was sowen in his heart, and this is hee which hath recei∣ued the sede by the way side. 20. And he that receiued seede in a stonie grounde, is he which heareth the worde, and incontinently wyth ioye receiueth it: 21. Yet hath hee no roote in himselfe, and dureth but a season: for assoone as tribula¦tion or persecution cōmeth, because of the worde, by and by he is offended. 22. And he that receiueth the seede amonge thornes, is hee that heareth the woorde, but the care of this worlde, and the deceitfulnesse of ri∣chesse choake the worde, and he is made vnfrutefull. 23. But he that receiueth the seede in the good ground, is he that heareth the worde, and vnderstandeth it, whiche also beareth fruite, and brin∣geth forth, some an hundreth folde, some sixtie folde, and some thirtie folde.	13. Againe he sayd vnto thē, perceiue yee not this parable? how then shoulde ye vnderstād all other parables? 14. the sower soweth the word. 15. And these are they that receiue the seede by the way side, in whome the woorde is sowen: but when they haue heard it, Sathan commeth im∣mediately & taketh away the word, that was sowen in their hearts. 16. And likewise they that re∣ceiue the seede in stony groūd, are they which whē they haue heard the woorde, straightway receiue it with gladnesse. 17. Yet haue they no roote in themselues, and endure but a time: for when trouble & per∣secution ariseth for the woord, immediately they be offended. 18. Also, they that receiue the seede amonge the thornes, are such as heare the woorde. 19. But the cares of this world, and the deceitfulnesse of richesse, and the lustes of other things enter in, and choake the worde, and it is vnfrutefull. 20. But they that haue recei∣ued seede in good grounde, are they that heare the woord, and receiue it, & bring forth frute one corne thirty, another sixty, and some an hundreth.	11. The Parable is this, the seede is the woorde of God. 12. And they that are be∣side the way, are they that heare: afterwarde commeth the diuell, and taketh away the word out of their hearts, least they should beleeu: and be saued. 13. But they that are on the stones, are they, whiche when they haue hearde, re∣ceiue the woorde with ioye: but they haue no rotes, which for a while beleue, but in the time of temptation goe a∣way. 14. And that which fell a∣mong thornes, are they which haue hearde, and after their departure are choaked with cares and with richesse and voluptuous liuing, and bring foorth no fruite. 15. But that whiche fell in good grounde, are they which with an honest & good hart, heare the woorde and keepe it, and bring forth frute, with patience.

MATHEVVE•• and Luke doe sette downe the exposition of the Parable, as if that Christe hadde simply expounded it to his disciples without reproouing them: but in Marke he doeth sharply reprooue their slacknesse, because that they which should become teachers of others, did not profite more then others. But the summe is, that the doctrine of the Gospell being scattered abroade as seede, doeth not bring foorth fruite euery where, because it doeth not alwayes fall vppon frutefull and good

grounde. He rehearseth foure sortes of hearers, of whiche the first receiue no seede. The seconde sort seeme to receiue seede, but so, that it taketh no roote to liue by: in the third sort the corne is choaked: so there remaineth a fourth part which bringeth foorth fruit. Not that of foure hearers one, or tenne of fortie, do embrace the doctrine, and bring foorth fruite: for it was not the purpose of Christ to appoynt a certain definite number: nor to deuide them of whom he spake, into equall portions: but that there is not alwaies one and the same encrease of faith where the word is sowed, but sometime in more aboundance, sometime in lesse: he onely teacheth them that through diuers faultes the seede of life pearisheth in many, in whome it either presently corrupteth or wythereth, or by little and little degenerateth. But that we may profite the better by this admonition, it is to be noted that he maketh no mention of the despisers, which doe o∣penly withstand the word: but they only are noted here, in whom there seemeth to be some aptnesse to be taught. But if the greater part of these doeth vanishe away, what shall become of the rest of the worlde, from whome the doctrine of saluation is openly debarred? Nowe I wil come to the perticular poyntes.

19. VVhen soeuer a manne heareth the woorde of the kingdome, and vnderstandeth i•• not. First he maketh mention of barren and hard groundes, which receiue not the sede inwardly, because their hearts are not prepared. Such he cō∣pareth to hard and dry earth, which is in the common hi•• way, which by continuall treading vppon, becommeth hard as pauement. I woulde we had not so many of this sort at this day as we haue, which thoughe they offer themselues to heare, yet they stande as menne amased, and feele no taste of it at all, and to speake in fewe woordes, they differ little from blockes or stones, wherefore it is no maruell if they vanishe altogether a∣way. Christe sayeth that the woorde was sowen in their hearts, whiche though it be an improper speache, yet is it not without reason, for the sinne and wickednesse of menne taketh not away the nature from the woorde, but it retaineth still the force of seede. And that is diligently to be noted, least we should thinke that the graces of God lost their forces, though they be not effectuall in vs. For in respecte of God, the woorde is sowed in their hearts, but the hearts of all doe not receiue with meeke∣nesse that which is graffed in them, as Iames exhorteth, 1. 21. The Gos∣pell therefore is alwayes in power a frutefull seede, but not in deede. In Luke it is added, that the deuill taketh away the sede out of their hearts, least they beleeuing shoulde be saued. VVhereby we gather, that as hun∣gry birdes behaue themselues in seedes time, so assoone as the doctrine is deliuered, this enemie of our saluation is present, and laboureth by vio∣lence to take the same away, before it canne take moysture and bringe foorth fruite. This also is no small praise of faith, in that it is called the cause of our saluation.

20. Hee that receiued seede in the stonie grounde. This sorte differeth from the former, for the temporall faith, or faith for a season, as a conceiuing of seede, promiseth some fruite at the beginning: but their hearts are not so well and throughly brought in order, as may suffice to giue continuall nourishment to the same.

Of this sorte of menne also we see too many at this day, whiche doe

greedely embrace the Gospel, which shortly after doe waxe faint, because there is no liuely affection in them to strengthen and continue them in constancie. VVherefore let euery man examine himselfe throughly, least his hastinesse, which giueth a great shew, speedily vanish (as men say) as a flame of stubble. For except the woorde doe throughly pearce the whole heart, and take deepe rootes in the same, the faith cannot haue continu∣all moysture to maintaine the same to continue. This readinesse is wor∣thy to be praised, in that they receiue the woorde of God assoone as it is vttered, and that without delay and with ioy: yet we must know that it is to no purpose, vntil that faith shall gather a perfect strength, least it wi∣ther in the first springing. As for example, Christ sayeth: that they which are such, are offended with the trouble of persecution. And certainly, as the barrennesse of the grounde, is tried by the heat of the sunne: so perse∣cution and affliction discouereth their vanitie, which are lightly touched, I know not with what affection, and are not well endued with an ear∣nest desire of godlinesse. Such are called by Mathew and Marke tempo∣risers, not onely because they professing thēselues to be Christes disciples for a time, and after fall away into temptation, but because they seeme al∣so to themselues to haue a true faith, and therefore in Luke Christ sayth that they beleeue for a time: because that honour which they giue to the gospell, is like to faith. Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede, whiche neuer fadeth, as Peter teacheth, 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer, is fulfilled in the hearts of the faithfull, in whom the trueth of God once setled, neuer fadeth away, but flourisheth euen to the ende. Yet they which doe louingly and with some reuerence receiue the woord of God, they do beleue after a sort: because they differ from the vnbeleeuers, which either will not giue credite to God when he speaketh, or despise his worde. Onely let vs knowe that none are par∣takers of true faith, but they which being sealed with the spirit of adop∣tion, doe call God father from their heart. Also, as that spirite is neuer ex∣tinguished: so it is impossible that the faith which it hath once engraued in the hearts of the godly, should vanish away and pearish.

22. He that receiueth the seede among thornes. In the thirde place he rehear∣seth them which were inwardly apt to nourish the seede sowen, if they suffered not the same otherwise▪ to bee corrupted and spoyled. Christe compareth the pleasures of the wolrde as euill desires, couetousnesse and other affections of the flesh to thornes. Though Mathew onely mentio∣neth the cares of the worlde with couetousnesse: but the meaning is all one, for vnder this word is comprehended the baites of pleasures (wher∣of Luke maketh mention) and all kinde of euill desire. For as thornes and other noysome weedes doe choake vppe the corne, which woulde otherwise prosper and growe vppe: so the wicked affections of the fleshe preuaile in the hearts of menne, and ouergrowe the faith, so that they o∣uerwhelme the force of the heauenly doctrine, which is not yet ripe. And though the euill desires doe possesse the heart of man, before the woorde of the Lorde make any shewe there, yet they seeme not to beare any rule at the first. But after the corne groweth, and promiseth to yeelde fruite, then growe they vppe aloft. Therefore all menne must diligently applie themselues, to roote vppe the thornes out of their hearts, least the worde

of God be choaked: for there is no man which is not filled wyth great a∣boundance of thornes, as with a thicke woode. And certainly we see ve∣ry fewe come to ripenesse, because scarce the tenth man applieth himselfe to roote them vppe, no, nor to loppe or cutte them. And the great aboun∣dance whiche shoulde mooue menne to be more diligent, causeth many to be more carelesse. Christe vseth the phrase of deceitfulnesse of richesse for couetousnesse. And he purposely calleth richesse, beguilfull or deceit∣full, that men might thereby learne the rather to take heede and to be∣ware of their snares. But let vs remember that as many affectiōs as there be of our flesh, the abundance & varietie whereof is innumerable, so ma∣ny lettes and hinderances there are to corrupt the seede of life.

23. Hee that receiueth the seede in the good grounde. Christe compareth them onely to good and frutefull grounde in whome the woorde of God not onely taketh rootes, and those deepe and sound, but which doe also ouer∣come all lettes, least they should hinder the frute of the same. If any man obiecte, that there cannot any be found, voide and free from thornes, the answeare is easie, Christe speaketh not heere of perfection of faith, but onely sheweth in whome the worde doth fructifie. Therefore though the frute be but small, yet who soeuer degenerateth not frō the sincere wor∣ship of God is counted good and frutefull grounde. It behooueth vs to be diligent in rooting vppe of thornes, but because that we shall neuer bring to passe, no not by our daily labour, but that some remnantes will alwaies remaine, yet lette euery one of vs endeuour to mortifie and to kill them, least they hinder the frute of the woorde. That which folow∣eth next, where Christ teacheth that al bring not forth frute in like mea∣sure, confirmeth this sentence. For though the frutefulnes of that ground which bringeth foorth frute in thirtie folde, is but small in comparison of a hundred folde, yet we see that Christ ioyneth all those groundes toge∣ther, which doe not altogither deceiue the labour and hope of the hus∣band man. And we are heereby taught not to despise them, which growe not to great excellencie, when the householder himselfe, thoughe he pre∣ferre some one aboue the rest in respecte of his high estate, yet he vouch∣safeth the common shewe of his fauourable goodnesse, also towardes the inferiours. But Hierome wresteth very fondly these three degrees to vir∣gines, widowes and wiues, as though the frute which the Lorde requi∣reth of vs, were onely tied to virginitie, and that the godlinesse of the ma∣ried were not oft more plentifull in bringing foorth all frute of righte∣ousnesse. This is also to be noted by the way, that Christ speaketh not hy∣perbolically of encrease of a hundred folde, for there were diuers regi∣ons at that time so frutefull, as it appeareth by many Hystoriographers, which were eye witnesses of the same.

Mathewe 13.	Marke.	Luke.
24. An other Parable put he forth vnto them, say∣ing: The kingdome of heauen is like vnto a man, which sowed good seede in his fielde. 25. But while men slept, there came his enemie, and sowed Tares among the VVheat, and went his way.

26. And when the blade was sprong vp, and brought foorth frute, then appeared the Tares also. 27. Then came the seruauntes of the housholder, and sayd vnto him: master, sowedst not thou good seede in thy fielde? from whence then hath it Tares? 28. And he sayde vnto them: The enuious man hath done this. Then the seruants sayd vnto him: wilt thou then that we goe and gather them vp? 29. But he sayd: nay, least while yee goe about to ga∣ther the Tares, ye pluck vp also with them the wheat. 30. Let both growe together vntil the haruest, and in time of haruest, I will say to the reapers: Gather ye first the Tares, and binde them in sheaues to burne them: but gather the wheat into my barne. Somewhat after. 36. Then sent Iesus the multitude away, & went in∣to the house. And his disciples came vnto him, saying: declare to vs the parable of the Tares of the field. 37. Then answeared he, and sayde to them: he that soweth the good seede, is the sonne of man. 38. And the fielde is the worlde, and the good seede, they are the children of the kingdome, and the tares are the children of the wicked. 39. And the enemie that soweth them, is the deuil, and the haruest is the ende of the world, and the rea∣pers be the Angels. 40. As then the Tares are gathered and burned in the fire, so shall it be in the ende of the world. 41. The sonne of man shall send forth his Angels, & they shall gather out of his kingdome all things that offend, and them which doe iniquitie. 42. And shall cast them into a furnace of fire: there shalbe wailing and gnashing of teeth. 43. Then shall the iust menne shine as the sunne in the kingdome of their father. He that hath eares to heare, let him heare.

That we may profite by this parable, it is worth the labour to consider to what purpose Christ applieth it. Some thinke, least the confused mul∣titude should flatter themselues in the outward profession of the gospel, that he sayd, that in his field there is oftē mixed bad seede with the good, but that a day should come, wherein the Tares should be separated from the wheat. And therefore they ioyne this parable with the last, as if they both had one cause and one ende. But to me it seemeth otherwise: for he doth therfore make mentiō of the separation, least the minds of the god∣ly should waxe faint with wearinesse, in beholding a confused mixture of the good with the euill: for though Christ hath cleansed his church with his bloude, that it shoulde be without wrinkle and spotte: yet he suffereth many faultes to remaine.

I speake not of the remnantes of the infirmities of the fleshe, to which all the faithfull are subiect, after they are regenerate by the spirit of God.

But assoone as Christe hath gathered a little flocke vnto himselfe, many hypocrites insinuate themselues, peruerse men creepe in, and many wic∣ked men thrust themselues in: and so it commeth to passe, that the holy company which Christ had separated vnto himselfe, is polluted with ma∣ny filthy pollutions. Also this seemeth to be very absurde vnto many, that either vngodly or prophane, or wicked menne should be nourished in the bosome of the Church. Furthermore, there are many which vnder pre∣tence of zeale are more frowarde then neede, if all things be not ordered according to their desire: because there doeth not appeare an absolute pu∣ritie, they doe either tumultuously depart from the Churche, or else they ouerthrowe and destroy the same throughe their outragious rigour. VVherefore in my iudgement this is the simple meaning of the Parable. So long as the Churche wandereth in this worlde, there shall hypocrites and wicked men be mixt with the good and syncere in the same, that the children of God might arme themselues with patience, and holde theyr faith strong and sure, amongest the offences with which they might be troubled. And it is a moste apte comparison when the Lorde calleth the Churche his fielde, because the faithfull are the seede of the same. And though that Christe doeth say afterwarde that the field is the worlde, yet without doubt he properly applied this name to his Church, whereof he began his speache. But because he was to drawe his ploughe through all the coastes of the world, and till fields for himselfe in the whole worlde, and sowe the seede of life in the same, he applied that by a figure to the world, which rather agreed to a part of the same. Nowe it is to be noted what is meant by wheat, and what by the Tares. This cannot be vnder∣stoode of the doctrine, as if he should haue sayd, where soeuer the Gospel is preached, it is presently corrupted and defiled with wicked inuentions: for Christ would neuer haue forbid them to labour strongly in purging such a corruption. Neither was it lawfull for them to deale in this, as in the maners of men, to tollerate those vices which they coulde not punish: for so it shoulde be lawfull to beare with wicked errours, whiche ouer∣throwe the purity of faith. Then Christ taketh away the doubt, when he doeth by name call the tares, the children of the wicked. Yet againe it is to be noted, that this cannot be simply vnderstode of the persons of men, as if God in the creation had sowed good men, and the deuill euill men. VVhich thing I do therfore giue warning of, because the Maniches haue abused this place, that they might cast a colour vppon their fained deuice of two beginnings. But we knowe that what soeuer corruption is in the deuill, or in men, the same is nothing else but a corruption of sound and pure nature. Therefore as God maketh not his electe (which are infected with originall sinne) good sede by creation, but regenerateth them by the grace of his spirite: so the deuil createth not euil men, but depraueth them that were created of God, and thrusteth into the fielde of the Lorde, to defile the pure seede.

36. He that soweth good seede. He had sayde before, that the kingdome of heauen was like to a sower, but vnproperly. Yet the sense is euident, that the same doeth oft befall in the preaching of the Gospel, as in the sowing of the fieldes, that the Tare ouer groweth the VVheate. But hee setteth downe one speciall thinge: saying, that the fielde was sowed wyth Tares by the deceit of the ennemie: that we might know that this came not by

chaunce nor naturally, that many wicked menne should mixe themselues amongest the faithfull, as if they were all one corne: but lette vs learne to impute the faulte of this mischiefe to the Deuill, not that the con∣demning of him shoulde deliuer menne from guiltinesse, but firste that we lay no fault vppon God for thys offence befalling to his Church: then that we wonder not that Tares doe grow vp in the Lordes fielde, sith Sathan doeth alwayes watche to annoy it. Also, it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe, but himselfe onely. For though it be not conuenient that this be restrained to his person, yet because hee vseth our helpe, and applieth vs as instruments in tillinge of his fielde, so that hee alone woorketh by vs and in vs, hee doeth rightly chalenge that to himselfe, whiche after a sorte is common vnto his Ministers. Therefore lette vs remember that the Gospell is not onely preached by the commaundement of Christe, but by his directions and guiding, that we should be as his handes, and he as the onely author of the woorke.

39. The haruest is the ende of the worlde. This is a very troublesome estate, that the Churche should be loaden with the reprobate to the ende of the worlde: yet Christe doeth therefore prescribe vs this time to prepare vs to patience, least wee shoulde feede our selues wyth vaine hope. It behoo∣ueth the pastours diligently to applie themselues to the purging of the Churche, and in this behalfe all good menne are to helpe them so farre as their calling will suffer. But when all menne haue generally putte to their helping handes, yet they shall not profite so much as vtterly to purge away all filth from the Churche. Therefore we must note that the pur∣pose of Christe was nothinge lesse, then by sufferance to nourishe sinnes: His onely purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to haue the wicked amongest them: Then it doeth also serue to bridle and to moderate their zeale, whiche thinke it not lawfull to keepe companie but with pure Angelles. The Anabap∣tistes also and suche like, haue wickedly abused this Texte, that they mighte driue away the vse of the sworde from the Churche. But the an∣sweare is easily made: for they themselues do admit excommunica∣tion, which rooteth out the wicked and reprobate for a time, why should not the godly Magistrates exercise the sword against the wicked, so oft as neede shall require? They take exception against this, saying: that in the one there is space giuen for repentaunce, whiche is not where the punish∣ment of death is. As thoughe the theefe founde not comfort of saluation vppon the crosse. But lette this answeare suffice, Christe speaketh heere, neither of the office of Pastours nor of Magistrates: but applieth hym∣selfe to take away the offence wherewith the weake are troubled, while they see the Churche gathered, not onely of the electe, but of the filthy dregges of the wicked.

The reapers be the Angelles. Thys woorde may be applied to thys present purpose. The reapers in the fourth Chapiter of Iohn, and the eighte and thirtie verse, are sayde to be the Apostles, in respecte of the Prophets, be∣cause they entered into their labours. And the commaundement is enioy∣ned and giuen to all the Ministers of the woorde, that they shoulde bring foorth frute to the Lorde, whiche shoulde alwayes remaine, Iohn 15. 16. To the whiche that also appertaineth, that the corne waxeth white, Iohn

4. 35. and requireth the reapers: Also the haruest is great, but the labou∣rers are fewe, Mathewe 9. 37. But heere is an other cause of this compa∣rison: for they are sayde to be planted in the fielde of the Lorde, whiche occupie a roumth in the Churche. Neither is that any Obiection, that Christe in the thirde Chapiter of Mathewe, and the twelfth verse, is sayd (assone as he commeth foorth with his Gospell) to haue a Fanne in hand, wherwith he wold purge his floure. For there is described the beginning of the purging of the same, which he sayeth cannot be broughte to passe before the last day: for then it shalbe throughly performed in all poynts. But though he will then at last putte his hande to purge the Church by Angelles, yet he beginneth nowe to doe the same by godly teachers. Fur∣thermore, he attributeth these thinges to the Angelles, because they shall not stande idle at his tribunall seat, but they shall offer themselues to exe∣cute his commaundements. They therefore which doe hasten preposte∣rously to ouertourne what soeuer doeth displease them, doe preuent the iudgement of Christe, as muche as it lieth in them, and by takinge a∣way the office from the Aungelles, they doe rashly vsurpe it them∣selues.

41. They shall gather out of his kingdome. That which followeth of al them which doe iniquitie, is not any thinge diuers, but as an exposition of the former woordes, as if hee shoulde haue sayde, that the time will then be ripe and ready, wherein all thinges shall be restored into their lawful or∣der, and so the wicked shall be taken away; which are now the offences. And they are so called because they do not onely liue wickedly to them∣selues, but they weaken the faith of many, others they hinder from a right course, some they doe vtterly ouerthrowe, others they cast downe headlonge. By this we may take a profitable admonition, least we being compassed about with so many offences, shoulde goe forwarde slouth∣fully and carelesly, but that wee shoulde earnestly and diligently bende our selues to take heede. Their nicenesse is heere also reprooued, whiche are so daintie, that they tourne backe from their course, for euery small offence. It is harde for them I graunt, whiche are conuersant amongest many offences, not to stumble at the same, yea, and sometime to fall, but their mindes must be strengthened and comforted with hope: because it is not to be doubted but that the Sonne of God, who commaundeth his to goe throughe the middest of offences, will also giue strength to ouer∣come them all.

He also pronoūceth a horrible iudgement against all hypocrites & re∣probate, which seeme now to be chiefe Citizens in the Church, least they shoulde lay them downe in rest, in their vainglorious boastinge. That phrase of a fiery fornace, is a Metaphoricall speache. For as the excellen∣cie of the glory whiche is laide vppe for the children of GOD, doeth ex∣ceede further beyonde all our senses, then canne bee expressed wyth any woordes: so the iudgement and punishment whiche remaineth for the reprobate, because it is incomprehensible, it is sette foorth by a shadowe, according to the measure of our capacitie: the ignorance whereof, made the Sophisters turmoile themselues in vaine, in disputations of no weight, as we haue already touched otherwhere.

I know that some haue prosecuted more subtilly euery perticular clause

of the same: but because it is to be feared least suche subtleties whiche are not of any sounde foundation, should leade vs to follies, I had rather deale more sparingly in suche thinges, being content with the simple and plaine meaning. If they that are so much delighted with suche curiosi∣tie, should be demaunded howe the deuill shoulde sowe Tares amongst the good seede, while Christe slepte and knewe it not, they haue not any thing to answeare to it: yet I haue endeuoured my selfe to be sparing in these matters, so that I woulde not omitte any thing woorthy and profi∣table to be knowen.

43. Then shall the iust men shine. A notable comfort, that the children of God which nowe lie either ouerwhelmed with filthe, or are hid as peo∣ple of no reputation, or are assaulted with reproofes and slaunders, shall then (as in a cleare skie, when all cloudes are scattered away) once shine clearly and freshly to be beholden. And the Aduerbe of time, Then is ve∣ry forcible, for it containeth a secreate opposition of the present state, and of the last day, in hope whereof Christe comforteth all hys faithful ones. The meaning therefore is, though many wicked ones doe nowe flourish alofte in the Churche, yet we must certainly hope for that happie daye wherein the Sonne of GOD will extoll his children, and will wipe a∣way all filthe, wherewith their beautie is nowe ouerwhelmed. It is true that the glory to come is promised to none, but them in whome the I∣mage of GOD nowe shineth, and whiche through continuall degrees of glory are transformed into the same: but because the life of the godly is nowe hid, and their saluation is inuisible, because it consisteth in hope: Christe doeth woorthely call them backe into heauen, that the faithfull may enioy the glory promised them. And it is not to be doubted, but that he had respecte to the place of Daniell, that hee might thereby the rather touche his hearers to the quicke. As if hee shoulde haue sayde, whereas the Prophet preacheth of the excellent brightnesse to come, hee noteth withall a temporall darkenesse: and therefore that this Prophesie may haue place, the mixture which wrappeth and encloseth the elect of God with the reprobate for a time must be borne with patience. Hee maketh not an equalitie in comparing this glorie of the sunne to the light. For as Christe doeth nowe distribute his giftes diuersly amongest the faithfull, so will he also crowne the same in the last day. But that must be remem∣bred, that I sayde, that the restoring or renewing whiche is deferde to the latter comming of Christe, is onely campared with the mistie and clou∣die estate of the worlde. The kingdome of the father as the enheritance of the godly is opposed against the earth, that they might remember that they are pilgrimes in the same, and so that they might aspire to heauen. For though the kingdome of God is sayde otherwhere to be in vs, yet we shall not fully enioy the same, vntill God be all in all.

Mathewe 13.	Marke 4.	Luke 13.
31. An other Parable he put forth vnto them, saying: The kingdō of heauen is like

vnto a graine of mustard seede which a man taketh and so∣weth in his field. 32. VVhiche indeede is the least of all seedes: but when it is growne, it is the greatest among hearbes, & it is a tree, so that the birdes of heauen come and buyld in the braun∣ches thereof. 33. An other parable spak he to them. The kingdome of heauen is like to leauen, which a woman taketh, and hideth in three pecks of meale, tyll all be leuened. 34. All these thinges spak Iesus vnto the multitude in parables, and without para∣bles spake he not to them, 35. That it might be fulfil∣led, which was spoken by the Prophet, saying, I wil open my mouth in parables, and wyll vtter the thinges, which haue beene kepte secrete from the foundation of the world.

26. Also he sayde, So is the kingdom of God, as if a man shuld cast seede in the groūd.

27. And should sleepe, and rise vp night and day, and the seede should spring and grow vppe, he knoweth not how. 28. For the earth bringeth forth fruit of her selfe: first, the blade, then the eares, after that full corne in the eares. 29. And as soone as the fruit sheweth it selfe, anon he putteth in the sickle: because the haruest is come. 30. He said moreouer, where∣unto shal we liken the kingdome of God? or with what compari∣son shal we compare it? 31. It is like a graine of mu∣sterd seede, which when it is sown in the earth, is the least of all seeds that be in the earth: 32. But after that it is sowne it groweth vp, and is the grea∣test of all hearbes, and beareth greate braunches: so that the fowles of heauen may build vn∣der the shadow of it. 33. And with many such pa∣rables hee preached the word vn¦to them, as they were able to heare it. 34. And without parables spake he nothing vnto them, but he expounded all thinges to his disciples apart.

18. Then sayde he, what is the kingdome of God like? or wher∣to shall I compare it:

19. It is like a grain•• of musterd seede, which a man tooke and sowed in his garden, and it grewe, and waxed a great tree, and the fowls of the hea∣uen made neastes in the braunches therof. 20. And againe hee said, wherunto shal I ly∣ken the kingdom of god? 21. It is like leauen, which a woman tooke & hidde in three peckes of floure, till all was leaue∣ned. 22. And hee wente through all cities and townes, teaching & iour∣nying towardes Ierusa∣lem.

By these parables Christ encourageth his Disciples, least they beeinge offended with the small and base beginninges of the Gospel should giue backe. VVe see how proudly prophane men doe despise and scorne the Gospel, because it is brought by meane and simple ministers: because it is not receiued with the lyking of the whole worlde, but hath a few di∣sciples, and them for the most part men of no estimation nor reputatiō, euen of the common people. VVhereby it commeth to passe, that the weake doe despayre of successe, which they measure by the beginninges. But the Lord beginneth his kingdome purposely of meane and contēp∣tible beginnings: so that the proceedings being such, as were not to be ho¦ped for, doe the better set forth his power. Therefore the kingdome of God is compared to a grain of musterd seede, which is the least amongst seedes: yet it encreaseth into such a height, that it becōmeth a tree, wher∣in birdes doe buyld their neastes. It is also compared to leauen, whiche though it be but smal, doth yet so spread the force of the same; so that a

greet heape of meale be leauened therewith. If therefore the shew of the kingdome of Christe bee contemptible to the eies of fleshe and bloud, let vs learne to lift vp our mindes to the great and inestimable power of God, which as it once created all things of nothing, so it dooth daylye rayse vp those thinges, which are not aboue the measure of mans vnder∣standing: and let vs let alone the proud mē, with their doggish scornings, vntill the Lord amase them before they looke for it. In the meane season let not vs be faint harted, but let vs arise by faith against the pride of the world, vntil the Lord shew forth the woonderfull testimonie of his po∣wer, wherof he speaketh here. The word leauen is somtime taken in the worst parte, as when Christ warneth to take heede of the leauen of the Scribes: in like manner, when Paul teacheth, 1. Cor. 5. 6. that a litle lea∣uen sowreth a whole lumpe. But here is simply to be noted the applying of it to the present cause. Of the kingdome of God, and of the kingdom of heauen we haue spoken otherwhere.

MAR. 26. So is the kingdome of God. Though this similitude tendeth to the same purpose, that the two former do, yet Christ seemeth earnest∣ly to apply his speach to the ministers of the word, least they should wax cold in theyr office: because the fruite of theyr labour doth not presently appeare. Therefore he setteth before them the husband menne to follow, which in hope of a time to reape, doe cast the seede into the earth, and are not vexed with greedines, which neuer is at quiet, but they goe to rest, and arise againe: that is, they do ordinarily apply theyr daily labour, and refresh themselues with their nightly rest, vntill the corne waxe ripe at length in the due time. Therefore, though the seede of the word lye hidde for a tyme, as if it were choaked or drowned, yet Christ comman∣deth the godly teachers to be of good comfort, least distrust shuld abate their diligence.

MAT. 34. All these thinges spake he vnto them. Although Mark saieth expresly that Christ spake vnto them, as they were able to heare: yet it seemeth probable to me, that he vsed not these continuall parables so much for instruction sake, as to make the hearers attentiue and more apt for an other time. For why did hee expound the same familiarly to his disciples aparte from the people? VVas it because they were more igno∣raunt then the common people? Nay verely: for his will was familyarly to deliuer his meaning and his mind vnto them, but he lest others in su∣spence, vntil they shuld become more apt and ripe for the same. For these were but only certeine entraunces into the gospel, the fuller and plainer shew and declaration of the same he differd vnto a time more fit for the same. But the shew of repugnācie, which seemeth to be betweene this sai∣ing of Math. & the prophesie of Isaiah, which was alleaged a litle be∣fore, is easily answered. For though he kept back the light of the doctrin from the reprobate, yet notwithstanding this, he so applied himselfe to their capacitie, that he thereby made them inexcusable. Therefore he fo∣lowed that kinde of teaching, which hee knew to be apt and agreeable for his hearers, whom hee know to bee not yet sufficiently prepared to learne.

35. That it might be fulfilled. Matthew meaneth not that the Psalme which he citeth, is a peculyar prophesie of Christ: but as the maiestie of

the spirit shone in the wordes of the Prophet; euen so was the force of the same set forth in the words of Christ. The Prophet beginninge to speake there of the couenaunt of God, whereby he adopted the seede of Abraham, of his daily benefits towards that people, and of the whol go∣uernment of the Church, he beginneth with great maiestie the Psalme 78. 2. I wil open my mouth in parables: that is, I wil not speake of lught tryfles, but I will speake wisely of most earnest matters. Hee meaneth the same also by hard sentenses: for this repetition is commonly vsed in the Psalme. The word heere first vsed by the Hebrewes, signifieth com∣parisons or resemblances: then they refer this woord to graue sentenses, because that similytudes for the moste part doe adorne and sette foorth the wordes: the second word there vsed, they doe call sometimes ryd∣dles or hard speaches, sometimes apothegmes. And though Matthewe seemeth to allude to that word parable, yet is it not to be doubted, but that hee meaneth that Christ spake figuratiuelye, that the phrase of his speach beeing more notable then the common speache of the common sorte, might giue some dignitie and weight to the same. And he saieth, that that was fulfilled, which was written in the Psalme: for hee saieth, that he entreated of the secrete misteries of GOD in Allegories and fi∣gures, least the doctrine should waxe vile. VVee doe also gather hereby, that there is no absurditie, that Christ spake more darkely to the peo∣ple for diuerse endes. For though his will was to conceale that, which he spake from the reprobate, yet he applyed so his speach, that his woordes were full of heauenly and diuine maiestie, that men astonished, myght perceiue the same.

LV. 22. Iourneying towards Hierusalem. It is doubtefull whether Luke spake of one onely iourney, or whether he meaneth, when Christ hadde walked through Iudea, and had gone through the coastes thereof tea∣ching, that he was wont at the feastes to goe vp to Hierusalem. And in the former part of the sentence he seemeth to note what was the con∣tinual trade of Christe life after that he entred into the office inioyned him by the father. VVherefore, that the latter part may agree therwith, the meaning must be, that as oft as the feast dayes came, hee frequented the holy assemblies with others.

Matth. 13.	Mark.	Luke.
44. Againe, the kingdome of heauen is like vnto a treasure hidde in the field, which when a man hath found, he hideth it, and for ioy therof departeth, and selleth al that he hath, and buyeth that field. 45. Againe, the kingdome of heauen is like to a merchaunt man, that seeketh good pearles, 46. VVho hauing founde a pearle of great price, went and sold al that he had, and bought it. 47. Againe, the kingdome of heauen is like vnto a draw nette, cast into the sea, that gathereth of all kindes of thinges. 48. VVhich, when it is ful, men draw to land, & sit and gather the good into vessels, and cast the bad a∣way.

49. So shall it be as the ende of the worlde, the Aungelles shall goe forth, and seuer the bad from a¦mongst the iust. 50. And shall caste them into a furnace of fire: there shalbe wasling and gnashing of teeth. 51. Iesus said vnto them, vnderstand yee all these things? They said vnto him, yea, Lord. 52. Then sayde hee vnto them, therefore euerye Scrybe, which is taught vnto the kingdome of hea∣uen, is lyke vnto an housholder, whiche bryngeth foorth out of his treasure thinges both newe and olde.

The two former similitudes tend to this end, to teach the faithfull to preferre the kingdome of heauen before the whole world, and therefore to renounce themselues and all the desires of the flesh, least they shoulde be any way hindered from the obtaining of so great good. Also this ad∣monition is very necessary for vs: for we are so enchaunted with the de∣ceiteful allurementes of the world, that the heauenly life is not remem∣bred: and because that we are carnall, the spiritual graces of God are the lesse esteemed of vs. Therfore doth Christ rightly extol so much the ex∣cellencie of the eternal lyfe, that it should not grieue vs to leaue for that, whatsoeuer otherwise we esteemed to be most deare vnto vs. Firste, hee saieth, that the kingdome of heauen is lyke to a hidden treasure. For as for the moste parte we sette much by these thinges, which are apparant: and so the new and spiritual lyfe, which is proposed in the Gospel is not regarded: because it lyeth hidde shut vp vnder hope. This therefore is a most apt comparison of treasure, whose value decayeth not, though it lye vnder the earth hydde and whelmed from the eies of menne. By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh, or by the out∣ward shew of the same: but as a treasure, though it be hidde, is yet to bee preferred aboue most gorgeous riches. The other similitude dooth like∣wise expresse the same. One pearle, though it be but small, is yet so much esteemed, that a skilfull merchaunte doubteth not to sell his landes and houses, to buye the same. Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life: yet wee doe not consider of it, as the dignitie thereof requireth, except wee be readie for that to denie those thinges, which shew gloriouslye before our eyes. Now, we vnderstand the summe of both the parables: namely, that they are then apt to receiue the grace of the Gospell, which not regarding any other delightes, do wholy addict themselues and their studies to the ob∣taining of the same.

It is to be noted that Christe saieth, not that the hidden treasure or pearle is so much esteemed of all menne, that they would sel al that they haue for it: but that the price is set of the treasure, after it is founde and knowne: and that the skilfull marchaunte hath this estimation of the pearle. For in these wordes is the knowledge of fayth noted: as if Christ should haue said, the common sort make no account of the kingdom of heauen: because they are men without vnderstandinge, and cannot see

sufficiently how incomparable a treasure the Lord offereth in his gospel, Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life. I answere briefly, this is the sim∣ple meaning of the wordes, the Gospel hath not the honour due to it, ex∣cept we preferre it aboue all the riches, delightes, honours aud commo∣dities of the world: and that we being so farre satisfied with the spiritual graces, which it promiseth, that we should neglect what things soeuer do withdraw vs from the same. For it behoueth them to be losed frō al hin∣de••ances, which aspire into heauen. Therfore Christ doth not exhort his faithful ones, but to the denial of those things, which are lets to pietie: yet he graunteth them so to vse and to enioy the temporal benefits of God, as if we vsed them not.

46. And he bought it. Christ meaneth not by the word buying, that men should bring any recompence, whereby they might purchase to thē∣selues the heauenly life: for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come & buy without siluer, &c. But though the heauenly life, and whatsoeuer pertaine to the same bee the free gift of God: yet we are said to buye the same, when wee doe wyllingly bridle the desires of the flesh, that we be not thereby hindered from the obtaining of the same; as Paul saith, Philip. 3. 8. that al thinges were to him as losse and dongue, that he might winne Christe.

47. It is like vnto a draw nette. Christ teacheth here no new thing, but confirmeth by an other similitude that which wee had before, that the Church of God is mixed with good and euil, so long as it is conuersant vpon the earth. Yet it may be, that the end of this parable is to an other purpose: to witte, that Christe not onely remedyeth the offence, which troubleth many weakelinges, beecause that puritie is not founde in the world, which were to be wished: but also that he might keepe his di∣sciples in feare and modestie, least they shuld contente themselues with a vaine title of faith, or with a naked profession. I doe willingly allowe both these endes, that Christ teacheth that the mixture of good and euill must be patiently borne, vntill the end of the world: because the true & perfect restitution of the Church shall not be before that time. Then that he admonisheth that it sufficeth not, nay, it is to no purpose for vs to be gathered into the sheepfold, except we be peculyar & chosen sheepe: to which purpose belongeth that saying of Paule, 2. Tim. 2. 19. The lord knoweth who are his: therefore let euery one that calleth on the name of the Lord departe from iniquitie. Also he compareth the preaching of the Gospel very aptly to a nette drawne vnder the water, that wee might know that the present state of the church is as a thing cōfused. For though our God, as he is the God of order, and not of confusion, com∣mendeth discipline vnto vs: yet for a time he graunteth the hypocrites a place amongst the faythfull, vntill he at the last day doe bring his king∣dome into perfect order. Therefore as much as in vs lyeth, let vs ende∣uour to correct vices, & let filthines be seuerely purged: yet shal not the Church be free from wrinckles and spots, before that Christ shal sepa∣rate the lambes from the goates.

51. Vnderstand yee all these things? That must be remembred, which wee saw before, that all the parables were expounded priuately to the disci∣ples. But now after the Lorde hath familyarly and so louinglye instru∣cted

them, he also admonisheth them, that he hath not only employed his labour in teaching them, that might only be wise for themselues, but that they should impart vnto others that, which was committed to thē. And by this meanes he sharpneth them & prouoketh them the more to ende∣uour to learne. Therfore he saieth, that teachers are like to housholders, which are not only careful, for that they shal liue by themselues, but they haue also prouision laid vp in store for the nourishment of others. Then they liue not carelesly for a day: but they prouide for a much longer time to come. And the meaning is, that the teachers of the Church ought to be instructed by long study, that as neede shal require they may minister to the Church abundance of doctrine out of the word of God, as out of a storehouse. That many of the old writers, by new & old do vnderstād the law & the gospel, seemeth in my iudgment to be wrested. I therfore do take it more simply for the diuerse & manifold wayes of dispensing the misteries, which they do aptly & wisely apply to euery mās capacity.

Matth.	Mark.	Luke. 7.
		36. And one of the Pharises desired him that he would eate with him: and hee went into the Pharises house, and sate downe at table. 37. And behold, a woman in the citie, which was a sinner, when shee knew that Iesus sate at table in the Pharises house, shee brougt a boxe of oynte∣mente. 38. And shee stoode at his feete behind him, wee∣ping, and beganne to wash his feete with teares, and did wipe them with the haieres of her head, and kissed his feete, and annoynted them with the oynt∣ment. 39. Now, when the Pharise, which bad him, saw it, hee spake within himselfe, saying, If this man were a Prophet, hee woulde surely haue knowne, wh••e, and what manner of woman this is, which toucheth him: for she is a sinner. 40. And Iesus answered, and said vnto him, Si∣mon, I haue somwhat to say vnto thee, and he sayde, maister, say on. 41. There was a certeine lender, which hadde two debtors: the one ought fiue hundred pence, and the o∣ther fiftie. 42. VVhen they had nothing to pay, hee forgaue them both. VVhich of them therefore, tel me, wil loue him most? 43. Simon answered, and said, I suppose that he, to whom he forgaue most. And he said vnto him, thou hast truely iudged. 44. Then hee turned to the woman, and said vnto Simon, Seest thou this woman? I entred into thyne house, and thou gauest me no water to my feete: but she hath washed my feete with teares, and wiped them with the hayres of her head.

45. Thou gauest mee no kisse, but thee since the time I came in, hath not ceased to ki••se my feete. 46. Myne head with oyle thou didst not annoint: but she hath annoynted my feete with oyntment. 47. VVherefore I say vnto thee, many sinnes are forgiuen her: for shee loued much. To whom a litle is forgiuen the same doth loue a litle. 48. And hee sayde vnto her, Thy sinnes are forgi∣giuen thee. 49. And they that sate at table with him, bee∣ganne to say within themselues, who is this that euen forgiueth sinnes? 50. And he said to the woman, thy faith hath saued thee, goe thy way.

36. And one of the Pharises desired him. This history declareth how ouer∣twhart all they are, which know not the office of Christe, in conceiuing, yea, & in seeking & taking offences. A Pharisee inuiteth Christ: wher∣by we gather, that he was one, neither of the enuious and violent ene∣mies of his doctrine, neither of the proud contemners: but though hee was meeke, he was presently offended, when he sawe a woman gentlye admitted by Christ, who in his opinion should haue beene driuen from his company and speach: and therefore he denieth him to be a Prophet, because he knew not the Mediatour, whose peculiar office it should bee, to reduce miserable sinners into fauour with God. This truely was som∣what to vouchsafe Christ the honour of a Prophet: but he ought also to haue enquired to what end he should be sent, what he should bring, and to be short, what was enioyned him of the father, because hee neglected the grace of reconciliation, which is speciallye to bee taken holde of in Christe, hee thought him not to be a Prophet. And certeinely this wo∣man ought to haue bene reiected, if she had not by the grace of Christe her sinnes being abolyshed, obteined a new righteousnesse. Simon is de∣ceiued onely in this, because not considering that Christ came to saue that was lost, he coniectureth rashly that hee could not discerne the worthye from the vnworthy. Further, least any such disdainefulnes should ouer∣whelme vs, let vs know first, that Christ was giuen as a delyuerer of mi∣serable and lost men, to restore them from death to life. Then let euery man examine himselfe and his life: so it shall come to passe that we shall not wonder that others are receiued with vs, because no man shall be so bold as to preferre himselfe aboue others. For hypocrisie onely puffeth men vp into securitie, so that they despise al others.

37. A woman in the citie, which was a sinner. It is so word for word, as I haue trāslated it: Erasmus thought best to vse the preterplufect tence of the verb, least any should think her then as yet to haue bene a sinner. But he leaueth the very meaning of the words. For Luke woulde note what the behauiour of the woman was, and what all men thought of her. For though her sodeine chaunge hadde made her an other womanne before GOD, then shee was before, yet the infamy of her former life was not as yet extinguished amongst men,

Therfore by common iudgemente shee was a sinner, that is, of a wic∣ked and shamefull life. VVhereuppon Simon dooth euill inferre that Christ had not the spirite of discretion, who knewe not that infamy so commonly knowne.

40. Iesus answered. Christ declareth by this aunswere how muche Si∣mon was deceaued. For the reuealing and setting forth his silente and se∣crete thought, prooueth that hee hath some greater excellencie then the prophets. For, he answereth not his words, but he refuteth that, which he kept secrete within. And that not for Simons sake onely, but that we all may thereby learne that it is not to be feared, that hee shoulde reiect a∣ny sinners from him, who is ready no lesse lyberallye, as with outstret∣ched armes to receiue all, then gentlye and louinglye to call them to him.

41. Two debters. The summe of this parable is, that Simon erred in condemning the woman, which the heauenly Iudge hath cleared. And he proueth that she is righteous, not because she hath satisfied God: but because sinnes are forgiuen her: for otherwise the similitude should not agree, where Christ saieth, the debtes were freely forgiuen the debters, because they were not able to pay. Therefore it is maruaile that so many interpreters were so grosly deceaued, as though this woman shoulde ob∣taine forgiunesse by teares, annoynting and kissing of his feere. For the argument, which. Christ vseth is not taken of the cause, but of the effect: for this in order is first to receiue the benefit, then to giue thanks: and free forgiunesse is heere noted to be the cause of this mutuall loue. In summe, the argument, wherby Christ proueth that this woman is recon∣ciled to God, is gathered of the fruites or the latter effectes.

44. Hee turned to the woman, The Lord seemeth so to compare Simon with the woman, that he maketh him bound onelye for small offences. But the manner of his graunting is, as if he should haue said, Simon, ima∣gine that thy guiltinesse were but small, from the which the Lorde hath deliuered thee: and that this woman was ouerwhelmed with many and most grieuous sinnes: yet thou seest that she is forgiuen, and she now doth testifie the same in deede. For what meane these teares thus abundantly shedde, what the continual washing of my feete, what the precious oint∣ment, but that she confesseth her selfe to haue bene ouerwhelmed with a wonderfull weight of damnation? And now she embraceth the mer∣cie of God so much more carnestly, by how much shee acknowledgeth her selfe to haue greater neede of the same. Therfore by Christes words it can not be gathered, whether Simons debt was small, and whether hee was deliuered from the guiltines of the same. It is rather to be beleeued, that he was a blind hypocrite, and then was yet drowned in the filthines of his sinnes. But Christ rested vpon this one thing, though she had bene a wicked woman, yet these are manifest signes of her righteousnes, that to testifie her thankfulnes, she omitted no kinde of duetie, and she decla∣red by al meanes she could how much she was bound to God: yet Christ admonisheth Simon that there is no cause why hee shoulde flatter him∣selfe, as though he were free from al fault: for he also had neede of mer∣cie. Then, if he himselfe do not please God without forgiunes, hee ought by these signes of repentaunce and thankfulnes to consider, that what∣soeuer this woman had sinned, was forgiuen her. The wordes are to be

noted wherein this woman is preferred aboue Simon: namely, that shee washed Christes feete with her teares, and wiped them with her hayres, when he had not commaunded to giue him so much as common wa∣ter: that shee ceased not to kisse his feete, when he had not vouchsated to receiue Christ with a kisse of salutation for a guest: that she had powred pretious ointment vpon his feete, and he had not annoynted his head with oyle. Also this was the cause why the Lorde, who was a singular exam∣ple of a sparing and moderate life, suffered the cost of this oyntment to be beestowed vppon him: beecause the miserable sinner shoulde by this meanes testifie that shee ought all to him. For he desired not delightes, nor was allured with pleasaunt sauour, nor allowed glorious decking, but looked onely for an earnest testimonie of repentaunce: which is al∣so sette forth by Luke, as an example to vs. for the teares are witnesses of her sorow, which is the beginning of repentaunce. She came behynde Christ, and there threw her selfe downe at his feete, in which appeared her shamefastnes and humilitie: she brought her oyntment, and offered her selfe and all shee had in sacrifice to Christ. All these things are for vs to follow: but the sheading of the oyntement was a perticular action, which should be yll drawne into a general rule.

47 Her sinnes are forgiuen her. Some thinking the verbe to haue bene of the moode of exhorting, doe gather this sense, sith this woman sheweth by these notable deedes, that she wholly burneth with the loue of Christ, it is not meete that the Church should be more sharpe or harde against her, but that she should rather be gently entreated, though shee had grieuou∣slye offended. But the maner of placing of the Greeke word being wel considered, that subtill exposition may be reiected, which the texte resu∣seth. For a litle after Christ speaking to the woman rehearseth the same, where the maner of exhorting could not agree. And the contrary clause followeth this sentence, lesse is forgiuen to him that loueth lesse. Though the verbe of the present tence may be resolued into the preter tence. For sith she endeuored to perfourme carefully al the dueties of pietie, Christ hereof inferreth, that though she was couered with many sinnes, yet the mercy of God was greater then that she should be accounted a sinner a∣ny more. But this loue is not sayde to be the cause of forgiuenesse, but a signe following after, as I sayde before. For this is the meaning of the wordes. They which see so great desire of pietie in a womanne are per∣uerse Iudges, except they iudge thereby that God hath already bene mer∣cifull vnto her, so that free forgiunesse hath in order gone before. For Christ doth not dispute by what price men should obtaine the grace of God, but he proueth that God hath now forgiuen this miscrable sinner, and that mortall man should not be so hard against her.

48. Thy sinnes are forgiuen thee. It may bee demaunded to what ende Christ promiseth her againe that forgiuenesse, which she had obtayned, and whereof shee was assured. Some say that this was spoken not so much for her sake, as for others. But in my iudgement he had especiall regarde of her: as shall more euidently appeare by those thinges, which follow.

It is no meruaile that shee shoulde againe bee absolued by Christes wordes, which hadde tasted his grace before: and who was perswaded that hee was the onely sanctuary of her saluation. So it is necessary that

fayth should alwayes goe before, when we aske of the Lorde, that hee would forgiue our sinnes. Neyther do we make this prayer in vaine, as a thing needlesse, but that the heauenly Iudge would more and more seale his mercy in our hearts, and by this meanes quiet our consciences. Therefore though this woman had conceaued faith by this faith which she had obtained, yet this promise was not superfluous: for it much auai∣led to the confirmation of that faith.

49. They which sate at the table with him beganne to say. Heere we perceiue againe, that menne not knowing the office of Christe, doe thereof ga∣ther to themselues new offences. And this is the roote of euil, that no manne searcheth his owne miseries, which without doubt would pro∣uoke all menne to seeke remedy. But it is no meruaile, if the hypocrites, which sleepe in their own sinnes should murmur at this, as at a straunge and wonderfull matter, that Christ should forgiue sinnes.

50. Thy fayth hath saued thee. Christ, to appease the murmurers, and withal to comfort the womanne, prayseth her fayth: as if he should haue sayde, howsoeuer these do grudge, establishe thou thy selfe constantly in that fayth, which hath brought thee assured saluation. Yet Christe reserueth vnto himselfe that right giuen him of the father: for as the power of healing was in him, the sayth is rightly directed to him. And it decla∣reth that the woman was not lead by rashnes, or by ignoraunce to come vnto him, but by the direction of the spirit shee held the right waye of fayth. VVhereof it followeth, that we cannot beleeue in any other, then in the sonne of God: but that we should make him the Iudge of life and death. For, if we ought to beleeue in Christ, because the heauenly father hath giuen him power to forgiue sinnes, assoone as faith is applyed to any other, this his honour is of necessitie taken from him. By this say∣ing also is their errour confuted, which thinke that sinnes are redeemed by charitie: for Christ setteth here downe a farre other meanes, in that we embrace the mercy offered by fayth. In the last clause is noted the incomparable fruite of fayth, which the scripture so oft commendeth, to witte, that it bringeth peace and ioy to the consciences, least through dis∣quietnesse and trouble they should be tossed hyther and thither.

Matth.	Mark.	Luke. 10.
		38. Now it came to passe as they went, that he en∣tred into a certeine towne, and a certeine womanne, named Martha, receiued him into her house. 39. And shee had a sister called Mary, whiche also sate at Iesus feete, and heard his preaching. 40. But Martha was cumbred aboute much ser∣uing, and came to him, and saide, maister, doest thou not care that my sister hath left mee to serue alone? bid her therefore that she helpe me. 41. And Iesus aunswered, and sayde vnto her, Martha, Martha, thou carest, and art troubled about many things.

42. But one thing is needefull: Marye hath cho∣sen the better part, which shal not bee taken awaye from her.

38. That he entred. This hystorie declareth that whether soeuer Christ went, he was not giuen priuatelye to himselfe, nor to seeke his owne commodities or delightes: but this was his onely desire, to profit others, and that he might perfourme the office enioyned him of his father. For Luke declareth, that when he was friendly entertained of Martha, as∣soone as he was entred into the house, he applyed himselfe to teachinge and to exhorting. But because that this place is vilely wrested to the praise of the life contemplatiue, as they call it, wee must seeke out the naturall meaning, whereby it shall appeare that the purpose of Christe was no∣thing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations.

It is an olde errour, that they which withdraw themselues from busi∣nesse, and apply themselues wholly to contemplations, doe lyue an An∣gelles life. And the Sorbonistes doe seeme to haue drawne their trifling about this matter out of Aristotle, who placeth his chiefest good thinge, and the last end of mans lyfe in contemplation, which, according to his iudgement, is the enioying of vertue. And whē ambition had caried some to withdraw themselues from the common trade of life, or that froward men had giuen themselues to solytarines and idlenes, this pride also fol∣lowed, that by doing nothing they imagined thēselues to be like to An∣gels: for the trauelling life was so much disdained of them, as if it should withdraw vs from heauen. But we know that men were created to this end, that they should labour, and no sacrifices doe please God better, then that euery man should labour in his calling, and apply himselfe to lyue profitably for the common wealth. But how ignorantly they haue abu∣sed the wordes of Christ to proue their deuice, shall easily appeare out of the plaine sense.

Luke saieth that Mary was at Iesus feete: doth he meane that she did nothing else al her lyfe time? But the Lord rather commandeth that the times should so be deuided, that he which studieth to profit in GOD his schoole, should not be an ydle and a negligent hearer: but that he should put in practise that which he learned: for there is a time of hearing, and a tyme of labouring. Therefore the Monkes doe very fondly wrest this place, as though Christ should compare the contemplatiue life with the labouring life: when as Christ doth simply shew to what end, and how he would be receiued. For though the hospitalitie of Martha is worthye of cōmendation, as it is praised: yet Christ noteth two faults in the same. The first is, that Martha exceeded measure in busiyng her self. For Christ had rather to be enterteined sparingly, and with small charg, thē that the holy matrō shuld take so much paine. The second fault was that Martha withdrawing her self, & being occupied in superfluous labors, made the cōming of Christ vnprofitable to her. For L. noteth her excesse, in that he mētioneth her much seruing, when Christ was content with a litle. For this was asmuch as if a man receiuing a prophet, shuld haue no regard to hear him, but shuld rather bury al the doctrine with great & supefluous preparatiō, But the lawful receiuing of the prophets is, whē the profit is

which God appoynteth and offreth to vs by them. Now, wee see that the diligence of Martha worthy of cōmendation, yet was not with∣out faultes. Also it had this fault more, that Martha pleasing herselfe in these troublesome labours, despised the godly desire that her sister hadde to learne. By which example we are warned to take heede alwayes, least any in weldoing preferre themselues aboue others.

42. One is needefull. Some expound it too coldly, that one kind of meat is sufficient. Others dispute more subtilly, but besides the purpose of an vnitie. But Christ bent himselfe an other way: namely, that whatsoeuer the faythful should take in hand to doe, and whereto soeuer they apply themselues, yet there is one end, to the which it is meete y^t al things shuld be referred. The summe therefore is that we wander about in vaine, if we direct not al our actions to a certeine end. Therefore the hospitalitie of Martha was faultie, because that the principal matter was neglected, and she was wholly caryed away in taking care about her busines. Yet the meaning of Christ is not that al other thinges are nothing this one∣ly excepted, but order must be wisely holden, least the accessary, as they cal it be more esteemed then the principal. May hath chosen the good parte. Here is no comparison, as foolish and absurd interpreters doe dream: but Christ onely saieth, that Mary is occupyed in a holy and profitable exer∣cise, frō which she ought not to be drawn: as if he should haue said, thou mightest wel here haue reproued thy sister, if she following idlenesse, or being occupied in vaine cares, or desiring any other thing not meete for her calling, should haue layde the whole burden of prouidinge for the house vpon thee. But now when she applyeth her selfe well, and profita∣bly to hearing, it were not well to draw her from it: for such opportu∣nitie is not had alwayes. Though others doe take the latter part other∣wise, as if Christ had sayd that Mary had therfore chosen the better part, because the fruit of the heauenly doctrine neuer falleth away; the which iudgement, though I do not reiect, yet I haue followed that, which I think do the most aptly agree to the meaning of Christ.

Matth.	Mark.	Luke. 12.
			13. And one of the company sayd vnto him, mai∣ster, bid my brother deuyde the enheritance with me. 14. And he said vnto him, man, who made mee a judge, or a deuider ouer you? 15. VVherefore he said vnto them, take heede, and beware of couetousnes: for though a man haue abun∣daunce, yet his lyfe standeth not in huriches. 16 And he put forth a parable vnto them, saying, The ground of a certeine rich manne brought foorth fruites plenteously. 17. Therefore hee thought with himselfe, sayinge, what shal I doe, because I haue no roume, where I may lay vp my fruits? 18. And hee said, this will I do, I wil pull downe my barnes, and buyld greater, and therein will I ga∣ther al my fruits and my goodes.

19. And I will say to my soule, soule, thou haste much goods laid vp for many yeeres: liue at ease, eat, drinke, and take thy pastime. 20. But God said vnto him, O foole, this night will they fetch thy soule from thee: then whose shal those things be, which thou hast prouided? 21. So is hee that gathereth riches to himself, and is not rich in God.

13. Bid my brother deuide. The Lord being required to giue iudgment for the deuision of enheritaunce, refused to doe it. Sith this made for the nourishment of brotherly concorde, and the office of Christe was not onely to reconcile men to God, but to bring them to mutuall consent: it is demaunded what the cause should be, why he would not end the strife betweene two brethren. And it appeareth that there were two causes e∣specially why he abstained from the office of a Iudge. First, sith the Iews imagined the kingdom of the Messiah to be earthly, his will was to take heede, least he should by any example nourish that errour: for if they had seene him deuide the enheritaunces, the rumour of that deede shoulde presently haue bene spread abroad. So many hoped for a carnall redemp∣tion, and gaped too greedily after the same: the wicked gloried that hee should bring new matters to passe, and that hee should ouerthrowe the state of the Romane empyre. VVherefore there could not a better aun∣sweare haue bene giuen then this, whereby all menne might vnderstand that the kingdome of Christ was spirituall. Therefore let vs learne to gouern our selues soberly, nor to attēpt any thing, which may be drawne into the worst part. Secondly, it was also the Lordes wil to make a diffe∣rence betweene the polytike Empyres of this worlde, and the gouern∣ment of his Church: for he was created Doctor by the father, who shuld by the sword of the word cut downe thoughtes and affections, and shuld pearce into the soules of men: but he was not a magistrate to deuide en∣heritaunces. So the theft of the Pope and his Priests is here condemned, which pretending thēselues to be Pastors of the Church, yet are so bolde as to inuade the earthly and prophane iurisdiction, which nothing per∣taineth to their office. For there is somewhat, which is of it selfe lawfull, which yet belongeth not to euery man. Also in my iudgment there is a third perticular reason: that is, because Christe saw this man leauing the doctrine, and prouiding for his own houshold commodities. And this di∣sease is too cōmō, so that many professing the gospel, doubt not to abuse the pretence of the same for the encreasing of their wealth, and to pre∣tend the authoritie of Christ for their owne gaines.

This may be readily gathered by the circumstaunce of the exhortati∣on: for except that man had abused the title of the Gospell to his owne gaine, there had not bene occasion giuen to Christ to condemne his co∣uetousnesse. Therefore the text doth sufficiently declare that this manne was but a faigned disciple, whose mind was drowned in fieldes or mo∣ney bagges. Furthermore, the Anabaptistes doe too foolishlye inferre of this aunswere, that it is not lawfull for a Christian man to deuide en∣heritaunces, to thrust himself in, to deale with worldlye affayres, or to execute any ciuill office. For Christe argueth not of the matter it selfe,

but of his owne calling: because hee was ordayned of his father to an other ende, hee saith, that hee is no iudge, because hee hath no such com∣maundement. Therfore let this rule be of force amongste vs, that euery man keepe himselfe within the bands of the calling, wherein the Lorde hath set him.

15. Take heede and beware. First, he calleth his disciples backe from co∣uetousnes, then, that he might purge the mindes throughly from this di∣sease, he affirmeth that our lyfe consisteth not in aboundance: By which wordes is noted the fountaine and inward beginning, whence this mad desire of hauing ariseth. For the people doe commonly iudge, that the more a man possesseth, the happier his life is, and they imagine riches to be the cause of a blessed lyfe. Hence commeth that intemperatate de∣sire of hauing, which as a burning furnace sendeth out his heate, and yet ceaseth not to burne within. If that we were perswaded that ryches and all aboundaunce of goodes, be helps of this present life, which the Lord giueth vnto vs with his own hand, and blesteth the vse thereof, this one thought would easily appease all wicked desires: and that do the fayth∣full finde true by theyr owne experience. For whereof commeth it to passe, that with stayed mindes they should depend of God alone: but be∣cause they binde not their life, nor make it subiecte to aboundaunce of riches, but they rest in the prouidence of God, who onely both sustay∣neth vs by his power, and giueth vs as much as is meete?

16. Hee put forth a similytude. This similytude proposeth vnto vs, as in a glasse, a lyuely shew of that sentence, that menne lyue not by the abun∣daunce of their riches. For sith the richest doe also lose their lyfe in a moment, what helpeth it to gather vppe great heapes of riches? Al men graunt this to be true, so that Christe speaketh nothing, but that which is vsuall and common, and which is in al mens tongues: but in the meane season how doth euery man apply and giue his minde? Doe not all men rather so frame theyr lyues, and so mixe their counselles and theyr rea∣sons, that they may depart furthest of from God, placeing their lyfe in the present aboundaunce of theyr riches? Therefore all menne haue neede to waken themselues, least they imagining themselues to be bles∣sed by reason of their riches, should entangle themselues, in the snares of couetousnesse. Also in this parable is sette forth vnto vs the vncerteine shortnes of this life. Further, how riches do profit nothing for the leng∣thening of the life. There is a third thing to bee added, which is not ex∣pressed, but may be easilye gathered out of the former, that this is a no∣table helpe to the faythful, that seeking their daily bread from the Lord whether they be rich or poore, their only rest is in his prouidence.

17. VVhat shall I doe? The wicked are therefore doubtfull in theyr counselles, because they knowe not the lawefull vse of their riches: then because they being dronken in theyr peruerse hope, doe forgette them∣selues. So this rich manne setting the hope of his lyfe in his great aboun∣daunce, shaketh the remembraunce of death farre away. And yet is dy∣strust annexed to this pride: for couetousnes, which neuer is filled, doth yet neuerthelesse vexe these rich menne, as this rich manne enlargeth his barnes, as though his belly being stuffed with his former barnes, had not yet enough. Yet Christ doth not expresly condemne this, that hee dooth the parte of a diligent and carefull housholder in laying vp prouision:

but because that as a bottomlesse deepe he would swallowe vp and de∣uoure many barnes in his greedy couetousnes: whereof it foloweth that hee knewe not the true vse of plentifull prouision. Nowe, when he exhorteth himselfe to eating and to drinking, he remembreth himself no longer to be a manne, but becommeth proud in his aboundaunce. And wee doe dayly see euident examples of this insolencie in prophane men, which set the heap of their riches, as brasen fortresses against death. VVhen he saith, my soule, eate and be mery: in this speach there is great force after the phrase of the Hebrewes: for he so speaketh vnto himself, that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses.

20. O foole, this night will they fetch away thy soule from thee. There is an al∣lusion in this word soule. The rich man spake first to his soule, as the seat of al his affections: but now it is spoken of the life it selfe, or of the vital spirit. The verbe they wil fetch, though it be the plural number, yet, because it is indefinite, it signifieth nothing else, then that the life is in the power of an other, which the rich manne accounted to be in his owne hande: which I doe therefore giue warning of, because that some doe without cause imagine this to be spoken of the Aungelles. And in this is the rich manne reproued of follye, that hee knew not that his lyfe depended of an other.

21. So is hee that gathereth riches to himselfe. Sith it appeareth that there is here a comparison, the exposition of one parte of the sentence muste be gathered out of the other. Let vs therefore define what the mea∣ning of this is, to be rich in God, or toward God, or in respecte of God. They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other. But it is no matter, which of the two wayes soeuer be taken: for this is the sum, they are rich toward God, which truste not in earthly thinges, but de∣pende of his onely prouidence. Neyther is it of anye waight, whether they haue aboundaunce, or be in wante: so that both sortes doe sincere∣lye aske theyr daily bread from the Lord. For that which is opposed a∣gainst it, to gather riches to himselfe, signifieth as much, as to neglecte the blessing of God, and carefully to heape vp great aboundance, as if theyr hope were shutte vppe in their barnes. Of this may the end of the para∣ble be gathered, that vayne are their counselles, and ridiculous are theyr labours, which trusting to the aboundaunce of their riches, do not repose themselues in God alone, nor are not content with his measure ready to beare both estates, and at length they shal beare the iudgement of theyr owne vanity.

Matth.	Mark.	Luke. 13.
		1. There were certeine ••men present at the same season, that shewed him of the Galileans, whose bloud Pilate had mingled with their owne sacrifices. 2. And Iesus answered and saide vnto them, sup∣pose yee, that these Galileans were greater sinners then al the other Galileās, because they haue suffered such things?

3. I tell you nay: but except yee amend your liues, yee shall al likewise perish. 4. Or think you that those eighteene, vpon whome the tower in Sileam fell, and slew thē, were sinners a∣boue al men that dwell in Hierusalem? 5. I tell you nay: but except you amend your liues, yee al shal likewise perish. 6. He spake also this parable, A certeine manne had a figtree planted in his vineyarde, and hee came and sought fruit thereon, and found none. 7. Then said he to the dresser of his vineyard, be∣hold, this three yeares I haue come and sought fruite of this figtree, and finde none, cut it downe: why kee∣peth it also the ground barren? 8. And he answered, and saide vnto him, Lorde, let it alone this yeare also, till I digge rounde about it, and doung it. 9. And if it beare fruit, wel: if not, then after shalt thou cut it downe.

2. Suppose yee that these? This place is verye profitable euen for this cause, for that this disease is engrafted almost in vs all, that beeing too sharpe & seuere Iudges against others, we flatter our selues in our own sinnes. So it falleth out, that we doe not onely exaggerate the sinnes of our brethren more sharply then is meete: but also if any aduersitie come vnto them, we condemne them as wicked men and reprobates. In the meane while, whosoeuer is not touched with the hand of God, sleepeth carelesly in his owne sinnes, as if he had God fauourable and mercifull: wherein there is a double fault. For as oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes, that euery one shoulde learne to examine themselues, and to consider what they haue deserued. And that he spareth vs for a time, it is of his benignitie and mercy, wher∣by he calleth vs to repentaunce, and it ought to be farre from vs from ta∣king occasion thereby of sluggishnes. That Christ therefore might cor∣rect that wicked iudgement, wherein we become enemies to them that are in miseries & in afflictions, and that hee might withall shake away those pleasures, wherein euery man flattereth himselfe: first, he teacheth that they are not the worst, which are hardest handled of al others: bee∣cause God so executeth his iudgementes in that order and maner as hee shal think good, so that some are presently punished, others do rest long in idlenes and pleasures. Then he saith, that as many calamities as befall in the world, ar so many testimonies of the wrath of God. VVherby we gather what destruction there remaineth for vs, except we amend. Thē there aryseth occasion of exhortation of this, that some brought worde that Pylate mingled mannes bloud with sacrifices: to witte, that sacrifi∣ses by such an haynous deede might come into detestation. And because it is likelye that this reproach was done to the Samaritanes, which were fallen from the pure worshippe of the lawe, it was an easie and a rea∣dye matter for the Iewes by condemning the Samaritans to iustifie them selues: but the Lord turneth them an other way.

And because the wickednesse of that whole nation was odious and in∣famous vnto them, he demādeth of them whether they thinke that those wretches which were slaine by Pilate, were worse then all others: as if he should haue sayd, it is not vnknown vnto you, that that land is ful of wic∣ked men, and that there remaine many yet aliue, which were worthy of the same punishment. A blinde therefore and a wicked iudge is he, which measureth the sinnes of men by the present punishments. For the worste man is not first punished: but out of many the Lord chuseth a fewe to be punished, in whose person he teacheth the rest that he is an auenger, that all might feare him. But after he had spoken of the Samaritanes, he came nearer to the Iewes themselues: for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem, he affirmeth that they were not the wickedst, but in the destruction of them, he sayth that there was an example of terrour sette foorth vnto all menne: for if God hath shewed a token of his iudgement vppon them, others shall nothing the rather escape his hand, though they be borne with for a time. And Christ forbiddeth not; but that the faithfull shoulde be diligent in considering the iudgements of God: but he appoynteth this order to be holden, that they should begin at their owne sinnes. For hereof shal great profit come, so that they shall with voluntarie repentance preuent the iudgements of God. To the which purpose that exhortation of Paule doeth also per∣taine, Ephes. 5. 6. Let no man deceiue you with vaine words, for, for these things commeth the wrath of God vpon the children of disobedience.

4. Hee spake also this Parable. The summe tendeth to this purpose, that many which are worthy of destruction, are tollerated for a time: yet they shall gaine nothing by the delay, if they goe forwarde in their obstinacy. For hence commeth a wicked flatterie, wherein the hypocrites doe har∣den themselues, and become more obstinate, because they consider not their owne miseries, except they be enforced: and therefore so long as the Lord winketh, and suspendeth his corrections, they imagine with them∣selues that they are well agreed with him. So they nourish vppe them∣selues in securitie, as if they had made a couenaunt with death, and with the graue, as Isaias sayeth, 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes, 2. 5. because they heape vp for them selues, the wrath of God against the latter day. And we knowe that trees are somtimes preserued, not because they are alwaies profitable & frute∣full to their owners: but because the carefull and wise husbandman at∣tempteth and trieth euery way before he will stocke vppe his field or his vineyarde. But we are heereby taught, that the Lorde hath great reason of his forbearing, when he doeth not presently reuenge himselfe vppon the wicked, but deferreth their punishments. VVhereby mannes rashnesse is put to silence: least any shuld be so bold as to murmure against the chief iudge of all menne, if he doe not alwayes execute his iudgements in like sorte. But the comparison is heere made betweene the Lorde and the ste∣warde, not because the ministers of God doe exceede him in mercy and meekenesse, but because the Lord doeth not onely prolong the life of sin∣ners, but hee also husbandeth them diuers wayes, that hee might gather better frute.

Mathewe.	Marke.	Luke 13.
		10. And hee taught in one of the Synagoguei on the Sabboth day. 11. And behold, there was a woman which had a spi∣rit of infirmity 18. yeres, and was bo••ed t••gither, and could not lift vp her selfe in any wise. 12. VVhen Iesus sawe her, he called her to him, and said to her, woman, thou art losed from thy disease. 13. And he laid his handes on her, and immediately she was made straight againe, and glorified God. 14. And the ruler of the Synagogue answeared with indignation, because that Iesus healed on the Sabboth day, and sayd vnto the people: There are sixe dayes in whiche men ought to woorke: in them therefore come and be healed, and not on the sabboth day. 15. Then answeared him the Lord, and sayde: Hypo∣crite, doeth not eache one of you on the sabboth day, lose his oxe or his asse from the stall, and leade him a∣way to the waters? 16. And ought not this daughter of Abraham, whom Sathan had bounde, loe 18. yeares, be losed from this bond on the Sabboth day? 17. And when he had sayde these things, all his ad∣uersaries were ashamed: but all the people reioyced as all the excellent things that were done by him.

I haue determined to gather togither into this one place, those thinges which are red in diuers places, set down by Luke alone, without expresse nothing of the time, as we haue sayde other where, that the Euangelistes were nothing curious in this behalfe. Our returne shall after be the better to the common Harmonie. Heere is report made of a myracle in healing of a woman, and the Iewes maliciously conceiued an offence, because the Lord healed her on the Sabboth day. Luke sayeth that the woman was holden with a spirite of infirmitie, so that the body was shrunke vp with the shrinking vp of the synewes. But because he doth not otherwise des∣cribe what kinde of disease it was, it seemeth not to be any common dis∣ease, nor any such as the Physitions knew: therfore he calleth it a spirite of infirmitie. For we knowe that the deuil applieth himselfe to plague men with strange & vnwonted diseases. VVherin the diuine power of Christ shewed it self more euidently in triumphing ouer sathan: not that sathan ruleth ouer men at his owne pleasure, but as he hath power giuen him of the Lorde to hurt. But as the Lorde being the onely authour of all good things, yet he doeth chiefly shew his glory in especiall and extraordinarie benefites: so also he would haue the power and tyrannie of sathan especi∣ally knowen in extraordinarie scourges, though he also vseth his hand in light chastisements, with which he doeth daily chastise vs.

12. VVoman thou art losed. Christ in this myracle as in others, giueth a testi∣mony both of his power & of his grace. For he saith that he came for that cause that he might helpe them in misery. The power is expressed in these words: womā thou art losed; for of his authority he saith that he had the

deliuerance in his hand. Yet he addeth an outward signe, of the vse, wher∣of we haue entreated other where. That the people glorifieth God, it te∣stifieth to vs that this heauenly benefite was euident. For it was no ob∣scure woorke whiche might by disputation be applied either way, but it was such as gaue great and certaine occasion of praising God. VVhereby the wickednesse of the master of the synagogue is reuealed.

14. There are sixe dayes. This controller dareth not condemne Christe openly, but he turneth the poyson of his frowardnesse an other way, con∣demning Christ ouerthwartly in the person of the common people. And he was growen in malice to a madnes without reason: he warneth them that there are sixe daies appoynted for labour: but how wickedly and fo∣lishly defineth he that labor which is not permitted but for those 6. daies? VVhy doth he not also forbid thē entring into the synagogue, least they shoulde breake the Sabboth? VVhy doeth he not commaund them to ab∣staine from the exercises of godlinesse? If that men are only restrained frō their owne works on the sabboth day, how wicked is it then to tie or re∣straine the spirit of God? He commandeth them to come to be healed on other daies: as though the power of God should lie and slepe on the sab∣both, and shoulde not rather that day more exercise the same for the sal∣uation of his people. For to what purpose are the holy assemblies, but that the faithful should seeke and craue the aid and helpe of God? Ther∣fore this wicked hypocrite speaketh, as if the lawfull obseruation of the sabboth, should hinder the course of Gods benefites, shoulde exclude men from calling vpon him, and should depriue them of his grace.

15. Eache one of you on the Sabboth day. VVhen it was an easie matter to re∣fel so grosse malice with diuers arguments, Christ was content with this one: if it be lawfull to shewe kindnesse on the sabboth day to beastes, they faine a very preposterous worshippe, if on that day the children of GOD should not be holpen. But there is a double comparison in the woordes of Christe: of the beast with the daughter of Abraham, and of the haltar wherwith the asse or oxe is tied to the manger, with the bandes of sathan wherin he holdeth men bound to their destruction. You (sayth he) which are so scrupulous obseruers of the sabboth, dare lose your oxen and asses, that they may be led to the water, why shall it not then be lawful for me to performe the like duety to the electe people of God, especially where greater necessity requireth it? namely, when any manne is to be deliuered from the snares of sathan? And though this wicked reprehender held his peace for shame, yet we see that Christ wrought not any myracle so no∣table which the wicked did not cauil at. Neither is it any maruell if Sa∣than applied all his study and endeuour to this purpose, that hee mighte peruert the glory of Christe, who ceaseth not daily to scatter his cloudes, that he might by them obscure the holy woorkes of the faithfull. It is to be noted that Christe calleth her the daughter of Abraham, whose body had bene▪ 18. yeres enthralled to sathan: and he called her so, not onely in respecte of the stocke, as all the Iewes generally were proude of this title, but because she was one of the true and naturall members of the church. VVherein we do also behold that which Paule teacheth, 1. Cor. 5. 5. that some are deliuered to sathan for the destruction of the flesh, that the spirit might be saued in the day of the Lord. And the continuance of that time, teacheth vs not to despaire though the Lorde doeth not presently heale our miseries.

Mathewe.	Marke.	Luke 13.
		31. The same day there came certaine Pharisies, and sayde vnto him: Depart and goe hence: for He∣rode seeketh to kill thee. 32. Then sayde he vnto them: Goe yee a••d tell that Foxe: Beholde I cast out deuils, and will heale still to day, and to morowe, and the thirde day I shall be per∣fited. 33. Neuerthelesse, I must walke to day, and to mo∣rowe, and the day followinge: for it cannot be, that a Prophet should pearish out of Ierusalem.

Also, it cannot be certainly coniectured when this befell, but that it is euident that Christ was then in Galile, as in all the course of his trauaile, he was more there then other where. For they which would seeme to be his friendes, perswade him to be out of Herodes iurisdiction, if that hee would be safe. Now, it is vnknowen how they were affected which gaue this counsell: but I rather coniecture, when they sawe the moste parte of the people there giuen to Christ, so that the doctrine of the Gospell was euery where receiued, they assaied to driue him to some other place. It is to be noted who these warners were. Luke sayeth that they were some of the Pharisies, but we know that secte was not so mercifull to Christe, that it should be probable that they were carefull of his life. VVhat then? certainly their purpose was by casting a feare before him, to driue him a∣way into some corners: for so they hoped that it shoulde come to passe, that in shorte time his authority shoulde decay, and his whole doctrine should vanish away. But yet we must consider the purpose of Sathan, the chief master and framer of this deuise: for as by fearing the sonne of God, he sought then to hinder the course of the Gospell, so he nowe inuenteth and frameth newe terrours, wherwith he might discourage the ministers of Christ, and enforce them to leaue their course.

32. Tell that Foxe: beholde I cast out deuils. It is certaine that hee speaketh of Herode Antipas. And though he had the maners of a Foxe, and a dispo∣sition no lesse seruile then crafty, yet I do not thinke that he comprehen∣deth the subtelty of his whole life vnder this name of Foxe: but his se∣creat deceits where he attempted to vndermine the doctrine of the Gos∣pell, when with open warre he durst not sette vppon it. For Christe de∣clareth, though he was crafty, that yet he shoulde preuaile nothing by hys deuices. I sayeth he, what guiles soeuer he deuiseth, will to day & to mo∣rowe, doe the office laide vpon me of God: and when I come to the ende of the race, then shall I be offered vppe in sacrifice. Yet, that the meaning of the woordes may be more plainly sette downe vnto vs, in the first part of the sentence Christe graunteth, that the third day after, that is, shortly after, he should die: and thus he declareth that he can by no fear of death be driuen from doing his duetie, to the whiche with a setteled purpose of the minde he goeth without feare. Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners, because there is no daunger of death other where, then at Ierusalem. But in the seconde parte he reprooueth the Pharises sharply, doe you, who I see shall be my

butchers, warne me to take heede of Herode? Though the vpbraidinge goeth further: for he not only sayeth, that he is ready to die at Ierusalem, but that it also is a denne of theeues, where almost all the Prophets were slaine. It is true that many were slaine otherwhere, and especially at that time, when the cruell rage of Iesabel was hotte against them: but because that continually the Prophets were not in any other place more cruelly dealt with. Christ layeth woorthely this reproofe vppon the wicked in∣habitants of the holy Citie. And for the most part it befell the Prophets to be slaine there: for sith the wickednesse came from thence, wherewyth Iudea was filled, that also was the fielde wherein God exercised his Pro∣phets. For we knowe that the more the doctrine of the Gospell shineth, and the nearer it commeth to the wicked, the madder they become. Yet this is a horrible example, that the place which was chosen to be the san∣ctuary of the worship of God, and to be the house of the lawe, and of the heauenly wisedome, should be defiled not with one or two murders, but with the ordinarie slaughter of the Prophets. And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine. Thoughe the exclamation which followeth presently after in Luke, seemeth so to be ioyned to this, as if Christ heereof taking occasion, did then enuey against Ierusalem: yet I rather thinke, when Luke had sayd before that Ierusalem was embrued with Prophets bloude, yea, and that it was by continuall course of many ages the cruell and sacrilegious slaughter house, occupied in murthering the Prophets, presently accor∣ding to his maner he addeth a sentence whiche agreed with that speache. For we see in diuers places before, that it was no vnwōted thing in him, to gather into one place, sayings of Christ vttered at sondry times.

Mathewe.	Marke.	Luke 11.
		37. And as he spake, a certain Pharisie besought him to dine with him: and hee went in, and sate downe at the table. 38. And when the Pharisie sawe it, hee marueiled that he had not first washed before dinner. 39. And the Lord sayd vnto him, in deede ye Phari∣sies make cleane the out side of the cuppe, and of the platter: but the inwarde parts is full of raueuing & wickednesse. 40. Yee fooles, did not he which made that which is without, make that which is within also? 41. Therefore giue almes of those thinges which are within, and beholde all things shalbe cleane vnto you.

This heere sette downe, agreeth in parte, but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men, (in obseruing whereof, the Iewes were to too carefull) that hee might correcte the superstition of the peo∣ple, and especially of the Scribes. God had commaunded some certaine washings in his lawe, in the whiche hee profitably exercised his people in the meditation of true puritie. The Iewes not being content with thys

mediocritie, added many other washinges, specially that no man shoulde eat, except he had washed, as Mark declareth more plainly in his 7. chap∣ter, and also appeareth in the 2. of Iohn. Also to this fault was added a wicked confidence, because they hauing no regard of the spirituall wor∣ship of God, thought they had wel discharged themselues, if they had set vp a figure in the place of God. And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken, yet omitted the same, that he might shewe that God made small account of the outwarde cleannesse of the flesh, but required the spirituall righteousnes of the hart.

3••. In deede yee Pharisies. Christe doeth not reproue the Pharisies in this place, as he doth in Mathew and Mark, because they preposterously wor∣shipped God with mens inuentions, and brake the lawe of God through their owne traditions: but he onlye toucheth their grosse hypocrisie, be∣cause they desired puritie but in the eyes of men, as it they had nothing to do with God. And this reproofe lighteth vpon all hypocrites, which esta∣blish a righteousnesse in the ceremonies commanded by God. And ther∣fore Christe concludeth more then if he shoulde haue sayde that God is worshipped in vaine with the commandements of men: for he generally condemneth that errour, that God shoulde be worshipped with ceremo∣nies and not with faith & a pure affection of the heart. And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes: yet the dispositions of men are so prone to hypocrisie, that proud errour preuailed, that God should be pleased with outward worshippings voide of faith. But chiefly they were so astonied in Christes time, that re∣ligion then only stode in mere trifles. Therefore he enueyeth against the Pharisies, which are busily occupied in washing the cuppes, & nourish in∣wardly in their harts most filthy spots of rauening & wickednes. And he cōdemneth their folly by this reason, that God which created the inward soule of man, as well as the body, could not be pleased only with an out∣ward shew. For this chiefly deceiueth men, that either they doe not consi∣der that they haue to doe with God: or else they transforme him accor∣ding to the vanitie of their imagination, as if he differed nothing from a mortall man.

41. But of those thinges which are within. Christ after his maner calleth the Pharisies backe from ceremonies to charitie, affirming that men, as wel as meats, are not clēsed with water but with loue. Yet he wold not in those woords lessen the grace of God, nor reiecte the rites of the lawe as vaine and vnprofitable: for he directeth his speach against them, which careles∣ly mocke at God with naked signes: as if he should haue sayd, it is onely the lawfull vse which sanctifieth the meates. And they onely doe vse the meates rightly and iustly, which helpe the want of the poore with their aboundance. Therefore it were better to giue almes of that abundance which we haue, then by scrupulous washing of hands and cuppes, to neg∣lect the poore. That which the Papists doe gather heereof, that almes are satisfactions by the which we are purged from sinnes, is so fonde, that it needeth no long confutation. For Christ disputeth not heere, with what price it behooueth vs to obtaine forgiuenesse of sinnes: but that they doe eate their bread rightly, which bestow part vpon the poore. For I do take the Greke word here vsed, signifieth that which is presently had, and not as the old interpreater and Erasmus do translate it, for that which remai∣neth.

It is best to reserue those reprofes which doe presently folow for an other place. For I doe not thinke that Christe then presently at the table did so enuey against the Scribes & the Pharisies: but Luke se that downe here which was spoken at an other time: as we haue often sayde that the Euangelists regarded not the order of the time.

Mathewe.	Marke.	Luke 14.
		1. And it came to passe, that when he was entred in∣to the house of one of the chiefe Pharisies, on the sab∣both day, to eate bread, they watched him. 2. And beholde, there was a certaine manne before him, which had the dropsie. 3. Then Iesus answearinge, spake vnto the expoun∣ders of the lawe, and Pharisies, saying: Is it lawfull to heale on the Sabboth day? 4. And they helde their peace. Then he tooke him, and healed him, and let him goe, 5. And answeared them, saying: which of you shall haue an Asse, or an Oxe falne into a pit, and wil not straight way pull him cut on the Sabboth day? 6. And they could not answer him to those things.

This hystorie containeth nothing else but a myracle wrought by Christ, whereby he reproued the superstitious obseruation of the Sabboth. Nei∣ther was his purpose as some imagine, simply to abrogate the Sabboth: but only to shew that neither the worke of God, nor the dueties of chari∣ty do violate the holy rest which is commanded in the law. Also it is vn∣certaine whether the man which had the dropsie was purposely brought thither by their appoyntment: for certainly he could not come to the ta∣ble by aduenture, nor enter into a priuate house without the leaue & will of the Lord of the same. VVherefore it is likely that he was brought thi∣ther craftely to tempt Christe, which yet was no lesse foolishly then wic∣kedly done of them: because they had experience before, what Christ was accustomed to doe, as oft as like occasion was offered.

5. Is it lawfull to heale on the Sabboth day? The meaning of the question is this, whether the healing of a man ought to be accounted amongst those workes which doe breake the Sabboth. If they should haue sayd that the obseruation of the Sabboth shoulde be broken by this meanes, there was an exception ready, that it is the worke of God. And the law of the Sab∣both containeth nothing else, but that men shoulde rest from their owne labours. And Christ first asketh the question of them, that he might ther∣by preuent the offence. Therfore the cause was not in him that they were not pleased, but in their obstinate malice. Not that hee alwayes bounde himself to this condition (for oft times not regarding the offence, he per∣formed that whiche was enioyned him of his father): but his wil was to teache by this example, that he wrought not his myracles on the Sabboth dayes rashly, but that he was ready to giue an accoūt of that he did. But they do declare by their silēce, that they had rather take occasion to repre∣hēd him, then to be moued by the study of the law. Therfore Christ hath

not to regarde, what they iudge of his doing, because it is euident that they would willingly take occasion of offence.

5. VVhich of you shall haue an Asse. Though they were vnwoorthy that Christe should endeuour to mitigate their displeasures, yet hee declareth that he hath done nothing against the obseruation of the Sabboth. All be it he doeth this not so muche of purpose to teach them, as that he might thereby deliuer himselfe from their slaunders, for he knew that they she∣wed themselues rather to bee blinded with poysonfull hatred, then to yeelde themselues to be taughte by reason: but his will was to triumphe ouer their malice, while he enforced them for shame to hold their peace. For if it be lawfull to helpe brute beastes on the Sabboth day, it were too vile a thing, not to do the same duety to man framed and made after the image of God.

Mathewe.	Marke.	Luke 14.
		7. Hee spake also a Parable to the guestes, when hee marked howe they chose oute the chiefe roumes, and sayde vnto them. 8. VVhen thou shalt be bidden of any man to a wed∣ding, set not thy self downe in the chiefest place, least a more honourable man then thou, be bidden of him. 9. And hee that badde both him and thee: come, and say to thee: Giue this man roume, and thou then be∣gin with shame to take the lowest roume. 10. But when thou art bidden, goe and sitte downe in the lowest roume, that when hee that badde thee commeth, he may say vnto thee: Friend, sitte vp hier, then shalt thou haue woorship in the presence of them that sitte at table with thee. 11. For who soeuer exalteth himselfe, shalbe brought lowe, and hee that humbleth himselfe, shalbe exalted, 12. Then sayde he also to him that had bidden him, when thou makest a dinner or a supper, call not thy frendes nor thy brethren, neither thy kinsmen, nor the rich neighbours, least they also bidde thee againe, and a recompence be made thee. 13. But when thou makest a feast, call the poore, the maimed, the lame, and the blinde. 14. And thou shalt be blessed, because they can not recompence thee: for thou shalt be recompenced as the resurrection of the iust.

7. He spake to the guestes. VVe know how greatly ambition raigned in all the Pharisies and the Scribes. That as they proudly desired to raigne ouer all men, there was also a contention mutually amongst themselues, which should be the chiefest. For men desirous of vaine glory haue thys affection, that euery one of them doeth enuie eache other, while euery one of them desireth to drawe that to himselfe, whiche others thinke to be due to them. So the Pharisies and Scribes, when they chalenge that the

people should giue vnto them the title of the holy order, now they striue amongst themselues for the degree of honour, because euery of them cha∣lenge to himselfe the chiefe place. Christ aptly derideth this their am∣bition with a fitte similitude. For if any man occupy the chiefe roume at an other mannes table, and then be enforced to giue place to a better, hee shall be sette lower by the master of the feast, not without shame & igno∣minie. And it is necessary that the same shoulde befall to all them that proudly lift vppe them selues to rule ouer others, for God shall cast them downe with shame. For it is to be noted, that Christ preacheth not heere of the outwarde and ciuill modestie: for we see the proudest menne, oft times excell in this behalfe, and for ciuilitie, as they say, they pretende the greatest modestie. But by a similitude taken from the vse of men, he tea∣cheth vs what we should be inwardly before God: as if he should say: If it befal vnto a guest, which foolishly chose the highest roume, to be thrust downe into the lowest, and with shame hee desire that he had neuer cli∣med thither: therefore, least God put the same thing in practise amongst you, so that your arrogantie be stained with extreme ignominic, willing∣ly submit your selues to humilitie and modestie.

11. VVho soeuer exalteth him selfe. This clause declareth that Christ spake of ambition: for he sheweth not what vseth to befall in the common life of menne: but heere he maketh God our iudge, who resisteth the proud, and pulleth downe their proude lookes, but giueth grace to the humble. The scripture is full of suche places, that God wil be enemie to al them, whiche desire to lifte vppe themselues, so that of necessity they must haue battell with God, which doe arrogate any thing to themselues. For this is the pride, so to glory in the giftes of God, as if there were any worthi∣nesse in vs, which of our owne deseruing should extoll vs: as againe, only a fained casting downe, ought not to be accounted humility, but the true humbling, that is, whē we rightly acknowledging in our own selues our owne infirmity, not lifting vp our selues, knowing that we excell by the onely grace of God.

12. VVhen thou makest a dinner. They which thinke that those feastes are heere simply condemned, whiche kinsfolkes and friendes doe make a∣mongst them selues, doe take away that part of humanity from amongst menne. For this were rather barbarous then austere, to shutte thy kins∣folkes from thy table, and onely to giue place to straungers. Neither was it the purpose of Christe to driue vs from all neighbourhoode, but onely to shew that charitie was litle vsed in the ordinary dealings of the world: for as it is no liberality to bestowe any thinge vppon the riche menne in hope of gaine, from whome we hope to receiue the like, but a kinde of v∣surie: so those woorkes for rewarde are not accounted of before God, nor are woorthy of the name of charitie. If I bidde my kinsfolkes or rich friendes to supper, it is humanitie not of it selfe to be condemned, but it smally auaileth to prooue charitie: for oft times we see them whiche are wholey addicted to themselues, to bestowe great charges in receiuinge their friendes most delicately. VVhat then? thou mayest furnish thy table with riche menne, so that in the meane season thou neglectest not the poore: so it is lawfull to feast with thy friendes and kinsfolkes, so that thou reiectest not straungers, if that they be poore, and thou hast habilitie to helpe their neede. The summe is, they which are liberall to their kins∣folkes

and friendes, but are harde to the poore, are worthy of no praise: because they exercise no charitie, but prouide onely for their owne gaine and ambition. But Christ speaketh to his hoast by name, whome he sawe was giuen too muche to sumptuousnesse and to dainties, and so to gette praise and fauour of riche men, so that he smally regarded the poore. So vnder the person of this one man, are all they reproued, which ambitiou∣sly spende those thing•• they haue, either for their owne glory, or to gette like recompence: and yet they will bestow nothing vppon the poore, as if they were afraid, that what soeuer they bestowed freely, were lost. Ther∣fore Christe sayeth that they are blessed, which are liberall without hope of earthly rewarde: for it is euident that they haue regarde to God. But there is no cause why they sette the regarde of profite before their eyes, or which desire the praise of the people, shoulde looke for any rewarde from God.

Mathewe 22.	Marke.	Luke 14.
1. Then Iesus answeared, and spake vnto them again in Parables, saying: 2. The kingdō of heauen is like vnto a certaine king, which maried his son, 3. And sent foorth his seruaunts, to call them that were bidden to the wedding, but they would not come. 4. Again, he sent forth other seruāts, saying, tel thē which are biddē: behold, I haue prepared my dinner, mine ox∣en and my fatlings are killed, and all things are ready: come vnto the ma∣riage. 5. But they made light of it, and went their wayes, one to his Farme, and another about his marchandise. 6. And the re••nant tooke his ser∣uaunts, and intreated them sharply, and slewe them. 7. But when the king heard it, he was wroth, and sent forth his warriours, & destroied those murtherers, and burnt vp their citie. 8. Then said he to his seruants. True∣ly the wedding is prepared: but they which were bidden, were not worthy. 9. Go ye therefore out into the high wayes, and as many as yee finde, bidde them to the mariage. 10. So those seruaunts went out into the high wayes, and gathered togither all that euer they founde, both good & badde! so the weddinge was furnished with guestes.

11. Then the king came in, to see the guests, and saw there a man, which had not on a wedding garment. 12. And he saide vnto him: Friend, how camest thou in hither, & hast not on a weddinge garment? And hee was speachlesse. 13. Then said the king to the seruāts: Binde him hand & foote: take him a∣way, and cast him into vtter darkenes: there shalbe weeping and gnashing of teethe. 14. For many are called, but fewe are chosen.

15. Now, when one of them that sate at table, heard these things, he said vnto him: Blessed is he that eateth bread in the kingdom of God. 16. Then sayd he to him: a cer∣taine man made a great supper, and bade many. 17. And sent his seruant at sup∣per time to say to them that were bidden, Come: for all thinges are now ready. 18. But they al with one conso••l began to make excuse: The first•• sayde vnto him, I haue bought a Farme, and I must go out and see it: I pray thee haue me excused. 19. And another sayde, I haue bought fiue yeake of oxen, and I got to pr••oue them, I praythe•• haue me excused. 20. And another sayde. I haue maried a wife, and therefore I can not come. 21. So that seruaunt retourned, and shewed his master these thin∣ges. Then was the good manne of the house angrie, and sayde to his seruaunt: Goe out quickly into the places and streetes of the ci∣tie, and bring in hither the poore and the maimed, and the hal••e, and the blinde.

22. And the seruant sayd: Lord it is done as thou hast commaun∣ded, and yet there is roume. 23. Then the maister sayd to the seruaunt: Goe cut into the high wayes and hedges, and compell them to come in, that my house may be filled. 24. For I say vnto you, that none of those men which were bidden, shall taste of my supper.

1. Then Iesus answeared. Though Mathew rehearseth this parable amongst other sermōs made by Christ about the last Passeouer: yet because he ap∣poynteth no time, & that Luke expresly affirmeth that he spake this whē he sate at the Pharisies table, it seemeth best to follow this order. Also, be∣cause the purpose of Math. was to shew for what causes the Scribes were kindled with extreme madnesse amongst other his odious sermons he set downe this also, and brought it into that course, neglecting the order of the time. The hystorie set downe by Luke, is to be noted, that when one of the guests had saide, that they are blessed which eat bread in the king∣dom of God, Christ toke occasion therby to reproue the vnthankfulnesse of the Iewes. And though it be scarce credible that the Pharisies guest and frend shuld breake out into these words, of an earnest affection of godli∣nesse: yet it seemeth not to me to be spoken in scorne or iest: but as menne touched with a small faith, and not openly wicked, doe without regarde speake amongst their cuppes, of eternal life: so I thinke that this man cast out this speache of the blessednesse to come, that he againe might gather somewhat from Christe. And his woordes doe declare that he as yet sa∣uoured nothing, but that which was grosse and earthly. For he vseth not the phrase, to eate bread Metaphorically, for the enioying of the eternall glory: but he seemeth to dreame I knowe not of what state replenished with prosperous abundance of all things. Yet the meaning is, that they are happy which eate the breade of God, after he hath gathered his chil∣dren into his kingdome.

2. The kingdome of heauen is like. As that Spartane sayd in times past, that the Athenians knew what things were right, but would not do them: so Christ heere reproueth the Iewes, that they coulde speake many notable words of the kingdom of God: but when God calleth them louingly & gently vnto him, they contemptuously refuse his grace. And it is not to be douted but that he pincheth the Iewes by name, as shall better appeare somewhat after. But Mathew differeth from Luke in this, that he setteth downe many circumstances, when the other doeth summarily only pro∣pose the matter it selfe. So Mathew sayth that a king prepared a mariage supper for his sonne. Luke doth simply make mention of a feast. He ma∣keth mention of many seruants, this speaketh not but of one. He noteth many sendings, this but onely one. He sayeth that some of the seruauntes were beaten or slaine, this speaketh onely of the contempt.

Lastly, he reporteth that he was cast out, which came into the feast with∣out his mariage garment, of whom there is no mention in Luke. But we haue other where noted also the like difference, when as Mathewe hath bene more plentifull and large in entreating the same matter. But in the summe they agree very well, that when God had vouchsafed a peculiar honour to the Iewes, preparing as it were a banketting boarde for them, they despised the honour offered them. That many interpreaters doe ap∣ply the mariage of the kings sonne to this, that Christ was the end of the lawe, and that God had not regarde to any other purpose, in his couenāt, then that he might sette him ouer his people, and might ioyne his Church to him in a holy bande of a spirituall mariage, I doe willingly embrace & allowe. And that he sayeth that his seruaunts were sent out to call them that were bidden, in these woordes he noteth a double grace of God: to witte, that he preferred the Iewes before other nations, then that he re∣uealed vnto them their adoption by his Prophets. For he alludeth to the vsuall maner of men, which making mariage feastes, doe wryte downe a catalogue of them, whome they woulde haue for their guestes: then they bid them by their seruaunts. So God chose the Iewes before all others, as though they shoulde be his familiar friendes: then he calleth them by hy•• Prophets, that they might be pertakers of the promised redēption, which was to be feasted at the mariage. And though they which were first cal∣led, liued not vnto the comming of Christ: yet we knowe that the salua∣tion was proposed in common to all, wherof they were depriued by their vnthankefulnesse and malice: for that people wickedly despised the cal∣ling of God from the beginning.

4. Againe, hee sent foorth others. Hee speaketh so, as if they were the same menne, because it was one body of the people. But the meaning is, when that happie and ioyfull day of redemption drewe neare, they were war∣ned that they might be ready in time: for the time was appoynted them long before. And nowe Christ sayeth that they were called at the very poynte of the time, that they might haste to come. For the first callinge whereof he maketh mention, comprehendeth al the former Prophesies to the preaching of the Gospell. And though that people had raged against the Prophets, yet he accuseth the olde people onely of pride & contempt, because their fury encreased with the time, whiche at length was powred with all violence vppon Christe and the Apostles. But he sayeth that the seruaunts which were sent last, euen at supper time, were sharply entrea∣ted and slaine: so when as outragious crueltye was ioyned to the proude reiecting of the grace, that people brake out into the extreemest sinnes. Yet he layeth not this offence vpon them all togither: for in the last cal∣ling which was by the Gospell, the grace of God was partly reiected by carelesse contemners, and partly reiected suriously by hypocrites. And so commeth commonly to passe, that the more GOD calleth the wicked to saluation, the more they breake out against him. Nowe that part of do∣ctrine is to be entreated which is both in Mathew and Luke: to wit, that one went to his farme, another to his husbandrie: or as Luke reporteth, one excused himselfe that he hadde maried a wife, an other had boughte a Farme, an other had bought fiue yoake of oxen. By these words Christ declareth that the Iewes were so giuen to the world and earthly things, 〈◊〉〈◊〉 none of thē had leisure to come to god. As while the cares of the world

doe holde vs bound, they are so many allurements to withdraw vs from the kingdome of heauen. But it is a vile and shamefull matter, that men created for the heauenly life, shuld as beasts be caried to transitory thinges but this disease is spred euery where, so that one scarce of a hundred, pre∣ferreth the kingdome of God before vaine richesse, or other commodi∣ties. And though all haue not the same disease, yet euery one is caryed by his owne couetousnesse into a contrary course: so it commeth to passe that men run out of order hither or thither. Furthermore, it is to be noted that prophane men make shewe of honest pretences, for the refusinge of the grace of God, as though their slouthe were to be excused, which ap∣plying themselues to the affaires of this present life, doe little esteeme the heauenly enheritāce. But we see that Christ, that he might draw vs from suche delites, teacheth, that no manne should thinke with himselfe that he hath profited any thing, while they entāgle themselues with these earth∣ly hinderāces: Nay, the fault of men is doubled, while they hinder them∣selues with things which are otherwise lawfull, by the which they ought rather to be holpen. For to what ende doth God graunt vs the commo∣dities of this present life, but that he might allure vs vnto him? but euery man is so farre from being holpe so by the benefits of God, that he should aspire to heauen, that the holy mariages, the fields, and the other richesse, are so many snares which doe holde men bound to the earth.

7. But when the king heard it. Mathew onely maketh mention of this pu∣nishment. For in Luke there is no woorde spoken of iniurie done to the seruants. They both say this, that they were excluded and depriued from the honour of the feast, which came not at the time appoynted. And thys doctrine is also common to vs, for the same destruction whiche Christe pronoūceth against the Iewes, remaineth for all those wicked ones, which doe violently rise against the ministers of the Gospell. And they whiche are withdrawne with earthly cares, so that they regarde not the callinge of God, all these as famished men, shall at length miserably waste away for want. Therefore so ofte as he calleth vs, lette vs be ready and glad to followe.

9. Goe yee therefore out into the hie wayes. After he hath shewed them to be vnwoorthy of the grace of God, which doe proudly refuse the same offe∣red vnto them, nowe he sayeth others shall be placed in their roome, and euen the most base and contemptible of the common people. And here is the calling of the Gentiles described, which should prouoke the Iewes to ielousie, as it is sayd in the song of Moses, Deut. 32. 21. They haue moued me to ielousie with those which are no Gods: and I againe will mooue them to iealousie, with those which are no people, I will prouoke them to anger with a foolish nation. Because they were first chosen, they imagi∣ned that his grace was so tied to them, as if God coulde not be wythout them, and it is knowen howe proudly they despised all others. Therefore vppon a graunt he compareth the Gentiles to beggers, blinde and lame. And he sayeth they are called out of the hedges and hie wayes as foren∣ners and straungers: and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours. So that whiche was more darkely fore spoken of by the Prophets, of erecting a new Church, he setteth downe more plainly. And certainly this reprofe was the heape of the vengeance of God, Romanes 11. 17. that GOD cutting them off,

hath grafted the wilde branches into the roote of the Oliue, & by casting them out, he receiueth the polluted & filthy Gentiles into his own house. If that he spared not the natural branches then, the same vengeāce shal fal on vs now, if we answer not our calling. And the supper shall not be lost, which was prepared for vs, but God will procure himselfe other guestes.

LVK. 23. Compell them to come in. This is as much as if the housholder shuld command to bring in the beggers with hard words, & to leaue out none of the worst of them. In which wordes Christ declareth, that God wil rather gather togither all the offscourings of the world, then that he would admit those vnthankful men to his table. Yet he seemeth to allude to the maner of the calling of the gospel, because the grace of God is not simply proposed vnto vs, but to the doctrine, there are also added spurres of exhortations, in which the wonderful goodnes of God is seene, who whē he seeth vs that are called to him, to be slouthfull, he solliciteth vs im∣portunately from slouthfulnesse: and he doth not onely stirre vs with ex∣hortations, but also he compelleth vs by threates to come to him. Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists, that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes, to the worship of the true God, and to the vnitie of faith: for though faith is voluntarie, yet we see their stubbernesse may well be tamed by these meanes, which obey not except they be compelled.

MAT. 11. Then the king came in to see the guests. Now Christ doth not here reproue the Iewes, for desping wickedly the grace & calling of God: but he forewarneth them betime, which were to be placed in their roume, lest when God should vouchsafe to make them partakers of his owne table, they shuld defile the holy mariages with their filthines. Threfore he hath taught hitherto that the Iewes for their wicked contēpt, should be depri∣ued of that special priuiledge of honor: and that he wold call of the pro∣phane & reiected Gentiles, which shuld succeede in their place. And now he declareth that of this number also they shalbe cast out, which do defile the church: for when God calleth all men generally by the gospell, many vncleane and silthy men thrust in, which though they occupie a place for a time amongst others, when God ouerseeth his guests, they are cast out of doores, and throwne to punishment. The summe is. Not all they which shall once enter into the church, shall be partakers of the heauenly life, but they which shal be found attired sit for the heauenly palace. Also there is a contention in vain about the mariage garment, whether it shuld be faith, or a holy and godly life: for neither faith can be seperated from good works, and good works do not proceede but from faith. But this only was the meaning of Christ, that we are called of the Lorde of this condition, that we might be renued in spirit according to his image, and that we shuld therfore alwaies remaine at his house, that the old mā with his pollutions shuld be put off, and that we shuld meditate a new life, that the apparel might answer to so holy a calling. But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punish∣ment, because he brought not a mariage garmēt: as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed? I answer, here is not declared whence that garment should haue ben had; for whom soeuer the Lord calleth, he also apparel∣leth,

and fulfilleth all things in vs, as is said by Ezechiel, 16. 7. when God found nothing in vs but miserable nakednesse, and filthy spottes, he hath cloathed vs with excellent ornaments. VVe know also that the image of God is not otherwise repaired in vs, but when we put on Christ. There∣fore Christ doth not say, that those pore men shalbe cast out, which bring not a precious garment fetched out of their owne chest, but they which are found in their sinnes, whē God shall come to examine his guests. And the conclusion doth shewe the end of the parable, there are fewe chosen, though many are called. VVherby we gather that all the perticular clau∣ses of the same are not to be searched subtilly: for Christ sayd not before, that the greater part shuld be cast out, but only maketh mētiō of one: but here we hear, that of great nūber few are retained. And certainly, thogh at this day moe are gathered into the church by the voyce of the Gospel, then were in times past by the law, yet very few approoue their faith by newnesse of life. VVherfore let vs not flatter our selues with a vaine title of faith, but let euery mā diligētly examine himself, that in the last choise, he may be accounted amongst the lawfull guests. For as Paule admoni∣sheth, 2. Tim. 2. 19. 20. the vessels in the house of the Lorde, are not all of one sort, therefore let euery one that calleth on the name of the Lord de∣part from iniquitie. I do not here dispute further of the eternall election of God, because the words of Christ tend not to any other purpose, then that the outwarde profession of faith sufficeth not, that God shoulde ac∣knoledge for his, who soeuer seme to haue giuē their name to his calling.

Mathewe.	Marke.	Luke 16.
		1. And he said also vnto his disciples: There was a certaine rich manne, which had a steward, and he was accused vnto him, that he wasted his goodes. 2. And he called him, and said thus vnto him: How is it that I heare this of thee? Giue an account of thy stewardship, for thou maiest be no longer steward. 3. Then the steward said within himself: what shal I do: for my master will take away frō me the steward∣ship? I can not dig, and to beg I am ashamed. 4. I know what I wil do, that whē I am put out of the stedwardship, they may receiue me into their houses. 5. Thē cald he euery one of his masters detters, & said vnto the first, How much owest thou vnto my master? 6. And he said, an 100. mesures of oyle: & he said to him: take thy wrytīg, & sit down quickly, & write 50. 7. Then saide he to another. Howe much owest thou? And he sayd an 100. measures of wheat: Then he said to him. Take thy wryting, and wryte fourescore. 8. And the Lord commended the vniust steward, be∣cause he had done wisely: wherfore the childrē of this world, are in their generation, wiser then the children of light. 9. And I say vnto you, make you friendes of the ri∣chesse of iniquitie, that when yee shall want, they may receiue you into ouer lasting habitations. 10. He that is faithfull in the least, he is also faith∣full

in muche: and he that is vniust in the least, is vn∣iust also in much. 11. If then yee haue not bene faithfull in the wicked richesse, who will trust you in the true treasure? 12. And if yee haue not beene faithfull in an other mans goods, who will giue you that, which is yours? Somewhat after. 14. All these things heard the Pharisies also whiche were couetous, and they mocked him. 15. Then he sayd vnto them, yee are they which iu∣stifie your selues before menne: but God knoweth your hearts: for that which is highly esteemed among men, is abhomination in the sight of God.

The summe of this Parable is, that we should deale louingly & kindly with our neighbours, that whē we shal come to the tribunal seat of God, the frute of our liberality may return vpon vs. And though the similitude semeth to be hard & far fetched: Yet the end sheweth that Christ had no other purpose in it. And hereby we perceiue that they apply thēselues too fondly, which in parables do scrupulously sift out all perticular poyntes. For Christ cōmandeth not here by liberal giftes to redeme, deceits, thefts, prodigall spending & other offences of an euill stewardship: but when as God hath made vs stewards to bestow all those goodes which he giueth vnto vs: heere is a meane prescribed to vs, which in time when the counte day shal come, shal ease some from extreme rigor. For they which imagin that almes shal make a recōpence for a luxurious & dissolute life, doe not sufficiently consider, that this is first enioyned to vs, that we shoulde liue soberly & temperately: then that waters shuld flow vnto vs out of a pure fountain. It is certain that no man is so thrifty, which shall not sometime lose the goods laid vp with him: and therfore euen they which apply thē∣selues to the greatest sparing, are not altogither fre from euil bestowing. Adde also, that ther are manifold abuses of the gifts of God, so that some commit offence an other way, and I deny not, but as we finde our selues guilty of euil bestowing: so this shuld the rather stirre vs vp to the dueties of charitie. But we ought to set an other end before vs, then that we shuld by paying the price of redemption escape the iudgement of God: to wit, that liberality being well and holily bestowed, should only bridle & cor∣rect superfluous expences: then, that our kindnesse towards the brethren, might prouoke the mercy of God towardes vs. VVherfore the lord doth not heere shew his disciples a way to escape, whereby they might deliuer themselues from guiltinesse, when the heauenly iudge shall aske an ac∣count of them: but he warneth them to take hede betime, least they bear the punishment of their cruelty, if they be taken wastfully spoyling the blessings of God, no way applying them to good vse. For that is alwaies to be holden: VVhat measure any man meateth to others, it shalbe mea∣sured to him againe, Math. 7. 2.

8. The Lord commended. It is here also easie to see that he shal do very fond∣ly, that shall stande vppon eache perticular poynts. For sith, that to giue of an other mannes goodes, is nothing praise worthy, who would beare it with a patient minde to be spoyled by a wicked varlet, that at his plea∣sure shoulde release his dettes?

This certeinely were a token of too grosse blockishnes, that any man should see part of his substance spoyled, and to allow that the rest should be stolne from him, and giuen to others. But this was the onely purpose of Christ, which he addeth presently after, that men prophane and giuē to the worlde are wiser and warier in looking to the accountes of this transitorie lyfe, then the children of God are careful of the heauenly and eternal lyfe, or bent to the study and meditation of the same. For, by this comparison he vpbraideth vs of our slouthfulnes beyond al reason, that at least we haue not like care to prouide for that to come, whiche pro∣phane men haue in prouiding for themselues in this worlde. For how vile a thing is it, that the children of light, in whom God shyneth by his spirit and his word, should slow and neglect the hope of eternal blessed∣nes offred them, when as worldly men are so greedily caried to their cō∣modities, and are so prouident and wise aboute the same? Heereby wee gather that the wisdome of the spirite and of the fleshe are not compared togeather (which could not be without the reproofe of God himselfe) but that the faithfull are onely stirred vppe more diligently to consider those things, which apperteine to the life to come, and that they should not shut their eies at the light of the Gospel, when they see blynd men to see better in the darke then they. And truely it behooueth them to be the more affected, when they see the children of the woorlde to foresee longe before for this life, which is transitory, and which passeth away in a moment.

9. Make you friendes. As Christe commaunded not heretofore to of∣fer sacrifices to God of thinges stolne: so now he meaneth not, that ey∣ther excusers or patrones should be sought for, which should hide & de∣fend vs vnder their defence: but he teacheth that by bestowing louing∣ly, that the fauour of God is obtained, who promiseth that hee likewise wil be mercifull to them that are mercifull and kinde. But very fondlye and absurdly doe they reason, which doe gather of this, that we are hol∣pen by the praiers and suites of them that are dead: for, so whatsoeuer is bestowed vpon the vnworthy, should be lost. But the wickednes of the men hynder not, but that the Lord writeth vp in his tables whatsoeuer we bestow vpon the poore. Therefore the Lorde hath not regard to the persons, but to the worke it selfe, so that our louing kindnes shal answere vs before God, yea, though it fall vppon vnthankfull men. But so it see∣meth to signifie, that eternal lyfe is giuen as a recompence to our deserts. I aunswere, it appeareth plainely enough by the text, that he speaketh af∣ter the maner of men, to wit, as he which is exalted by fauour & riches, if he get himselfe friendes in his prosperous estate, hee hath when he fal∣leth into aduersitie, by whom he shalbe sustayned: so our kindnes shalbe to vs as a conueniēt refuge: because whatsoeuer any man shal bestow li∣beraly vpon his neighbours, the Lord acknowledgeth the same, as besto∣wed vppon himself.

VVhen yee shall want. By this word he noteth the time of death, and hee warneth vs that the time of our stewardshippe shal be but shorte. For whereof commeth it to passe, that the greater parte sleepe in their riches, many wast that they haue in prodigall expenses, others by hoardinge it doe malitiously defraud themselues and others, but because they beeing deceiued with a false imagination of a long lyfe, doe flatter themselues

in securitie? He calleth them the riches of iniquity, that hee might make vs to suspect riches, because that for the most part they entangle theyr owners in iniquitie. For though they are not euill of themselues: yet be∣cause they are seldome gotten without deceite or violence, or other vn∣lawfull meanes, and are also rarely possessed and kept without pride or luxuriousnes, or some other wicked affection, Christ causeth vs worthily to suspect them, as in an other place he also called them thornes. Mat. 13 22. Yet here seemeth to be vnderstoode an opposition, as if hee shoulde haue sayd, riches which otherwise defile the owners through the wic∣ked abuse, and are almost the snares of sinnes, must be turned to a con∣trary end, that they might get vs fauour. Furthermore, that must bee re∣membred, which I said before, that God desireth not a sacrifice of a pray vniustly gotten, as if he should be a companion of theeues: and therfore it is rather an admonition to the faithful, that they should preserue them selues free from iniquity.

10. He that is faythfull in the least. They are prouerbial sentenses gathered of the common vse and experience: and therefore it sufficeth that they bee true for the most parte. For it shall befall somtimes, that the deceiuer not accounting of a smal gaine, shal shew forth his wickednes in a great mat∣ter: yea, and many in small matters vnder pretence of simplicity do hunt after great gaine: as Liuy sayth, fraud getteth credit in smal matters, that when it is worthy the labour, it may deceiue for a great reward. Yet not∣withstanding the saying of Christ is not false: because in prouerbes, as I sayd, we follow that which is most commonly vsed. Christ therefore exhorteth his disciples, that by dealing faithfully in small matters, they might accustome themselues to be faithfull in the greatest matters. Thē he applyeth this doctrine to the right dispēsing of spiritual graces, which though the world esteeme not according to the value: yet it is certeine that they farre excell the transitory riches of the world. And he teach∣eth that they are vnmeete, that God shoulde commit the incomparable treasure of his Gospell, and of lyke giftes to them, which deale naugh∣tily and vnfaythfully in matters of lesse value, as are the fleeting riches of the world. Therefore there is included in these wordes a secrete threatning, that it is to be feared, least for the abuse of the earthlye stewardshyppe, wee should be depriued of the heauenlye gyftes. In which sense the heauenlye blessednesse is opposed against riches, but as a perfecte and perpetuall good thing against a shadowe and a transito∣rie matter.

12. If yee be not faithfull in an other mans goodes. Hee calleth that an other mannes, which is without manne: for God doth not giue vs riches of this condition, that we should be tied vnto them: but so he made vs stewards of them, least they should holde vs bound in their bandes. And it cannot be, that mindes free and at lybertie should dwel in heauen, excepte they account whatsoeuer is in the world to belonge to others. And hee ma∣keth the spirituall riches, which belong to the lyfe to come to be ours: be∣cause the enioying of them is eternall. But now hee vseth an other simi∣litude, it is not to be hoped that wee should vse our owne goodes well and moderately, if wee deale yll and vnfaythfully with other mens. For menne vse more carelesly to abuse theyr owne, and they graunt them∣selues more lybertie in loosing them: because they are not afrayde that

any manne shoulde reproue them. But they are more warye and more fearefull of that, which is layde vppe with them, or committed to them or lent them, of which thinges there must an account be giuen againe.

Therefore we vnderstand the meaning of Christe, that they will be but euyll keepers of spirituall gyftes, whiche doe dispose the earthlye goodes euyll. After there is a sentence sette downe, that no manne can serue GOD and riches, which I haue expounded in the sixt Chapter of Matthe. And lette the readers see there what this word Mamm••n signi∣fieth.

14. All these thinges heard the Pharises. They which thinke that the Pha∣rises scorned Christ, because he taught in common and rude speach, and gloried not in swelling words, do not sufficiently consider Lukes words. I graunt that the doctrine of the Gospell seemeth very contemptible to proud and disdainful men. But Luke expresly declareth that Christ was therefore scorned of them, because they were couetous. For they being throughly perswaded and setled in this, that they were blessed, whiche were rich, and therfore that there was not a better thing, then to en∣crease their substaunce by any meanes, and couetously to hold those got∣ten goodes: whatsoeuer Christ shuld say to the contrary, they reiected as absurd paradoxes. And certēly, whosoeuer speaketh of dispising riches or giuing to the poore, seemeth to the couetous to mean deceit. That saying of Horace is wel known, the people hisseth me, but I reioyce to my self. If that they which are condēned in the iudgmēt of al men, do yet please thē¦selues, how much more shal they scorne as at a fable, this wisdō of Christ which is so far from the minde of the common sort? Yet I doubt not but that the Pharises pretended some other colour, that they might merilye iest at his doctrine against their sinne. Yet it is to be noted what moued them to it: for this disease reigned almost alwayes in the world, that the greater part of men apply themselues to scorne that which agreeth not to their manners. Hereof commeth it, that the word of God is in daun∣ger of so many reproofes, taunts, and furious scornes: because euery man striueth for the defence of their own sinnes, and they thinke with their own iesting speaches, as with a cloud to couer & hide their own offēce.

15. Yee are they which iustifie your selues. VVe see that Christe giueth no place to their pride, but constantly defendeth the authoritie of his doc∣trine against their scornes: which all ministers of the Gospell must also do, by setting the terrible iudgment of God against wicked contemners. And he affirmeth that the coloured deceite, wherewith they deceiue the eies of men, shal not profit them any thing in the iudgment of God: they would not be thought in their scornings; that they defended their coue∣tousnes: but Christ teacheth that this venom brake out of theyr hydden byle. As if any man should say to the horned Byshoppes at this day, that they are not such enemies to the Gospell: because their odious dealinges are too sharply pricked. And he saieth, that they think it enough, if they appeare honest to men, and that they may set thēselues out with a feig∣ned holynes: but from God, who is the searcher of the hearts, they can∣not hyde those sinnes, which they hyde from the world. VVhere is also to be noted the difference between the iudgments of God and of men: for where men are pleased with outward shews, nothing is approued at the iudgment seat of God, but a sincere heart.

There followeth anotable sentence, whatsoeuer is rightly esteemed amonge menne, is abhominatiō in the sight of God: not that God refu∣seth the vertues, whose praise he hath imprinted in the hearts of menne: but because God abhorreth whatsoeuer man extolleth of his own iudg∣ment, whereby it appeareth how much all faigned worshippings are to be accounted of, which the world hath framed of her owne deuice. For though they please the inuenters, Christe saieth, they are not onelye vaine, and not to bee accounted of beefore GOD, but also abhomina∣ble.

Matth.	Mark.	Luke. 16.
		19. There was a certeine rich man, which was clo∣thed in purple and fine linen, and fared wel•• and de∣licately euery day: 20. Also there was a certeine begger, named La∣zarus, which was layde at his gate ful of sores. 21. And desired to be refreshed with the crou••es that fell from the rich mans table: yea, and the dogs came and licked his sores. 22. And it was so, that the begger died, and was caried by the angels into Abrahams bosom. The rich man also dyed, and was buryed: 23. And being in hell in torments, hee lyfte vp his eyes, and saw Abraham a far off, and Lazarus in his bosome. 24. Then hee cryed, and sayde, Father Abraham, haue mercy on me, and send Lazarus, that hee maye dippe the typpe of his finger in water, and coole my tongue: for I am tormented in this flame. 25. But Abraham sayde, Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: now therfore is he comfor∣ted, and thou art tormented. 26. Besides al this, betweene you and vs there is a great gulfe set, so that they which woulde goe from hence to you, cannot, neither can they come from thence to vs. 27. Then he sayd, I pray thee therfore father, th•••• thou wouldest send him to my fathers house. 28. (For I haue fiue brethren) that hee may te∣stifie vnto them, least they also come vnto this place of torment. 29. Abraham said vnto him, they haue Moses and the Prophets: let them heare them. 30. And he said, nay, father Abraham: but if one come from the dead, they would amend their liues. 31. Then he said vnto him, if they heare not Mo∣ses and the Prophets, neither wil they be perswaded, though one should rise from the dead againe.

Though Luke hath set downe some other thinges betweene, yet it is not to be doubted, but that he confirmeth the former sermon by this ex∣ample. For he sheweth what portion remaineth for them, which hauing no regard of the poore, do wholly waste themselues in deintie delicates: which being giuen to surfettings and pleasures, do suffer their neighbors to be in miserable hunger: yea, they famish them cruelly, whom they ha∣uing abilitie ought to helpe. And though it seemeth to some to be but a simple parable: yet, because the name of Lazarus is set downe, I rather thinke it to be the report of a matter done. But in that matter there is small importaunce, so that the readers doe holde the summe of the doc∣trine. First, the rich man is brought in, cladde with purple and fine linen, and filling himself with pleasaunt deinties euery day. In which wordes is noted the delicate life, filled with pleasure and with pompes. Not that al finenes and gorgeousnes of apparel of it self displeaseth God, or that all delicacie of meates were damnable: but because it seldom falleth out, that temperaunce is kept in these thinges. For he which desireth gorge∣ousnes in new garments, shal as with prouocations encrease lust: and it can scarsly be otherwise, but that he should throw himself into intempe∣rancy, which delighteth in deinties, and in tables delicately filled. Yet his crueltie is especially condemned, in that he suffered Lazarus poore, and full of sores to lye without at his gate. For Christe sette togeather these contraries amongst themselues: that the rich manne giuen to belly cheere and pompes, as a gulfe not to be filled, shoulde deuoure within great heapes: but he was not touched with the want and miseries of La∣zarus, but wittingly and willingly suffered him to starue with hunger, coulde, and stinch of sores. And in this maner doth Ezech. 16. 49. accuse Sodom, that in fulnesse of bread and wine, she stretched not foorth her hand to the poore. It is well knowne that the inhabitantes of the Easte were woont to vse a most fine lynen for gorgeousnes and pomp: which maner the sacrificinge Papistes counterfeted in their garmentes, which they call surpluses.

21. And the dogges came. The hard and yron crueltie of the rich man was sufficiently condemned before, in that so miserable a spectacle could not moue him to compassion. For, if there had bene any droppe of hu∣manitie in him, he should haue commaunded at the leaste, that some of the fragmentes of his kitchen should haue bene giuen to the man in that misery. But here was a heape of wicked and more then beastly crueltie, now not to learne mercy of the dogges. Neither is there any doubte, but that these dogges were directed by the secrete counsel of GOD, to con∣demne him by their example. And Christ here alleadgeth them as a te∣stimonie to reproue the cursed hardnes of the man. For, what is more woonderfull, then that dogges shoulde haue care of a man, which is neglected by his neighbour? nay••, he would not giue the crummes of his bread to this hungry man, to whom the dogs lent their tongues to helpe to heale him. Therefore as oft as either straungers or bruit beastes doe take our roumes, and doe that which we should rather haue done, let vs know that there are so many witnesses and iudges appoynted by GOD against vs, which shall the more discouer our faulte.

22. And it was so, that the begger died. Christ declareth here howe much the estate of them both was chaunged by death. Death was common to

them both: but for the dead to be caryed by the Aungelles into Abra∣hams bosome, is a felicitie more to be desired then all kingdomes. And to be condemned to eternall torments, is a horrible thing, and to be re∣deemed with a hundred lyues, if it were possible. And in the person of Lazarus there is a notable instruction giuen vs, that we should not think them to be cursed before God, which do painfully lead a lyfe filled with troubles through continuall sorowes. For the grace of God was so hid in him, and oppressed with the deformity of the crosse, and reproues, that the wisdome of the fleshe could apprehend nothing but the curse: but we see how pretious a soule lay hidde in a filthy and rotten bodye, which is caryed by the Aungelles into a blessed lyfe. VVherefore it hurt him nothing: as one forsaken and despysed to be without all helpe and comfort of man, vppon whom departing out of the prison of the flesh, the heauenly spirites vouchsafed to be ready present to helpe. Agayne, in the rich man is seene, as in a notable glasse, how that tēporal felicity, which endeth with eternall destruction is not to be desired. Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne, what became of Lazarus he concealeth: not that his bodye laye in the open fieldes, as cast out to wilde beastes: but beecause it was without regarde and honour caste into a pitte (for this may easily be ga∣thered by the reste, that they would bestow no more labour about him being dead, then they did cost of him being alyue) on the other part the rich manne was sumptuously buryed according to his riches, hee hath yet a remnaunt of his former pride. For in this behalfe we see prophane menne stryuing after a sorte against nature, in that in the glory of their buryall and funerall solemnityes, they desire to haue shewes remayning of theyr estate: but how foolish & ridiculous this their ambition is, their soules in hell canne witnesse. That he saieth Lazarus was caryed, it is a figuratiue speach: for beecause the soule is the better part of manne, it dooth well challenge to it selfe the name of the whole. And Christe assigneth this office to the Aungelles not in vaine, which we knowe are giuen as ministers to the faithfull, to employ theyr studies and labours for their saluation.

Into Abrahams bosome. To reporte how diuersly manye interpreters of the scripture haue defined of the bosome of Abraham, it is not needeful, nor in my iudgement profitable. It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning. For, as Abraham is therefore called the father of the faythfull: because the couenaunt of eternall lyfe was first layde vp with him, that being kept in faythfull custodye, hee should delyuer it first to his sonnes, then by hande to all the Gentyles, and whosoeuer are heires of the same promise, are called the sonnes of Abraham: so after death they are sayde to be gathered into his bosome: because they receyue the fruit of the same faith with him.

It is a Metaphor taken of a Father, into whose bosome, as it were, the chyldren doe come togeather, when they come home at the euening from theyr dayly labours. Therefore, sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde, as in this present race they followe the fayth of Abraham theyr father, so departing they goe

into that blessed reste, wherein he looketh for them. Neyther is it neces∣sarye to imagine anye certeine place: but that gathering of the Saints to∣geather is onely noted, that the faythful might know indeede that they warre not in vaine vnder the conduct of the faith of Abraham: for they enioy the same place in heauen.

If it be demaunded whether the godly at this day doe after death en∣ioy the same estate, or whether Christ by his resurrection should open his owne bosome, wherein aswell Abraham himselfe, as all the other godlye should rest: I aunswere briefly, as the grace of God shone more clearly vnto vs by the Gospell, and Christe the verye Sonne of righte∣ousnesse by his comming brought vs saluation, which was graunted to the fathers in tymes past, to beholde a farre off vnder darke shadowes: so it is not to be doubted, but that the dead came neerer to the full frui∣tion of the heauenly lyfe. Yet it is to be noted, that the glory of im∣mortalytie is dyfferd vnto the last day of the resurrection. In respecte of the name, that quiet hauen, which receyueth the faythfull out of the nauigation of this present lyfe, may be called aswell the bosome of Abraham, as of Christ. But because we are growne hygher then the fa∣thers vnder the law, this distinction is the aptlyer noted: if we the mem∣bers of Christ should be sayd to be gathered to theyr head: and as the light of the sunne at his rysing darkeneth all the stars, so the metaphor of Abrahams bosome should then cease. Yet by this phrase of speach, which Christ vseth, it may be gathered, that the fathers vnder the law embra∣ced by faith (while they liued) the enheritance of the heauenly life wher∣into they were receiued at their death.

23. And being in hell in tormentes, he lyft vp his eyes. Although Christ tel∣leth a hystorie, yet he describeth spirituall thinges by figures, whiche hee knew to be fit for our capacitie. For soules neither haue fingers nor eies, neither are thirsty: neyther haue they mutuall speach amongst thēselues, as is here described betweene Abraham and the glutton. But the Lorde here paynteth out a table, which representeth the estate of the life to come, according to the measure of our vnderstanding. But the summe is, that the soules of the faithfull, when they doe goe out of the body, doe lead a ioyful and a blessed life out of the world: and that there are horri∣ble torments prepared for the reprobate, which can no more be concea∣ued in our minds, then can the great glory of the heauens. For, as we only in very small measure, to wit, as we are lightened by the spirit of God, do taste by hope the glory promised to vs, which far exceedeth al our sēses: so let it suffice that the incōprehensible vengeance of God, which remai∣neth for the wicked, be known darkly of vs; euen so as it is meet to strik a terrour into vs. So the words of Christ do giue a taste & a smal know∣ledge of these thinges, and yet such as may suffice to bridle curiositie: to wit, that the wicked are cruely tormented with the feeling of their own misery, that they should desire some refreshing, yet al hope being taken a∣way, they feele double torment: yea, and they are the more tormented, while they are enforced to remember their own sinnes, and to compare the present blessednes of the faithful with their owne miserable & dam∣nable estate.

This was the purpose and ende of the description of this talke, as if this shuld haue passed betweene thē, which haue no felowship betweene

themselues. In that also that the rich man calleth Abraham father, there is expressed an other torment of his, that now too late he feeleth himself reiected out of the number of the children of Abraham.

25. Sonne, remember. The name of sonne seemeth to be set downe in derision, that it might be a sharpe reproofe for to pinch the rich manne, who gloried falsly in his life, that he was one of the childrē of Abrahā. For his mind is wounded as with the blow of a burning hot yron, while his hypocrisie and deceitfull trust is obiected to him, and set before his eyes. And that he is said to be tormented in hell, because he receiued his pleasure in this world, may not so be taken, as if eternall destruction re∣mayned for al them, which liue wel and prosperously in the world: nay, as Augustine noted verye wisely, the poore Lazarus is therefore caryed into the bosome of rich Abraham, that we myght know that riches shut the gate of the kingdome of heauen against no manne: but that it is generally open to all, which doe eyther vse theyr riches soberly, or doe beare theyr wantes patiently. The onely meaning is, because hee beeing droonke with the enticementes of this lyfe, drowned himselfe in earthly delightes, and despised God and his kingdome, he now suffereth the pu∣nishmentes of his carelesse dealyng. Therefore the pronoune thy, is verye forcible: as if Abraham should haue sayde, when thou wert created to immortall lyfe, and the law of God should haue lyfte thee vp to medi∣tate the heauenly lyfe, thou being forgetfull of so excellent a lotte, hadst rather be lyke a swine or a dog: therefore thou receiuest iust reward for thy brutish pleasures. Againe, when it is sayd of Lazarus, that he recey∣ued comfort, because he bore many miseries in the world, he shoulde do very fondly, that should draw this to all menne in misery, whiche haue receyued so litle profit by afflictions, that they shall rather ende in ex∣treame punishment: but the bearing of the crosse is praysed in Lazarus, which alwayes commeth of faith, and of a sincere feare of God. For hee which obstinately refuseth euilles, and continueth as one vntamed in his wildnesse, deserueth not any prayse of patience, so that God shoulde re∣compence any comfort to him for his affliction. The summe therefore tendeth to this purpose, they which patientlye beare the burden of affli∣ction layde vppon them, and doe not stubbornely striue against the yoke and scourges of God, but through continuall troubles shall aspyre to the hope of a better lyfe, for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired: but on the other side, for prophane despisers of God, which gorge themselues in the pleasures of the flesh, & doe choake vppe all study of godlynesse with a certeine surfetinge of the minde, tormentes are prepared presentlye after death for them, whiche may shake away their vaine delights. Further, it is to be remembred, that this comfort, which the children of God enioy, standeth in that, that be∣holding the crowne of glory prepared for them, they rest in a ioyful wai∣ting for the same. As again the feeling of the iudgement to come, which they see ready for them, tormenteth the wicked.

26. Besides all this. In these wordes is noted a perpetuitie in the state of the lyfe to come: as if it should haue bene sayd, the bondes, which di∣stinguishe the reprobate from the elect, can neuer be broken. And so we are warned to returne speedily into the way, while it is time, least we runne headlong into that deepe gulfe, whence we cannot ryse. But this

is spoken vnproperly, that the passage is shut, if any man would descend from heauen to hell: for it is certeine that such desire neuer commeth in any of the godly.

27. I pray thee therefore father. That he might the better apply the hy∣story to our vse, he proposeth the desire of the rich man, y^t Lazarus might go warne his brethren yet alyue. The Papists do reason here very fond∣ly, while they would proue hence that the dead haue care of the liuing: then the which cauill nothing is more absurd. For by the same colour I will gather that the soules of the faythfull not content with their estate, haue a desire to go to hell, if the great space hyndered them not. If no man receiueth this madde fancy, there is no cause why the Papistes shuld please thēselues verye much in that other deuise. Neither is it yet my pur∣pose contentiously to dispute this matter eyther this way or that waye: but I thought to note by the way with what vaine argumentes they are lead, to imagine the dead to be intercessors to God for vs. Now I returne to the simple and plaine meaning of this place: Christ vnder the persōs of the rich man and Abraham, admonisheth vs, that where there is a cer∣teine rule delyuered vs to lyue by, not to waite and looke when the dead should aryse to teach and to warne vs. For Moses and the Prophetes, when they yet lyued, were so perfect teachers to the men of their age, that out of their writinges, the same fruit may come to the posterities. VVhen it was Gods will to teach vs by this meanes to lyue well, there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come. Neyther shall their negligence be excused, which flatter themselues vnder this pretence: because they know not what is done out of this world. VVee know that this wic∣ked speach, or rather hoggish grunting dooth passe amongst prophane men, that they are fooles, which vexe themselues with a doubtfull care: because no messenger returned at any time from hell. Christe minding to take away such bewitchinges of Sathan, calleth vs backe to the lawe and the Prophetes: according to that testimonie of Moses, Deut. 30. 12. Thou shalt not say after this, who shall ascende into heauen? or who shall descend into the deepe? or, who shal passe ouer the sea? The word is neere vnto thee, in thy mouth, and in thine hearte. They therefore which doe deride as fables those thinges, which the scripture testifieth of the iudgement to come, shall in tyme to come feele how intollerable this wickednesse is, to discredite the holy Oracles of God. But Christe wakeneth his from this slouthful disease, least they beeing deceiued with hope to escape punishment, shoulde let escape the time of repentaunce. And to this tendeth Abrahams aunswere: because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Mo∣ses and the Prophetes, there wanteth not any thing else, but that al men should rest in the same. The wisdome of manne is altogeather infected with the wicked disease of curiositie: so the greater part alwayes gapeth after reuelations. Now, because that nothing more displeaseth God, thē that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers, and to seeke after feigned Oracles after the manner of the Gentiles, which is forbydden, for the staying of which ytching, hee also promyseth to giue vnto them Prophetes, of whom the people shoulde learne whatsoeuer shoulde bee profitable for

theyr saluation, Deut. 18. 10. 18. If that the Prophetes are sente to this ende, that God myght keepe the people vnder the brydle of the worde. He which is not satisfied with this reason of doctrine, hath no desire to learne, but is moued with a wicked wantonnesse: and therefore GOD complayneth that he is iniuried, when he alone is not heard from the ly∣uing to the dead; Isa. 8. 19. This diuision, which Abraham maketh of the word into the law and the Prophetes, is referred to the tyme of the olde Testament. Now, when there is added a more full interpretation of the Gospell, if we be caried hither and thither with loathing of that doctrine, and briefly, if we suffer not our selues to be ruled by the word, our impietie is not to be borne with. Heereof it may be also gathered what assurance there is of Purgatory, and of such tri••les of the Papistes, which hath no other ground but vpon dreames and visions.

30. Nay, father Abraham. This is Prosopopaeia, as we haue said, which is rather sette downe for the vnderstanding of them that liue, then for the care of the dead. For the doctrine of the lawe waxeth colde in the worlde, the prophesies lye not regarded, and no man abydeth to heare God speake after his owne order. Some desire that Aungelles shoulde descend from heauen, others that the dead shoulde come out of theyr graues: others would haue whatsoeuer they heare sanctified with newe myracles, others would haue voyces speake out of the ayre. But if God should yeelde to all theyr preposterous desires, they would profitte no∣thing thereby: for God setteth downe in his word▪ whatsoeuer is profi∣table for vs to knowe, and the aucthority of this worde is testified and confirmed vnto vs by lawful signes. Then fayth dependeth not vppon myracles, nor vppon all sortes of myracles: but it is the peculyar gift of the spirte▪ and is grounded of the worde of God. To conclude, it is the proper gyft of God to draw vs vnto him, whose will it is to worke effe∣ctualy by his word. VVherfore there is no hope that those meanes shuld profit vs, which do draw vs from the obedience of the word. I graunte that flesh is not apter nor readyer to any thing, then to hearken to vaine reuclations: and we see how they, which do loath the scripture, do earne∣stly throw themselues into the snares of Sathan. Heereof sprang Necro∣macy and such like deceites, which the worlde dooth not onely receyue with greedinesse: but also with a madde violence shee draweth the same vnto her. But Christ only declareth here, that they which are deafe and obstinate at the doctrine of the law, cannot be amended or brought to a better mind by the dead.

Matth.	Mark.	Luke. 17.
		7. VVho is it also of you that hauing a seruaunt•• plowing or feeding cattell, would say vnto him by & by, when he were come from the field, Goe, and sitte downe at table? 8. And would not rather say to him, dresse wher∣with I may suppe, and girde thy selfe, and serue me, till I haue eaten▪ and dr••nke, and afterward eat th•••• and drinke thou.

9. Doth he thanke that seruaunt, beecause hee did that which was commaunded vnto him? I trow not. 10. So lykewise yee, when yee haue done all those thinges, which are commaunded you, say, we are vn∣profitable seruauntes: we haue done that, which was our duetie to do.

The ende of this parable is this, when as God chalengeth all that we haue to himselfe, as his owne proper right, and holdeth vs in bondage & seruice, whatsoeuer labour we endeuour to employ in his seruice, yet he is not bound to vs by any desert: for sith we are his, he cannot owe vs a∣ny thing againe. Therefore hee proposeth the similitude of a seruaunte, who, after he hath passed ouer the whole daye in diligent and painefull labour, returning home in the euening, continueth his labours vntill hee hath done his duetie according to the pleasure of his master. But Christ doth not speake of hyred seruauntes, which serue vs at this day, but of those olde bondmen, whose estate and condition of lyfe was suche, that they should get nothing for themselues: but should be giuen to their ma∣sters with all theyr labour, study, and endeuour euen vnto bloud. Christ teacheth that we are boūd & tyed to God with no lesse bond of seruice: whereby he gathereth that hee is no way bound vnto vs. And the argu∣ment is from the lesse to the greater. For if that mortall man hath suche power graunted him ouer man, so that hee may driue them night and day to continuall obedience, and yet can craue no meanes of mutuall re∣compence, as if he should be his debter: how much more shall it be law∣full for God to require all the dueties of our lyfe, so farre as our power can reach, so that yet he shall owe vs nothing at all? Therfore we see all them condemned of wicked arrogancy, which feigne themselues to de∣serue any thing at Gods handes, so that they should binde him to them: for there is no man, which would not willinglye call▪ God to accounte. VVhereof the imagination of merites preuailed almoste in all ages. But the saying of Christe is to be noted, that we yeelde nothing to GOD of free wyll: for we are subiect to his power of this condition, that whatso∣euer is in vs, should be due to him. And there are two things to be no∣ted in this sentēce, that our lyfe, to the end of the race of the same, is who∣ly bound to God: so that if any man should employ a part of the same in the seruice of God, it is not lawfull for him to couenaunt to liue idle∣lye the reste of his time: as many after the seruice of tenne yeares would gladly be sette free. Then followeth that other, which we touched euen nowe, that God is bound by no workes of ours to paye vs any rewarde. Therefore let euery man remember that he is therefore created that hee should labour, and shoulde exercise himselfe dilygently in his office and calling: and that not for a certeine time, but to death it selfe; so that hee shoulde no lesse dye then lyue to God. But in respect of the merite, that knot, which stayeth and hindreth many must beloused. For the scripture oft promising reward for works, seemeth to attribute some merit to thē. The answer is easie, y^t the reward not due as a debt, is not otherwise pro∣mised thē of the meere good wil of god. For they are far deceiued, which do cople a reward w^t desert in mutual relatiō together: for god is moued

giue them rewardes not by the dignitie of their workes, but of his free mercie. I graunt that in the couenaunt of the law GOD is bound vnto menne, if they perfectly perfourmed all that is required of them: but be∣cause this band is voluntary, this remaineth sure, that man can demaund nothing of God, as if he had deserued any thing. So therefore the arro∣gancy of the flesh falleth downe: for, if any man should fulfill the lawe, yet he can bestow nothing of God: because he only rendreth that which he was endebted. And in this sense he calleth vs vnprofitable seruaunts, because that God receyueth of vs nothing more then due: but onely ga∣thereth the due and lawfull fruites of his souereine lordship. Therefore these two thinges are to be noted, that God naturally oweth vs nothing, neither doe any of our workes deserue or merite the worth of a hayre: Then by the couenaunt of the lawe, workes haue a rewarde promised not for the dignitie of the same, but that GOD might bee a free debter. And this vnthankfulnes is not to be borne, if any man shal vnder this pretence proudly lyft vp himselfe. For the more lyberally that God doth deale with vs, so much the more he maketh vs bound vnto him: so that he is farre from giuing vs lybertie to lyfte vp our selues in a vaine confidence. As oft therefore as we see or remember this worde merit, let vs know that this is the abundance of the goodnes of God towards vs, that when he hath vs wholly in his debt, doth yet descend to make a co∣uenaunt with vs. VVherfore the deuice of the Sophisters is so much the more detestable, which dare be so bold as to frame a merit worthily de∣seruing. Now, the word merit is of it selfe prophane, and straung from the rule of pietie: but this is farre worse to make men dronke with a di∣uelish pride, as if they could deserue any thing of their worthines.

10. VVe haue done that, which was our duety to doe. That is, we haue brought nothing of our owne, but we haue onely doone the workes due to the law. Christ speaketh here of the perfect obseruation of the law, which is not found any where: for he which is the perfectest of all, is yet farre from the ryghteousnesse, which the law requireth. That question then is not entreated here, whether we be iustified by workes, but whether the obseruation of the law deserueth any reward with God. This latter is denyed: because God hath vs bound to himselfe, so that whatsoeuer can proceede from vs, he accounteth as his owne by right. But though that were true, that the reward were due in respect of desert to the obserua∣tion of the law: yet it shall not follow thereof, that any man shall be iu∣stified by deserts of workes: for wee fall all, and our obedience is not onely maymed, but no part of it doth exactly aunswere to the iudgment of God.

Matth.	Mark.	Luke. 18.
		1. And he spake also a parable vnto them, to this ende, that they ought alwayes to pray, and not to wa•• ••aint. 2. Saying, There was a iudge in a certeine citie, which feared not God, neither reuerenced man. 3. And there was a widow in the citie, whiche came vnto him, saying. Doe me iustice agaynst myne aduersary.

4. And ••e would not for a time: but afterward he said with himselfe, though I feare not God, nor reue∣rence man: 5. Yet because this widowe troubleth me, I wil do her right, least at the last she make me weary. 6. And the Lord saide, heare what the vnrighteous iudge saith.▪ 7. Now shal not God auenge his elect, which crye day and night vnto, him, yea, though hee suffer▪ longe for them? 8. I tell you hee will aduenge them quickely: but when the Sonne of man commeth, shal he find faith on the earth?

VVee know how rare and hard a vertue, dilygence in prayer is: and in this our infidelytie bewrayeth it selfe, that except he graunt our firste requestes, presently togeather with our exercise we caste away also our hope. But this is a notable tryall of our fayth, if any manne receiue not his desire, hee do not yet distrust, nor yet cast away hys hope. VVher∣fore Christe dooth not now without cause commende perseueraunce in prayer to his disciples. Also, though he vseth a hard similytude in shew, yet most apt, whyle hee teacheth his disciples earnestly to attend vppon God the father, vntyll they obtaine at length as it were by force, that which otherwise he seemeth not to giue wyllingly. Not that God being ouercome with our prayers, doth hardly yeelde to mercy: but because he dooth not presently testifie indeede that hee giueth eare to our prayers. And that Christ proposeth vnto vs a parable of a widow, which obtay∣ned that which she would of the vnrighteous and cruell Iudge, beecause she ceased not to sollicite the cause dayly: the summe is this, God dooth not helpe his presently, because he would be called vppon with praiers. But though they, which pray vnto him are miserable and despised: yet if they faint not from the continuall course of praying, hee will at length looke vppon them, so that he will helpe theyr neces sities. He compareth not equals togeather, for there is great difference beetweene a wicked and a cruell manne, and God, who bendeth himselfe to mercye. But Christ would teach the faithful not to feare, least they shoulde not by daily prayer entreate the father of mercy, when as through theyr impor∣tunitie they compell men giuen to crueltie. The wicked and cruel iudge could not beare the suites of the widow: therefore how should the pray∣ers of the faythful be without fruit, so that they be continual. Therefore if we wax weary, if we stay when wee haue prayed a while, or that our zeale to prayer waxeth cold, because GOD seemeth to be dease: yet let vs account that we shal certeinely receiue profit by it, though it dooth not yet appeare. And with this perswasion let vs striue with our impatience, so that a longer delay may not hinder the course of praier.

7. Shall not God auenge his elect. That Iudge, which Christ describeth to vs to be altogeather without mercy, as one which had not only hard∣ned himselfe in the sight of God: but hauing caste of all shame, had no care of his same, opened his eyes at length to the miseries of the widow: it is not to be doubted but that the faythfull shall feele at the least the

same commodity, so that they cease not to be instant with God. But i•• is to be noted, while Christ applieth the similitude to his purpose, he ma∣keth not GOD lyke to the wicked and vnkinde iudge, but he noteth a farre diuerse cause, why he differreth his faithfull ones, and delaieth them for a long season, and doth not indeede reach his hand presentlye vnto them: to witte, because he is long suffering. VVherfore if God wincketh at our iniuries longer then he would, let vs know that hee doth it of his fatherly wisdome, that he might exercise vs to patience: and a delaying of punishment for a time, is not a setting of sinnes free for euer. And that he promiseth that God will aduenge quicklye, ought to be referred to his prouidence: for, as we are too rash hastie, so he commeth not tyme enough to helpe, as our flesh imagineth. But if it were lawfull to enter into his counsell, wee should know that his helpe is ready and at hand as neede requireth, and that it slacketh not the space of a moment, but is ready at all seasons. Yet it is demaunded, how Christ should instruct his Disciples to pray for vengeaunce, who otherwhere teacheth his Di∣sciples to blesse and to pray for their persecutours? I aunswere, Christe speaketh heere of vengeaunce, as hee derogateth nothinge from his do∣ctrine. God saieth, that he will be the auenger of the faythfull, not that hee would giue the raynes at lybertie to the affections of the fleshe, but that he myght perswade them, that theyr saluation is deare and pretious vnto him: also by this meanes he byddeth them to trust in his defence. If without hatred, and free and cleare from wicked desire of reuenge, they with a right ordred motion of the spirit craue the helpe of GOD; their prayer shall be holy and lawfull, and shall be heard of God him∣selfe. But, because nothing is more hard then to caste off wicked affe∣ctions, the Lord is to be required, that he would direct and gouerne our heartes by his spirit, that we may so conceaue pure and right praiers, so it shall come to passe, that we may rightly call vpon God the auenger, & he being praid vnto, wil aunswere vs.

8. VVhen the sonne of manne commeth. Christe in this sentence declareth that it is no meruaile if menne doe consume away in theyr euylles: to witte, because they neglect the true remedie. But his will was to meete with an offence, which wee do dayly conceaue of the vyle confounding of all thinges. Vnfaythfulnesse, cruelty, deceites, fraudes, violence, no re∣garde of equitie, shamelesnesse doe abound euery where, the oppressed poore doe sigh, the innocentes are proudly and despitefully vexed: yet God seemeth to sleepe in the mean season in heauen: hereof it commeth to passe, that flesh imagineth a blynd gouernment of fortune. But Christ here declareth that menne of iustice are lefte destitute of the heauenlye helpe, in confidence whereof they neyther know nor wyll repose them selues. For it is not meete they should bee holpe of God, which grudging inwardly, haue no regard of his prouidence. But Christe dooth expresly foretell, that there should be vnbeleeuers euery where from his ascenti∣on into heauen vnto hys returne agayne: by these wordes declaringe, that if the Redeemer shoulde not appeare so speedilye, menne shoulde feele the wante: beecause no manne almoste woulde looke or haue re∣garde to him. And I would to GOD the effecte of this prophesie were not too euident: but experience teacheth, though the worlde should bee

ouerwhelmed and oppressed with a great heape of euyls: yet there can scarse be founde a litle sparke of faith in a fewe. Others doe take the worde fayth for integritie, but the former sense dooth better agree with the text.

Matth.	Mark.	Luke. 18.
		9. Hee spake also this parable vnto certeine, which trusted in themselues, that they were iust and despised others. 10. Two menne w••nte vppe into the Temple to praye: the one a Pharisee, the other a Publy∣can. 11. The Pharisee stoode and prayed thus with him selfe, O God, I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican. 12. I fast twise a weeke: I giue tyeth of al that e∣uer I possesse. 13. But the Publican standing a farre off, woulde not lyft vp so much as his eyes to heauen, but smote his brest, saying, O God, be mercifull vnto mee a sin∣ner. 14. I tell you, this man departed to his house iu∣stified, rather then the other: for euerye manne that exalteth himselfe, shalbe brought low, and hee that humbleth himselfe, shalbe exalted.

Christ now giueth commaundement of an other vertue, which is ne∣cessary in true prayer: that the faythfull come not into the presence of God, except they doe humbly and simply submitte themselues. There is not a more deadly disease then arrogancy, which yet is so throughly fa∣stened and setled in the bones and marow of vs all, that it can scarce be driuen away and rooted out by any remedies. And it is woonder that men are so deceiued, that they dare set vp themselues agaynst God, and boaste of theyr merites with him. For though ambition bewitcheth vs a∣mongst men, yet when wee come before God, it becommeth vs to for∣get all our vaine confidence: but euery man thinketh that he hath humb∣led himselfe sufficiently, if onely in hypocrisie he hath prayd for forgiue∣nesse. Hereby we learne how necessary this admonition of the Lord is. Furthermore, Christ reproueth two vices, which he purposed to con∣demne, wicked trust in our selues, and pride in condemning our brethrē, which do spring one of an other: for whosoeuer deceiueth himself with vaine confidence, it cannot be but that he shuld lift vp himself aboue the brethren: neither is it any meruaile: for how should it be, that hee should not despise his equals, which in his pride lifteth vp himselfe against God? And whosoeuer is puft vp with a trust of himself, purposely maketh bat∣tell against God, who is reconciled to vs onelye by denying our selues, while we being, without al hope of our owne power, vertue and righte∣ousnes, do repose our selues in his onely mercy.

10. Two men. Christ compareth two men togeather, which do both pretend the exercise of religion in praying, yet they two seeme too much vnlike. For the pharisee hauing an outward holynes, comming to God, commendeth his lyfe, and commeth to offer the sacrifice of prayse, as it were in his owne right: But the Publycan as a man reiected, because he knoweth himselfe vnworthy to come before God, doth insin••ate him∣selfe fearefully, by confessing his owne vnworthynes in his prayer: and Christ reiecting the Pharisee, saith; that the praiers of the Publican were acceptable before God. Agayn, there are also noted two causes, why the Pharise was reiected: to wit, because he trusting in his own righteousnes, extold himsefe with condemning others. Yet he is not reprehended, be∣cause he lyfted vp himselfe in the forces of free will: but because he tru∣sted that he had reconciled God to him by the deserts of his works. For this giuing of thankes, which he vseth, testifieth that hee glorieth not in his owne strength, as if he should obtaine righteousnes of himselfe, or should deserue any thing by his owne industrie: but he rather ascrybeth it to the grace of God, that he is righteous. But though he giuing thāks to God, confesseth what good works soeuer he hath to be the meere be∣nefit of God: yet because he putteth his trust in workes, and prefer∣reth himselfe before others, he with his prayer is reiected: whereby wee gather, that menne are not rightly and perfectly humbled (though they account that they canne do nothing of themselues) except they also di∣strusting the merites of theyr workes, doe learne to place theyr sal∣uation in the free goodnes of GOD, so that theyr whole trust and con∣fidence be grounded there. A notable place: for to some it seemeth suffi∣cient, if they take from manne the glory of good workes, because they are the gyftes of the holy Ghost, and so they interprete it, that wee are iustified freely: because God found no righteousnes in vs, but that which he brought. But Christ goeth further, not onely assigninge the power of well doing to the grace of the spirit: but he taketh from vs all truste in workes. For the Pharisee is not therefore reproued, because he challen∣geth that to himselfe, which was proper to God: but because he trusteth in his owne merites, so that he would haue GOD mercifull vnto him, because he hadde so deserued it. Therefore let vs knowe, though any manne ascribe the prayse of good workes to GOD: yet if hee imagine the righteousnes of them to be the cause of his saluation, or trusteth in the same, he is condemned of peruerse arrogancye. And note, here is not reproued the vaine ambition, wherein men otherwise guiltie with them selues do glory amongst men, but the secrete hypocrisie: for it is not said that he was a setter forth of his owne prayses, but that he praide secretly with himselfe. But though hee sette not forth the same of his owne righteousnes with a lowd voice, yet the inward pride was abhominable to God.

His glorying was in two thinges: for, first he freeth himselfe from the common guyltinesse of menne: then he setteth foorth his owne prayses. Hee sayeth that hee is not as one of the common sorte, because he is free from the sinnes, which reigne euery where in the worlde. And that hee boasteth that hee fasted twise euery weeke, and gaue tythes of all hys goodes, is as much, as if hee shoulde haue sayde, that hee perfourmed more then the law required.

Euen as the Monkes in Poperie, doe preache the workes of superero∣gation: as though it were a smal thing for them to fulfil the law of God. But though euery man for the measure of the vertues which God hathe bestowed vppon him, is the more bound to giue thankes to the authour, and this is a godly meditation to consider howe much euery manne hath receiued, least he ouerwhelme the blessings of God in vnthankfulnesse, yet two things are to be obserued, least we be lifted vp in any confidēce, as if we had satisfied God: then, that we become not insolent with despi∣sing the brethren. The Pharisie sinneth in both: for he falsly chalenging a righteousnesse to himselfe, leaueth nothing to the mercy of God: then, he despiseth all others in respecte of himselfe. And Christ woulde not haue reproued this thankes giuinge, if it had not bene polluted with these two sinnes: but because the proude hypocrite winking at his owne sinnes, op∣posed the imagination of his sound and perfect righteousnesse before the iudgement of God, it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse. For the only hope of the godly, so long as they labour vnder the infirmitie of the flesh, is, when they acknowledge the good things they haue, to flee to the only mercy of God, and to set their saluation in the obtaining of forgiuenesse. But it is demaunded howe he should haue so great holinesse, who was blinded with such wicked pride: for so great perfection cannot come any other way, but from the spirite of God, which we are assured doth not raigne in hypocrites. I answer, he trusted only in an outwarde shew, as if the secreat and inward vnclean∣nes of the heart shuld not come to account. VVherfore, thogh he was full within of wicked concupiscences: yet he pretēdeth an innocency, because he carelesly iudgeth only by the outward shew. The Lord reproueth him not of vanitie, because he falsly chalengeth that to himselfe which he had not: yet it is to be noted, that no man is free from rapine, vnrighteous∣nesse, lust, & other vices, except he be gouerned by the spirite of God. He vseth thys woorde Sabboth in this place, as ofte times otherwhere, for a weeke: But God doeth not commaunde any where in the lawe, that his seruants shuld fast euery weeke, wherefore this fasting and tenthes, were voluntary exercises without the prescript commaundement of the law.

13. The Publicane standing a farre off. Christ deliuereth not here a generall rule, as if it should be necessary to looke to the ground as oft as we pray: but he onely noteth the signes of humilitie, which he commendeth to his disciples. Further, humilitie is placed in this, if they spare not their owne sinnes, but by condemning themselues, they doe preuent the iudgements of God: and they doe simply confesse their owne guiltinesse, that they might be reconciled to God. And hether belongeth that shame, which is alwaies companion with repentance: for the Lorde certainly doeth espe∣cially stande vppon this, that the Publicane earnestly acknowledging his owne misery and wretched estate, onely fleeth to the mercy of God: for though he was a sinner, yet by obtaining free forgiuenesse, he hopeth that God wil become fauorable vnto him. In sum, that he might obtain fauor, he confesseth himselfe to be vnwoorthy of the same. And certainly, sith forgiuenesse of sinnes doeth onely reconcile vs to God, it is necessary that we shoulde beginne there, if we desire to haue our prayers acceptable to him. Furrher, he which before confessed himselfe guiltie and conuicte, yet desireth to be pardoned, banisheth himselfe from al confidence in works,

and that was the purpose of Christ, to shew that God would not be en∣treated of any, but of them which do fearfully flie to his onely mercy.

14. This man departed to his house iustified. This is an improper comparison: for they were not both iustified, Christ onely preferreth the Publicane in some degree, but he meaneth that he was acceptable to God, when as the Pharisie was altogither reiected. And this place doeth teach vs euidently what this worde to be iustified, doeth properly signifie: namely, to stand before God as if we were righteous. Neither was the Publicane there∣fore sayd to be iustified, because he had sodainly gotten a newe qualitie: but because his guiltines being pardoned, and his sinnes abolished, he ob∣tained fauour, whereof it foloweth, that righteousnesse consisteth in for∣giuenesse of sinnes. Therefore as wicked confidence defiled and polluted the vertues of the Pharisie, so that his life which was laudable before the world, was not accounted of with God: so the Publicane not holpe with any merites or deserts of workes, obtained righteousnesse onely by pray∣ing for forgiuenesse: because that he trusted not in any other thing, then the mercy of God. But it seemeth to be absurde, that all menne should be brought into order, sith there are Sainctes much holyer then this Publican was. I answear, how much soeuer any man hath profited in the worship of God and true holinesse: yet, if he consider how much he yet wanteth of perfection, he cānot otherwise pray rightly, except he begin at confessiō of his own guiltines. For thogh some are more, some les, yet all are gene∣rally faultie. VVherfore it is not to be douted, but that Christ prescribeth here a law to al mē: as if he should haue said, then is God pleased with vs, when distrusting in our workes, we seeke to be reconciled frely by grace. And the Papists are enforced in part to graunt this: but presently they corrupt the doctrine with a wicked comment. They graunt that all haue neede of forgiuenesse, because no man is perfecte: but first they make mi∣serable men dronken in a vaine hope of a partiall righteousnesse (as they call it) then they adde satisfactions, whereby they shuld wipe away their guiltinesse. But this ought to be the onely stay of our faith, that wee are accepted of God, not that we haue so deserued it, but because he impu∣teth not sinnes.

Mathewe.	Marke.	Luke 17.
		11. And so it was, when he went to Ierusalem, that he passed through the mids of Samaria and Galile. 12. And a•• hee entred into a certaine towne, there met him 10. mē that were lepers, which stode a far off. 13. And they lift vp their voyces, and sayde: Iesus, maister, haue mercy on vs. 14. And when he saw them, he sayd vnto them: Go shewe your selues vnto the priestes. And it came to passe, as they went, they were cleansed. 15. Then one of them, when he saw that he was hea∣led, turned backe, & with a loude voice praised God, 16. And fel downe on his face at his feete, & gaue him thankes: and he was a Samaritane. 17. And Iesus answeared, and said: are there not ten cleansed? but where are the nine? 18. There are none found that returned to giue God praise, saue this straunger.

19. And he sayde vnto him: Arise, goe thy way, thy ••aith hath made thee whole. 20. And when hee was demaunded of the Pharis••es, when the kingdom of God should come, he answeared them, and sayde: the kingdome of God commeth not with obseruation. 21. Neither shal men say: Loe here, or loe there: for beholde the kingdome of God is among you.

As Mathew before in the eight chapter, and the two other Euangelists declared that Christe healed one Leper, so Luke reporteth that the like myracle was shewed in healing of 10. Lepers. But there is an other pur∣pose in this hystory: for here is described the vile and incredible vnthank∣fulnesse of the Iewish nation, least it should seeme a wonder to any man, that so many benefites of Christ were suppressed, and so many myracles buried. The circumstance is also added, which infameth their offence the more: for when the Lorde had healed nine Iewes, not one of them gaue thankes, but that their disease might be forgotten, they escape away by stealth. One only Samaritan professeth what he oweth to Christ. Ther∣fore of the one part here is shewed the diuine power of Christ: againe, the wickednesse of the Iewes is reprooued, whereby it came to passe, that almost no honour was giuen to so notable a myracle.

13. Iesus, master. It appeareth that they al had some faith, because they do not only craue the aid of Christ, but they giue him the title of master. Also, it may be gathered by their ready obedience, that they spake so frō their heart, and not fainedly: for although they yet sawe the filthy scabbe vpon their flesh, yet assone as they are commanded to shew themselues to the priests, they obey without delay. Adde also, that they wold neuer haue gone to the priests, but by the perswasion of faith: for it should haue bene a scorne for them to offer themselues before the iudges of the Leprosie to witnesse their clensing, if the promise of Christ had not bene more forci∣ble to them, then the present beholding of their disease. They cary the vi∣sible leprosie in their flesh, yet trusting in the only worde of Christe, they dout not to professe themselues cleane, therefore it cannot be denied but that there was some sede of faith planted in their hearts. And thogh it is certaine that they were not regenerate by the spirit of adoption, yet there is no absurditie in it, that they helde some beginnings of pietie. So much the more is it to be feared, least it befall vnto vs, that the sparkes of faith shining in vs, be extinguished▪ for thogh the liuely faith neuer dieth, which hath his rotes fastned in the spirit of regeneratiō: yet we see otherwhere, that many haue conceiued a faith for a time, which doth presently vanish away. And this disease is too common, that necessitie enforceth vs, & that therby our minds are caried to seke God, yea, & the Lord himselfe by the secrete instincte of his spirite solliciteth vs thereto: but after we haue ob∣tained our desires, howe doeth vnthankfull forgetfulnesse swallowe vp that sense, and feeling of pietie? So want and hunger engendereth faith, which fulnesse killeth.

14. Go, shew your selues to the priests. This answer is as much, as if he shuld haue said that they wer clensed: for we know that the iudgemēt of the leprosie was in the law cōmāded to the priests, that they shuld discerne the cleane frō the vncleane: so Christ leaueth thē their right without diminishing it,

and he maketh them witnesses and allowers of his myracle. Therefore we sayd that these men esteemed holily and reuerently of Christe, which being yet diseased, of his onely word they presently should conceiue hope of health. But the Papists doe very fondly gather their auricular confessi∣on from hence. The Leprous menne are sent I graunt by Christe to the Priests, not to vomite their sinnes in their eares: but they are rather sent to offer the sacrifice according to the commaundement of the law. Neither, are they sent to purge themselues, as the Popish confession (by their say∣ing) bringeth cleannesse: but that they being nowe cleane before, shoulde shewe themselues to the priestes. But they are double fooles, not conside∣ring what a silthy blot of infamie, they cast vpon their confession. They haue behaued themselues well, if of al the multitude of them which haue gone to the Priestes, the tenth part onely returneth to Christe, and all the rest are wickedly alienated away. For they cannot pretende this as a title of their confession, but that it shalbe lawfull to returne againe this fruite of the same vpon them, that none returned from the Priests to giue glory to God. But these trifles being let passe, we vnderstand to what end there was mention made of the Priestes.

It came to passe, as they went. Heere appeared the diuine power of Christe and of his wordes, and heere also was an instruction giuen, howe much obedience of faith shoulde please God: for heereof came their sodaine health, that they beinge of good hope, doubted not to take their iourney at Christ his commaundement. If that that vanishing faith wanting a liuely roote, onely brought out the herbe, was yet adorned of God with a wonderfull effecte: howe much more excellent a reward remaineth for our faith, if it be setled sincerely and perfectly in God: For thoughe the health of the body profited not the 9. Lepers to saluation, but for their ••leeting and fraile faith they onely obtained a temporall gifte: yet vnder this figure it is shewed vs, how effectuall a true faith shalbe.

15. Then one of them. It is vncertaine whether he returned in the midste of the iourney, and Lukes wordes seeme to signifie the same: yet it semeth more probable to me, that he came not to giue thanks vntill he had heard the iudgement of the Priestes. For it behoued him to be restored by the Priests to the common societie, neither was it lawfull for neglectinge the commaundement of Christ, to defraude the temple of God of the sacri∣fice: except that other coniecture shall rather like you, assoone as he sawe himselfe cleansed, before he desired the testimonie of the Priestes, beinge caried with a holy and godly zeale came to the authour, that hee might begin his sacrifice at thankesgiuing. But in Christes wordes there is an vp∣braiding of the whole nation: for he doeth odiously compare one stran∣ger with many Iewes: because it was a common thing amongst them to deuoure the benefites of God without any sense of godlinesse. And here∣of it commeth to passe, that by so many and so notable myracles, Christe had almost no name amongest them. Yet let vs know that we are gene∣rally condemned all by this complaint, except we become thankefull to God for his benefites.

19. Thy faith hath saued thee. Some interpreaters do restraine this worde sauing, to the cleansing of the flesh: but if it be so, sith Christ commendeth the liuely faith in this Samaritane, it may be demaunded howe the other nine were saued, for they had all generally like health. Thus therefore it

is to be noted, that Christe heere iudged otherwise of the gifte of God, then prophane men doe: namely, as comfortable token and pledge of the loue of the father. The other nine Leapers were healed: but because they do wickedly blotte out the grace of God, their vnthankfulnesse hin∣dereth and polluteth the health it selfe, so that they take not that profite by the same which they ought. Therefore only faith sanctifieth the giftes of God, that they may be pure to vs, and being ioyned with a lawful vse, they may be to our saluation. To be short, Christ declareth by this worde how we should vse the benefites of God rightly. VVherby we gather that the eternall saluation of the soule is ioyned togither with this temporall gift. The Samaritane is saued by his faith. How? Certainly not so that he was healed of his leaprousie: (for this was common with the rest) but be∣cause he is accepted into the number of the children of GOD, in that he receiued a token of a fatherly loue at his hand.

20. And when he was demaunded of the Pharisies. This question vndoubted∣ly was moued in scorne. For when as Christ had spoken daily of the be∣ing of the kingdome of God at hand, and that there was no chaunge of the outward state amongest the Iewes, the wicked and malitious menne thought this to be a plausible coulour to vexe and trouble him by. Ther∣fore as if he should speakein vain and trifle of the kingdom of God, they doe aske him iestingly, when at length that kingdome shall come. Yet if any shall thinke that they rather asked this question of grosse ignorāce, then to scorne at, I doe not striue against it.

The kingdom of God commeth not. Christ in my iudgement neglecting those dogges, applieth his answeare to his disciples: as being after prouoked by the wicked, he tooke thereby occasion to teach them. And so their malice being laughed to scrone by the Lorde, while the truth is defended from their cauils, it sheweth it selfe the more. Christ here vseth this word obser∣uation for great glory: as if he shuld deny the kingdome of God to come loftily, as in a pomp. For he declareth that they are much deceiued which seeke the kingdome of God, whiche is not carnall or earthly, with fleshly eyes, when it is nothing else but an inwarde and spirituall renewing of the soule: for he teacheth them that they do peruersly against the nature of that kingdome, which looke about hither or other, that they might ob∣serue some visible notes: as if he shoulde haue sayde, the restitution of the Churche which God hath promised, must be sought inwardly: for he gi∣uing to his electe a heauenly newnesse of life, setteth vp his kingdome in them. And so he doeth ouerthwartly reprooue the slouthfulnesse of the Pharisies, because they aspire to nothing, but that whiche is earthly and transitorie. Yet it is to be noted that Christ only spake of the beginnings of the kingdom of God: because that we begin nowe to be reformed by the spirite according to the image of God, that then a perfecte renewing of vs and of the world, might follow in his time.

Mathewe 13.	Marke 6.	Luke.
53. And it came to passe, that when Iesus had ended these Pa∣rables, he departed thence. 54. And came into his owne countrey, and taught them in

their Synagogue, so that they were astonied, and sayd: whence commeth this wisedom & great workes vnto this man? 55. Is not this the Carpenters sonne? Is not his mother called Marie, and his brethren Iames and Ioses, and Simon and Iu∣das? 56. And are not his sisters all with vs? VVhence then hath hee all these things? 57. And they were offended with him. Then Iesus sayde to them: a Prophet is not wythout honour, saue in his owne coun∣trey, and in his owne house. 58. And he did not many great workes there, for their vnbeliefs sake.

1. Afterwardes he departed thence, & came into his owne countrey, and his dis∣ciples followed him. 2. And when the Sabboth was come, he began to teache in the synagogue, & ma∣ny

that heard him, were astonied, & said: from whence hath he th••se thinges? and what wisedome is this that is giuen vnto him, that euen such great workes are done by his handes. 3. Is not this the carpenter, Maries son, the brother of Iames and Ioses, and of Iuda and Simon? and are not his sisters beere with vs? And they were offended in him. 4. Then Iesus saide vnto them a prophet is not without honour, but in his owne, countrey, and among his owne kinred, and in his owne house. 5. And he could there do no great works saue that he laide his hands vpon a fewe sicke folke, and healed them. 6.•• And he meruailed at their vnbeliefe, and went about by the Townes on euery side, teaching.

53. VVhen Iesus had ended. Mathew meaneth not that Christ came presently after the end of those sermons into his own country: for by Marke it ap∣peareth that there was some distance of time. But the meaning is, when he had taught sometime in Iudea, he returned againe to the Galileans, of whome he was yet receiued, but with small kindnesse. Luke rehearseth almost the like hystorie in the 4. chap. yet not the same. Neither is it any wonder that his countrey men were now offended at the beginnings of Christ, accounting his base house, his obscure and meane maner of brin∣ging vp, so that they murmured against his doctrine: and they persisted after in the same malice, so that they ceased not to slaunder him, as oft as he would execute the office of a Prophet amongst them. Therfore this se∣cond reiecting of Christ declareth that the citizens of Nazareth were not amended by this time that he was away, but the same contempt was al∣waies a let vnto them from hearing Christ.

54. So that they were astonied. They are astonied, being moued at the new∣nesse of the matter, that Christe which had not bene brought vp in lear∣ning, but had bene occupied euen from his youth vnto his mans estate, in an handy craft, should be such a Doctor, and should vtter diuine wisdom. VVhen they ought to haue beholden the hande of God in this myracle, their vnthankefulnesse made them, that they spread darknesse vpon thē∣selues. They are enforced to wonder, will they, nill they: yet they despise him. VVhat is this else, then to cast away a Prophet taught of God, be∣cause he came not out of the schole of mē? And they ouerthrow thēselues in their owne confession, when as they giue so notable a testimonie to the doctrine of Christ, which findeth yet no place in them, because it hath not the vsuall originall from the earth. VVhy doe they not rather lift vp their eyes into heauen, that they might learne, that that came from God, which excelleth mans reason? Furthermore the myracles ioyned to the doctrine, ought to touche them depelier, or at least to waken them from sleeping in too much securitie, that they might giue the glory to God: for

certainly, while God dealeth by vnwonted meanes, he doeth so much the more euidently shew the power of his hande, yet this was the very cause why the Nazarites so malitiously drew a veile ouer their eyes. Therefore we see that simple ignorance did not hurt the menne; but they willingly tooke offences to themselues, least they should follow whether God cal∣leth them. It behoueth vs rather to reason on the cōtrary part, where hu∣mane meanes doe want, the power of God doeth euidently shewe it selfe, that he might haue the whole praise to himselfe.

55. Is not this the carpenters sonne? VVe know that it was by the wōderful counsel of God, that Christ kept himself in a priuate life, vntil he was 30 yeres old. Hereof the Nazarites wickedly and vniustly tooke an offence, when they ought rather reuerently to embrace him, as one sodainly falne from heauen. They see God working in Christ: thereof of sette purpose they turne their eyes to Ioseph and Marie, and all his kinsfolkes, whose e∣state was meane and base, to be as a vaile drawne betweene them and the manifest light. VVe haue sayd other where before, that all kinsfolkes are called brethren after the maner of the Hebrewes. VVherefore Heluidius imagined too fondly, that Marie had moe sonnes, because there is menti∣on made so oft of the brethren of Christ.

57. A Prophet is not without honour. I haue expounded this sentence more largely in the 4. chap. after Iohn. It may be this was a generall Prouerbe, that they which excel in excellent gifts, are no where lesse esteemed, then in their owne country: wherin the vnthankfulnesse of these men bewrai∣eth it selfe, which the more familiarly God offreth himselfe, so much the more boldly they refuse him in the gifts of his spirite: yet I doe willingly subscribe to Chrysostome, who thinketh that the Iewes were specially reprehended by this saying. But that which was wont to be spokē against the whole nation, Christ doth properly apply to his countrey menne the Galileans: for he was neuer lesse estemed in any place, then where he was borne. VVherfore he reproueth them worthily, that when they ought to haue bene the first that should haue embraced the grace offred them, they reiecte it farre from them: for it is too absurde, that a Prophet of GOD should be despised in that place where he was borne, to whome others, as out of a straunge place, doe come with great desire.

58. He did not many great workes there. Mark speaketh more Emphatically, that he could not doe any great worke there. Yet in the substance of the matter they agree very wel: the way was shutte vp against Christ by the wickednesse of his owne citizens, that he should not worke many myra∣cles amongst them. He had giuē them some tast: they do willingly amase themselues, least they should vnderstand any thing. Therefore Augustine doth aptly compare faith to the open mouth of a vessel: but he sayth that infidelitie is like to a couer, wherwith the vessel is couered; lest it shuld re∣ceiue the liquor powred in of God. And truely the matter is euen so: for when the Lorde seeth that we receiue not his power, at length he with∣draweth the same: and yet in the meane while we complaine that 〈◊〉〈◊〉 want his helpe, which our incredulitie driueth and remoueth farre from vs. Marke, by sayinge that Christe coulde not, amplifieth the offence of them from whome his goodnesse was staid: for certainly, the vnbeleuers do as much as in them lieth, holde backe the hand of God by their obsti∣nacie, not that God is ouercome as an inferiour, but because they permit him not to shewe his power▪

That yet is to be noted which Marke addeth, that notwithstanding there were some sicke folke healed. For hereby we gather that the good∣nesse of Christ did striue with their malice, that it might goe beyond the hinderances. VVe doe finde the same in God daily: for though that neces∣sarily and iustly he withholdeth his power, because the way for him to vs is not open: yet we see that he making himselfe a way through places im∣passable, ceaseth not to do vs good. A wonderfull contention, that when we doe by all meanes endeuour to ouerwhelme the grace of God, least it should come vnto vs, yet that, as conquerour, breaketh out, and as it were in despite of vs it becommeth effectuall.

Math. 14.	Marke 6.	Luke 9.
1. At that time Herode the Te∣trarche, hearde of the same of Iesus: 2. And sayd vn∣to his seruauntes: This is Iohn Bap∣tist: He is risen a∣gain frō the dead, and therfore great works are wrought by him.	14. Then king Herode hearde of him, (for his name was spread a∣broade,) and sayde: Iohn Baptist is risen againe from the deade, and therefore great workes are wrought by him. 15. Other sayde, it is Elias: and some sayd, It is a Prophet, or as one of the Prophets. 16. So when Herode hearde it, he sayd: It is Iohn whome I beheaded: he is risen from the dead.	7. Nowe Herode the Tetrache heard of all that was done by him: & he doubted, because that it was sayde of some, that Iohn was risen againe from the dead: 8. And of some, that Elias had appeared: and of some, that one of the old Prophets was risen againe. 9. Then Herode sayd: Iohn haue I beheaded. VVho then is, this, of whom I heare such things? and he desired to see him,

The Euangelists do therfore report this, that we might know that the name of Christ was much spoken of euery where, so that ignorāce might not excuse the Iewes. For otherwise this doubt might haue crept into the mindes of many men: how should it come to passe, that Christ liuing vp∣on the earth, shoulde rest quietly in Iudea, as if he were thrust vppe into a corner, and had reuealed his diuine power to none. Therfore the Euan∣gelists doe nowe witnesse that the fame of him was spred euery where, so that it came euen into Herodes court.

2. He sayd vnto his seruaunts. It is gathered by the woordes of Luke, that Herode had not this in minde of himselfe, but this suspition was thrust into him by the common rumour of the people. Neither doe I doubt but that the hatred of the Tyrant, and the detestation of the cruell slaughter should giue occasion of speaches, as it commonly commeth to passe. This superstition did sticke in the mindes of men euery where, that the deade returned into life vnder an other person, as it is sayd other where. Nowe they take that which was next, that Herode by killinge cruelly that holy man, obtained not that which he hoped for, because that hee being raised from the dead by the wonderfull power of God, shoulde become a more sharpe enemy, and auenger of his sinnes. Yet Marke and Luke do declare that mē spake diuersly: namely, that some thought him to be Elias, others, some one of the Prophets, or which was equall to the Prophets in excel∣lencie of the spirite. VVhy they shoulde imagine it of Elias rather then of any other, we haue spoken other where. Because God had promised by Malachie 4. 5. that Elias shoulde come who shoulde gather together the

Church dispearsed, they fondly drewe the Prophesie to the person of the man: when as the simple comparison should be in this meaning, least the comming of the Messiah should be obscure and hidde, and least the grace of redemption should be kept vnknowne from the people, a certaine E∣lias shall goe before him, such a one as he was in times past, which resto∣red the ruinous estates and ouerthrowne worship of God. Therefore he shall goe before in singular power of the spirit, that he might make ma∣nifest that great day. The Iewes as they were grosse interpreaters hadde drawen this to that Elias the Thesbite, as if that he shoulde execute the office of a Prophet againe. Yet others doe imagine that either some one of the olde Prophets was risen, or that he should be some great man and excellent as they were. Also it is wonderfull, when they were of diuers opinions: yet the truthe came in none of their mindes: especially, when as the reckening of the time it selfe should directe them to Christe. God had promised them a redeemer, which should bring helpe to the miserable & the lost. The extreme necessity whereinto they were cast, did then especi∣ally require helpe of God. The Redemer is present, as is partly witnessed by the crying of Iohn, and partly he himselfe testifieth of his owne office. They are enforced to acknowledge some diuine power in him, yet fal∣ling to their owne deuises, they chaunge him into an other personne. So truely the world, through wicked vnthankfulnesse vseth to extinguish the graces of God offred to thē. In respect of Herode himselfe, as I touched a little before, he conceiued the opinion that Iohn was raised, not with any ioy: but as euill consciences doe quake fearefully, and doe bende at euery blast, so he easily conceiueth that which he feared. And God often scour∣geth the vngodly with these blind terrours: so though they hardē them∣selues of purpose, neither are vexed by any other, yet they obtaine no rest from that inwarde slaughterman, but that he sharply scourgeth them.

Therefore greate woorkes are wrought by him. It is woonder by what reason they were ledde to bring these thinges in. Iohn in all the course of his preaching, wrought no signe: therefore it seemeth to be without all co∣lour, that they seeing a man notable through myracles, shoulde imagine him to be Iohn: but they thinke that these myracles were nowe wrought at the first, by them to prooue his resurrection, and which shoulde testifie that the holy Prophet of God was wickedly slaine by Herode: and nowe came foorth as a manne halowed, not to be touched but with reuerence, least any durst be so bold as to violate him any more. Therfore to worke workes by him: that is, they thought them to be wrought that hee might gette the more authoritie thereby, and that it might be euident that the Lorde was with him.

Mathewe 14.	Marke 6.	Luke.
3. For Herode had taken Iohn, and bounde him, and put him in prison for Hero∣dias sake, his brother Philips wife. 4. For Iohn sayde vnto him: It is not lawfull for thee to haue her.

5. And when hee woulde haue putte him to death, he feared the multitude, be∣cause they counted him as a Prophet. 6. But when Herodes birth day was kept, the daughter of Herodias daunced before them, and pleased Herode. 7. VVherefore he promised with an othe, that he would giue her what soeuer shee would aske. 8. And shee being before instructed of her mother, sayde: Giue me heere Iohn Baptists head in a platter. 9. And the kinge was so∣ry: neuerthelesse, because of the othe, and them that sate with him at the table, he cō∣maunded it to be giuen her. 10. And hee sent and be∣headed Iohn in the prison. 11▪ And his head was brou∣ght in a platter and giuen to the maide, & she brought it vnto her mother. 12. And his disciples came, and tooke vppe his body & buried it, and went & tolde Iesus.

17. For Herode himselfe hadde sent foorth, and had taken Iohn, and bounde him in prison for Herodias sake, which was his brother Philips wife, because he had maried her. 18. For Iohn sayde vnto Herode: It is not lawful for thee to haue thy brothers wife.

19. Therefore Herodias had a quar∣rell against him, and woulde haue killed him, but shee coulde not: 20. For Herode feared Iohn, know∣ing that hee was a iust man, and an ho∣ly, and reuerenced him, and when he had heard him, he did many things, & heard him gladly. 21. But the time being conuenient, when Herode on his birth day made a banket to his princes and captaines, and chiefe estates of Galile, 22. And the daughter of the same He∣rodias came in and danced, and pleased Herode and them that sate at table to∣gither, the kinge saide vnto the maide: Aske of mee what thou wilt, and I will giue it thee. 23. And he sware vnto her: what soe∣uer thou shalt aske of me, I will giue it thee, euen vnto the halfe of my kingdō, 24. So shee went forth, and sayd to her mother: what shall I aske? And shee sayde, Iohn Baptists head. 25. Then she came in straight way with hast vnto the king, and asked: saying, I would that thou shouldest giue me euen now in a charger, the head of Iohn Bapt. 26. Then the king was very sory: yet for his othes sake, and for their sakes which sate at table with him, he would not re∣fuse her. 27. And immediatly the king sent the hangman, and gaue charge that his head shoulde be brought. So hee went and beheaded him in the prison, 28. And brought his head in a char∣ger, and gaue it to the maide, and the maide gaue it to her mother. 29. And when his disciples hearde it, they came and tooke vppe his body, and put it in a tombe.

The rehearsall of this hystory is now omitted by Luke, because he had set down the same in an other place. I also will be the shorter in this place least by wryting one thing twise, I should be troublesome to the readers. The Euangelists do say, that Iohn was taken, because he had condemned openly the stealing of Herodias, & the incestuous mariage with her. Io∣sephus assigneth an other cause: namely, that Herode fearing some newe stirres against him, suspected Iohn, which may be, that the tyrante vnder this pretence woulde haue excused his owne wickednesse, or els that ru∣mour was spred, as vniust violence & cruelty is ful of many fals accusati∣ons.

But the Euangelists doe declare the cause to be, that Herode was an∣gry with the holy man, because he was reprooued by him. Also Iosephus is deceiued, who thinketh that Herodias was not taken away from his brother Philippe, but from his vncle Herode, the king of Chalcis. For at what time the Euangelistes wrytte, the memory of this offence was not onely fresh and newe, but was also apparant before the eyes of all men. And that Iosephus in an other place sayth that Philip was of a milde dis∣positiō, I thinke it was as a spur to make Herode the bolder, for that he might the freelier be reprochefull and iniurious against a quiet and softe manne, not apt to make warre. There is also an other probable conie∣cture, that Herodias was rather giuen in mariage to her vncle Philippe, then to her great vncle her graundfathers brother beinge nowe a weake worne olde manne. But Herode Antipas, of whome mention is heere made, and Philippe were not brethren of one mother, but the firste was borne of Marthaca, the thirde wife of Herode the Greate, and the other was borne of Cleopatra. Nowe to retourne to the Euangelistes: they say that Iohn was cast into bandes, because he hadde more freely reprooued the wickednesse of Herode, then the cruelty of the Tyrant would beare. Nowe, the hainousnesse of the offence was odious and infamous enough of it selfe, that he did not onely fetche an other mannes wife from her lawfull bedde, and kept her at his owne house: but that he did this iniu∣ry to his germane brother. VVhen Iohn had freely reprooued him, He∣rode feared not in vaine, least any sedition should be raised sodenly. Lust did not suffer him to amende his sinne: but he promiseth himselfe a safe and quiet liberty by casting the Prophet of God into bandes. The igno∣rance of the hystorie caused many to thrust in a vaine disputation, whe∣ther it were lawfull for me to take to wife, her which first was maried to my brother. For though naturall shame abhorreth from suche a mari∣age, yet Iohn rather condemneth the taking of her away from her hus∣band rather then the incest: because Herode by force or by deceite, hadde robbed his brother of his lawfull wife. And otherwise it was lesse law∣full for him to take his Neece, then the wife of his deade brother in her wydowhoode. And it is not to be doubted but that so hainous an offence was spoken against euery where: but others reproued Herode with their euill speaches in his absence: onely Iohn commeth into his presence, and reproueth him freely to his face, if it might be that he might by any mea∣nes be brought to repentaunce. VVhereby we learne with what constant courage it behooueth the children of God to be furnished, which haue to doe with Princes. For hypocrisie and seruile flattery raigneth almoste in all Courtes, so the eares of Princes customed to pleasant speaches, can a∣bide no wordes, which shal more sharply reproue their sinnes. But because the sinne was so vile, the Prophet of God might not dissemble, Iohn cō∣meth to him, though he should neither haue reward nor thankes, yet least he should neglect his duety, he doubteth not to incurre the displeasure of the Tyrant: especially, when he knewe that he being caught in the snares of a harlot, could scarce be remoued from his purpose.

5. VVhen he would haue put him to death. There semeth to be some difference in Mat. and Markes wordes, in that the first sayth that Herode was desi∣rous of this cruel murther, but that he was staid for fear of the people: but the other chargeth only Herodias with this cruelty. But the āswer is easy,

that Herode woulde not in the beginning haue slaine the holy man, ex∣cept some greater perswasion had compelled him so to do: because he re∣uerenced him, and truely a reuerend feare stared him from raging so cru∣elly against the prophet of God: but Herodias by pricking him daily for∣ward, caused him to shake off all feare of God frō him. But when he was caried foorth in rage by that fury, that he desired that the holy man were dead, yet was he staied with a new let, because he feared the moouing of the people against him. And Markes wordes are here to be noted, Hero∣dias (sayeth hee) laide waite for him: namely, because Herode was not so forward, or willing to the murder, she tried either to circumuent him by synister deuices, or to worke some secreat destruction vpon that holy mā. The first opinion pleaseth me best, that she sought to entrap the minde of her husband by subtleties, but in vain, so long as Herodes cōscience with∣stode it, shee coulde not destroy that holy man. Then followed an other feare, least any tumulte shoulde arise through the hainous crueltie of his death. But Marke toucheth only what staid Herode, from giuing present place to the harlots requests: for Herodias desired that Iohn had bene se∣creatly put to death assoone as he was cast into prison. But Herode reue∣renced the holy man, so that he woulde willingly haue obeied his coun∣sels. Also the feare here mentioned, was not a feare conceiued of the esti∣mation of an other, as we feare them which gette some authoritie and credite, thoughe wee esteeme them vnworthy the honour: but this feare was a willing reuerence, because Herode durst not despise him, whom he was perswaded to be a holy manne, and a faithfull minister of God. And this is worthy to be noted: for though Iohn hadde experience, that it was profitable for him many waies to be in some credite with the Tetrarche, yet he feared not to displease him, when he could not otherwise keepe his fauor, then by winking treacherously at his notorious & infamous wic∣kednesse. He might haue said that he regarded not his own priuate com∣modities, neither had any other respect then of the common profite. For it is certaine that he sought nothing ambitiously, but Herode was obedi∣ent to him in holy counsels, whiche appertained to the lawfull admini∣stration of the kingdome. But because he sawe that this kinde of recom∣pence was not lawfull, that he might by betraying the truthe, gette some shewes and likings, he chuseth of a frende, rather to make him his enne∣mie, then by flattery or silence to nourishe the sinne which he is enforced seuerely to reprehend. Iohn therefore by his example, prescribeth a cer∣taine rule to godly teachers, that they should not dissemble nor winke at vices of Princes, though they should of that price buy their fauour profi∣table for the common estate. But the spirit of God doeth shew vnto vs in Herode as in a glasse, that it befalleth oft times, that they which worship not god sincerely, are yet ready in some poynt to obey his cōmandemēts, so that they may haue some liberty graunted to them by release. But whē they are more straightly dealt with, they become not only obstinate, but by casting off the yoake, also mad. There is therefore no cause, why they should please themselues, which yelde obedience to many good counsels, vntil they haue learned to yeld & to themselues wholely to God.

6. VVhen Herodes birthe day was kepte. The Euangelistes doe nowe be∣gin to declare by what fraude Herodias brought the destruction of Iohn to passe at length, which she had long time practised, and occasion was

giuen her by a solemne 〈◊〉〈◊〉 kept when Herode celebrated his birth day. For 〈…〉〈…〉 scarcely be, but that those great bankets, should besides luxury, pride, 〈…〉〈…〉, and other wickednesses, also drawe many other mischiefes with it. Not that it is euil of it selfe to make a rich banket: but such is the readinesse of mannes witte to wantonnes••e, that the raines be∣ing lette louse, they doe easily runne out of course. That ancient custome cannot be disallowed for solemnizing a birth day euery yere, for that day as oft as it commeth, admonisheth euery one or vs to giue thākes to God, by whom he was brought into this life, & hath now by his blessing pas∣sed ouer many yeares: then that he should remember how yll and vnpro∣fitably he hath suffered the time to pearish, which was graunted of God: Lastly, that he shoulde commend himselfe the rest of his life to the prote∣ction of the same God. But there is nothing so pure, which the worlde will not corrupt with her sinnes: for the most part prophaneth with fil∣thy corruptions the birthe day, which ought to be holy: and almoste no sumptuous banket is free from dissolute wantonnesse: first there is too much drunke: then is a doore opened to filthy and vnmodest speaches: lastly, no temperance is holden at all. This mooued holy Iob (his sonnes banketting togither by course) to offer sacrifice, because that he thought that men could neuer moderate themselues so wel, when companions do inuite eache other to be mery, but that offence should grow many wayes. So it came to passe that Herode meaning to entertaine his guests sumptu∣ously, suffred his wifes daughter to dāce. Heereby it also appeareth what the discipline of that court was: for though many gaue themselues liber∣ty then to dance, yet it was a vile note of whorish wantonnes for a dam∣sel mariageable to dance. But filthy Herodias had so framed her daughter Salome after her own maners, lest she shuld shame her. And what folow¦ed then? namely the vngodly slaughter of the godly Prophet: for the heat of wine in Herode so flamed, that he forgetting grauity & wisedom, pro∣mised that he would giue to a dauncing damsell euen to the one halfe of his kingdome. Truely a shamefull example, that a drunken king doeth not only abide to looke vpon with fauourable eyes so shameful a shew of his housholde, but also promiseth so great a reward. VVherfore let vs learne carefully to resist the deuil, least he entrap vs in such snares.

MAR. 24. So the went foorth, and sayd to her mother. It is no maruaile that Herodias should make so great account of the death of Iohn. That many do coniecture that she was kindled with desire of reuēge, is voyd of rea∣son: for the feare of diuorcement rather troubled and vexed her: as for the most parte, where whoremasters begin to loath, they are ashamed of their own lust. But she hoped by this offence to haue Herode the more bound vnto her; if the couenaunt of the adulterous bedde were confir∣med and sealed by the bloud of the Prophet, as with a sacrifice. There∣fore that she might rule hereafter without care, she would haue him put to death, whom she found to be her alone enemy. VVhereby we are al∣so taught, what miserable griefe alwayes tormenteth an euill conscience. Iohn was kepte in bandes: the imperious and cruell womanne myght haue forbidden all people from speaking with him, and comminge to him, yet she resteth not, but is vexed with care and feare, vntyll the Pro∣phet shuld be made away. This also much auaileth to the shewing forth

of the efficacie of the woorde of God, that the voyce of the holy manne, though shutte vppe in prison, doeth so vexe the minde of the kings wife, as a most grieuous torment.

26. The king was very sorie. Religion was vanished out of his heart, as we sayd: but because he foreseeth how odious the crime wold be, he feareth the infamie and also the danger: hereof it commeth to passe that he repē∣teth him of his own lightnesse. Yet he dare not deny the dauncer, least he should be accounted inconstant, as though it were worse to retracte that which he rashly and fondly promised, then to be constant in a most dete∣stable offence. But because he will not in respecte of the perfecte vanitie of kings, haue his woorde broken which he had giuen, he presently com∣maundeth that the Prophet should be slaine. And we gather that Herode supped that night in Macherontis tower, wherein Iosephus sayeth that Iohn was imprisoned. And it is worth the labour to note, that the Euan∣gelists doe say: for his othe and the guests that were present: whereof we gather, if he had sworne a hundred times, no man being present to wit∣nesse it, yet he would not haue perfourmed his promisse. Therefore reli∣gion of conscience bounde not Herode, but meere ambition caried him headlong: because he accounted it no honestie for him not to perfourme the faith which he had giuen. So it commeth to passe, that wicked men neglecte their duety, because they haue no respecte to God: but they are only bent to this, that they be not euill spoken of by men. Furthermore, if onely the religion of the othe had ben regarded of Herode, and not the shame of men, he yet sinned more grieuously in perfourming that which he had foolishly promised, then if he had broken his othe. First, this was an vnaduised rashnesse in swearing, in that he confirmeth the promisse of a doubtfull matter with an othe: then when it appeared that hee coulde not be sette free from the faith which he had giuen, but that hee shoulde plunge himselfe in a hainous offence, it was not lawfull for him to wrap vp the holy name in such an offence. For what is more against God, then that he should be the chiefe in so vngodly a murther. If the question be moued of his priuate losse and discredite, lette him which swoare rashly, beare the punishment of his foolishnesse. But this must be taken heede of, where any man hath taken the name of God in vaine, least by pretence of the same he be abused to the committing of some offence, & so should commit double sacriledge. Heereof it foloweth that Monkish vowes, to which, manifest wickednesse is adioyned, doe binde the conscience no more thē magicall exorcismes: because God wil not haue his sacred name enforced to the confirmation of sinne. Yet this place doth teach vs to take heede that no man do vnaduisedly promisse any thing: then that he ioyne not obstinacie to his lightnesse.

28. And he gaue it to the maide. This also encreaseth the crueltie of the offence, that the holy mans head was after his death brought forth to be scorned: but the Lord doth somtimes so submit his children to the pride of the wicked, vntil that he wil shew at length that the bloud of his chil∣dren is pretious in his eyes. Herodias ioyeth that shee hath obtained her desire, & cruelly triūpheth ouer her reprouer: but afterwards she being put from her richesse, and depriued not onely of the honour of the king∣dom, but also of her natiue country, and of all helps, when she a pore wo∣man painfully led a miserable life in banishment, shewed a ioyful fight to

the Angels, and to all good men. That the guestes are enforced to de∣file their eyes with the beholdinge of that abhominable pompe, we doe heereby learne, that they which sitte at princes tables, are oft entrapped in many sinnes. For though no bloudy offence should defile the table, yet all things are so filled with all kinde of wickednesse, that who soeuer do come thither, it behoueth thē at the least to be giuen to pranks of baudry.

29. His disciples came. This remained also to the cruelty of the woman, that the corpes of the holy man remained vnburied: for it is probable by this, that his disciples performed this duty, that his body was thrown forth by the tyrants officers. And though the honour of buriall profiteth not the dead, yet the Lord would that this ceremonie shuld be reuerenced by vs, that it might be a witnesse vnto vs of the last resurrection. VVherefore this endeuour was acceptable to God, that Iohns disciples shoulde come & bury their maisters body. Further, this was a testimony of their piety: for by this meanes they professed that the doctrine of the deade man yet liued and flourished in their hearts. Therefore this confession was praise worthy, especially when it was not without daunger: because they could not honour this man slaine by the tormentor, but that they should pro∣uoke the rage of the tyrant against them.

Math. 14.	Marke 6.	Luke 9.
13. And when Iesus heard it, hee departed thence by shippe into a desarte place a parte. And when the multi∣tude had hard it, they folowed him a fote out of the cities. 14. And Iesus went forth, and sawe a great multitude, & was mo∣ued with compassion towarde them, and hee healed their sicke. 15. And when euen was come, his disciples came to him, sayinge: This is a desart place, and the houre is alrea∣dy past: let the multi∣tude depart, that they may go into the towns and buy them vitails. 16. But Iesus sayd to them: they haue no nede to goe away: giue yee to them to eate. 17. Then said they vn∣to him, we haue heere

but 5. loues & 2. fishes. 18. And he said, bring them hither to me. 19. And he comman∣ded the multitude to sit down on the grasse, and tooke the 5. loaues and the 2. fishes, and loked vp to heauen, & blessed, and brake, and gaue the loaues to his disciples, & the disci∣ples to be multitude. 20. And they did all eate, & were sufficed, and they tooke vppe of the fragments that re∣mained, 12. baskettes full. 21. And they whiche had eaten, were aboute fiue thousande menne, beside women and lit∣tle children.

30. And the apostles gathered them∣selues togither to Iesus, and tolde him all things, both what they had done, & what they had taught. 31. And he sayd vnto them: Come ye a parte into the wildernesse, and rest a while: for there were many cōmers & goers, that they had no leisure to eat. 32. So they went by shippe out of the way, into a desart place. 33. But the people sawe them when they departed, and many knowe him, and ranne a foote thither out of all ci∣ties, and came thither before them, & assembled vnto him. 34. Then Iesus went out, and sawe a great multitude, and had compassion on them, because they were like sheepe which had no shephearde: and hee be∣gan to teach them many things. 35. And when the day was now farre spent, his disciples came vnto him, say∣ing: This is a desart place, and now the day is farre passed. 36. Let them depart, that they may go into the villages and towns about, and buy them breade for they haue no∣thing to eate. 37. But he answeared and sayde vnto them: Giue ye them to eat. And they

solde vpto him: Shall we goe and buy two hundreth pepy woorth of breade, and giue them to eate? 38. Then he sayd vnto them: Howe many loaues haue yee? goe and looke. And when they knewe it, they sayde: fiue, and two fishes. 39. So he commanded them, to make them all sit downe by companies vpon the greene grasse. 40. Then they sate downe by rowes, by hundreths, and by fifties. 41. And he tooke the fiue loaues and the two fishes, and looked vppe to hea∣uen, and gaue thankes, and brake the loaues, and gaue them to his disciples to set before them, and the two fishes he deuided among them all. 42. So they did all eate and were sa∣tisfied. 43. And they toke vp twelue baskets ful of the fragments, and of the fishes. 44. And they that had eatē, were a∣bout fiue thousand men.

10. And when the apostles returned, they tolde him what great things they had done. Then he tooke them, and went aside into a soli∣tarie place, neare to the ci∣tie called Bethsaida. 11. But when the people know it, they folowed him: and he receiued them, and spake vnto thē of the king∣dome of God, and healed them that had neede to be healed. 12. And whē the day began to wear away, the 12. came, and sayd vnto him: send the people away, that they may go into the townes & vil∣lages round about, & lodge and gette meat: for we are heere in a desart place. 13. But he sayd vnto them▪ giue yee them to eat. And they sayde: we haue no moe but fiue loaues and two fi∣shes▪ except we shoulde goe buy meat for al this people 14. For they were about fiue thousand men. Then he

saide to his disciples, cause them to sitte downe by fif∣ties in a companie. 15. And they did so, and caused all to sitte downe. 16. Then he tooke the fiue loaues, and the two fishes, and looked vppe to heauen, and blessed them, & brake, and gaue to the disciples, to set before the people. 17. So they did all eate, & were satisfied: and there was taken vppe of that re∣mained to thē, 12. basketes full of broken meat.

13. VVhen Iesus heard it. Iohn reporting the same hystory, mentioneth not for what cause Iesus went ouer to the further shoar. Marke also and Luke doe somwhat differ from Mathew: for they teach that the cause of this iourney was, that he might giue some rest to his disciples, after they wer returned frō their ambassage. But there is no discord in that: because it may bee, that hee would haue his disciples aparte into a desert place, that there he might the better frame them to greater matters, and that at the same time a new occasion befell by the death of Iohn. For the death of Iohn might terrifie weake mindes, for that sorowfull euente of that great Prophet, did now giue warninge, what condition remayned for them all, Certeinely, as it is declared before, Iohn being taken, Christe went out of Herodes iurisdiction, that he might turne awaye from the present fury: so it may be gathered, that Christe nowe withdrewe his disciples being yet fearefull from the fire, and went into a deserte place. Also it is vncerteine howe much time the Apostles spente in theyr firste ambassage: for the course of tymes was either neglected by the Euange∣listes, or not strictly obserued (as we haue said otherwhere.) But it is ra∣ther probable to me, that they were not sent foorth once onely to declare the message of the kingdome of Christe, but▪ as occasion serued, they did either iterate the same in some places, or after some time they went forth into diuers places. Therefore I take that they were now gathered togi∣ther, that heereafter they might be daily folowers of him: as if it had ben sayde, they did not so goe from their maister, as if euery one had a conti∣nuall ordinarie office of teaching, but to preach for a time; then, to return to schoole againe, that they might profite better.

The multitude followed him. Though it was not vnknowne to Christe, (who knew all thinges before) what should come to passe, yet his will was as a man to prouide for his disciples, that he might indeede declare, that he had a care of thē. And by that great concourse it appeareth, how famous his name was euery where, that the Iewes might be inexcusable, which through their owne slouthfulnes were depriued of the benefit of saluation offered thē. And yet of this great multitude, which were enfla∣med with a sodaine heate to follow Christe, there was but a very small number, which gaue themselues to his doctrine truely and constantly, as it appeareth by Iohn.

14. Hee was moued with compassion. The other two doe expresse more plainely, and especaly Marke, why Christe tooke this compassion: to witte, because he saw hungry soules caried by their hot and zealous de∣sire from their owne dwelling places into the desert. And that wante of doctrine was a token of a miserable dissipation: therefore Marke saieth, that Christ had compassion on them, because they were as sheepe wan∣ting shepheards, not that he acknowledged them all for sheepe after the spirite of the Godhead, but as hee was man hee gaue iudgement of the present sight of them. For this was no smal token of piety, to leaue their owne houses, and to come in flockes to the Prophet of God, though hee of set purpose auoyded out of their sight. Then it is good to note, that Christ was mindefull of that person, which he sustayned: he had the of∣fice of a doctour layd vppon him: therefore he ought for a time to ac∣count all the Iewes of the stocke and Church of God, vntill they should estraunge themselues. But this mercifull affectiō so preuayled in Christ, that being wearied with his disciples, and almoste ouerwhelmed with continuall trouble, would not yet spare himselfe. Hee had sought some time of refreshing, and that not so much for himselfe as for his disciples: yet, because the necessitie of his office called him to a new labour: he wil∣lingly leaueth that priuate respect, and employeth himselfe in teaching the multitudes. And though hee hath now put off all those affections; which doe fall into a mortall man, yet it is no doubt but that he looketh downe from heauen vppon those miserable sheepe, which wante a shep∣heard, so that they seeke remedy for their want. Marke saieth that hee taught them many thinges: that is, that he preached long, that they might cary away some sound profit. Luke saieth, that he spake of the kingdōe of God, which is the same in effect. Mathew maketh no mention but of the miracles: because that there was most weight in them to get Christ a name. But it is easily gathered, that he omitted not the doctrine, which was the chiefe.

15. VVhen euen was come. Now the disciples were frustrate of theyr hope, now they see Christ busied in teaching, also the people were so desirous to be taught, that they thought not of returning: therefore they admonish Christ, that in regard of their bodies he should send thē away into the next townes. And he purposely had deferde the miracle, which he thought to worke vnto that time. First, that his disciples being stirred somwhat vp to the consideration of the same, might the better profitte thereby: then, that the circumstaunce of the time it selfe shoulde teache, though he preuent not their necessities, neither helpeth them at the first, that he yet doth neuer cast away the care of them, but hath alwayes help

ready in his hand, which he will bestow in the very moment.

16. Giue yee to them to eate. Because this miracle is fullyer expounded in the sixt chapter of Iohn, least the repetition should be troublesome to the readers, I had rather it shuld be sought there; yet, least nothing shuld be spoken here, I will briefly set downe the summe. Christ as yet hadde employed his labour to feed the soules, now he also extendeth his pastor∣ly office euen to the care also of the bodyes. VVherein he also confirmeth that saying of his, that to them that seeke the kingdome of God and the righteousnes thereof, all other thinges shall then bee giuen, Math. 6. 33. It is not to be hoped, that Christ will alway in this manner giue foode to them that want and be hungry: yet it is certeine that he will neuer suffer that his should want such thinges, as should maintaine life, but that hee would reach his hand from heauen, when hee shal so see it meete for the helpe of their necessities. But they, which desire that Christ should nou∣rish them, must also learne not to desire exquisite deinties, but to be con∣tent with barly bread. That Christe commaundeth the people to sitte downe by companies, was first for this purpose, that they being so dispo∣sed into companies, the myracle myght be the more euident: Then that the men might be the easilyer numbred, and when some should looke v∣pon others, they might themselues be witnesses of this heauenly grace: Thirdly, because he saw the disciples so carefull, hee would trye their o∣bedience by commaunding them that, which seemed in shew to be as a iest. For it was wonder to what end Christe hauing no cates, woulde make a shew of a banket. To the same purpose also belong those things which followe: the loaues were giuen to the disciples, so that the won∣derfull plenty should grow betweene their handes, and so they shoulde be the ministers of the diuine power of Christ. For, as if it were a small matter for them to be eye witnesses, Christ would that they should feele and handle his power. Two hundreth peeces of money here spoken of by Budeus account, amounteth about the value of thirty foure Frenche poundes. So they esteeme a litle bread for euery man at a French souse. But when they had made account of so much bread, which should suf∣fice to feede the people but meanely, their obedience deserueth no small praise, while they simply obeying the commaundement of Christe, doe commit the successe to his will and pleasure.

19. He blessed. Blessing is taken in this place, as it is ofttymes other∣where, for giuing of thankes. But Christ teacheth vs by his example, that we cannot otherwise eate meates holyly and purely, except we do shewe our thankfulnes to God, out of whose hand they come vnto vs. There∣fore Paule saieth, 1. Tim. 4. 5. VVhatsoeuer meates God dooth giue to vs, they are sanctified by the word of God and prayer. VVherein he de∣clareth that those as beastly men (which neyther account of the blessing of GOD faythfully, nor doe praise the same in giuing of thankes) doe defile and pollute with the filthye pollutions of theyr owne infidelytie, whatsoeuer was by the owne nature pure: and againe, the meat which they doe deuoure, is polluted and defiled: Christ therefore prescrybed to his a manner of eating, least they should with wicked sacriledge pro∣phane themselues and the benefites of GOD. The lyfting vp of the eies into heauen, doe declare an earnest and a vehement affection of praiers. Not that this gesture should be alwayes necessary when we do pray: but

because that the sonne of God would not neglect those ceremonies pro∣fitable for mans infirmity. Also the lifting vp of our eies is a fit spur to stirre vp our sluggishnes, for that our mindes are too much bent down∣ward to the earth.

20. They tooke vp of the fragments, that remained. VVhen as the fragments which were left, after that so great a number of men were filled, were twelue times more then was set downe at the first, this gaue no small lyght to the myracle. For all men vnderstoode thereby, that Christe by his power did not onelye create meates for them of nothing, whiche shuld suffice for the present vse, but if neede should be, he could also pro∣uide for the necessitie to come. Lastlye, the myracle being wrought, Christ would that this should be gathered againe to bee a notable testi∣mony of the same, that they which were filled with meate shoulde now at leasure behold the same. But though Christ doth not dayly multiplye loaues, neyther feedeth men without their handye labour, or tyllage of the fields, yet the fruit of this history extēdeth euen to vs. For our sloth∣fulnes and vnthankfulnes is the onely hinderaunce why we doe not see the aboundaunce of corne, wherby we should liue, encreased by the bles∣sing of God dayly vppon vs: Also, that besides the refreshing and nou∣rishing of vs there also remayneth seede for the grounde of one yeares encrease, euery one of vs should thinke with himself, that it is not with∣out heauenly encrease, if that the same wickednes hindred not, whiche blyndeth aswell the eies of the minde, as of the fleshe, least they shoulde behold the manifest worke of God. Also Christe declareth, that as all things are giuen of the father to him & into his hand, so the meates with which we are fed doe slow and come to vs from his grace.

Math. 14.	Mark. 6.	Luke.
22. And straightway Iesus com∣pelled his disciples to enter into a shippe, and to goe euer before him, while he sent the multitude awaye. 23 And assoone as he had sent the multitude away, he went vp into a mountaine alone to pray: and when the euening was come, he was there alone. 24. And the ship was now in the mids of the sea, and was tossed with waues: for it was a contrary winde. 25. And in the fourth watche of the night, Iesus wente vnto them▪ walking on the sea. 26. And when his disciples sawe him walking on the sea, they were troubled, saying, it is a spirite, and cried out for feare. 27. But straightwaye Iesus spake vnto them, saying, be of good com∣fort, It is I, be not afraid.

28. Then Peter aunswered him, and said, Maister, if it be thou bid me come vnto thee on the water. 29. And he saide come. And when Peter was come downe out of the ship, he walked on the water, to go to Iesus. 30. But when he saw a mighty wind, he was afraid: and as hee beganne to sinke, he cryed, saying, master, saue mee. 31. So immediately Iesus stretched forth hu••band, and caught him, & sayd, to him, O thou of litle fayth, where∣fore didst thou doubt? 32. And assoone as they were come into the ship, the wind ceased. 33. Then they that were in the ship came and worshipped him, saying, of a trueth thou art the sonne of God.

45. And straightway he cau∣sed his disciples to go into the ship: and to go before on the o∣ther side vnto Bethsaida, while he sent away the people. 46. Then assoone as he hadde sent them away, he departed in∣to a mountaine to pray. 47. And when euen was come, the ship was in the mids of the sea, and he alone on the land. 48. And he saw them trou∣bled in rowing (for the wind was cōtrary to them) and about the fourth watch of the night, hee came vpon them, walking vpon the sea, and would haue passed by them. 49. And when they saw him walking vpon the sea, they sup∣posed it had bene a spirite, and cryed out.

50. For they all saw him, and were sore afraide: but a∣non he talked with them, and sayd vnto them, bee of good comfort: it is I, be not afrayd. 51. Then he went vp vnto them into the shippe, and the wind ceased, and they were sors amased in themselues be∣yond measure, and meruailed. 52. For they had not conside∣red the matter of the loaues, beecause their heartes were hardned.

21. Iesus compeld his disciples. It behoued him to compell them, because to leaue him, they would not haue passed ouer to an other place, but a∣gainst their willes. Also they doe herein declare howe much they obeye him, while against their owne minde, they giue place and obey his com∣mandement. And certeinly in shew it seemed very absurd, that he would remaine alone in a desert place, when night approched. Therefore their aptnesse to be taught deserued so much the more prayse, for that the au∣thoritie of the heauenlye maister was more regarded and esteemed by them, then that which might seeme probable on the contrary part. And we do not rightly and perfectly obey God, except we do simply follow whatsoeuer he commaundeth, how much soeuer our sense repugne a∣gainst the same. Certeinly God alwaies hath the best reason and ground of his counsel and commaundement, but he often hideth the same from vs, that we might learne not to be selfewise, but wholly to depend vp∣pon his will. Thus Christ compeld his disciples to passe ouer, that hee might frame them to that rule of obedience, which I spake of. Neyther is there any doubt, but that he would make himselfe a way to the miracle which next followeth.

23. Hee went vp into a mountaine alone. It is likely that the sonne of God, from whom the tempest to come could not be hidde, did not neg∣lect in his prayers the preseruation of his disciples: yet it is meruaile why he doth not rather preuent the perill, then apply himselfe to prayer. But that he might fulfill the partes of a mediatour, hee sheweth himselfe to be both God and man, and gaue testimonies of both natures, as farre as the matter required. VVhen he had all thinges at his owne will, he she∣wed himselfe to be a man by praying, neither did he that feignedlye, but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort, which yet shewed it self at length in his order. But in going vp into the mountaine, hee sought oportunitie, that he might the freelyer pray farre from all noyse. VVe know how easily the ardent zeale in prayer, through the least disturban∣ces

either falleth away, or else waxeth colde. And though Christ had not this imperfection, yet his will was to teache vs by his example, diligently to vse all helpes, which may deliuer our mindes from all the snares of the world, that we being free, may be wholely bent into heauen. And solita∣rinesse much auaileth in this, that they which prepare themselues to prai∣er, shoulde be the more diligent, hauing God alone for witnesse, powring out their heart into his bosome, they should the more diligently examine themselues: lastly, cōsidering with themselues that they haue to doe with God, let them lift vp themselues aboue themselues. Yet it is to be noted that he setteth not downe a lawe, as if it were not lawfull to pray any o∣ther where but in secrete: for Paule also commaundeth vs to lifte vp pure handes euery where, 1. Tim. 2. 8. And Christ himselfe sometime prayed before men: and he also taught his disciples, that they being gathered to∣gither, should conceiue praiers openly amōgst themselues. But that liber∣tie of praying in all places hindereth not, but that they shoulde also vse priuate prayers in time conuenient.

24. The shippe was nowe in the middes of the sea. The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn, and therefore I will be the shorter heere. Christe suffered his disciples to be tossed with a troublesome tempest, and with some daunger for a time, to that ende that they might with readier mindes receiue helpe when it should be brought them: for the contrary winde roase about midnight, or a litle before. And thē at the fourth watche Christ appeared, that is, three houres ful before day: so their faith was as hardly shakē with terrours, as their armes were toyled with rowing. But when necessitie it selfe most vrged them to de∣sire their maisters presence, they were too grosse and blockish to be afraid at his sight, as if he hadde bene a spirite. For this cause Marke sayeth that their hearts were blinded, and vnderstoode not the matter of the loaues. For by that myracle they were sufficiently taught, that Christe wanted not diuine power to helpe his: and that hee doeth carefully prouide for them, when necessity so requireth. Therefore their sluggishnes nowe is worthily condemned: because they doe not presently call to minde that heauenly power, a notable token whereof being shewed but late, ought yet to be present before their eyes. But through the fault of theyr slug∣gishnes they were afrayd, beecause they had not profited by the former miracles so rightly as became them: but their blindnes is especiallye re∣proued, because they had forgotten that, which they saw so late, or rather that they applyed not their mindes to consider the Godheade, whereof the multiplying of the loaues was testimony euident enough. Yet Mark setteth downe two thinges in his wordes, that they considered not tho∣roughly the glory of christ, which was shewed in multiplying the loaues: then he declareth the cause, for that their heartes were hardened. And that seemeth to be added not onely for the aggrauating of the greatnes of the fault▪ but also to admonish vs of the infirmity of our minde, that we should aske new eyes of the Lord. Certinely, it was, as I sayde euen now, too beastly ignoraunce not to vnderstande, as it were, the palpable power of God. Yet, because all mankind is sicke of the same disease, Mar∣doth of purpose make mention of the blindnes, that wee might knowe that it is no new matter, if men cannot see into the manifest workes of God, vntill they be lightned from aboue: as Moses also said, Deut. 29. 4.

Yet the Lord hath not giuen you an hearte to vnderstand. And though the word heart doth often signifie the wil or the seate of affections, yet here in this place, as also in the place of Moses, which I cited, it is take for the mind.

27. Straightway Iesus spake vnto them. Because Christ is not known to be the delyuerer, while he offreth himselfe in deede, hee calleth his disciples by his word to the knowlede of him. Also the comfort, which he exhor∣teth them vnto, is in his own presence: as if he should haue saide; After they vnderstand that he is present with them, they haue assured cause to be of good comfort. But because that feare had possessed their mindes, he reproueth it, least it should hinder him, and delay theyr comforte. Not that they could be ioyfull and comforted without al feare: but because it was necessary that the feare, which had preuailed shoulde bee appeased, least it should ouerwhelme their comforte. And though the voyce of the Sonne of God is to the reprobate deadly, and his presence terrible, yet here is described to vs farre contrary effectes of the same to the faithful: to witte, that inward peace, and comfortable boldnes, obtaineth the vi∣ctory in our heartes, least we should giue place to fleshly feares▪ But then blinde and inconsiderate tumultes do trouble vs: because that wee being vnthankful and malitious, do not hold out the innumerable benefits of God, as bucklers, which being rightly cōsidered, shuld be sufficient to stay vs vp. And though it was high time to haue helpe, when Christe appea∣red, yet the tempest doth not presently cease, vntill the disciples were bet∣ter stirred vppe both to desire, and also to hope for his grace. And that is to bee noted, that he might knowe, that the Lorde dooth not with∣out cause ofte tymes defer that delyueraunce, whiche hee hath in his hande.

28. Then Peter aunswered him. The exception which he maketh declareth that his fayth was not yet ripe. If it be thou (saith hee) commaund mee to come. But he had heard Christ speake: therefore why doth he doubtingly and vncerteinly thus wauer yet in himselfe? but in that so small and weake fayth there breaketh out a heate of inconsiderat zeale: for he ought to haue mette himselfe by his owne measure, and rather to pray to Christ for encrease of fayth, that by the guiding and direction of the same, hee might at length passe ouer seas and mountaines: but hee nowe desireth rashly to flye without the winges of fayth: and whereas the worde of Christe was not firmely nor rightly setled in his hearte, he desireth that the waters should be firme vnder his feete. Yet it is not to be doubted, but that this affection sprang of a good beginning: but, because it dege∣nerateth into a corrupt extremitie, it looseth the praise of goodnes. And of this it commeth to passe, that Peter presently tasteth the punishment of his rashnes. VVherefore let the faithfull bee taught by this example to take heede of rash hastines. VVhether soeuer the Lorde calleth wee must runne diligently, but he which passeth further shall feele at length by his vnhappy successe, what it is to passe beyonde his owne boundes: Yet it may be demaunded, why Christe should graunt Peters requeste: For he seemeth so to allow it. But the aunswere is ready, GOD for the most parte prouideth best for vs by denying those things, which we de∣sire: and somtymes he graunteth our requestes, that hee may the better conuince vs by experience of our owne foolishnesse. So, when he dayly

graunteth to his faythfull ones more then is meete, hee instructeth them in sobrietie, and modesty against the time to come. Furthermore, this was profitable for Peter and the rest, and is also profitable for vs at this day. The power of Christ shewed it selfe more euidently in the person of Peter, when he tooke him as a companion with him: then, if hee had walked alone vppon the waters. Yet Peter knoweth, and others doe plainely behold that he beganne to sinke, because he rested not in a per∣fect faith, nor reposed himselfe in the word of God by trusting the se∣crete power of God, which did before make the waters strong: yet christ dealeth louingly with him, because he suffered him not altogether to be swallowed vppe. Both these things befall to vs. For as Peter assoone as he was afrayd, beganne to sinke, so the fraill and vaine cogitations of the flesh do so work in vs, that we sinke in the midst of the course of our af∣fayres, yet the Lord pardoneth our infirmitie, and reacheth out his hand, least the waters should drowne vs altogether. It is also to be noted that Peter seeing that his rashnes had but euil and badde successe, committeth himself to the mercy of Christ. VVherefore though we be worthily pu∣nished, it behoueth vs yet to flye to him, that he hauing mercy vppon vs, may giue vs that helpe, whereof we are vnworthy.

31. O thou of litle faith. Christ doth louingly preserue Peter, yet so that he doth not nourish nor flatter his fault. This is the end and purpose of this reproofe▪ wherein the weaknesse of his faith is condemned: yet it is demaunded whether euery feare doth argue a want of fayth: for so the words of Christ do seeme to note, there ought to be no doubting where faith doth reigne. I aunswere, Christe dooth here reproue a doubtinge, which was directly contrary to faith. It may so be that a man may doubt without offence, as where the word of God hath not yet made vs certein and sure. But the estate of Peter was otherwise, who beeing instructed by the commaundement of Christ, and now hauing experience of his power, yet fell to a vaine and peruerse feare from that double stay and strength he had.

33. They that were in the ship. I iudge that this was not onely spoken of the disciples, but of the mariners and other passengers. They therefore which had not yet professed to account him as a master, do now sodein∣lye confesse him to be the sonne of God, in which worde they giue him the honor of the Messiah. For though that high mistery was not yet cō∣monly knowne, how God should be manifested in flesh: yet, because they had learned out of the Prophets, that he which should be the redeemer, should be called the sonne of God, they which sette forth the glorye of Christ with this title, do declare that they beleeue in that Christ.

Matth. 14.	Mark. 6.	Luk.
34. And when they were come ouer, they came into the land of Gennesaret. 35. And whē ye mē of that place knew him, they sent out into all that countrey round aboute, and brought vnto him al yt were sick. 36. And be sought him, that they

touch the homme of his garment onely: and as many as touched it, were made whole.

53. And they came ouer, & went into the land of Gennesaret, & arriued. 54. So when they were come out of the ship, straightway they knew him: 55. And ranne about through al that region round about, and began to carye hither and thither in beds al that were sick, where they heard that he was.

56. And whither soeuer hee entred into townes, or cities, or villages, they layd their sick in theyr stretes, & praid him that they might touch at least the edge of his garment. And as many as touched him were made whole.

34. They came into the land of Genne••areth. The Euangelists do meane that region, which was so called of the name of the lake: though it is vncer∣teine whether the lake was so called, after the name of the lande: but in that there is no matter of waight. It behoueth vs especially to bende our cies thither, whither the Euangelistes do lead vs, that the glory of Christ was shewed not by one or two miracles, but that coast of Iudea was re∣plenished with innumerable testimonies of him, the fame wherof might easily spread to Ierusalem and into other cities euerye waye. VVhereby we gather how vile and wicked the vnthankfulnes of that nation was, which malitiously shut theyr eies at the present brightnes of the glory of God: nay, they endeuoured as much as laye in them to extinguishe the same. But now it is our duety in this so great a heap of myracles, to learn to know to what end Christ came: namely, that he might shew himselfe a Phisition in healyng all diseases. For it behooueth vs to cal to remem∣braunce that, which Matthew alleaged before out of the Prophet Isaias, that he by healing the diseases of the body, figured, as in a shadow, some greater thing: to wit, that he should restore our soules to health, and that his peculyar office should be to take away spiritual diseases. And though at this day he is not conuersaunt vppon the earth, yet it is certeine that now in heauen he excelleth in exercising the same graces, whereof hee then gaue a visible testimony. And beecause wee all are diseased with all kinde of diseases vntill he heale: let euery one of vs not only offer him∣selfe vnto him, but let him also endeuour to bring others, which are in neede of the like remedy.

36. That they might touch the hemme. It is to be supposed that they were somwhat superstitious, when as they tied the grace of Christ to the tou∣ching of his garment: at least they defrauded him of part of his honour, when they hoped for no power by his simple word. But, least hee should quēch the smoaking flaxe, he applyeth himselfe to theyr simplicitie: yet here is no cause why they should flatter themselues, which seek the grace of God in wood, or nayles, or garmentes, when as the scripture saith ex∣presly, that it is abhominable to conceaue any thing now ef Christe, but according to the worthines of his spirituall and heauenly glory. Theyr infirmity was borne with for a tyme, which not knowing that Christe was God, desired to come neerer to him. Now, sith hee silleth heauen and earth with the fauour of his grace, it behooueth vs to apprehend by fayth the saluation, which he offreth vs from heauen, and not with hāds or eyes.

Matth. 15.	Mark. 7.	Luk.
1. Then came to Iesus the Scribs and Pharises, which were of Ie∣rusalem,

saying, 2. VVhy do thy disciples trans∣gresse the tradition of the El∣ders? for they wash not their hands when they eat bread. 3. But he answered and saide vnto them, why doe yee also transgresse the commaunde∣mentes of God by your tradi∣tions? 4. For God hath comman∣ded saying, Honour thy father and mother: and he that cur∣seth father or mother, let him. dye the death. 5. But yee saye, whosoeuer shal saye to father or mother, by the gifte that is offred by ••ne, thou maist haue profit: 6. Though he honour not his father, or his mother, shall be free. Thus haue yee made the commandement of God of no auctority by your traditions. 7. O hypocrites, Esaias pro∣phesied wel of you, saying, 8. This people draweth neere vnto me with their mouth, and honoureth me with their lips: but their hearte is farre from me. 9. But in vaine they wor∣ship me, teaching for doctrins the precepts of men.

1. Then gathered vnto him the Phari∣ses, and certeine of the Scribes, whiche

came from Ierusalem. 2. And when they sawe some of his disci¦ples eate meat with common handes (that is to say, vnwashed) they complained. 3. (For the Pharises and al the Iewes, ex∣cept they wash their handes oft, eate not, holding the tradition of the Elders. 4. And when they come from the market, except they wash, they eat not: and manye other thinges there be, which they haue ta∣ken vpon them to obserue, as the washing of cuppes and pots, and of brasen vessels, and of tables.) 5. Then asked him the Pharises and Scribes, why walke not thy disciples accor∣ding to the tradition of the Elders, but eat meat with vnwashen hands? 6. Then he answered and sayd vnto them, Surely I say hath prophesied well of you, hi∣pocrites, as it is written, This people honou∣reth me with their lippes, but their heart is farre away from me. 7. But they worship me in vain, teaching for doctrines the precepts of men. 8. For yee lay the commaundementes of God aparte, and obserue the tradition of men, as the washing of pottes and cups, and many other such like things yede. 9. And he saide vnto them, well, yee re∣iect the commaundement of God, that yee may obserue your owne tradition. 10. For Moses saide, Honour thy father and thy mother: and whosoeuer shall curse father or mother, let him dye the death. 11. But yee say, If a man say to father or mother, Corban, that is, by the gifte that is offred by me, thou maist haue profit, he shal be free. 12. So ye suffer him no more to doe anye thing for his father or his mother: 13. Making the word of God of no au∣toritie, by your tradition, which ye haue or∣dained: and ye do many such like things.

1. Then came to Iesus. This is a place most worthy to be noted: because that here is reproued an offence no lesse daungerous then common. VVe see what frowardnes there is in menne, both in the way and meanes of worshipping God, for they do dayly deuise new kindes of worshipping, and the wiser any man would seeme to be, the more he bendeth to shew

his witte that way. I speake not of straungers, but of them which are of the houshold of the church, whom God hath peculiarlye enriched with this honour, that they should holde that as the rule of pietie, which hee hath spoken with his own mouth. Gad hath prescribed in what maner we should worship him, and in his law he hath comprehended a perfect holynes. The most part as if it were a light and a vaine matter ro obey God, and to obserue that which he hath commaunded, do of themselues gather out of sundry places many additions to the same. They whiche are in authoritie do wrest their owne deuises to this end, as if they had somwhat in their heades perfecter then the worde of God. Then crepte in tyranny: for when men once take to themselues that lyberty to com∣maund, they do seuerely exact the obseruation of their own lawes, & do not abide that the least title of the same should be omitted either in cō∣tempt, or els by negligence. Also though the world cānot abide the law∣full gouernment, and is most rebellious in bearing the Lords yoake, yet it doth easily and willingly yeelde to the snares of vaine traditions: yea, and many seeme to desire such a seruitude. But the worshippe of God is defiled, which ought chiefly and principally to be obeyd, and the autho∣ritie of men is preferred before his imperial dignitie. And so the commō people is hardly and tyrannously enforced to apply their whole ende∣uour vpon triffles. But this place teacheth vs that al fained worshippings do displease God: because that he alone would be heard, that hee might order and frame vs to true pietie after his own pleasure: Then they lose their labour, which as people not satisfied with the only law of God, do weary themselues in obseruing the traditions of men. Thirdly, God is iniuried when as the deuises of men are extold so hygh, that the maie∣stie of his law shuld fall away, or the reuerence of the same at least shuld waxe colde.

The Scribes and Pharises, which were of Ierusalem. It is not declared for what purpose these Scribes came to Iesus: yet, to me it seemeth probable, that they being moued with his fame, should come with a desire to learne, for asmuch as he seemed to be a fit master: though it may be that they were sent as spies. Howsoeuer the matter was, beecause they brought theyr owne selfe lyking with them, the leaste offence might easilye exasperate them to byte or gnaw at Christe. VVhereby we see how hard it is for them to be drawne to sound doctrine, which are possessed with ambiti∣on and desire of reigne: especially, they which are addicted to ceremo∣nies which haue bene long accustomed, do admit no new thing, but do obstinately condemne whatsoeuer is not accustomed. To be short, there cannot be a people more lordly nor more froward then these men were. Both the Euangelistes doe make mention both of the Scribs and of the Pharises. Yet Matthew speaketh of them in the entraunce into the hy∣story, and Marke placeth them after. But the meaning is all one: for they meane, that of other sectes the Scribes came, but the Pharises were the chiefe, as they which then were most honoured, and the gouernmente then was in their handes. And it is no meruaile that they were soonest offended with the contempt of the lawes, which they themselues had made. For, as we said before, when as they boasted themselues to bee the interpreters of the lawe, and thereof had their name giuen them, they had corrupted the puritie of the word with their owne deuises: and so

what traditions soeuer the Iewaes then had, came out of their shoppe: wherefore they became the hotter, and shewed themselues the sharper defenders of them.

2. VVhy doe thy disciples. VVhen the controuersie is of mans traditions, this question is not of politike lawes, the vse & end whereof doe tende to an other purpose, then to prescribe how God should be worshipped: but, because there is a diuersitie of mans traditions, there must bee some distinction vsed. For there are some, which are manifest wicked, because they doe institute wicked manner of worshippinges, and such as are ful contrary to the word of God. Others myxing the worship of God with prophane trifles, doe defile the puritie of the same. Others, whiche haue some more colour, not being infected with any notable fault, are yet for this cause condemned: for that they are imagined to be necessary for the worship of God, and so God is not meerely obeyed, and the consciences are caught as in a snare. It is euident that the treatie heere is of this latter sort. For the washing of hands, which the Pharises vrged, coulde not of it self be condemned of wicked superstition: for els Christ would not haue suffred the water pottes to haue beene placed at the maryage, except the ceremonie had beene lawfull: but the faulte was in this, that they thought that GOD coulde not bee otherwise rightly worshipped. That ceremonie of washing was not broughte in at the firste without some goodly pretence. We know how seuerely the law of God required outward cleannesse, not that the Lord would haue his seruauntes to bee stayde in the same, but that they should the more carefully take heede of all spirituall vncleannes. But the law helde a meane in these washinges, and then came these Doctors vppon it, whiche thought not themselues wise enough, except they added somewhat to the worde of GOD: and hereof came those washinges, whereof there is no mention in the lawe. The Lawgiuers themselues would not bragge that they had giuen any new law, but onely that they had added certeine cautions, which should be meanes and helpes for the obseruing of the lawe of God. And pre∣sently corruption followed, when as the ceremonies brought in by man beganne to be accounted as part of the worship of God: and also when there was a necessitie layd vppon free and voluntary actions. For, God (as it is said before) would alwayes be worshipped by the prescripte rule of his owne word: and therefore no addition to his lawe is tollerable. For as he permitteth the faythful to haue certeine outward rites, where∣in they myght exercise themselues to godlynesse: so hee suffered them not to bee mixed with his word, as if religion were in them. They wath not their handes. The cause of the offence is set forth more at large by Marke: but this is the summe, there were many customes amongste the Scrybes, which they took vpon them to obserue of their own wil: those were se∣cundary lawes inuented by curious heades, as if the only commandemēt of God were not sufficient. This pertained to cups, vessels, garments and other things pertaining to houshold, that they should not touch any vn∣cleane or defiled thing. But to deuise new washings was a vaine and idle deuice. This was not without a colourable cloake, as Paule saith, Col. 2. 23. The inuentions of men haue a shew of wisdome: but if they hadde stayde themselues in the onely law of God, theyr modestye should haue bene more approued, then their scrupulous doubtfulnes.

Their will was to prouide that no vncleane person shoulde rashlye and without consideration eate meat: but it was sufficient for the Lorde to purge the apparant spottes. Also these deuises had neither any ende nor measure: for they could scarse moue a finger, but some new blot would arise: but this corruption was much the worse, because it was caste as a religion vpon the consciences, that he should be guilty of vncleannesse: which did not oftē wash his body with water. It may be they wold haue borne with the contempt of this ceremonie in meane men: but, because they had conceiued a greater and more excellent estimation of Christe and his disciples, it seemeth to be an heinous offēce, that the rites appoin∣ted by the Elders, which were religiously vsed by the Scribes, should not be obserued by the disciples of that master, who professed a better mat∣ter, then the present estate deliuered. Also they are much deceiued, which do compare the sprinckling of their comured water, which the Papistes call holy water, with the Iewish washinges. For the Papistes do blot out asmuch as lyeth in them, that one Baptisme by the iteratinge of the same so oft. Then it is applyed to exorcismes, and that: oyishe sprincklinge is supposed to be of force, to wash away sinnes. If that it were a thing law∣full of it selfe, and were free from such corruptions, yet that necessitye, which they vrge, is alwaies to be condemned.

3 VVhy do yee also transgresse the commaundements of God? Christ maketh here a double answere: the first is to the person (as they say) the other contei∣neth the definition of the matter and cause. The order is otherwise sette downe in Mark, who first bringeth in that whiche Christe spake of the whole matter: then he addeth the reproofe, wherin heinueigheth against hypocrites: we will follow the course obserued by Matth. Againe, when as the Lord demaundeth of the Scribes, why they defile the law of God, through their own traditions, he doth not yet plainely delyuer his disci∣ples from the fault obiected against them: but hee onely sheweth them how wicked, preposterous and froward they were. They take it grie∣uously that the preceptes of menne are not exactly obserued: how much more grieuous a matter is it, that the law of God being neglected, they should imploy their whole endeuor in the obseruing of these traditions? Therfore it appeareth that they were moued rather with ambition, then with a true and right zeale, while they so prefer men before God. Also it doth easily appeare by the text, in what sense he saith that the commaun∣dements of God are transgressed. They did not openly, or professedly a∣bolish the law of God, as to affirme that to be lawful, which the law had forbidden: but they did indirectly transgresse the same, when as the exer∣cises enioined by the Lorde were suffred by the carelesly to be omitted. The exāple which Christ bringeth is plaine & familiar, God hath com∣manded that children shuld honor their parents. Yet because the offrings made for the gaine of the priests, the gathering of them was so narowly looked to, that they imagined that he sinned more grieuously that offred nothing, then he that robd his parents of the honor due to thē. Also that which according to the law of god was left as a thing voluntary was of more importance in the iudgment of the scribes, thē one of the chief cō∣mādements of god. Therfore as oft as we are so bent to kepe the laws of men, so y^t we imploy lesse diligence & care, for the keeping of the law of god, we are accoūted to trāsgresse the same. A litle after he saith that the cōmandemēt of god is made of no autority, by y^e traditiōs of mē: because

the Scribes do hold the people so bound to their deuises, that there could no time nor leasure be left to the word of god: also, because they thoght, that they had done their duety very well, that had waited of them at an ynch, and hereof arose a liberty to sin. For it is thought that the law of God may be freely broken, sith that holines is rather put in the obserua∣tion of other things then of it. Now, let euery man consider with himself whether this fault abosideth not more at this day amōgst the Papists, thē in times past amongst the Iews. The Pope with the whol dunghil of his cleargy denieth not but that God ought to bee obeied: but when they come to the purpose, where as they detest the tasting of a litle flesh, as a deadly sinne, and theft and whordome but as a veniall sinne, they ouer∣throw the law of God for their own traditions: and it is no way to bee suffered, that the obseruation of mans deuises should diminish any of that obedience, which is due to God alone. Further, the honour which GOD commaundeth to yeelde to the parents, is extended to all the dueties of godlines. The last clause that Christ addeth, that he is worthy of death, which curseth his father or his mother, tendeth to this, that wee shoulde know that the commaundement of honoring the parentes, is not small or of light importance, sith that the breach of the same is so sharply pu∣nished. And this doth not a litle amplifie the sinne of the Scribes, that so seuere a threatning terrifieth not them from lettinge the bridle loose to contemners of parents.

5. But ye say. This sentence wanteth that, which is more fully sette downe in Mark, where it is added, you suffer him no more to do any thing for his father and mother. And the meaning is, that the Scribes do wickedly in ab∣soluing them, which withdraw themselues from dooing their dueties to their parents, so that they supply that want with a voluntarye sacrifice, which might haue bene omitted without any offence to God. Neyther may the words of Christ be so takē, as if the Scribes should haue restray∣ned men from al right obedience: but they did so earnestly apply them∣selues to get their pray, that children in the meane space did not their du∣ty to their parents.

7 Isaias prophesied wel of you. Now the Lord proceedeth further. For hee speaketh of the cause it selfe, which he deuideth into two partes. The first is, that they being only bent to outward rites, esteemed nothinge of true holines, which consisteth in the sincere integrity of the heart: the o∣ther, that they peruerslye worshipped God, after their owne will. And 〈◊〉〈◊〉 seemeth to reproue the men, when he speaketh against counter∣feit & feigned holines, yet he comprehendeth the sum of the doctrine, which is fully defined thus, The worship of God is spiritual, & consisteth not in sprinckling of water, or in any other ceremony. Also there is no other reasonable seruice of God, then that whiche is framed after hys word. And though Iesaias prophesied not only of the time to come, but had respect to the mē of his age, yet Christ saith that this prophesie belō∣geth to the Scribes & Pharises: because they were like to those old hypo∣crites, with whō the prophet had to do. Christ rehearseth it not after the word that is there set down: yet the prophet doth expresly mentiō these two faults, wherewith the Iewes had prouoked the vengance of God a∣gainst thēselues: that they faigned a holines onely with the lyppes and outward professiō: further, that they declined to faigned worshippings.

First therfore it is wicked hypocrisie, when men do not honour God, but in outward shew: for it were not euil of it self to draw nere to god with the mouth and lyps, so that the heart went before. This therefore is the summe, because the worship of GOD is spirituall, and nothing pleaseth him, except the inward sincerity of the heart be ioyned with it, they are hypocrites, which put holines in outward pompes.

9 They worship me in vaine. The Prophet speaketh word for word thus. Their feare was taught by the precept of men. But Christ doth faithfully and apt∣ly yeelde the sense thus, God is worshipped in vaine, where the will of men is thrust in for doctrine. Also by these words al voluntary religiōs, as Paule calleth them, Col. 2. 23. are euidentlye condemned. For, as wee said, sith that God wilbe worshipped after his own wil, only he aloweth no new fashions of worshipping him to be imagined. Therfore whē as man beginneth to wāder out of the cōpasse of the word of god, the more earnestly & curiously he applyeth himself to worshippe him, the greater iudgment he pulleth downe vpon himself: because religion is prophaned by such inuentions. The apposition consisteth in these words, teaching do∣ctrines the precepts of men. For Christ affirmeth that they go astray, which in place of doctrine do thrust in the commaundementes of men: or which worship God after that rule. Therfore, sith obedience before God is bet∣ter accepted then sacrifice, let this be holden as certeine, that all faigned worshippings are vain before him, yea, as the Prophet testifieth, they are accursed and detestable.

Matth. 15	Mark. 7	Luk. 6
10 Then he called the multitude vn∣to him, and said to them, heare and vnderstand. 11. That which goeth into the mouth defileth not the man, but that which cōmeth out of the mouth defileth the man. 12. Then came his disciples, & said to him, perceiuest thou not that ye Pharises are offēded in hearing this saying? 13. But he answered & said, euery plāt which, mine heuēly father hath not planted, shalbe rooted vp. 14. Let them alone: they be the blind leaders of the blind, & if the blynde lead the blind, both shal fal into the ditch. 15. Then answered Peter and said to him, declare to vs this parable. 16. Then said Iesus, are ye yet with∣out vnderstanding? 17. Perceiue ye not yet, that whatso∣euer entreth into the mouth, goeth in¦to the belly, & is cast into the draught 18. But those things which proceede out of the mouth, come from the hart and they defile the man. 19. For out of the heart come euill thoughts, murders, adulteries, fornica¦tions,

thefts, false testimonies, slaunders. 20 These are the things, which defile the man: but to eate with vnwashed handes, defileth not the man.

14. Then he called the whol multitude vnto him, & said vnto them, hearkē you al to me, and vnderstand. 15. There is nothing without a manne that can defile him, when it entreth in∣to him, but the thinges whiche proceede out of him, are they which defile ye mā. 16. If any haue eares to heare, let him heare. 17. And when he came into an house away from the people, his disciples asked him concerning the parable. 18. And he said vnto them, what? are ye without vnderstanding also? Doe ye not knowe that whatsoeuer thinge from without entreth into a man, cannot de∣file him. 19. Because it entreth not in∣to his heart, but into the belly, and go∣eth into the draught, which is the pur∣ging of as meates? 20. Then he said that which commeth out of man, that defileth man. 21. For from within, euen out of the hart of men proceede euill thoughts, ad∣ulteries, fornications and murthers. 22. Theftes, couetousnes, wickednes, de∣ceit, vncleannes, a wicked eie, backby∣ting, pride, foolishnes.

23. All these euyll things come from within, and defile a man.

39. And he spake a parable vn¦to them, canne the blind lead the blind? shall they not both fall into the ditch?

10. He called the multidude vnto him. Here Christ turning himself to such as were willing to bee taught, doth more at large expound that whiche he had touched before, that the kingdom of God consisteth not in meate and drink, as Paul also teacheth. Ro. 14. 17. For, whē as outward things by nature are cleane, the vse of them is also free and cleane. Neither co∣meth the vncleannes of the good creatures of God. Therefore this is a general iudgment, that vncleannes commeth not into man from with∣out, but that the fountaine is hid in himself. But by Synecdochen hee saieth, that out of the mouth of man commeth all those euils, which euery man bringeth forth of him. For hee alludeth to the present matter, as if he should haue said, we do not draw in at our mouth vncleannes togeather with meat and drinke: but al kind of filthines floweth out from vs.

12. Perceiuest thou not that the Pharises. Because the Scribes were very froward and vnframeable, Christ bestowed not much labour in appeasing them, but had enough to do to reproue their hipocrisie & pride. So the offence which they had first conceiued is doubled, where they see their washings not carelesly, but as it were professedly despised of Christ as triffles. Now, in that Christ doubted not to set their malitious and poysoned mindes more on fire by pricking thē so sharply, let vs learne by his example not greatly to regard whether our doings and sayings please al men: yet the disciples (as it is the maner of rude and vnlearned men) do gather by the hard successe, that Christ answered dangerously and ill. For to this pur∣pose tended their admonition, that Christ by correcting his ouersharpe speach, shuld endeuor to pacifie their offended minds. This is almoste a thing common to the weake, to iudge euil of that doctrin, which they soe receiued with vnrighteous & enuious eares. And certeinly it were to be wished that the same might quietly and without offence haue the alow∣ance of al men: but sith Sathan blindeth many mens mindes, and enfla∣meth their hearts euen with madnes, & holdeth many soules ouerwhel∣med with a beastly blockishnes, it cannot be that the true doctrine of sal∣uation should sauor with all men: but especiallye it is no meruaile to see them exasperated, which nourish within them the poyson of malice and vntowardnes. VVe must endeuor our selues so far as lawfully we may, y^t no offēce may arise of our maner of teaching. But it were a poynt of ex∣treame madnes for vs to moderate as it were with greater wisdome the doctrine which we are taught of the heauēly master. But we see how of his speach wicked & leaud men took occasiō of offence: yea, we see how y^e shew of offēce which was malitiously takē, was handled on either side.

13. Euery plant. Because that the weake minds were wounded with that the doctrine had no better successe, Christ would remedy that mischiefe. And he applieth this remedy, there is no cause why good menne shoulde be troubled, or shoulde the lesse honourably esteeme of the doctrine, though it light vppon many to their destruction. This place is ignorātly expounded of some, that all the inuentions of men, and what soeuer pro∣cedeth not out of the mouth of God, must be rooted vppe and pearishe•• for CHRISTE hathe respecte rather vnto menne, and the meaning is, that it is no meruaile if the doctrine of saluation beecome deadlye to

the reprobate. For they are alwayes caried headlong to destructiō, that are appoynted to the same. Vnderstand therfore those that are planted with the hand of God, to be them, which by his free adoption are graf∣ted into the tree of lyfe: as Iesaias also 60. 21. calleth the Church renu∣ed by the grace of Christ, a graft planted by the Lorde. Further, for that saluation commeth only of Gods election, it is necessary that the repro∣bate do perish, by what meanes soeuer it be done: not that God will de∣stroy the innocent, and them that are without fault, but because they of their owne malice do turne to their owne destruction whatsoeuer is of∣fred them, though it be wholsom. So it commeth to passe, that the Go∣spell to them that willinglye perishe, is a sauour of death to death, as Paul witnesseth, 2. Cor. 2. 16. For though it be proposed vnto all men for saluation, yet it bringeth not foorth this fruit but in the elect. Also it is the part of a faithfull and good teacher, so to temper whatsoeuer hee bringeth forth, that it may profit all men: but how ofte soeuer it falleth out otherwise, let vs comfort our selues with this aunswere of Christe. And the similitude doth notably expresse the cause of the destructiō not to be in the doctrne, but the reprobate, which haue no roote in God, ha∣uing the doctrine set before them, doe vomitte out their hidden poyson, that they might bring with haste that death vppon themselues, to the which they were before appoynted. Note that Christ specially meaneth the hypocrits, which for a time seeme to be planted as the good trees: for the Epicures, which are notorious for their grosse and infamous contēpt of God, are not properly said to be like to trees: but they, in whom some vaine shew of godlines shineth. Such were the Scribes, which were alofte in the Church of God, no otherwise then the Ceders in Libanon: so that their falling away might seeme the more absurd. Further, where Christ might haue saide, that they doe worthily perish, which do vnworthily refuse their saluation, he goeth deeper, and denyeth that any man canne alwaies stand, excepte his saluation bee established in Gods election. In which words he plainly sheweth that the first beginning of our saluatiō commeth of that grace, wherein God chose vs vnto himself for his chil∣dren before we were created.

14. Let them alone. He saith that they are vnworthy, that there should a∣ny account be had of them: therfore, that there is no cause why their of∣fence should much moue vs. From hence was gathered that old distinctiō of auoyding offences, which must be regarded, least offence be giuen to the weak: but, if any stubborn or malitious wicked person shoulde take offēce, that is not to be regarded: for, if we would satisfie the frowardnes of al mē, it wer necessary that Christ, who is the rock of offence, shuld be buried. Therfore it is conuenient to know the difference beetweene the weak, which being offēded by ignorance, do presently apply thēselues to be cured, & the proud and froward, which take offences, least the weake be troubled through our fault. But wheras the wicked wil frowardly be troubled, let vs without regard go through the midst of offences. For he that spareth not the weak brethren, treadeth them as it were vnder his feete, to whom we are cōmanded to reach our hand: but it were not cō∣uenient to regard others, into whose offences it is necessary to fall, if wee desire to hold a right course. Further, where vnder pretence of offence it commeth to passe to those menne to be alienated, and to fall away from Christ, they must be let alone, least they draw vs away with them.

They are blinde leaders of the blinde. Christ declareth that they shall misera∣bly pearish, who soeuer wil bend themselues hither and thither after their pleasure: for when they will stumble in the plaine way, it doeth heereby appeare that they are willingly blinde. Nowe, to what purpose should a∣ny manne suffer himselfe to be gouerned by them, except that he would fall into the same pitte. And Christe, which sunne of righteousnesse shi∣neth to vs, by the light of the Gospell not onely sheweth vs the way, but wil haue the same preferred of vs, not without cause calleth his Disciples backe from that slouthfulnesse, least for the fauour of blind menne, they should wander as it were in darkenesse. Hereof we doe also gather that they all are inexcusable, which vnder pretence of simplicitie or modestie doe deliuer themselues to be deceiued and to be snared in errours. Luke in rehearsing this sentence, noteth no circumstance, but generally sayeth that Christ vsed this similitude, as he mētioning many sayings of Christ, sheweth not to what purpose they were spoken. And it might also haue bene, that Christe spake this same thing oftner: yet I thought good to set it down in this place, because that other wher there is not an apter place, and Luke declareth not the time when it was spoken.

15. Peter answeareth. Because the disciples doe bewray ouermuch rude∣nesse, Christ doeth correcte and reprooue them, and worthily: for that they were as yet without vnderstandinge, yet hee ceaseth not to be theyr teacher. That which Mathew by name doeth attribute to Peter, Marke reporteth that it was in the same sence demaunded of all of them, & that is euident by the answear of Christ, where not only the ignorance of Pe∣ter, but of them all togither is reproued. And the summe of it is, that men are not defiled with meates, but they haue the filthinesse of sinnes shutte vppe within them, which doe openly breake foorth into dedes & works. If any manne doe obiecte the intemperancie of feeding to be an vnclen∣nesse, it is easily answeared: for Christ speaketh not but of the natiue and lawfull vse of those things which God hath made subiect vnto vs. To eat and to drinke, is of it selfe a thing free and indifferent: if any corruption falleth out in the same, it springeth from man himselfe, and ought there∣fore to be accounted as an inward thing, and not an outward.

19. For out of the heart come euil thoughtes. Heereby we gather that which I gaue warning of before, that the woorde mouthe, was first vsed heere of Christ, by reason of the circumstance of the present place, but nowe there is no mention of the mouth: but it is onely sayde, that from the heart of man proceedeth what soeuer is vncleane, and it doeth defile with the fil∣thinesse of the same. Marke differeth in this from Mathewe, in that hee reckeneth vp many sinnes, as euill thoughtes, wicked desires, which some translate couetousnesse, I had rather take the same generally. In like ma∣ner deceit and intemperancie, and those which doe thereafter follow: but though the maner of speache is improper, it is sufficient to hold the mea∣ning of Christ, that all vices doe proceede out of the euill and corrupt af∣fections of the heart. It is vnproperly sayd, that the euill eye proceedeth of the heart, yet in the matter it selfe, there is nothing that is either absurd or doubtfull: for that the vncleane heart defileth the eyes, so as they be∣come the seruaunts or instruments of euil lustes. Neither yet doth Christ restraine euery thing that is euill in man to manifest sinnes: but that he might more euidently shewe the heart of man to be the seat of all euilles,

he sayeth that the testimonies and fruites are apparant in the sinnes them selues. For the woorde De••iling or making vncleane, in Greeke is sayd to make Common: as a little before Marke sayd common hands, for vncleane. And it is an Hebrewe phrase: for because the Lord had separated the Iewes on this condition, that they might be seuered from al the vncleannesse of the Gentiles, what soeuer differed from this holinesse, they called common or as prophane.

Mathew 15.	Marke 7.	Luke.
21. And Iesus went thence, & de∣parted into the c••astes of Tyrus and Sidon. 22. And beholde, a woman a Ca∣nanite, came out of the same coastes, & cried, saying vnto him: Haue mer∣cy on me, O Lorde, the sonne of Da∣uid: my daughter is miserably vexed with a deuil. 23. But he answered her not a word. Then came to him his Disciples, and besought him, saying: send her away, for shee crieth after vs. 24. But he answeared and sayd, I am not sent, but vnto the lost shepe of the house of Israel. 25. Yet ••hee came and worshipped him, saying: Lord helpe me. 26. And he answered and sayd: It is not good to take the childrēs bread, and to cast it to whelpes. 27. But shee said: trueth Lord: yet in deede the whelps eat of the crums, which fall from their masters table. 28. Then Iesus answeared and sayd vnto her: O womā, great is thy saith: be it to thee, as thou desirest: and her daughter was made whole as that houre.	24. And from thence he a∣rose, and went into the borders of Tyrus and Sidon, and entred into an house, and woulde that no man shoulde haue knowen, but he could not be hid. 25. For a certain womā, whose little daughter hadde an vn∣cleane spirit, heard of him, & came and fell at his feete. 26. (And the woman was a Greeke, a Syrophenissian by nation) and shee be sought him that he would cast out the de∣uil out of her daughter. 27. But Iesus said vnto her: let the children first be sed: for it is not good to take the childrēs bred, & to cast it vnto whelps. 28. Then she answered, & said vnto him: trueth Lorde: yet in dede the whelps eate vnder the table, of the childrens crums. 29. Then he said vnto her: for this saying, go thy way: the de∣uil is gon out of thy daughter. 33. And when shee was come home to her house, shee founde the deuill departed, and her daughter lying on the bed.

In this myracle we are taught how the grace of Christ begā to spread amongst the Gentiles. For though the full time was not yet come, wher∣in Christ should make himselfe knowen to the whole worlde, yet it plea∣sed him to giue some tastes of his commō mercy, which at length was be∣stowed generally both to the Iewes and Gentiles after his resurrection. Also in the woman of Canaan is described a notable image of faith, that by making comparison, we might knowe that the promised redemption was worthily taken from the Iewes, whose vngodlines was so blockish. The woman which Mathewe calleth a Canaanite, is of Marke sayde to haue bene a Grecian, and by nation a Syrophenissian, wherein there is no difference: for we knowe that it was the common maner of speache a∣mongst the Iewes, to call all forraine nations Grecians: and therfore that

Antithesis betwene the Grecians and the Iewes is often sounde in Paule. Also, when shee was borne in the coastes of Tyre and Sidon, it is no mer∣uaile that shee is called a Syrophenissean: when as the region hadde the name of Syria, and was a parte of Phoenicia, and the Iewes very odiously called all the inhabitants of that land Cananites. And it is to be supposed that the most part of them came of the people of Canaan, who being ba∣nished out of their country, toke the next place of refuge in their banish∣ment. They doe both agree in this, that the woman came of a prophane nation, not brought vp in the doctrine of the lawe, that shee came of her owne accord to Christ in all humility to seeke aid of him. The circum∣stance is also to be noted, which is set downe by Marke, that Christ came not thither with banner displaid, but as a priuate man, that he might hide himself in that corner for a time. But Marke speaketh after the common sense of flesh: for though Christ foresaw by his diuine spirit what should come to passe, yet in as much as he was the seruant & ambassadour of the father, he kept himselfe after the maner of man within the bounds of the calling laid vpon him: therfore it is said that he could not do that, which as a man he would haue done. In the meane while this circumstance hath great waight for the condemnation of the Iewes, that whē Christ in opē place did set before them the promised redemption with a loud voice and myracles annexed to the same, they remained blinde and deafe, when yet they boasted themselues to be heires of the couenant of the Lord, his pe∣culiar people, and a priestly kingdome: and this woman which had none of these priuiledges with the children of Abraham, vnto whome the co∣uenant in shewe appertained not, not being called either with woorde or signe, commeth running of her owne free will.

22. Haue mercy on me, O Lorde. Though this woman was a stranger from the Lordes flocke, yet she had gotten some tast of godlinesse: for without some knowledge of the promises, shee coulde not haue called Christ the sonne of Dauid. For although the Iewes were almost falne away frō the pure and sincere doctrine of the law, or at the least were turned far aside from the same, yet the renoumed fame of the promised redemption flou∣rished. And whē as the restitution of the church rested vpon the kingdom of Dauid, whē as there was any speach of the Messias, the name of the son of Dauid was cōmon among them, & this confession was in the mouth of all men. But when as true faith was worne out amongest them by the wonderful & incredible goodnes of God it came to passe that the sauor of the promisses came to the natiōs that dwelt by them. Therfore, though this womā had not ben familiarly taught by any master, neither yet had framed a faith in Christ vnaduisedly to her self, but she cōceiued it out of the law and the prophets. VVherfore that dog Seruetus no lesse folishly thē wickedly abused this exāple, that he might strip faith bare & naked of the promisses. After this sense, I deny not but that somtimes there may be a faith cōceiued, which alwais hath not an expres & distinct knowledge of sound doctrine: so that we hold this, that faith doth alwaies spring out of the woorde of God, and hath his beginning of the true principles, so that it may alwayes be annexed to some light of true knowledge.

23. But hee answeared her not. The Euangelistes doe diuers wayes com∣mend the faith of this woman, as nowe of her inuincible constancie. For when the silence of Christe was a kinde of repulse, it is meruaile that shee

was not ouerthrowne with this temptation: but her diligence in pray∣ing, was a witnesse of her perseuerance. Yet this seemeth to be contrary to the nature of faith and inuocation, as Paule doth describe it to the Ro∣manes, chap. 10. 14. namely, that no man can pray rightly, except he haue heard the woorde of God before. VVho therefore will say that this wo∣man is endewed with faith, who when Christ held his peace of her own motion, breatheth forth her hope? But whē as Christ speaketh & holdeth his peace two wayes, it is to be noted thoughe hee then suppressed the woordes of his mouth, yet hee spake inwardly in the minde of the wo∣man: and so this inward instinct was vnto her in stead of outward prea∣ching. Note also, that whē her prayer arose of the hearing of faith, though Christ doeth not presently answear, yet the doctrine which she once lear∣ned, doeth alwaies resound in her, that Christ the Redemer should come. So the Lorde often speaketh to his faithfull ones, and withall holdeth his peace: for they trusting to the testimonies of the Scripture, where they heare him speaking, they doubt not but that hee will be mercifull vnto them: and yet he doeth not presently answear to their requests and peti∣tions: but rather dissembleth his hearing of them. Therefore we see what the purpose of Christ was in holding his peace, not that he wold quench the faith of the woman, but rather that hee might sharpen her endeuour, and kindle her feruencie. If that so little seede of doctrine brought forth so great fruit in this woman of Canaan, nothing is more vnseemely, then that we shoulde fall away, if at any time he holde vs in suspence, & doeth not yelde vs presently a kinde answeare.

Sende her away. The disciples do aske nothing in her fauour: but because her importunitye is troublesome vnto them, they desire that shee may be sent away by any meanes. But it was a very childish deuice, that the Pa∣pists vnder this pretence endeuoured to bring in the Saincts that are dead to be our patrons: for if we should graunt that this woman entreated the disciples either to speake for her, or to fauour her (whiche yet cannot be gathered of the text) yet there is an other reason or state of them that are dead, and of them that are aliue. Note further, that the disciples do heare her disdainfully: and if they had had the minde to helpe her with their patronage, yet they obtaine nothing.

24. I am not sent. He rendreth a reason vnto his Apostles, why he hea∣reth not the Cananite, because he would employ himselfe wholely vpon the Iewes, to whome onely he was sent a minister of the grace of God. Therefore, of his calling and commaundement of the father, he argueth that no helpe is to be yelded vnto strangers, not that the power of Christ should be alwaies enclosed in so narow boundes, but because the circum∣stance of the time did so require, that he beginning at the Iewes, shoulde then especially apply himself to them. As it was sayd, Mat. 10. 5. And the partition wal was not broken down before the resurrection, that Christ might preach peace to the Gentiles, which were strangers frō the kingdō of God. Ephes. 2. 14. Therefore he then forbade the Apostles to goe any other where before they did sowe the first seede of the Gospell in Iudea. Therfore it is true that he sayth in this place, that he is not sent but to the Iewes only, vntill at length the Gentiles shoulde succeede in their order. Further, he calleth not only the elect the sheepe of the house of Israel, but who soeuer came of the stocke of the holy fathers: because the Lord com∣prehended

all in the couenant, and the redemer was generally promised vnto all, as also without exception he reuealed and offered himselfe vnto all. This also is worthy to be noted, that he sayeth he was sent to the lost sheepe: As in an other place he sayeth, that he came to saue that which was lost, Math. 18. 11. and Luke 19. 10. Nowe sith at this day his grace is common to vs with the Iewes, we doe gather what our condition is, vntill he appeare vnto vs a sauiour.

25. Shee came and worshipped him. This woman seemeth to striue wyth a stout obstinacie, so as shee would wrest somewhat from him against hys will: but it is not to be doubted but that the faith which shee had con∣ceiued of the goodnesse of the Messias so encouraged her. And that pre∣cise deniall of Christ to be any part of his office, which repugnancie ter∣rified not her, nor withdrewe her from her purpose, which came of this, that she being wholely setled in the former feeling of faith which I spake of, admitted nothing contrary to her hope. And this is a true triall of faith, when by no meanes we suffer the generall principle of our saluati∣on, which is grounded vpon the worde of God, to be shaken in vs.

26. It is not good to take the childrens bread. Christ now with a sharper an∣swer then the former, seemeth to take away all hope: for he doeth not onely teache, that what grace soeuer he receiued of the father, belongeth to the Iewes, and must be imploied vpon them, except they should be de∣frauded of their peculiar right: but very reprochefully he compareth the women her selfe to a dog, signifying that shee was vnworthy to be made pertaker of his grace. But that the meaning may be made plaine vnto vs, it must be knowen that he calleth not heere the childrens bread, all the gifts of God, but only those which peculiarly belonged to Abraham and to his posteritye. For, from the beginning of the world Gods goodnesse was so spred abroad in euery place, that it filled the heauen & the earth, so that all mortall men fealt him for their father: but because he vouch∣safed to bestow greater honour vpon the children of Abraham, then vp∣on the rest of mankinde, that is called the childrens breade, what soeuer properly pertaineth to that adoption, whereby the Iewes only were cho∣sen to be the children. The Gentiles doe enioy in common the light of the Sunne, the breath of life, the nourishments of the earth, togither with the Iewes: but the blessing which was hoped for in Christ, rested onely in the house of Abraham. VVherfore, to cast that foorth in cōmon with∣out difference, which God with a singular priuiledge appoynted for one nation, was nothing else but an abolishing of the couenant of God. For by this meanes the Gentiles should be made equall with the Iewes, who should excell them as it was meete. Therefore Christ vseth the woorde Casting, signifying that that is not well placed, whiche is taken from the Church of God, and made common for prophane men. But this ought to be restrained to that time, when God was only called vppon in Iudea. For since the Gentiles are taken into the felowship of the same saluation (which is done where Christ shineth euery where by the Gospel) that dif∣ference is taken away, so that they which were dogges before, are nowe accounted amongst the children. But here the pride of the flesh must of necessity be ouerthrowne, when we heare that from the beginning we are dogges. The excellencie of mannes nature was greater from the be∣ginning, in the which the image of God did shine, then that so reprochful

a name shoulde light vpon all the Gentiles, yea euen vpon kings, whome God adorned with his owne title: but the sinne and falling away of A∣dam brought it to passe, that the Lord shuld worthely cast into the dong∣hill with dogges, them that are degenerated by the offence of the first fa∣ther: Especially, where the comparison is made betwene the Iewes which are exempted from the common sorte, and the Gentiles which are bani∣shed from the kingdom of God. The purpose of Christ is more euident∣ly declared by Marke, where it is sayde: Let the children first be sed. For he ad∣monisheth the Cananite that shee doeth preposterously: for that shee as it were s••ieth to the table at the middest of supper. But though he specially regarded the examining of the womans faith, yet he also teacheth howe horrible a vengeance remaineth for the Iewes, which refused so incom∣parable a good thing freely offered vnto them, which he denied to others earnestly and feruently desiring the same.

27. Truth Lord. The answer of the woman declareth that she was not caried with a blinde or blunt violence, so that shee would directly stūble at the saying of Christ. For whereas God preferreth the Iewes before o∣thers, she also leaueth that honour of adoption vnto them, and sayth that shee wil not hinder, but that Christe according to the order prescribed by God, should satisfie them: onely shee desireth that a few crummes, falling as it were vnawares, may come to the dogs. And certainly God did ne∣uer so shut vppe his grace amongst the Iewes, but that he scattered a little taste at the least of the same amongst the Gentiles. Therefore nothinge could be more aptly or better spoken to expresse the grace of God, which then sprang amongst them.

28. Great is thy faith. First he praiseth the faith of the woman, then he sayeth, that he graunted her praiers for her faith sake. Further, the great∣nesse of her faith especially shewed it self in that, that it being guided on∣ly with a litle sparke of doctrine, shee not only knew the proper office of Christ, and attributed vnto him a celestiall power, but cōstantly she went forward through hard lettes, suffered her selfe to be set at naught, so that shee might holde that which shee hoped for, that she should not be with∣out the aide of Christ. To be short, shee so seasoned her confidence with humility, that shee woulde not arrogate any thing rashly vnto her selfe: neither yet with the feeling of her owne vnworthinesse would she shutte the fountaine of the grace of Christ out from her. But by the commen∣dation of this prophane woman, is the vnthankefulnesse of this people condemned, who boasted that they were dedicated to God. But how this woman might be sayd to beleeue rightly, who was not only destitute of the promise of Christ, but is beaten away with his worde cleane contra∣ry, I haue shewed before. For though that sharply in shew he refuseth her prayers, yet being perswaded of the saluation promised of God throughe the Messias, shee ceaseth not to hope wel: and therefore shee thinketh that the gate is shutte against her, not that shee should altogither be driuen a∣way, but that she should more earnestly endeuor with her faith to pierce through the chinkes of the same. The last clause containeth profitable doctrine, that faith obtaineth any thing of the Lorde, because that hee so much estemeth the same, that he is alwayes ready to graunt our requests so farre as it is expedient.

Mathew 15.	Marke 7.	Luke.
29. So Iesus went away frō thence, and came neare vnto the sea of Galile, and went vp into a Mountaine, and sate downe there. 30. And great multitudes came vnto him, hauinge wyth them, halte, blinde, dumme, maimed, and many other, and cast them down at Iesus feete, and he healed them. 31. In so much that the mul∣titude wondered, to see the dumme speake, the maimed whole, the halt to goe, and the blind to see, and they glorified the God of Israel. 32. Then Iesus called his disciples vnto him, and sayde: I haue compassiō on this mul∣titude, because they haue con∣tinued with me already three dayes, and haue nothinge to eate, and I will not lette them depart fasting, least they faint in the way. 33. And his disciples sayde vnto him: VVhence should we gette so muche breade in the wildernesse, as should suffice so great a multitude? 34. And Iesus sayde vnto them: How many loaues haue yee? And they sayd, seuen, and a fewe little fishes. 35. Then he commanded the multitude to sit downe on the ground. 36. And tooke the seuen loaues & the fishes, and gaue thankes, and brake them, and gaue to his disciples, and the Disciples to the multi∣tude. 37. And they did all eate, and were sufficed, and they tooke vppe of the fragmentes that remained, seuen baskets full.

38. And they that had ea∣ten, were foure thousande men, beside women and lit∣tle children. 39. Then Iesus sent away the multitude, and tooke shippe, and came into the partes of Magdala.

31. And he departed againe from the coastes of Tyrus and Sidon, and came vnto the sea of Galile, through the mids of the coastes of Decapolis. 32. And they brought vnto him, one that was deafe, and stambered in his speache, and praied him to putte his hand vpon him. 33. Then he toke him a side from the multitude, and putte his fingers in his eares, and did spitte, and touched his tong. 34. And loking vp to heauen, he sighed & said vnto him: Ephata, that is: Be opened. 35. And straight way his eares were opened, and the stringe of his tongue was losed, and he spake plaine. 36. And he commanded them that they should tel no man: but how much soeuer hee forbadde them, the more a great deale they published it. 37. And were beyond measure asto∣nied▪ saying: Hee hath done all things well: hee maketh bothe the deafe to heare, and the dumme to speake. Marke 8. 1. In these daies, when there was a very great multitude, & had nothing to eat, Iesus called his disciples to him and said vnto them. 2. I haue com∣passiō on the multitude, because they haue now continued with me 3. daies, and haue nothing to eat. 3. And if I send thē away fasting to their owne houses, they would saint by the waye: for some of them came from farre. 4. Thē his disciples answered him, how can a man satisfie these with breade here in the wildernesse. 5 And he asked them: howe many leaues haue yee? And they sayde, seuen: 6. Then he commanded the multi∣titude to sit downe on the ground: and he toke the 7. loaues & gaue thanks, brake them, and gaue to his disciples to set before them, and they did sette them before the people. 7. They had also a fewe small fishes: & when he had giuen thankes, he cō∣māded them also to be set before thē.

8. So they did eate and were sufficed, and they tooke vp of the broken meate, that was left, seuen baskets full. 9. (And they that had eaten, were a∣bout 4. thousand) so he sent them away. 10. And anon hee entred into a ship with his disciples, and came into the partes of Dalmanutha.

29. So Iesus departed away from thence. Thoughe Mathewe and Marke doe without doubt speake of one and the same returne of Christe out of the partes of Sidon, yet in some things they doe much differ. This is a small matter that one of them sayeth, that he came into the partes of Magdala, and the other into the partes of Dalmanutha: for when as they were ci∣ties standing neare togither, situated vpon the lake Genesareth towardes mount Thabor, it is no maruaile that the countrey lying betwene them, be called by both their names. And Decapolis was so called of ten cities, and because it was the region lying betwene Phoenice and the sea coaste of Galile, which way Christ was to passe when he returned from Phoe∣nicia into Galile of Iuda. There seemeth to bee greater difference, in that Mathewe sayeth that he healed many diseased with diuers kindes of sicknesse: and Marke maketh mention onely of one deafe manne. Yet this knot also is easily dissolued: for Marke chose that myracle to set downe which was done by the way, the fame wherof being spred, moo∣ued the inhabitants of that country euery where, to bring forth moe vn∣to Christ to be healed. For we know that the Euangelistes doe not curi∣ously set downe all things: but they are so spare in reporting of the my∣racles, that they touch only a few things for an example. Also it was suf∣ficient for Marke to shew one example, wherin the power of Christ was manifested, euen as he doth in others such like, which follow a litle after.

MAR. 32. They brought vnto him a deafe man. To what purpose they prai∣ed him to lay his hand on him, may be gathered by the former places: for the laying on of hands was a solemne signe of blessing, wherby the gifts of the holy ghost were also giuen. And without doubt Christe often vsed this rite, so that these men demaunded nothing but that they knew he had vsed heretofore. But Christe vseth other signes: for he toucheth the tongue of the dumbe man with his spittle, and putteth his finger into his eares. The onely laying on of his hands, had bene effectual enough: yea, though he had not moued his finger, he could haue done this only with a becke: but it appeareth that hee vsed signes frankly, as was moste for the profit of men: as now, putting spittle to his toung, he would declare that the gifte of speaking commeth from him alone: thrusting his finger into his eares, he taught that it was a gift proper to him, as it were to boare o∣pen the deafe eares, for it is needelesse to runne to allegories: and we see, they that haue most subtilly dalied in that course, are so farre from brin∣ging foorth any thing that is sounde, that they rather make the scripture to become a iesting stocke. Therefore let this one thing satisfie discreate readers, that we obtaine of Christ both speach and hearing by prayer, in∣so muche as he infuseth his force to our tongues, and pearceth into our eares with his fingers.

That he remoueth the deafe man from the multitude, he doeth it part∣ly of that purpose, that he would not shewe the glory of his Godheade to the rude, and such as were not as yet fitte witnesses, but that they shoulde beholde the same a farre off: partly, that he might the more freely powre foorth his seruent prayer. For that he looked vp to heauen, and sighed, was a signe of a vehement affection: whereby is perceiued how great his loue was towardes men, whose miseries he so bewailed. Neither is it to be doubted, but by the taking of spittle out of his owne mouth, to putte into his mouthe, and by putting his fingers, his will was to testifie and to shew the same kinde and louing affection. Yet he declareth that he hath great power in curing all diseases, and in giuing health, when as hee sim∣ply cōmaundeth the tongue and eares to be opened. Neither was it with∣out consideration, that Marke setteth downe that Chalde woorde, but that it might testifie the diuine power of Christe. Amongst other trifles wherewith foolish men defiled baptisme, heere they also had one Apis•• iesting toye. By the which example we are admonished, that there is no ende of licentiousnesse, when men begin to dally with the mysteries of God at their owne pleasure.

36. He commaunded them, that they should tell no man. Though there are ma∣ny interpreaters which wrest these commandements into an other sence, as if Christ had purposely prouoked them to spread the fame of the my∣racle: yet that seemeth to me to be the more simple meaning, which I al∣leaged other where, that his purpose onely was to deferre it to an other time more conuenient and sitte. VVherefore I thinke not otherwise, but that their zeale was vnaduised, while they being commaunded to holde their peace, doe haste to speake. Yet it is not to be wondered at, that men not accustomed to the doctrine of Christ, shoulde be caried with so great a zeale, when it was not conuenient. Yet Christ turneth that to his owne glory, which was vnaduisedly attempted by them: because bothe the myracle was knowen, and that whole region despising the authour of heauenly giftes, was made inexcusable.

37. He hath done all things well. After that Mathewe had gathered many myracles togither, he addeth at the length this clause, the multitude won∣dered and gaue the glory to the God of Israel: namely, because that God shewing his power by vnwonted meanes, renued the remembraunce of his couenaunt. But in Markes woordes, the figure Antithesis may be vn∣derstoode: for whereas the rumour of Christ was very diuers, the multi∣tude gaue testimonie that they were wicked and malicious people, who soeuer would speake euill of his deedes, when as al his workes rather de∣serued high praise, then so to be quarelled at. And we know that the sense of nature teacheth that nothing is more vnrighteous, then to draw good woorkes into blame and hatred.

MATH. 32. I haue compassion on this multitude. Heere is a myracle sette downe not vnlike the other, which wee expounded a little before: this is the only difference, that where before Christ fedde fiue thousande men with fiue loaues and two fishes: now foure thousand are fedde with seuen loaues and a few fishes. Also, when twelue baskets were filled with fragments then, nowe of greater aboundance fewer broken meates re∣maine. Heereby we learne that the power of God is not tied to meanes or helpes, neither is it any matter before him, whether it be great or litle:

as Ionathan sayd, speaking of his smal army, & of the huge multitude of his enemies, ••. Sa. 14. 6. And as the blessing of God satisfied as wel with one loafe as with 20. is enoughe to feede a great multitude: so if that be wanting, a hundred loaues shall not suffice to feede ten men: for where the staffe of bread shalbe broken, though the meale be yelded by waight from the mil, and the bread from the ouen, yet shal it not auaile to stuffe the belly by deuouring it. The three daies fasting whereof Christ spea∣keth, must be vnderstoode, not that they abide three daies without meat, but because there was no great prouision in those desart places, so that of necessity there wanted ordinarie foode. Also, that in those hotte regi∣ons, there is lesse stomacke to eate, then vnder our grosse and colde aire, wherefore it is no maruell, if they abstained the longer from meat.

33. VVhere should we gette so much bread in the wildernesse. The disciples doe bewray too beastly a blockishnesse, that then at the least they call not to minde, that which they had learned of the power and grace of Christe, which they might haue applied to this present vse: but as if they had ne∣uer sene any such thing, they forget to seeke for remedy of him. And be∣cause the like sluggishnesse doeth daily creepe vppon vs, so muche more heede must be taken, least at any time our mindes be withdrawen from considering the benefits of God: that the experience of the times past may teache vs hereafter, to hope for the same that God hath now once or oft∣ner bestowed vpon vs.

Mathewe 16.	Marke 8.	Luke. 12.
1. Then came the Pharisies and Sadduces, and did tempt him, desiring him to shewe them a signe from heauen. 2. But he aunsweared and sayde vnto them: when it is euening, yee say faire wea∣ther: for the skie is redde. 3. And in the morninge yee say. To day shalbe a tem∣pest: for the skie is redde and lowringe: O hypocrites: yee can discerne the face of the skie, and can yee not dis∣cerne the signes of the times. 4. The wicked generati∣on and adoulterous seeketh a signe, and there shall no signe be giuen it: but the signe of the Prophet Ionas: so hee left them, and departed.	11. And the Pharisies came foorth, and began to dispute with him, seekinge of hym a signe from heauen, & temp∣ting him. 12. Then he sighed depely in his spirite, and sayde: why doeth this generation▪ seeke a sign? Verily I say vnto you, a signe shal not be giuen vn∣to this generation. 13. So hee left them, and went into the shippe againe, and departed to the other side.	54. Then sayde hee to the people, when yee see a cloude rise out of the VVest▪ straight way yee say a showre com∣meth, and so it is. 55. And when yee see the South winde blowe, yee say that it will be hoate, and it commeth to passe. 56. Hypocrites, yee canne discerne the face of the earth, and of the skie: but why discerne yee not this time? 57. Yea, and why iudge ye not of your selues what is right?

1. Then came the Pharisies. Marke sayeth that they began to dispute: whereof may be gathered, that when they were ouercome with reasons,

this was their last refuge, as obstinate menne so oft as they are driuen to extremities, yet least they shoulde be enforced to subscribe to the truthe, they commonly vse to pretende somwhat besides the cause. And though the maner of their disputation is not expressed, yet it seemeth likely to mee that they brabled about the callinge of Christe, why he durst inno∣uate any thing, why he lifted vppe and bare him selfe so high, as if that by his comming the kingdome of God shoulde bee restored to the estate of the same. VVhen there remained nothing that they might obiect against his doctrine, they desired to haue a signe giuen them from heauen. But it is certaine that they woulde not haue yeelded more to a hundred signes, then they did to the testimonies of the scripture. Note also that the po∣wer of Christ was manifested to their sight already by many myracles, and might as it were be hādled with their hands. They despise the signes whereby Christe reuealed himselfe familiarly vnto them, therefore howe muche lesse woulde they profite by an obscure signe fetched from farre. So the Papistes at this day, as if the doctrine of the Gospell hadde neuer bene established, doe desire to haue it confirmed vnto them by newe my∣racles. It is also to be noted that when the Pharisies had great contention with the Sadduces, neither was it onely a bitter hatred, but there were daily hotte strifes betweene them: yet nowe they doe mutually ioyne to∣gither against Christ: so when the wicked are at debate, yet their deadly discordes hinder them not, but that they will conspire against God, and as it were by making leagues, they doe ioyne handes togither to ou••∣throwe the truthe. By the worde Tempting▪ the Euangelists doe sign••••••e that they came not with sincere mindes, nor with a desire to learne: but to take him by deceit, for that they thought should be denied them, or at the least that Christ coulde not doe it, as they imagined. For because they accounted no better of him but vilely and basely, they had no other pur∣pose, then by shewing his base estate, to ouerthrow that estimation which he had heeretofore gotten amongst the people. So the vnbeleuers are said to tempt God, as oft as they not obtaining what soeuer their pleasure de∣sireth, doe fall to murmuring, and doe charge God with want of power.

2. VVhen it is euening. In these woordes Christe declareth that his power is sufficiently declared, so that they might know the time of their visitation, if they did not flee the open light, by the shutting of their eyes of their owne accorde. And he vseth a notable similitude and very fitte for the purpose: though the course of the aire is changeable, so that now of a sodaine a tempest riseth, now vnlooked for it waxeth cleare: yet na∣ture directing them, menne by signes doe prognosticate before, whether the day shall be faire or foule. Therfore Christ demaundeth why they do not know the kingdome of God, being reuealed by as euident signes as the other: for hereby it certainly appeared that they were too muche giuen to earthly and transitorie commodities, contemninge what soeuer pertained to the heauēly and spirituall life: and they were not thus blind so much by ignorance, as of wilfull malice.

Therefore hee calleth them also hypocrites, because they fained to seeke that, which being shewed them, they woulde not see. Further, the same reproofe doeth almost appertaine to the whole worlde: for be∣cause that menne doe bende their witte, and applie theyr senses

to the present vse, there is almost no manne who is not wise enoughe in this behalfe, or at the least hauing obtained some meane knowledge, fol∣loweth that which is expedient. Then whereof commeth it, that we vn∣derstande not those signes whereby God calleth vs vnto him, but because that euery manne giueth himselfe to a wilfull sluggishnesse? The callinge of Christe and the present offering of eternall saluation was manifested to the Scribes as wel by the law and the Prophets, as by his own doctrine which was confirmed by myracles. There are very many suche at thys day, which do pretende that in doubtfull matters they haue iust cause to suspēd their iudgmēt, because y^t a resolute determination must be waigh∣ted for: Nay, they think this a point of great wisdom, of purpose to auoid all inquirie after the truthe. As thoughe it were not a poynte of great slouthfulnesse to neglecte the eternall saluation of soules, when as they so diligently prouide for those thinges which are of the flesh and of the earth, and in the meane season to pretende vaine excuses of grosse and deepe ignoraunce. But certaine vnlearned menne doe gather too muche absurdly out of this place, that it is not lawfull by looking into the skie to iudge either of temperature or of stormes: For Christe rather of the right course of nature argueth that they shoulde iustlye pearish for their vnthankfulnesse, which are so quicke wicked in things pertaining to this present life, and doe wittingly and willingly ouerwhelme the heauenly light with their owne blockishnesse.

Mark addeth, that Christe sighed in spirite, in which wordes he decla∣re it that he took it grieuously & bitterly, when hee saw these vnthank∣full menne so stubburnely to resiste against God. And certainly, it be∣commeth all them that are studious of the glory of God, and carefull of mannes saluation, that nothinge wounde them deepelier with sorowe, then when they see the vnbeleeuers of sette purpose stoppe vppe from themselues the meanes whereby they should beleeue, and to apply al the witte they haue to that purpose, that they might darken the lighte of the woorde and woorkes of God with their mistes. I thinke that the worde Spirite is putte heere Emphatically, that we might knowe that this sigh•• came of the deepe affection of his heart, least any Sophister shoulde say that Christe made but an outwarde shewe of sorowe, which he fealt not inwardly. For it coulde not be otherwise but that holy soule which was gouerned by the spirite of zeale, shoulde be altogither grieued at suche vngodly frowardnesse.

57. VVhy iudge you not of your selues, Heere Christ openeth the foun∣taine from whence the mischiefe sprange, and toucheth the bile it selfe, as it were with a launce: namely, for that they descended not into their owne consciences, nor made there any searche with themselues before God what is right. For heereof commeth it, that the hypocrites are so proude in their quarelling, and that they cast foorth such arrogant spea∣ches into the aire without regarde: they gather not their sences togither, neither doe they sette themselues before the iudgement seate of GOD, that truthe being once knowen, mighte haue the victorie. Further, that which Luke sayeth was spoken to the multitude, differeth not from that whiche Mathewe and Marke reporte: because that it is probable that Christe did generally bende his speache agaynste the followers and dis∣ciples of the Scribes, and other suche like contemners of God, whome he

sawe to be too many: so that this complaint or rebuke lighted vppon the whole company of those lewde ones.

MATH. 4. The wicked generation. This place was expounded in the 12. chapter. And the summe is, that the Iewes were satisfied with no sig∣nes, but that their wicked desire did still prouoke them to tempt God. Neither doth he simply cal them an adoulterous generation, because they desire any signe, which God sometime graunteth to his children: but be∣cause they or purpose prouoke God, therefore hee sayeth that he shall be restored to them again aliue, as Ionas was. So Mat. reporteth. Marke ma∣keth no mention of Ionas, yet hath the same sense. For this neither could serue for a signe vnto them, that Christ being raised frō the dead, would send forth the sounding voyce of his gospell into all places.

Mathew 16.	Marke 8.	Luke 12.
5. And when his disciples were come to the other side, they hadde forgotten to take breade wyll them. 6. Then Iesus sayd vnto them: Take hede and beware of the lea∣uen of the Pharisies and Saddu∣ces. 7. And they thought in them∣selues, saying: It is because wee haue brought no bread. 8. But Iesus knowing it, sayd vn∣to them: O yee of little faith, why thinke yee thus in your selues, be∣cause yee haue brought no breade? 9. Do ye not yet perceiue, neither remember the fiue leaues, when there were fiue thousande menne, and howe many baskettes tooke yee vppe? 10. Neither the seuen leaues, when there were 4000. men, and howe many baskets tooke yee vp? 11. VVhy perceiue yee not, that I said not vnto you cōcerning bread, that ye shoulde beware of the lea∣uen of the Pharisies and Saddu∣ces? 12. Then vnderstode they that he had not sayd that they shoulde be∣ware of the leauen of breade, but of the doctrine of the Pharisies and Sadduces.	14. And they hadde forgotten to take bread, neither hadde they in the shippe with them but one leafe. 15. And he charged them, say∣ing: Take hede, and beware of the leauen of the Pharisies, and of the leauen of Herode. 16. And they thought amonge themselues, saying: It is because we haue no breade. 17. And when Iesus knewe it, he sayde vnto them: VVhy reason ye thus, because ye haue no bread? perceiue yee not yet, neither vn∣derstand? haue ye your hearts yet hardened? 18. Haue yee eyes and see not? and haue yee eares and heare not? and doe you not remember? 19. VVhen I brake the fiue leaues among the fiue thousand, how ma∣ny baskettes full of broken meate tooke yee vppe? they sayde vnto him, twelue. 20. And when I brake seuen a∣mong foure thousand, howe many baskettes of the leauings tooke ye vp? and they sayd, seuen. 21. Then he sayd vnto them: how is it that yee vnderstand not?	1. In the meane time, there gathe∣red togither an innumerable mul∣titude of people, so that they trode one an other: and he beganne to say to his disci∣ples: firste, take heede to your selues, of the lea∣uen of the Phari∣sies, whiche is hy∣pocrisie.

5. VVhen the disciples were come. Heere Christ of the former matter taketh occasion to exhort his disciples, to keepe themselues from all corruptions which might hinder sincere godlinesse. The Pharisies had bene there a li∣tle before, who had giuen testimonie of a poysoned frowardnesse: The

Saduces had kept them companie: of the other side Herode a moste vile aduersary and corrupter of sound doctrine. The disciples being amongst these daungers, it was necessary that they shoulde be warned to looke to themselues: for when as the wisedome of man doeth incline of it selfe to vanitie and errours, when leude deuices, false doctrines and suche other mischiefes doe compasse vs about, there is nothing more easie for vs then to fall away from the true and naturall puritie of the woord of God. If it come to passe that we be so ensnared, it can neuer be, that true Religion should haue full possession of vs. But that the matter may more euident∣ly appeare, let vs consider Christes woordes.

6. Take heede of the leauen of the Pharisies. Mat. ioyneth the Sadduces with the Pharisies. Marke putteth Herode in those secondes roume. Luke ma∣keth mētion only of the Pharisies. Though it is vncertaine whether Luke rehearseth the same speach of Christ: and defineth the leauen to be hypo∣crisie, & also doth briefly set down this sentēce, as if there were no dout∣fulnesse in the woordes. And though the Metaphore of leauen, which is here applied to false doctrine, might other where be transferred to hypo∣crisie of life and behauiour, or else that the same was spoken twise: yet there is no absurdity if we say that those sayings, which the other two, ac∣cording to the course of the hystorie, doe set forth more largely, by Luke are touched somwhat otherwise, as not in the same place, or order, so that yet there be no difference in the matter. If it be lawfull to folow this cō∣iecture, hypocrisie shall signify somewhat else then a counterfait and fai∣ned shew of wisedome, namely the fountaine it selfe and matter of vaine pompe, which boasting of some great thing before men, is of no estima∣tion before God. For as the eyes of the Lorde, as Ieremie witnesseth 5. 3. behold the truth: so by his word he directeth the faithful in perfect holi∣nesse, that with a perfecte and sincere heart they may cleaue vnto righte∣ousnesse, according to that saying, Deut. 10. 12. And now O Israel, what doeth the Lorde require of thee, but that thou shouldest cleaue vnto him with all thy heart, and with all thy soule? But on the contrary side, the spi∣rituall worship being neglected, they doe bring in the traditions of men, fading colours, as if God could be caught with such baites. For although the outwarde ceremonies serue to make a shew, yet before God they are but childish tri••••es, further then we be exercised by them in true holinesse. Nowe we vnderstande why Luke put hypocrisie in steade of fained do∣ctrine, and vnder this name hee comprehendeth the leauens of menne, which doe onely puffe vppe with a vaine shewe, and before God haue no soundnesse in them: nay, they drawe the mindes of menne from the right studie of godlinesse to vaine rites not to be esteemed. But because that Mathew his exposition is plainer, it shall be best to rest vpon that. VVhen the Lorde had reprooued the Disciples, they at the length vnderstoode, that they were commaunded to take heede of the doctrine, it is certaine that this was the meaning of Christe, to arme them against the present corruptions, with the which they were cōpassed on euery side. And ther∣fore he speaketh expresly of the Pharisies and Sadduces, because those two sectes tyrannously raigned at that time in the Churche, and wyth their corrupt doctrines they ouerwhelmed the doctrine of the Lawe and of the Prophets, so that there remained almost nothing sounde or per∣fect? Further, it is demaunded wherfore Marke putteth Herode amongst

the number of false teachers, who professed no suche thing: I aunsweare when as he was halfe a Iewe degenerate and vnfaithfull, he endeuoured by all the subtelties he coulde to drawe the people after him. For this is the maner of all Apostates to adde some mixture, that a newe Religion may spring, which may abolish the former. Therefore, because that he en∣deuoured craftily to ouerthrowe the principles of the true and auncient religion, that that religion might at the length flourish, which shoulde be most agreeable to his tyrannie: and because he endeuoured to bringe in a newe kinde of Iudaisme, the Lord doeth not without cause commaunde also to beware of his leauen. For as the Scribes scattered their errours out of the temple of God: so Herodes court was an other shoppe of sathan, for the forginge of other errours. As we see the like in Poperie at this day, Antichrist doeth not vomite his subtleties only out of the Churches and dennes of Sophisters and Monkes: but he also proppeth vp his king∣dom with the helpe of courtly diuinitie, so as he wil omitte no craft. And as Christe then mette with those present euilles, and gaue his warninge to beware of that which was most noysome: we being warned by this example, let vs learne wisely to weigh what corruptions may annoy vs. A man may sooner mixe fire and water togither, then make the inuenti∣ons of the Pope to agree with the Gospel. Therfore who soeuer desireth with good faith to become Christes disciple, lette him studie to keepe hys soule pure from those leauens. If he be nowe already infected with the same, lette him labour so muche the more in cleansing himselfe, vntill no more dregges nor filthinesse sticke in him. And now, because that on the other part troublesome men do attempt diuers wayes to corrupt sounde doctrine, the faithfull must watch diligently for the auoiding of suche subtleties, so as they may celebrate a continual Passeouer with the sweete bread of truth. And because that vile wickednesse, noysome leauen, and most deadly poyson ouerwhelmeth nowe euery place, let men imploy all their senses to this warning most necessary of all.

1. VVhy thinke you thus in your selues. The disciples do againe declare how euil they haue profited both by their masters doctrine, & also by his wōderfull works. For that which he had said of taking hede of leauen, they so tooke as if Christ wold only draw them from the outward felowship. For be∣cause that it was a custome receiued amongst the Iewes, that they should not eate meate togither with prophane menne, the disciples thought that the Pharisies were of the same sort & number. And this ignorāce was to be tolerated in some sorte: but because they forgate so late a benefite, they thinke not that the remeady is in Christes hande, that they should not be compelled to defile themselues with meate and drinke: he rebuketh them more sharply, as they were well woorthy, and certainly this vnthankful∣nesse was too grosse, when as they hadde so lately seene bread created of nothing for the satisfying of many thousandes of menne, and that being twise done, nowe to take care for breade, as if the same power were not remaining in the master still. By the which woordes we doe gather that all they are condemned of infidelitie, whiche hauing once or twice tried the power of God, doe afterward distrust. For as faith nourisheth the re∣membrance of the gifts of God in our hearts, so except the same faith be ouerwhelmed they will neuer be forgotten.

••••. They vnderstoode that he had spoken of the doctrine. It is not hard to bee vnderstoode, but that Christ opposeth this word leauen against the sim∣ple and pure word of God. Christe taketh the same beefore in the good parte, when he saide that the Gospel was like to leauen: but the scripture for the most parte doth hereby signifie any thing that is added, whereby the naturall purity of any thing is hindered. But in this place these two contraries doe without doubt aunswere the one to the other, the simple trueth of God and the inuentions, which men deuise out of their owne brayne. Neyther is there any cause why any Sophyster shoulde seeke to slyppe away, denying this to be vnderstoode of euery doctrine: because there can no other doctrine be found, which beareth the name of pure and sweete doctrine, then that which proceeded from God. VVhereof it followeth that what mixture soeuer commeth from any other, is called heauen. As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted as∣soone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene, whose doctrine the Lorde woulde haue them to beware of. Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests, amongst whom the Pharisies were chief. VVhen as Christe by name warneth his from their doctrine, it followeth that they all must be refused which mixe their own inuentions with the word of God, or which thrust in any straunge thinge, what degree of honour soeuer they are placed in, or what proude title soeuer they beare. VVher∣fore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope.

Mathewe.	Marke. 8	Luke.
	2••. And he came to Bethsaida, and they brought a blinde man vnto him, and desired him to touch him. 23. Then he tooke the blinde by the hande, and ledde him out of the towne, and spit in his eyes, and putte his hands vppon him, and asked him if he saw 〈◊〉〈◊〉. 24. And he looked vp, and sayde, I see men: for I see them walking like trees. 25. After that, he put his handes againe vppon his eyes, and made him looke againe. And he was resto∣red to his sighte, and sawe euery manne a farre off, clearely. 26. And he sent him home to his house, saying ••••••∣ther goe into the towne, nor tell it to anye in the towne.

This myracle, the declaration whereof is omitted by others, seemeth to be reported by Marke, especially for this circumstance, that Christ did not at once, as he was often wont to doe, but by little and little restore the blinde man his sight: the which it is likely that he did to this end, that he might in this man set an example of his free disposation, that he is not bounde to any certaine rule, but that he may shewe his power either this way or that. Therfore he doth not open the eies of the blinde so present∣ly, that he may see clearly with them: but he instilleth a darke and a con∣fuse sight into them: then by putting his hands vpon them againe, he gi∣ueth them a perfect sight: so the grace of Christ, which before was sodē∣ly powred vpon others, commeth as it were drop by drop into this man.

24. I see men. The blind man was asked this question for the disciples, that they might know that somwhat was now giuen him: but yet that there was but a litle beginning only, and not fully healed. Therefore he aunswereth that he seeth men, because hee seeth some walkinge, whiche are straight like vnto trees. By which wordes hee confesseth, that his sight is not so cleare, as to discerne men from trees: but yet that he canne see now a litle: because that by their motion he gesseth them to be men, whō he seeth to be of a straight stature: in which sense he also saith, that they are like vnto trees. VVherefore we see that onely by coniecture hee saith that he seeth men.

26. He sent him home to his house. That Christe suffered him not to re∣turne to Bethsaida, where many might haue beene witnesses of the my∣racle, some thinke that it was done, because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour. VVhatsoeuer the cause was, it is certeine that he wrought not this mira∣cle to that end that it should alwayes be buried, but he would haue this with manye others kept secrete, vntill that the sinnes of the vvorld being washed away by his death, he should ascend into the glory of the father.

Matth. 16.	Mark. 8.	Luke. 9.
13. Now, when Iesus came into the ••••astes of Casarea Philippy, he as∣ked his disciples, saying, whome doe men say that I the sonne of manne am? 14. And they said, some say, Iohn Baptist: and some Elias: and others Ieremias, or one of the Prophets. 15. He said vnto them, but whome say yee that I am? 16. Then Simon Peter aunswe∣red, and saide, Thou art the Christ the sonne of the liuing God. 17. And Iesus answered, and saide to him▪ Blessed art thou Simon, the sonne of Ionas: for fleshe and bloud hath not reuealed it vnto thee, but my father, which is in heauen. 18. And I say also vnto thee, that thou art Peter, and vpon this rocke I will buyld my Churche: and the gates of hell shall not ouercome it. 19. And I will giue vnto thee the keyes of the kingdom of heauen, and whatsoeuer thou shalt binde vppon earth, shalbe bounde in heauen: and whatsoeuer thou shalt loose on earth shalbe losed in heauen.	27. And Iesus went out, and his disciples into the townes of Casarea Phi∣lippi. And by the way he asked his disciples, say∣ing vnto them, whom do men say that I am? 28. And they aunswe∣red, some say, Iohn Bap∣tist: and some, Elias, and some, one of the prophets. 29. And hee said vnto them, but whom saye yee that I am? Then Peter aunswered and said vnto him, thou art the Christ.	18. And it came to passe, as he was alone praying, his disciples were with him, & he asked them, saying, whō say the people that I am? 19. They aunswered and sayd, Iohn Baptist: and o∣thers saye, Elias: and some say that one of the old pro∣phets is risen againe. 20. And hee sayde vnto them, but whom say ye th•••• I am? Peter aunswered & said, the Christ of God.

13. Into the coastes of Casarea Philippi. Mark saith that this communica∣tion was had by the way: and Luke; when hee had praid, and had none with him but his disciples: Matth, doth not so exactly note the time: yet it is certeine that the three do report the same hystory: & it may be that Christ in that iourney, after he had made some stay and prayd, demaun∣ded this of his disciples. Also because there were two Caesareaes: that was aunciente and more famous, whiche was firste the tower of Stra∣ton: and this is scituated at the foote of Mount Libanus, not farre from Iordan, the epithite is added for difference sake. For though some thinke that it was built in the same place, where the town Dan stoode in times past: yet, because it was lately built by Phillip the Tetrach, it was called Philippy. VVhom doe men say that I am? This may seeme to bee the meaning, what should be the common fame of the Redeemer, who was becom the sonne of man: Yet the question is otherwise: namely, what opinion men had of Iesus the sonne of Mary: And after his maner he calleth himselfe the sonne of man, as if he should haue saide, whilest I am now cloathed with flesh, & am conuersant vpon the earth, as one of the sonnes of men, what iudgment is there of me? But the purpose of Christ was throughly to strengthen his disciples in an assured faith, that amongste sundry opi∣nions they should not wauer, as we shall presently see.

14 Some say Iohn. There is nothing spoken heere either of the professed enemies of Christ, neither of the prophane contemners, but of the more sound and sincere part of the people, and as of the chosen flowre of the Church. For the Disciples doe only make mention of them, which spake honorably of Christ: and yet when the truth was proposed vnto thē, no man tēded to that scope, but al mē vanished away in their own delights. VVherby we perceiue how weake the wit of man is, which not onelye conceiueth nothing of it self, that is right & true, but euen gathereth er∣rours of true principles.

Adde this also, that when Christe was the onelye signe of concorde and of peace, whereby God woulde gather the whole world vnto him, the greater parte doe heereby take the occasion of more dissention. And euen amongest the Iewes, the vnitie of Faith was no other where sette∣led then in Christe, and yet they whiche seemed before to haue some a∣greement amongest themselues, are nowe seuered into sundry opinions. Also, we see howe one errour engendereth an other: for because this o∣pinion was setled in the mindes of the common people, that the soules went into diuers bodies, heereof it came that they were the rather bent to this false imagination. But thoughe at the comming of Christe the Iewes were in this maner deuided, yet this varietie of opinions shoulde not haue hindered the godly, but that they shoulde haue desired the right knowledge of him. For if any manne vnder that pretence geuinge him∣selfe to sluggishnes, hadde neglected to seeke Christ, euen in our iudge∣ment hee shoulde bee inexcuseable. Muche lesse then shall hee escape the iudgement of GOD, if any manne by reason of diuisions shall abhorre Christe, or of the false opinions of menne shall take occasion of loa∣thynge, so that hee wyll not vouchsafe to applye him selfe vnto Christ.

15. But whome saye yee that I am? Heere Christe seuereth his disciples from the reste of the people, whereby it might the better appeare to be an absurde thing for vs to be drawne from the vnitye of fayth, though others doe disagree. For whosoeuer doe simplye addict themselues to Christe, and doe not striue to adde anye thinge of their owne head to the Gospell, the true lyghte shall neuer fayle them. But heere is great dilygence required, that whyle the whole worlde slydeth after theyr owne inuentions, they shoulde take faste and sure holde of Christe. Because that Sathan coulde not take awaye from the Iewes the per∣swasion they had out of the lawe and the Prophetes of Christe to come, hee diuersly transfiguring him, hee deuided him as it were into partes: then hee thruste amongst them many false Christes, that the true Re∣deemer should not bee esteemed. Hee lefte not the same subtilties after∣warde, eyther to roote Christe vtterlye out, or to thruste an other per∣son in his roume. VVherefore amongst the confused and contrary spea∣ches of the worlde, let this voyce of Christe sound alwaies in our eares, whereby he separateth vs from wandring and vnconstant men, that we should not follow the multitude, neither that our faith should wauer a∣mongst the contrary floudes of opinions.

16. Thou arte Christe. A short confession; but whiche containeth in it the whole summe of our saluation. For vnder the title of Christ is com∣prehended the eternall kingdome and priesthood, that he would recon∣cile God vnto vs, and that sinnes being washed away by his owne sacri∣fice, he would obtaine a perfect righteousnesse. Then that he would pre∣serue vs being receiued into his sayth and custodye, and would adorne and enrich vs with all kinde of blessinges. Marke onely hath, Thou art Christ, and Luke hath, the Christe of God, but in the same sense: For in tymes paste they called the kings, which were annoynted of God, the Christes of God.

And Luke vsed this phrase before, where he sayde that Simeon had an∣swere giuen him from heauen, that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption, which God gaue by the hand of his Sonne. Therefore it was necessary that he that should be the redeemer, shoulde come as a noted person from hea∣uen with the annoyntment of God. Matthew expresseth it more plain∣lye, that he is the Sonne of the liuing God. For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God: yet he beleeued that hee was so excellent a person, that he had his beginning from God, not as other men, but that the liuely and true god∣head dwelt in his flesh. VVhen the epithite liuing is giuen to God, it is a note to make a difference betweene him and dead Idols, which are no∣thing.

17. Blessed art thou Simon. VVhen as this is life eternall, to know one God, and whom he sent Iesus Christ, it is not without cause that Christ pro∣nounceth him blessed, whoe confessed this from his heart. But he spake not this perticularlye to Peter alone, but his will was to shewe where the onely felicitie of the whole worlde is placed. And that all men may aspyre to the same with greater desire: first, it must be holden that all mē are miserable & cursed by nature, vntil they find remedy by Christ. Thē must be added, whosoeuer obtaineth christ, wāteth nothing at al of a per∣blessednes,

seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vs. Flesh and bloud. Vnder the person of this one man, Christ admonisheth all menne that faith must be asked of his father, & that the praise of the same must be attributed to his grace: for the peculyar lightening of God is here op∣posed to flesh and bloud. VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wis∣dome hidden in Christe: nay, all humane senses do in this behalfe fayle, vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte, lift vppe himselfe in pride: but humbly let vs suffer our selues to be taught inwardlye of the father of lightes, that his onelye spirite may lighten our darknesse. And nowe they whiche are endewed with faith, acknowledging their own blindnes, let thē learne to yeelde that to God, which to him is due.

18. But I say vnto thee. Christe by these wordes declareth how muche Peters confession pleaseth him, in that hee bestoweth so great a rewarde vppon it. For though he had giuen to Simon his disciple the name of Pe∣ter, & had freely appointed him to be his Apostle, yet these which were free giftes, he ascribeth as it were in steede of a reward to faith, which is a thing not straunge in the scripture. Further, Peter is adorned with a double honour: for the first of them dooth belong to his owne priuate saluation, and the last to his Apostolicall function. VVhen he saith, Thou art, Peter, he confirmeth that he gaue not this name before to him in vain, because he should be stedfast, as a liuing stone in the Temple of God. Though this extendeth to all the faithfull, Ephes. 2. 21. Euerye one of whom are the Temples of God, and by faith beeing compact amongste themselues, do together make one temple: yet this excellencye of Peter is noted amongst the rest, euen as euery man receiueth more or lesse in his order, according to the measure of the gift of Christ. Vpon this rock. Hereby it appeareth how the name of Peter agreeth, as with the name of Simon, so also with the rest of the faythfull: because that they being grounded vppon the fayth of Christ, are with a holy consent buylte vp togeather into a spirituall building, that GOD may dwell in the midest of them. For Christ declared that this should be the commō foundation of al his Church, he would gather vnto Peter what company of the faythful so∣euer should be in the world: as if he shuld haue saide, you are now a smal number of men, and therefore this your confession is of small estimati∣on at this present: but the time shall shortlye come, when it shall shew it selfe magnifically, and shall spreade it selfe more at large. And this did not a litle preuaile for the encouraging of the disciples to bee constant: for that though their faith was yet obscure and base, yet they were chosē of the Lorde as the first fruites, that at the length of that contemptible beginning, a new Church shuld arise, which should stand as a conqueror against al the affaults of the infernal powers. For though y^e pronoune it, may be referred either to the faith, or to the Church, yet the latter sense doth better agree, for that the strength of the Church shall stand vnuā∣quished against al the power of Sathan: namely, because the truth of god shal alwaies continue vnshaken, wherupon the faith of the same is staid. And that saing of Io. 1. ep. 5. 4. answereth to this setēce. This is y^e victory, which ouercōmeth the world, euē your faith. A promise worthy to be no

that whosoeuer are vnited in Christ, acknowledging Christ, and him to be a mediatour, shall continue to the end safe from all annoyaunce. For that which is spoken of the body of the Church appertaineth to the per∣ticular members of the same, so farre forth as they are one in Christ. Yet hereby we are admonished, that so long as the Church shall be a Pilgrim vpon earth, it shall not be quiet, but subiect to many troubles. For there∣fore is Sathan denied the superiority: because hee should dayly be against it. Therefore, that we may vse this saying of Christ, let vs without feare glory against Sathan, and by faith let vs triumph ouer all his bandes: so agayne let vs knowe, that we haue as it were an allarme sounded vnto vs, that we might be alwayes ready and prepared for the battayle. It is euident that by the name of gates is noted euery kind of power & strong holde.

19. And to thee will I giue the keyes. Christe nowe beginneth to speake here of the publike office: that is of the Apostleshippe, whose dignitie is adorned with a double title. For Christe saieth, that the ministers of the Gospell are as porters of the kingdom of heauen, because they beare the keyes of the same: secondly he addeth that they haue power to bind and to lose, which is effectuall in the heauens. The similitude of keyes is apt∣ly applyed to the office of teaching, as Christ saith in Luke, 11. 52. That the Scribes and the Pharises, because they were interpreters of the law, had likewise the key of the kingdome of heauen. For we know that the gate of lyfe is not otherwise opened vnto vs, then by the word of God. VVherof it followeth that it is deliuered vnto the ministers, as a key in∣to their hand. They which think that keyes in the plural number is ther∣fore sayd: because the Apostles had not onelye commaundement gyuen them to open, but also to shutte, doe not speake without some probable lykelyhoode: yet, if any man will take it otherwise, let him vse his owne sense. It is demaunded why the Lord should promise to giue that to Pe∣ter, which he seemed to haue giuen before by creating him an Apostle. But this question was aunswered in the tenth chapter, where I sayd that those twelue at the first were sent forth Preachers but for a time: so they returning to christ ended the course of that their calling. And after that Christ rose againe from the dead, then beganne they to bee appoynted ordinary teachers of the Church, this honour is giuen them in respect of the time to come.

. VVhatsoeuer thou shalt bind. The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes. For Christe by his Gospell delyuering vs from the guiltines of eternal death, loseth the snares of the curse wherein we were holden bound. Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes, that we being losed by the voice and testimony of men here vpon earth, shuld also indeede be losed in heauen. But because that very many do not one∣ly wickedly refuse the deliueraunce offred, but also by their frowardnes doe procure a heauier iudgement for themselues: therefore the power, yea and commaundement to binde, is also giuen to the ministers of the Gospell. Yet this is to be noted, that this is accidentall to the Gospel, and as it were, against the nature of the same: As Paul, 2. Cor. 10. 6. teacheth, when he speaking of vengeaunce, which hee saith he hath ready against all vnbeleeuers and disobedient, presently after he addeth, when your o∣bedience

is fulfilled. For, if the reprobate did not through their owne faulte turne lyfe into death, the Gospell should be the power of God to saluation to all men. Yet, because that when the same is hearde, the vn∣godlynes of many openly breaking out, doth prouoke the wrath of god the more, to such it is necessary that the sauour thereof should be dead∣ly. This is the summe, that Christ would assure his of the saluation pro∣fered vnto them in the Gospell, that they might as surelye looke for the same, as if he himself should discend from heauen, as a witnesse of it: and againe to strike a feare into the contemners, least they should think that they might freely scorne at the ministers of the word, both which were very necessary. For, because that incomparable treasure of lyfe is propo∣sed vnto vs in earthly vesselles, 2. Cor. 4. 7. If the aucthoritie of the out∣ward doctrine were not thus sanctified vnto vs, the credite of the same would decay almoste euery moment. Againe, the vngodly do so boldlye set against it, because they thinke they haue to doe with men. Therefore Christe declareth that by the preaching of the Gospell is reuealed vppō earth, what the iudgement of God shalbe in heauen, and the assuraunce of lyfe and death cannot be had from otherwhere. This is a great ho∣nour, that we are Gods interpreters to witnesse to the world his salua∣tion. The great maiestie of the Gospell, which is called the ambassage of the mutuall reconciliation betweene God and men. To be shorte, it is a wonderfull comfort to godly mindes, when they knowe that the mes∣sage of their saluation brought them by a man of no reputation & mor∣tal, is ratified before God. In the meane season let the vngodlye raue as they please at the doctrine, which is preached by the cōmaundement of God: they shal fele at the length how truly & earnestly God hath threat∣ned thē by the mouth of men. Further, the godly teachers being furnished with this hope, maye without feare testifie vnto themselues and others the grace of God, which giueth life, and with no lesse courage may they thunder against the obstinate contemners of their doctrine. Thus farre haue I plainly expounded the natural sense of the words, so that nothing remaineth to be added, except the Romane Antichriste desiringe to co∣lour his tirannye, dare be so bolde as no lesse wickedly then vnfaithful∣ly to peruert this whole place. And though the light of the true interpre∣tatiō, which I haue shewed, seemeth to be sufficiēt to chase away his dark∣nes: yet, least he shuld any thing hinder the godly readers, I wil brieflye answere his corrupt quarrels. First, hee imagineth Peter to be called the foundation of the Church. But who seeth not that he transferreth that to the person of the man, which was spoken of Peters faith? I graunt that Peter & a rock with the Grecians do signifie one thing, but that the first is spoken after the phrase of the Athenians, & the other of the common language: but this diuersity is not rashly set down by Math. but the gen∣der is rather chāged of purpose, that he might expres some diuerse thing: and I doubt not but that Christ noted such a difference in his speache. Therfore Augustine doth wisely admonish, that it is not called a rock of Peter, but he is so called Peter of a rock, as we are al christians of Christ. Further, that I be not tedious, whē that saying of Paul, 1. Cor. 3. 11. must be holden amongst vs for certein and sure, that the Church can haue no other foundation then in Christ alone, the Pope cānot deuise an other foundation without sacrilegious blasphemy. And certeinly how muche

we ought to detest this tiranny of the Pope euen in this one thing, it cā∣not be sufficiently expressed in any words, that for his sake the foundatiō of the Church shoulde be taken away, that the open gulfe of hell should swallow vp miserable soules. Adde further that this clause (as I touched before) doth not yet belong to the publike office of Peter, but onelye a∣mongst the holy stones of the temple, one place is giuen to him amongst the chiefe. The titles that follow do belong to the Apostolical function. VVherof it followeth that nothing is spoken to Peter, which dooth not belong also to the rest of his fellowes: for, if the dignity of the Apostle∣ship is cōmon amongst them, then whatsoeuer is annexed vnto the same, must also be common. But Christ speaketh vnto Peter only by name: for as one in the name of al had confessed Christ to be the soone of God, so again the speach is directed to one, which yet alike belōgeth to the other. Neither is that reason to be despised, which is alleaged by Cyprian & o∣thers, that Christe in the personne of one spake vnto all, that hee myght commend the vnitie of the Church. They except that hee to whom this was peculiarly giuen, is to be preferred aboue al the reste. And this is as much, as if they should contend to haue him to be an Apostle rather thē his fellowes. For the power of binding and losing cannot be taken away from the office of teaching & the Apostleship, rather then heat or light from the sun. But if we yeeld that sōwhat more was graunted vnto Peter then to the rest, that he shuld excel amongst the Apostles: yet the Papists do foolishly inferre, that a primacy was giuen him, that he should be the vniuersal head of al the Church. For there is both a difference betweene dignity & power, and also there is a difference of being in a higher de∣gree of honour amongst a few, then to gather the whol world vnder his elbowes. And truly Christ laid not a greater burden vpon him then hee was able to beare. He is commanded to be a porter of the kingdome of heauen, he is cōmaunded by binding and losing to dispence the grace of God, and to execute his iudgment vpon the earth: namely, so farre as the power of a mortal man doth reach. Therefore whatsoeuer is giuen him, must be restrained to the measure of grace, wherewith hee is indued for the edifying of the Church: So that huge empire, which the Papists arro∣rogate vnto him, falleth downe. But if there were no controuersie nor strife but that Peter had it: yet this maketh nothing for the tiranny of the Pope. For the principle, which the Papists hold, no man in his right mind will graunt them, that here it was giuen to Peter, that he shuld passe it o∣uer as it were by right of inheritance to them that shuld come after him. VVherfore the Papists do make him liberal of an other mans. Further, if there shuld be a continual succession, yet the Pope getteth nothing ther∣by, vntil he be proued to be the lawful successor of Peter. And how pro∣ueth he this? Because Peter died at Rome. As though Rome by the horri∣ble murther of the Apostle gat her self the supremacy. But they pretende that he was also Bishop there. How vaine that is I haue sufficiently she∣wed in my institution, from whence I had rather haue the whole tracta∣tion of this argument to be fetched, then here with the trouble and wea∣rines of the readers to vnfold it again. Yet, let this short clause be added: Although the Byshop of Rome were by law the successour of Peter, yet when by his owne falshoode he shall depriue himselfe of so great an ho∣nour, whatsoeuer Christ gaue to the successours of Peter, shall profit him

nothing. It is too well knowne that the Popes court is at Rome: but they can shew no mark of a Church there. And he asmuch abhorreth the of∣fice of a Pastor, as he couetously striueth for his autoritie. And if Christe omitted nothing for the extolling of Peters heyres, yet hee was not so prodigall, as to bestow that honour vpon Apostates.

Matth. 16	Mark. 8.	Luk. 9
20. Then hee charged his di∣sciples that they shoulde tell no mā, that he was Iesus the christ. 21. From that time forth Iesus began to shew vnto his disciples, that he must go vnto Ierusalem, and suffer manye thinges of the Elders, and of the high Priestes, and of the Scribs, and be slaine, and rise againe the third day. 22. Then Peter tooke him aside, and began to rebuke him, saying, master, pitie thy self: this shall not be vnto thee. 23. Then hee turned backe, and said vnto Peter, get thee behind me, Sathan: thou art an offence vnto me: because thou vnderstā∣dest not the thinges that are of God, but the thinges that are of men. 24. Iesus then said to his disci∣ples, if any man wil folow me, let him forsake himself, and take vp his crosse, and follow me. 25. For whosoeuer will saue his life, shall lose it: and whosoeuer shal lose his life for my sake, shal finde it. 26. For what shal it profit a mā, though he should win the whole world, if he lose his own soule? or what shall a man giue for recō∣pence of his soule? 27. For the sonne of man shall come in the glorye of his father with his Angels, and then shall he giue to euery man according to his deedes. 28. Verily I saye vnto you, there be some of them that stand here, which shal not taste of death, til they haue seene the son of man come in his kingdome.	30. And sharpely hee charged them, that concerning him they shuld tell no man. 31. Then he beganne to teache them, that the sonne of manne must suffer many thinges, and shoulde bee reproued of the El∣ders, and of the high Priests, and of the Scribes, and be slaine, and within three dayes rise againe. 32. And hee spake that thing plainly. Then Peter tooke him aside, and began to rebuke him. 33. Then he turned back, & loo∣ked on his disciples, and rebuked Peter, saying, gette thee behinde me, Sathan: for thou vnderstan∣dest not the thinges that are of God, but the thinges that are of men. 34. And hee called the people vnto him with his disciples, and said vnto them, whosoeuer will follow me, let him forsake him∣selfe, and take vp his crosse, and follow me. 35. For whosoeuer wil saue his lyfe, shall lose it: but whosoeuer shal lose his life for my sake, and the Gospels, he shal saue it. 36. For what shal it profitte a man, though he should winne the whole world, if he lose his soule? 37. Or what shall a man giue for recompence of his soule? 38. For whosoeuer shalbe asha∣med of me, & of my words amōg this adulterous & sinfull gene¦ration, of him shall the sonne of man be ashamed also, when hee commeth in the glory of his fa∣ther with his holye Aungelles.

Marke. 9. 1. And he sayd vnto them, verily I say vnto you, that there be some of them that stand here, which shal not tast of death, till they haue seene the king∣dome of God come with power.

21. And he warned & commanded them, that they should tel that to no man: 22. Saying, the sonne of man must suffer manye things, and be reproued of the Elders, and of ye high Priests, & Scribs, and be slaine, and the third daye rise again. 23. And he said to thē al, if any man wil com after me, let him deny himself, & take vp his crosse daily, & followe me. 24. For whosoeuer will saue his life, shall lose it: and whosoeuer shall lose his life for my sak, the same shal saue it. 25. For what auanta∣geth it a man, if he win the whol world, & de∣stroye himselfe or lose himself. 26. For whosoeuer shal be ashamed of me, and of my wordes, of him shal the sonne of man bee ashamed, when hee shal come in his glory, and in the glory of the father, and of the holye Angels. 27. And I tell you of a surety, there be some stāding here, which shal not taste of death, tyll they haue sene the king¦dome of God.

Christ (after he had made a shewe of his glory to come) admonisheth his disciples what they should suffer, that they also might prepare them∣selues to beare the crosse: for the time of tryall was at hande: for the which he knew them farre vnmeet, except they should be furnished with a new force. But Christ bent himself chiefly to shew this, that his kyng∣dome should begin not with royal pomp, nor with great riches, nor with the pleasaunt allowaunce of the world, but with a reproachfull death. But there was nothing more difficult then to ouercome such an offence, especially if we consider how throughly they were now perswaded of their master: for they imagined that he should procure them an earthly felicity. Therefore they were caryed away with a vaine hope, earnestlye gaping for that time, when Christe should sodenly reueale the glorye of his kingdome. They had so litle mind of the ignominy of the crosse, so that they thought it not lykely that any thing should befal vnto him to the contrary. This cyrcumstaunce also was very hard, that he shoulde be reiected of the Elders and the Scribes, who had the gouernmente of the Church in their hands. VVhereof it is easie to gather, how necessa∣ry this admonition was. But, because it could not be, but y^t the only men∣tion of the crosse would grieuously trouble their weak minds, presently he healeth the wound, and saith that the thyrd day hee shall ryse againe from death. And certeinlye, when as in his crosse there onely appeared the infirmitie of the fleshe, our fayth shal finde nothing, wherein it shall reste or comfort it selfe, vntil it shall come to the resurrection, wherein the power of the spirite shineth forth. Therefore this course muste bee wisely holden by the ministers of the word, which desire to teache with profit, that they alwaies ioyne the glory of the resurrection with the ig∣nominy of death. But it is meruaile why Christ wold not haue his Apo∣stles to testifie of him, to whom hee had appoynted that office beefore. For to what end were they sente, but that they should bee preachers of the redemption, which depended vpon the comming of Christe? The answer is easie, if we remēber those things, which I thē set down: nāely, that they were not created doctours, to declare the certeine and full te∣stimonie of Christ: but only that they might prepare schollers for a ma∣ster: that is, to make them which were ouerwhelmed with drowsinesse, apt to be taught and attentiue. Further, that commaundement was to laste but for a time, and the preaching of Christ put an end to the same. Now, because the time of his death drewe neere, and they were not as yet ready to witnesse their faith: yea, their confession shoulde haue bin had in dirision for the weaknes of their faith: therefore the Lorde com∣maundeth them silence, vntyll that others know that he is the conque∣ror of death, and that he endue them with more constancy.

22. Peter beganne to rebuke him. It is a signe of immoderate heat, that Peter vseth his maister thus: yet hee seemeth to beare some reuerence

towardes him, that he tooke him aside, and durst not reproue him before witnesses: yet his intemperancy is great, in that he warneth him, as if hee were not well in his wittes, that he should spare himselfe. But rash zeale driueth men, yea, and casteth them downe headlong so farre, that they doubt not to make God subiect to their pleasure. Peter iudgeth it to be an absurd thing, that the Elders should crucifie the sonne of GOD, who should be the redeemer of the people, and that he shuld be put to death, who was the aucthour of lyfe. Therefore hee endeuoureth to drawe Christ backe, that hee should not delyuer himselfe ouer to death. It is a fayre colour, but it is necessarye that more credit bee giuen to the iudge∣ment of Christ, then to Peters zeale, by what pretence soeuer it be excu∣sable. And here we are taught what those intentes, whiche are supposed to be good, are auaileable before God. Their is so great prid in men, that they thinke they haue iniury, and they complaine if that, whiche they thinke to be right, be not also accepted of God. So we see with what fro∣wardnesse the Papistes doe maintaine their deuotions, but while they so boldly allow of themselues: God doth not onely reiect that which they thinke to be worthy of great prayse, but he also doth sharply condemne it of vngodly madnesse. If truely the sense and iudgment of man shuld preuayle, Peters intent was godly, or at the least allowable. But Christe could not more sharply nor more contumeliously reiecte him. VVhat meaneth, I beseech you, his so sharpe an aunswere? who euery where be∣haued himselfe so meckely, that hee would not breake the brused reede, Es, 42. 3. How thūdreth he now so vehemently against his chosen disci∣ple: The reason is apparaunt, that in the person of one man he would restraine all men from flattering their owne affected zeale. For though it is harde to keepe vnder the pleasures of the fleshe, for that they are lyke to wylde beastes: yet there is no beast so furious, as the wisdome of the fleshe. Therefore Christe dooth so sharpelye inueigh againste the same, and beateth it downe as it were with an yron mallet, that wee myghte onelye learne to bee wyse out of the woorde of God.

23. Get thee behinde me Sathan. Some do reason verye fondlye of this word behind, as if Peter were commaunded to followe, and not to goe before. For Luke beefore in the fourth Chapter declareth that the de∣uill was repulsed from the Lorde with the same wordes. And the word Eypage signifieth to leaue off, from whence that latine word Apage, i. a∣uoyde, is deryued. Christe therefore reiecteth his disciple farre off, bee∣cause that with his preposterous zeale hee playd Sathans pranckes. Nei∣ther dooth hee simply call him aduersary, but hee calleth him deuill, in token of great detestation. The reason is to be noted, which is present∣lye added, Thou art an offence vnto me, beecause thou vnderstandest the thinges that are of menne, and not the thinges that are of God. Peter was an offence to Christ, while he opposed himself againste his calling. VVhereof it also appea∣reth how menne are madde in theyr peruerse zeale. For while Peter en∣deuoured to stoppe his maisters course, he was not aduised of himselfe, but that he would haue defrauded himselfe and all mankind of eternall saluation.

Therefore in one worde wee are taught, with what diligence that must be auoyded, whatsoeuer it be that draweth vs from the obedience

of God. And Christ openeth the fountaine of all this mischiefe, when he saith, that Peter sauoreth the thinges which are of menne. Therefore least the heauenly iudge cast off vs and our endeuours to the deuil, let vs learne not to be tied to our owne iudgement, but obediently to imbrace that which the Lord alloweth. Now let the Papistes goe, and extol their owne deuises vp to the sky: they shall feele at the length, when they shal come before the celestiall tribunall seate, what that boastinge shall pre∣uaile, which Christ pronounceth to be deuillish. And for vs, let vs not de∣sire otherwise to be wise then from the mouth of GOD, except wee would willingly shut the way of saluation against our selues with dead∣ly barres.

24. Iesus then sayd to his disciples. Because that Christe saw Peter abhorre the crosse, and knew that al others had the same affection, he doth gene∣rally entreate of bearing the crosse: neither teacheth he the twelue alone, but layeth the same lawe vppon all the godly. VVe had almost the lyke sentence in Math. 10. 28. But there the Apostles onely were admonished of the persecution, which remained for them assoone as they should be∣ginne to discharge their function: but here he teacheth the common ex∣ercise of al younglinges, and as it were entreth into the firste principles, all them that will professe the Gospell. And saith expresly, If any man will followe mee, that he might refell Peters ymagination. For hee proposing himselfe an example of denyall of himselfe and of patience to euerye manne, hee declareth that hee must suffer, that which Peter thought vn∣meete for his person. Furthermore, hee inuiteth all the members of his body to follow him. For so ought the wordes to be vnderstoode, If anye manne will be my disciple, let him forsake himselfe, take vppe his crosse, and followe mee, or let him frame himselfe after my example. And the meaning is, that none can be accounted for Christes disciples, but they which are true followers of him, and are readye to runne in the same race.

Further, he prescribeth a short rule of imitation, that wee might know in what thing he especially requireth that we should be lyke to him: and that consisteth in two poyntes, in denyall of our selues, and in willinge bearing of the crosse. This denial reacheth farre: namely, that we deny∣ing our owne wisdome, and forsaking al the affections of the flesh, might bee readye to bee brought to nothing, so that GOD might lyue and reigne in vs. VVee knowe howe naturallye menne are ouerwhelmed with a blinde loue of themselues, how much they are giuē to themselues, and how much they account of themselues. But if we desire to enter in∣to Christes schole, it behoueth to beginne at that foolishnes, whereunto Paule exhorteth vs. 1. Corinthyans 3. 18. Then to goe forward to tame and to bringe vnder all affections. Therefore he preacheth of taking vp of the crosse: for though generally the life of all men is subiect to cō∣mon miseries•• yet, because that God doth peculyarly exercise his seruāts, that he might make them lyke vnto the image of his own sonne, it is no meruaile that this law is said to be giuen to them. Also though God loa∣deth with the crosse aswell the wicked as the good, yet none are saide to bear the crosse, but they which do willingly lay their shoulders vnder it: for thogh a fearce & vntamed horse beareth a rider, yet he taketh him not vp.

Therefore this is the patience of the faythfull, with a willing minde to beare the crosse. Luke addeth this word dayly, whiche hath great force in it: for Christ declareth that there is no ende of our warfare, vn∣tyll wee shall departe out of this world. Therefore let this be the daily meditation of the godly, when as they haue born many troubles, to pre∣pare themselues to beare new.

25 For whosoeuer will saue his lyfe. A most apt consolation, that they tru∣ly shall finde life, which doe willingly suffer death for Christ: for Mark doth expresly prescribe vnto the faythfull this cause of death: and there∣fore it is to bee vnderstoode in Matthew his wordes. For oft tymes it commeth to passe, that ambition or desperation driueth prophane men to contemne life, so that couragiously they hasten to death, but yet they profit not therby. Also the opposed threatning auaileth much to the sha∣king off of the drowsie sluggishnes of the flesh; when as he forewarneth them that are desirous of this present life, that they onelye preuaile thus farre, that they shal lose the same. There is a contrarietie betweene this temporal life and the eternall, as we taught before vpon the tenth chap∣ter, from whence the readers may seeke for the rest.

26. For what shall it profit a man, &c? if hee lose his owne soule? The word soule is heere taken properly: for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes: but that at length it may attaine to that immortality in heauen, as if he shuld haue said, how great is this sluggishnes, and how beastly blockishnes is it, that the world so holdeth men bound vnto it, and ouerwhelmesh thē, that they consider not to what end they were born; and haue an Immor∣tal soule giuen vnto them, that the race of this earthly life being finished, they should liue for euer in heauen? And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde: but in the meane season the sense of the flesh doth so blinde them, that wittingly and willingly they cast their soules into destruction. There∣fore, least the world should enchaunt vs with her baytes, let vs consider in our minde the excellency of our soule: which if it bee earnestlye con∣sidered, dooth easilye dispearse the vaine imaginations of an earthlye felicity.

27. For the sonne of man shall come. That the former doctrine may the better sinke into our minds, Christe setteth before their eyes the iudge∣ment to come: for that this transitory lyfe may become vile vnto vs, it is necessary for vs to be touched with an earnest feeling of thee heauenly: The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen. Therfore Christ citeth the faith∣full to his trybunall, that they might continuallye thinke that they liue for no other cause, but to aspyre to that blessed lyfe, which shall bee re∣uealed at that day. And the warning tendeth to this purpose, that wee might know that they striue not in vain, to whom the confession of their faith is more deare and precious then their life: as if Christ should haue fayde, Cast your lyues into my hande and keeping without feare: for I wyll shewe my selfe at length the auenger, who will at length restore you agayne perfectlye, though you seemed for a tyme to perishe.

Hee mentioneth the glorye of the father and the Aungels, leaste hys disciples shoulde iudge of his kingdome after the present face or shewe:

for as yet hee was base and despised, beeing hidde vnder the habite and shape of a seruaunt. Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde. Further, those words which Marke and Luke haue more, the readers shall finde expounded in the tenth Chapter of Matthew: Also I haue spoken sufficiently otherwhere of the reward of workes. This is the summe of it: as ofte as there is a rewarde promised to good workes, it doth not oppose the merite of thē against the free righteousnes of faith, neyther dooth it shewe the cause of saluation, but onely encourage the faithful to the study of weldoing, while they are certeine that they labour not in vaine. VVherefore these two do very wel agree, we are iustified freelye, because we are accepted of God besides our desert: and yet that he of his owne free will & plea∣sure bestoweth a reward not due vnto our works.

28. Verely I say vnto you. Because the disciples might yet doubte a∣mongst themselues, when that day should be, the Lorde styrreth them vp with a neerer hopei namely, that hee will shortly giue a shewe or token of his glory to come. VVe know how true the common prouerbe is, in that which is desired haste it selfe seemeth to make delay: but it is found most true, especiallye amongst vs, while our saluation is differd to the comming of Christe. The Lorde therefore that hee might in the meane season refresh his disciples, hee proposeth vnto them for their confirma∣tion a time in the meane season: as if hee shuld haue saide, If it seeme too long for you to waite for my comming, I wil sooner preuent the same: for before you shal dye, that kingdome of God shalbe euidente beefore your eyes, of the hope whereof I commaund you to depend. This is the naturall sense of the wordes. For that which some doe imagine of Iohn is but a fancy. By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye, which Christe beganne at hys resurrection; and shewed it more fullye, by sendinge the holye Ghost, and by working merueilous workes: for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe, when by true & certeine tryalles they might knowe him, that he sate at the right hand of his father.

Matth. 17	Mark. 9	Luk. 9.
1. And after sixe dayes, Iesus took Peter, & Iames and Iohn his brother, and brought thē vp into an high mountaine a parte, 2. And was transfigured before them: and his face did shine as the sunne, and his clothes were as white as the light. 3. And beehold, there ap∣peared vnto them Moses, and Elias, talkinge with him.

4. Then answered Peter, and said to Iesus, master it is good for vs to be here: if thou wilt let vs make here three taber∣nacles: one for thee, and one for Moses, and one for Elias. 5. VVhile he yet spak, behold a bright cloud shadowed thē: and behold there came a voice out of the cloud, saying. This is my beloued sonne, in whom I am well pleased, heare him. 6. And when the discyples heard that, they fell on theyr faces, and were sore afraid. 7. Then Iesus came and tou∣ched them, and sayd, arise, and be not afrayd. 8. And, when they lifed vp their eies, they saw no manne saue Iesus onely.

2. And sixe dayes after, Iesus took Peter & Iames, and Iohn, and brought them vp into an high mountaine out of the waye alone, and he was transfigured before them. 3. And his raymente did shine, and was verye white, as snow, so white as no ful∣ler canne make vppon the earth. 4. And there appeared vnto them Elyas with Mo∣ses,

and they were talkinge with Iesus. 5. Then Peter aunswered and said to Iesus: master it is good for vs to be heere: let vs make also three ta∣bernacles: one for thee: and one for Moses, and one for Elias. 6. Yet hee knew not what hee said: for they were a∣fraid. 7. And there was a cloude that shadowed them, and a voice cāe out of the cloud, sayinge, This is my beloued sonne, heare him. 8. And sodenly they loo∣ked round aboute, and sawe no more any man saue Ie∣sus onely with them.

28, And it came to passe abou•• an eight daies after those words, that he tooke Peter, and Iohn, and Iames, and wente vp into a mountaine to pray. 29. And as he prayd, the fashion of his countenaunce was chaun∣ged, and his garment was white, and glistered. 30. And beholde, two men tal∣ked with him, which were Mo∣ses and Elyas, 31. VVhiche appeared in glory, and told of his departing, which

he should accomp••••sh at Hie∣rusalem. 32. But Peter and they that were with him, were heuy with sleepe, and when they awoke they sawe his glorye and two men standing with him. 33. And it came to passe, as they departed from him, Peter said to Iesus, maister, it is good for vs to be here: let vs there∣fore make three Tabernacles, one for thee, and one for Mo∣ses, and one for Elias, & wiste not what hee said. 34. VVhile he thus spak, there came a cloud, and ouershado∣wed them, and they feared whē they wer entring into the cloud 35. And there came a voyce out of the cloud, saying, This is my beloued sonne, beare him. 36. And whē the voice was past, Iesus was found alone:

First, it is to be considered for what purpose Christ tooke vppon him the heauenly glory for so short a time, and had but onely three of his di∣sciples as witnesses of this straung sight. The opinion of some, that is was done to that end, that they might be strengthened against that tēp∣tation, which was now at hand, by reason of his death, is not probable to me. For why should hee haue depriued others of that remedy: naye, why doth he expresly forbid them, that they shuld not declare what they had seene before his resurrectiō: but because the profit of the visiō shuld appeare after his death? Therfore I doubt not but that Christ would de∣clare that he was not drawn to his death against his wil, but went wil∣lingly to the same, that hee might offer vp a sacrifice of obedience to hys father. This knowledge came not into the disciples mindes, vntil Christ rose againe. Neither was it necessary for them at that time to conceaue that diuine power of Christ, which they shuld know conquering vpon the crosse: but they are taught against another time aswel for their own sakes as for ours, least the infirmity of Christ should offend any man, as though it were by necessity or constraint, that he should suffer. For it is euident that it was as easie for Christ to exempt his body from death, as to adorne it with heauenly glory. Therefore we are taught that hee was subiect to death, because his wil was so: and that he was crucified, because he offred himself. For that same flesh, which being offred vpon the crosse lay in the graue, could haue bene free from death and the graue, whē as it had now before bene partaker of the celestiall glory. But we are also taught, that so long as Christ was conuersant in the world in the shape

of a seruaunt, and that his maiesty was hid vnder the infirmity of flesh, nothing was withdrawn from him: because that he humbled himself of hys own freewil: but now the resurrectiō taketh away that vaile, wher∣with his power was hidden for a time. Further, it was sufficient for the Lord to chuse three witnesses: because that by the law that number was prescribed for proouing any matter, Deut. 17. 6. The difference of the tyme ought not to offend vs. Math. and Mar. do number six whol daies which passed betweene: But Luke, saying that it was done almost eight daies after, comprehendeth aswel that day, wherin Christ spake that, as the day wherin he was trāsfigured. Therfore wee see that they do agree very wel in one sense vttered in diuerse words.

2. And was transfigured before them. Luke sayth that this came to passe, when hee praid: and by the circumstaunce of the place and the tyme it may be gathered that he praied for this that he obtayned, that a visible shewe or demonstratiō of his godhead might be reuealed in the bright∣nesse of a new shape: not that he had nead to aske by prayer of any o∣ther, for that he had not, or that the wyl of the father was to be doubted of: but that in the whole course of his humilitie, if hee did any thinge as God, he referred it to his father: and his purpose was to stirre vs vppe to prayers. But in this transfiguration the disciples did not see Christe alto∣geather in that excellency, that he is in now in heauen, but he only gaue them such a taste of that great glory, as they were able to abyde. Then his face shone as the sunne: but now it farre exceedeth the brightnes of the sunne: Then an vnwoonted brightnes shone in his apparell, nowe without apparell the maiesty of his Godhead shyneth through out hys whole body. So GOD in times paste appeared vnto the fathers, not such as he was in himselfe, but as they were able to abyde the beames of hys great bryghtnesse: for Iohn saieth, 1. Io. 3. 2. that the faythfull shal not see him as hee is before that they be made lyke vnto him.

Nowe there is no cause for any manne to dispute subtilly of the whit∣nesse of his garmentes, or of the brightnesse of his face, when as this was not a full reuealing of his celestiall glorye: but hee partelye gaue a taste in figures, of that whiche they were not yet able whollye to con∣ceaue.

3. Moses and Elyas appeared vnto them. It is demaunded, whether Moses and Elias were verily present, or that the disciples sawe onely the lyke∣nesse of them, as the prophetes did oftentimes see the visions of thinges absent. Though the matter be disputable on both sides (as menne say) yet it is more profitable in my iudgement, that they were brought indeede into that place. Neyther is there any absurditie in it, seeing that God hath both bodies and soules in his hande, at his pleasure to restore the dead to life for a time.

And Moses and Elyas rose not then for themselues: but that they might be present there with Christe. If any manne demaunde agayne, how the Apostles knew Moses and Elias, whom they had neuer seene: The answere is easie: for sith God brought them to appeare, he gaue thē also signes and markes whereby they might bee knowne amongst them. And this was by an extraordinary manner of reuelation, that they cer∣teinly knew them to be Moses and Elyas.

But why these two appeared rather then any other of the companye of the holy fathers, that reason ought to satisfie vs, that the lawe and the Prophets had no other purpose nor ende but Christ. For it made great∣lye for our faith, that Christ came not without testimonye, but was bee∣fore commended of God. Neyther doth that reason displease me, which was woont to be brought, that Elyas was especially taken, to represēt al the Prophetes: for though hee lefte nothing in writing, yet was hee the chiefe next vnto Moses: he restored the religion of God, which was cor∣rupted yea, he was without comparison an especiall auenger of the law and true holynesse, being nowe almoste extinguished. That they ap∣peare with Christ, and talke togeather is a signe of consent. But what theyr talke was Luke onely reporteth: namely, that they talked of the manner of his departure, which remayned for him at Ierusalem. Further this must not be restrained to theyr priuate persons, but rather to that of∣fice, which was before enioyned them. For it was the wil of God, though they had bene now long dead, and had perfourmed the course of theyr calling, that they shuld yet againe confirme with theyr voyce that which they had taught in theyr lyfe: that wee might know that the saluation promised to the holye fathers in the Sacrifice of Christe is common to vs. Nowe, when as the olde Prophets prophesied of the death of Christ; hee (whiche was the eternall wisdome of GOD) sate in the secrete throne of his glory. VVhereof it followeth that hee was not to be cloa∣thed with flesh subiect vnto death, but that hee freely submitted himselfe thereunto.

4. Maister it is good for vs to be here. Luke reporteth that Peter sayd so when Moses and Elyas were gone: wherby we gather that he was afraid least that by their departure they shuld lose that sweet and blessed sight. And though it is no meruaile that Peter was so delighted with that ple∣saunt sight, that all other thinges being despised, the onely enioying of that satisfied him, as it is sayd in the Ps. 16. 11. That the fulnesse of ioy is in the countenaunce of God: yet this was a preposterous desire of his: that he vnderstoode not the ende of the vision: then that hee foolishlye made the seruauntes equall with the master: thirdly hee erred, when hee wold make transitory Tabernacles for menne to dwel in, which were already receaued into the celestiall and Angelycall glory. I say hee vn∣derstoode not the ende of the vision. For, when he heard Moses and E∣lias say that the time of the death of Christ, was at hand, as a man ama∣sed at that sight, which was but momentary, hee dreamed the same to be eternall.

VVhat meaneth this, that the kingdome of Christ should bee by this meanes included in so narow a roumth of twentie or thirty foote? where was the redemption of the whole Church? VVhere was the fellowship of eternall saluation? This also was a very peruerse iudgement, to ima∣gine Elyas and Moses to be fellowes with the Sonne of GOD: as if it were not necessarye that all menne shoulde be brought vnder, that hee alone may be extolde. Now, if Peter is contente with his lotte, whye dooth hee thinke them to haue neede of earthlye supplyes, at the sight of whome hee thinketh himselfe so happye? Therefore two of the E∣uangelistes doe verye well note that hee knewe not what hee sayde.

Marke addeth the cause for that they were afraid. Neither was it the wil of God, that the Apostles should at that time profit further, then to beholde the Godheade of his sonne for a moment, as it were in a liuely glasse. Afterwarde in successe of time he shewed them the frute of it, and corrected their want of iudgement. Therefore Marke declareth that Pe∣ter being astonished, spake as a man altogither amased.

5. Beholde a bright cloude. A cloude was put before their eyes, that they might knowe that they are not yet fitte to beholde the brightnesse of the heauenly glory: for when as the Lord gaue some tokens of his presence, he added withall some vailes, to suppresse the boldnesse of mannes wis∣dome: so nowe that hee may instructe his disciples in humility, he with∣draweth from their eyes the beholding of the celestiall glory. Also this admonition doeth appertaine to vs, that we shoulde not desire, to breake into those secreates, which passe our senses: but rather that euery manne doe soberly containe himselfe within the measure of his faith. Further, this cloud should be in stead of a bridle to vs, least that our curiositie be∣come more wanton then is meete. The disciples also are admonished that they must retourne to their accustomed warfare, and that they must not promise themselues a triumph before the time.

There came a voyce out of the cloude. And this also is woorthy to be noted, that the voyce of God sounded out of the cloude, but there was neither body nor face seene. Therefore let vs remember that warning that Mo∣ses gaue, Deut. 4. 15. God appeared not in any visible shape, least that we being deceiued, should thinke him to be like vnto man. It is true that the holy fathers in times past saw sundry shapes, whereby they might know God: yet he alwaies abstained from such shewes as might yelde any occa∣sion or prouocation to make idolles. And truely, sith the mindes of men are bent more then is meete they shoulde be, to grosse fantasies, it were hurtfull to put oyle to the lampe. This was a most notable manifestati∣on of the glory: when as he calleth vs vnto him out of the cloud with his owne voyce, howe absurde is it for vs to goe about to make him to bee present before our eyes in a stocke of woode or stone? Therefore lette vs learn by faith alone, & not with fleshly eyes to pierce to that light which we cannot come neare, wherein God doth dwel. But the voyce came out of the cloude, so as the disciples knowing that it came from God, might receiue the same with such reuerence as was meete.

This is my sonne. I do willingly subscribe to their iudgement, which thinke that heere is a secreat opposition betweene Moses, Elias and Christe, as if that Christ should commaund his disciples to be content with the onely sonne: for that name sonne is Emphaticall or very forcible, whereby hee is extolled aboue the seruaunts. Also Christ is here adorned with two ti∣tles no lesse honourable then profitable to our faith, namely, welbelo∣ued Sonne, and also Maister. In that the father calleth him beloued, in whome he is well pleased, he declareth him to be the Mediator in whom he reconcileth the world to himselfe. VVhen he commaundeth to heare him, hee maketh him the chiefe and onely doctour of his Churche. For when as it was his purpose to note him from al others, as by these words we doe truely and properly gather, by nature he is his only Sonne, in like maner it is to be obserued, that he alone is beloued of the father, that hee is made the onely Doctour, that all authoritie might rest in his power.

If any man will except against this, asking whether God loueth aun∣gelles, and men, or no: the aunsweare is easily made, the fatherly loue of God which hee beareth to aungelles and to menne, commeth from that fountaine. Neither is the sonne therfore beloued of the father, that other creatures shoulde be hated: but that hee might impart with them, that which was proper to himselfe. Though the estate of vs and of the Aun∣gelles is diuers. For these were neuer estraunged from GOD, that they should neede a reconciler: but we by sinne were ennemies, vntill Christe reconciled him vnto vs. Yet that is alwayes certaine that God is merciful to bothe, so as he embraceth vs in Christe: for the very aungelles coulde not be ioyned to God without a head. Nowe, when as the father spea∣keth heere, and distinguisheth himselfe from the sonne, it followeth that they are distincte in personnes, thoughe the essence and maiestie is one, and the same.

Heare him. I shewed before that the Church is called backe by this word to the onely doctoure Christ, that it might depend onely of his mouthe. For though Christe came to confirme the lawe and the prophets, yet he so holdeth the chiefe roume, that by the brightnesse of his Gospell, hee swalloweth vppe those sparkes which shone in the olde Testament: for he is the sonne of righteousnesse, at whose comming it appeared to be ful day. And this is the reason why the Apostle sayeth in the first chapiter to the Hebrewes, God who at sundry times, and in diuers maners in olde time spake by the prophets, spake in these last daies by his beloued sonne. Furthermore at this day Christ is no lesse heard in the law and the pro∣phets then in his Gospell, that the authoritie of a maister, might whole∣ly rest vppon him, euen as he chalengeth the same to himselfe alone, Ma∣thewe 23. 8. And he keepeth not his prerogatiue safe, except that al mens tounges keepe silence. VVherfore it is necessary, that what soeuer menne haue deuised, shoulde be ouerthrowne and cast downe, that hee mighte keepe vs vnder his doctrine. And he doeth daily send foorth Doctours, but suche as doe purely and faithfully deliuer that whiche they shoulde learne of him, and not suche as doe mixe the Gospell with theyr owne additions. In summe, no manne is a faithfull teacher of the Church, ex∣cept that he be both Christes disciple, and also bring others to him to be taught.

6. And when the disciples heard this. It was Gods will to strike the disci∣ples with this feare, that he might the better impri••te the remembraunce of the vision in their hearts. In the meane s••ason we see howe great the infirmitie of our flesh is, whiche is so af••••de at the hearing of the voyce of God. The cause why the wicked doe either scorne at it, or contemp∣tuously despise it, is, because God doeth not effectually touche them. But it is necessary that the Maiestie of God shoulde cast vs downe assoone as we feele him. But Christe afterwarde doeth his office, raising vppe them that are throwne downe: for therefore came he downe to vs, that by his direction the faithfull might without feare appeare in the presence of God: and his maiestie which otherwise consumeth all fleshe, shall be no more terrible vnto them.

Furthermore, hee doeth not onely comfort them in woorde, but also confirmeth them by touching. That afterwarde it is sayde, that they saw onely Christe, tendeth to shewe that the glory was tied to the lawe and

the Prophets but for a time, that onely Christe might continue glorious. For if we will vse the helpe of Moses rightly, hee must not be rested vp∣pon, but we must applie our diligence, that by him we may be ledde as it were by the hande vnto Christe, whose minister hee is togither with all the rest. This place also may bee applied to the ouerthrowinge of their superstitions, which doe not onely sette Christ equall with the Prophets and Apostles, but doe so ioyne him with their common halfe Sainctes, as if that he were as any one of their number. But the graces of God doe shine in his Sainctes to a farre other ende, then that they shoulde forcea∣bly take vnto themselues parte of the honour due vnto Christe. And the fountaine of this errour might haue benne noted in the Disciples them∣selues: for as long as they were feared with the maiestie of GOD, their mindes wandered in seeking after menne: but when Christ hadde com∣fortably raised them vppe, he onely was seene of them. For if wee haue that comfort in vs, wherewith Christe taketh away our feares, all those foolishe affections which doe drawe vs hether and thether, shall vanishe away.

Mathew 17.	Marke 9.	Luke 9.
9. And as they came down from the Mountaine, Iesus charged them, saying: Shewe the vision to no manne, vntill the Sonne of manne rise a∣gaine from the deade. 10. And his Disciples as∣ked him, sayinge: VVhy then saye the Scribes, that Elias must first come? 11. And Iesus aunsweared, and said vnto them: Certain∣ly Elias must first come, and restore all things. 12. But I say vnto you that Elias is come already, & they knewe him not: but haue done vnto him what soeuer they woulde: likewise shall also the Sonne of manne suffer of them. 13. Then the disciples per∣ceiued that hee spake vnto them of Iohn Baptist.	9. And as they came downe from the mountaine, he char∣ged them, that they shoulde tell no man what they hadde seene, saue when the Sonne of manne were risen from the dead againe. 10. So they kept that mat∣ter to themselues, and deman∣ded one of an other, what the risinge againe from the deade shoulde meane? 11. Also they asked hym, saying: VVhy say the Scribes, that Elias must first come? 12. And hee aunsweared, and sayde vnto them: Elias verily shall come firste, and restore all thinges: and as it is wrytten of the Sonne of man, he must suffer many thinges, and be set at nought. 13. But I say vnto you, that Elias is come (and they haue done vnto him, what soeuer they woulde) as it is wryt∣ten of him.	36. And they kepte it close, and tolde no mann•• in those dayes any of those thinges whiche they hadd•• seene.

9. And a•• they came downe from the Mountaine. VVe haue shewed before why the time was not as then fully come for the publishing of that visi∣on. And truely, there shoulde haue bene no credite giuen to the disciples, except that Christ had giuen at his resurrection a more euident token of his glory. But after that the diuine power shewed it self openly, that mo∣mentanie beholding of his glory began to haue place, that it might eui∣dently appeare euen when he was most abased, that yet his Godhead re∣mained sounde with him, thoughe it was couered vnder the vaile of the flesh. Therefore he doeth not without cause commaunde his disciples to holde their peace, vntill he should arise from death.

10. And his disciples asked him, saying. Assoone as there was mention made of the resurrection: the disciples do thinke that the kingdome of Christe should begin: for so doe they expound this saying, that the world should knowe him to be the Messias. For they imagined another matter of the resurrection then Christe meant, as appeareth by Marke: They disputed a∣mongst themselues, what the rising againe from the dead should meane. It may be that that fable began then to spring, which is holden at this day for a certain Oracle amongest the Rabbines, that the comming of the Messias shoulde not be after one maner, for first, it should be meane and base: but shortly after his royall and kingly dignitie should followe. And this errour hath some colour of likelihoode in it, for it sprange of a true principle. The Scripture declareth that the Messias shoulde come twise: for it promiseth that he should be a redeemer, that should with the sacrifice of hymselfe wash away the sinnes of the world.

And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion: Beholde thy king commeth, poore, sitting vppon an Asse, &c. and of Isai 53. 2. He hath neither fourme nor beauty, when we see him: hee was without fourme and like to a Leper, that we shoulde not desire him. Then he proposeth him as a conquerour of death, who shoulde make all things subiecte vnto him. But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions. And as all things were very much corrupted at the comming of Christ, so it is to be suppo∣sed that the people had this fansie also amongst them. It hath bene shew∣ed twise or thrise howe grossely they erred, about the person of Elias. It may be that they also meant maliciously and subtilly, vnder pretence of Elias to derogate from Christe. For when as Elias was promised as a forerunner to the Messias, who shoulde prepare the way before him: it was easie for them to lay this preiudice vppon Christ, that he came with∣out Elias: euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie, that they should not looke for the day of iudge∣ment, vntill that Elias and Enoch should appeare. It may verily be suppo∣sed, that the Scribes hadde deuised this snare of purpose, that they might discredite Christe, as if he wanted the chiefe signe and note of the Mes∣sias.

11. Certainly Elias must come. VVe haue shewed other where, whereof this errour sprang among the Iewes. For in restoring the decaied estate of the Churche, Iohn Baptist should be like to Elias, and Malachi gaue that name also vnto him: that was rashly taken of the Scribes, as if that the same Elias the Thesbite should returne againe into the world. Nowe Christe declareth that Malachie prophesied nothing in vaine, but

that his prophesie was naughtily wreasted to an other purpose, as if hee should haue sayde: the promisse of the comming of Elias was true, and it was also fulfilled: but now haue the Scribes refused Elias, whose name only they doe obiecte falsly against me. And the reformation is attribu∣ted to the Baptist, not that he perfourmed the same, but because that in a continuall course he deliuered that to Christ, as from hand to hand to be perfourmed which he had begon. And because the Scribes had reiected Iohn without a cause, christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceit••: further, it must seeme no strange thing vnto them, if they take the same liberty to reiect the maister, that they did before to reiect the seruant. And least any man should be troubled with the straungenesse of the matter, the Lord decla∣reth that they were both foretolde in the scriptures: namely that the re∣demer of the world should be reiected of the false and vngodly teachers, aswell as Elias his forerunner was.

Math. 17.	Marke 9.	Luke 9.
14 And when they were come to the multitude, there 〈◊〉〈◊〉 to him a cer∣taine manne, and kneeled downe to him. 15. And sayd: ma∣ster, haue pitye on my sonne, for hee is ••u••atike, & is sore vexed: for ofttimes he falleth into the fire, and ofttimes into the water. 16. And I brought him to thy disc••∣ples, and they could not heal•• him. 17. Then Iesus an∣sweared, and sayde: O generation faith lesse and croked, how long nowe shal I be with you? how long now shall I suffer you? bringe him hither to mee. 18. And Iesus re∣buked the deuil, & he wēt out of him: and the childe was

healed at th•••• 〈◊〉〈◊〉.

14. And when hee came to his disciples, he sawe a great multitude about them, and the Scribes disputing with them. 15. And straight way all the people, when they beh••ld him, were amased, and ranne to him, and saluted him. 16. Then hee asked the Scribes, what dis∣pute you among your selues? 17. And one of the companye aunsweared and sayde: maister; I haue brought my sonne vnto thee, which hath a d••mme spirite: 18. And where soeuer hee takeh him, hee tea••eth him, and hee 〈◊〉〈◊〉 and 〈◊〉〈◊〉 his teethe and pin••th awaye, and I spake to thy disciples, that they should cast him out, and they coulde not. 19. Then he answeared him, and sayde. O faithlesse generation, how long nowe shall I suffer you? Bringe him vnto one. 20. So they brought him vnto him: and as∣soone as the spirite sawe him, hee ta••e him, and hee fell downe on the ground, ••alowing and fo••••inge. 21. Then he asked his father: Howe longe time is it since he hath 〈◊〉〈◊〉 thus? And he sayde of a childe. 22. And oft times hee 〈◊〉〈◊〉 him into the fire, and into the water, to destroy him: but if thou canst do any thing, helpe vs, and haue compassion vppon vs. 23. And Iesus sayd vnto him: If thou canst beleue it, all things are possible to hym that

beleeueth. 24. And straight••waye the father of the childe crying with teares•• sayde: Lorde I be∣leeue, helpe my vnbeliefe. 25. VVhen Iesus sawe that the people came running togither, he rebuked the vncleane spi∣rite, saying vnto him: Thou dumme and deafe spirite, I charge thee come out of him, and en∣ter no more into him. 26. Then the spirit cried and rent him ••ore, and came out, and hee was as one deade, in so much as many said, he is deade. 27. But Iesus tooke his hande and lift him vppe, and he arose.

37. And it came to passe on the next day, as they came downe from the Mountaine, muche people mette him. 38. And behold▪ a man of the companye cried out, saying: master, I be∣seethe thee beholde my son•• for he is all I ha••e. 39. And 〈…〉〈…〉 him that he femeth and with muche ••ayne departeth from him, when hee hathe bruised him. 40. Nowe I haue be∣soughte thy disciples to caste him out, but they could not. 41. Then Iesus answe∣red, and sayd: O genera∣tion faithles, & croked, how long nowe shall I be with you, and suffer you? being thy sonne hither. 42. And whiles he was yet comming, the deuill rent him, and tare him: and Iesus rebuked the

vncleane spirite, and healed the childe, and deliuered him to his father. 43. And they were al amased at the migh∣ty power of God.

Because that Marke is fuller, and setteth downe the seuerall poyntes plainly, we will folowe the course of woordes sette downe by him. And first he doeth euidently declare wherefore Christe became nowe sharper then he was woont to be, wheras he exclameth against the Iewes, as peo∣ple vnworthy to be any longer borne withall for their frowarde malice. VVe know how gently he was wont to vse them, yea though they dealt importunately with him. The father heere sueth for his only sonne: very great necessity vrgeth him, modestly and humbly he sueth to Christe for his mercy. VVhy then is he of a sodaine more earnest against them, then he was accustomed, and sayeth that they are not to be borne? Because the reason of so greate seueritie is not sette downe by Mathewe and Luke, some interpreaters were deceiued, whiche thought that Christe rebuked heere either his disciples, or the childes father. But if we do well consider the whole course of the hystorie, as it is sette downe by Marke, it shall be easie to iudge that Christe was rather offended at the malice of the Scri∣bes, then so roughly to reproue the ignorant and the weake. VVhen as in the absence of Christ the lunatike childe had bene brought foorth in the middest amongest them, it seemed to be a very plausible occasion for the Scribes to quarrell, and they willingly tooke it. They are therefore ear∣nest with the disciples, that if they haue any power, they shoulde shewe it in healing the childe. It is likely that the disciples tried, and coulde not bring their purposes to passe: so the Scribes boast as conquerours, & they doe not onely scorne at the disciples, but they quarrell against Christe, as if that his power were decayed in their person. But this was a moste ab∣hominable vngodlines, ioyned with like ingratitude, maliciously to sup∣presse so many myracles, whereby they had learned howe greate power Christe hadde: for of sette purpose they endeuoured to quenche the light sette before their eyes. VVherefore Christe exclaimeth against them not without cause, that hee can beare no longer with them, and calleth them a faithlesse and croked nation: for they shoulde by so many former in∣structions haue at least prosited thus farre, not to seeke occasion of qua∣relling.

MAR. 14. Hee sawe a great multitude. No doubt but the disciples were accounted as iesting stockes, as the ennemies to the truth are woont with their bragges to make muche, euen of nothing. The Scribes therefore by

their troublesome dealing, laide the disciples open to be scorned of many. And yet it seemeth that some were not euill a••fected: for assoone as they see Iesus, they salute him: yea, his presence pulleth downe the insolencie of the Scribes, in so much that being demaunded whereof they disputed, they helde their peace.

17. Maister, I haue brought my sonne. Mathew noteth another kinde of dis∣ease then Marke doeth: for he sayeth that the man was lunatike. Yet they doe both agree in these two poynts, that he was dumme, and at certaine times was driuen into rages. But they are called lunatike, whiche eyther at the wane of the Moone haue the falling sicknes, or are troubled with a giddinesse. Neither do I hold that which Chrysostome imagineth, that this name was inuented by the sub••letie of Sathan, that hee might blotte with infamie the good creatures of God: for certain experience teacheth that these diseases doe encrease and decrease according to the course of the Moone: yet this letteth nor, but that sathan may adde his forces to such naturall meanes. Therefore I thinke that this man was not deafe and dumme by nature, but that his tounge and eares were possessed by Sathan. Furthermore, when as the weakenesse of the braine & synewes made him subiecte to the falling sicknesse, there was a greater mischiefe added by Sathan himselfe. Heereof it came to passe, that he euery where sought his owne destruction, then, that he lay all to torne, that he falleth downe as one without life, and like vnto a deade man. And heereby we learne, how many meanes Sathan hath to hurt vs, except he be driuen a∣way by the hand of God. As many infirmities as there are of the flesh & of the soule, which we think to be innumerable, so many dartes do they yeelde to Sathan to annoy vs. Therefore we are more then blockishe, if so miserable a condition of ours, doe not prouoke vs to prayers. And heerein doeth the incomparable goodnesse of God shewe it selfe, that when we are besette with so diuers daungers, yet hee preserueth vs vn∣der his defence: especially if we consider with howe great a desire oure ennemie is enflamed to destroy vs. But this comfort shoulde also come into our minde, that Christe came to bridle his madnesse, and that wee doe therefore remaine safe amongest so many daungers, because oure heauenly medicine is of more force then all our daungers. The circum∣stance of the time maketh also to this purpose: the father aunsweareth that his sonne hath bene thus miserably tormented euen from his youth. If Sathan haue so great libertie giuen him vppon that tender age, what shoulde not we feare, whiche by our owne sinnes doe make oure selues meete for suche deadly blowes, and which doe minister weapons to our enemie, and vpon whom he coulde enter as into his owne right, if his de∣sire were not restrained and ouerthrowne by his wonderfull power.

MAT. 17. O generation faithlesse. Though Christ seemeth to directe his speach to the father of the lunatike, yet it is not to be douted, but that he hath respect to the Scribes, as I taught a little before. For it is certaine that the simple & weake were not rebuked, but they which being enclosed in their owne malice, doe stubbornly resist God. Therefore Christ denieth them as woorthy to be borne withall any more by him, and threatneth that he will shortly diuorce himselfe from them▪ But nothing woorse can fall out, then that he should forsake vs.

And this is no small reproofe, that they should so proudly refuse the grace of his visitation, where is also to be noted that men are to be hand∣led diuersly, euery man according to his inclination: for whē as he allu∣reth them that are apt to be taught with all gentlenesse, he beareth wyth the weake, and doeth also moderately stirre vppe the slowe, hee spareth not these croked serpents, whome he seeth not to be cured with any re∣medies.

MAR. 20. Assoone at the spirite 〈◊〉〈◊〉 him. That the deuill rageth more vehemently vpon the man then he was woont, it is no maruell: for the nearer the grace of Christe sheweth it selfe, and the more effectually it worketh, the more outragiously sathan fareth: for he is stirred vppe with the presence of Christ, as with the sounde of a trumpet, and he mooueth what tumults he can, and stirreth as much as he is able. It behooueth vs to meditate this before the time, least that our faith be troubled, as oft as at the appearance of the grace of Christe, this our enemie ariseth against vs with more violence then he was wont. Yea, an other thing moreouer is here to be noted, the true beginning of our healing is to be so through∣ly afflicted, that we shalbe but little from death. And also, that the Lord kindleth a torche or light at the furious rage of sathan, to shewe foorth his grace: for when as men were astonished at that horrible sight, thereby the power of Christ which presently folowed, might be the better discer∣ned of them.

21▪ Of a childe. Heereby we gather that this was not inflicted as a pu∣nishment for the sinnes of the manne: but was the secreate iudgement of God. It is certaine that the infantes when they come firste oute of the wombe of their mother, are not innocent before God and guiltlesse, but Gods scourges haue sometime secreat causes, and that for the triall of our obedience▪ Neither doe we otherwise yeelde that honour that is due to God, then if we do reuerently and modestly adore his iustice, euen when it is hidden from vs. If any man desire to knowe more of this matter, he may search in that place of the ninthe chapter of Iohn: neither this manne hath sinned, nor his parents.

22. And if thou canst doe any thing, helpe vs. VVe see howe little honour he yeeldeth vnto Christ: for he thinking him to be some Prophet, whose po∣wer is finite within measure, he commeth vnto him doubting. But the first foundation of faith is to embrace the immeasurable power of God. Also it is the first entrance to prayers, to extoll the same aboue all lette••, so that we may be certainly perswaded that we pray not in vaine. And because that this man thought of Christe no otherwise then as of a man, his false opinion is corrected: for it behoueth that he shoulde beleeue, that he might be capable and fit to receiue the grace desired. Christ doth not plainly reproue the man in his answer: but turning back again vpon him an other way that which he had spoken euill, he sheweth him his faulte, and teacheth him to seeke a remeady. For this exception: If thou canst beleue, is as much as if he should haue sayde: Thou desirest me to helpe thee if I can doe any thing: But thou shalt finde in me a fountaine of power, that cannot be drawne drie, if that thou bringest a measure of faith large enough. Heereof may be gathered a profitable doctrine whiche general∣ly belongeth vnto vs all. The Lorde is not the lette, that the great bounti∣fulnesse of his goodnesse sloweth not from him vnto vs: but it must be

imputed to the narow straites of our faith, that it stilleth downe to vs as it were drop after drop: nay, ofttimes we cānot feele a drop, because that our vnbeliefe stoppeth vp our heart. But in vaine would some subtel men shew themselues heere, as if Christ would teach, that manne coulde be∣leeue of himself, when as he had no other purpose, then to cast vpon men the fault of their owne weakenesse: so oft as they doe weaken the power of God by their owne vnbeliefe.

23. All things are possible to him that beleueth. It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vnto him of his father: and that any kinde of helpe cannot be hoped for from him a∣lone otherwise, then as from the very hand of God, as if he shoulde haue sayd: onely beleeue, and thou shalt obtaine. But howe faith shall obtaine any thing, we shall see a little after.

24. I beleeue Lord. He sayeth that he beleeueth, and yet confesseth him∣selfe to be an vnbeleuer, though these two seeme to be contrary, yet there is no man which hath not the triall of it in himselfe: for where as there is not a perfect faith any where, it followeth that they are in part vnbe∣leeuers: yet so God of his mercy pardoneth vs, and accounteth vs faithful for that litle portiō of faith. Yet it behoueth vs, diligently to shake of the dregs of infidelitie which doe sticke in vs, and to striue with them, and to craue of the Lorde that he woulde correcte them: and as oft as we are in this conflicte to flie to him to helpe vs. If we well consider what is giuen to euery man, it shall easily appeare that there are very fewe that haue an excellent faith, fewe that haue a meane faith, and that the most haue but a small measure.

Mathewe 17.	Mar. 9.	Luke 17.
19. Then came the disciples to Ie∣sus apart, and sayde: VVhy coulde not we cast him out? 20. And Iesus sayd vnto them: Be∣cause of your vnbeliefe: for verily I say vnto you, if yee haue faith as much as is a graine of mustard seede, yee shall say vnto this mountaine, re∣mooue hence to yonder place, and it shall remooue: and nothing shall be vnpossible vnto you. 21. Howe best this kinde goeth not out, but by praier and fasting.	28. And when he was come in∣to the house, his disciples asked him secreatly, why could not we cast him out? 29. And he sayd vnto them. This kinde can by no other meanes come foorth, but by prayer and fasting.	5. And the Apostles sayde vnto the Lorde: increase oure faith. 6. And the Lord sayde: if ye had faith as much as a graine of mustarde seede, and shoulde say vnto this Mulber••e tree, plucke thy selfe vppe by the rootes, and plant thy selfe in the sea, and it should euen obey you.

19. Then came the Disciples. The Disciples do maruell that the power which once they hadde is taken from them, when as they depriued themselues therof through their owne fault. Therefore Christ assigneth this want to their vnbeliefe, and that sentence which he touched before, he rehear∣seth againe, and prosecuteth more at large that nothing is impossible to faith. It is certaine that it is an hyperbolicall kinde of speache when as

he sayth, that by faith trees & mountains shuld be remoued. Yet the sum tendeth to this purpose, that God will neuer leaue vs, so that we would open the doore to his grace. Neither is his meaning, that God will giue what soeuer commeth rashly in our minde or thought: nay, when as no∣thing is more contrary to faith, then the rash & vnaduised vowes of our flesh, it followeth that where faith raigneth, euery thing is not confused∣ly desired, but that which the Lorde alloweth. Therefore this sobrietie must be holden, that we desire not more then that which he hath pro∣mised vs, and that our praiers be restrained to that rule he set downe. If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed, the answer is ready, that these things befell through their owne fault. For Christ nowe speaketh of a speciall faith, which had his secreat forces as the presēt matter required. And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite, which they had before for the working of myracles, but that they had choaked it with their owne slouthfulnesse? But that which Christe spake of a perticular faith according to the circumstance of the place, ap∣pertaineth to the common faith of the whole Church.

21. This kinde goeth not out. In this saying Christ doth not reproue their sluggishnesse, that they might know that they had neede of no common faith: for otherwise they might haue excepted, that they were not altogi∣ther without faith. Therefore the meaning is that euery faith sufficeth not, when the battoll is to be fought hotly with Sathan, but it requireth strong forces. And he prescribeth prayer as a remeady to the weakenesse of faith, whereunto he adioyneth fasting as a helpe. You, sayeth he, ten∣der exorcistes come foorth as it were to fight with a shadow, or to a bat∣tell in sport: but you haue to deale with a stout champion, who will not be ouercome but with a great and sharpe fight. Therefore faith must be stirred vp with prayer: and because you are slow and colde to prayer, the helpe of fasting must be also added. Hereby it doeth euidently appeare howe ridicoulously the Papists doe of fasting make a medicine to driue away deuils, when as the Lorde applieth it to no other purpose, then to stirre vppe a desire to prayer. VVhen as he sayeth that kinde of deuil can not be cast foorth by any other meanes then by praier and fasting, the meaning is, where as Sathan hath taken deepe rootes, and hath hadde a long possession, or where he walketh with an vnbrideled libertye, it will be harde and muche a doe to gette the victorie, and therefore wee must striue with all our forces.

Math. 17.	Marke 9.	Luke 9.
22. And as they abode in Galile, Iesus said vnto them: the sonne of man shalbe de∣liuered into the handes of men. 23. And they shal kill him, but the third day shal be rise

againe: and they were very sorie. Math. 18. 1. The same time the disci∣ples came vnto Iesus, saying: VVho is the greatest in the kingdome of heauen? 2. And Iesus called a lit∣tle childe vnto him, and sette him in the midst of them: 3. And sayde, ver••ly I say vnto you: except yee be con∣uerted, and become as little children, yee shall not enter into the kingdome of hea∣uen. 4. VVho soeuer therefore shall humble himselfe as this little childe, the same is the greatest in the kingdome of heauen. 5. And who soeuer shal re∣••••lue suche a little childe in my name, receiueth me.

30. And they departed thence, & went through Ga∣lile, and he woulde not that any should haue knowen it. 31. For he taught his disci∣ples, and sayd vnto them: the sonne of man shalbe deliue∣red into the hands of men, &

they shal kil him, but after that he is killed, he shall rise againe the third day. 32. But they vnderstoode not that saying, and were afraide to aske him. 33. After, he came to Caper∣naum, and when hee was in the house, hee asked them, what was it that yee disputed among you by the way? 34. And they held their peace: for by the way they reasoned a∣mong themselues, who shoulde be the chiefe. 35. And he sate down, and cal∣led the twelue, & said to them: If anye manne desire to bee first, the same shalbe last of al, and seruaunt vnto all. 36. And he toke a litle childe, and sette him in the middes of them, and tooke him in his ar∣mes, and said vnto them; 37. VVho soeuer shal receiue one of such little childrenne in my name, receiueth mee: and who∣soeuer receiueth mee, receiueth not mee, but him that sent me.

43. And whiles they all wondered at all things which Iesus did, he sayd vnto his di∣sciples: 44. Marke these wordes di∣ligently: for it shall come to passe that the sonne of manne

shall be deliuered into the handes of men. 45. But they vnderstoode not that woord: for it was hidde from them, so that they could not perceiue it: and they feared to aske him of that worde. 46. Then there arose a disputation among them, which of them shoulde be the greatest. 47. VVhen Iesus sawe the thoughtes of their heartes, hee tooke a little childe, and sette hym by him. 48. And said vnto them: VVho soeuer receiueth a little childe in my name, receiueth me: and who so∣euer shall receiue me, re∣ceiueth him that sent me: for he that is least among you all, he shalbe great.

22. As they abode in Galile. The nearer the time of his death approched, the oftner Christe warneth his disciples, least that fearfull sight shoulde weaken their faith. This speache was vsed a little after that the myracle was wrought. For Marke sayth that he went from that place into Gali∣le, that he might liue quietly there in the meane time: for he had determi∣ned to come to Ierusalem at the solemne day of the sacrifice, because he was at the next Passeouer to be offred vp himself. And though they had bene often admonished of this matter before, yet they are no lesse trou∣bled, then if they neuer hadde heard any thing of it before. The opinion which they had taken before, doth so much preuaile, as that it darkeneth their minds in the most cleare light. The Apostles had imagined amōgst themselues, that the kingdom of Christ should be quiet & pleasant: they thought that assoone as it should be shewed foorth, it should be receiued with the allowance of all men: there was nothing more incredible then that the Priests and Scribes, & others the chief of the church shuld be a∣gainst it. Therefore they being in errour, doe not admit any thing that is sayde on the contrary parte: for Marke sayeth they knewe not what the Lorde meant. But whereof commeth this ignorance, when as his Worde was so manifest and so plaine, but that that vaine illusion hadde couered their mindes as with a vaile, that they durst not aske any fur∣ther: thoughe it maye bee partly attributed to a certayne reuerence,

yet I thinke not but that they helde their peace as men being oppressed with sorowe, and stricken with that absurdity which they had imagined to thēselues. VVherfore this shame is not altogither to be praised, which nourished a perplexed dout & a corrupt sorow. In the meane while a se∣creatseede of godlines, rather then any manifest knowledge of the truth, tied them to Christ, that they shuld not depart frō his schole. There was some beginning or rote of faith & of true vnderstāding planted in their harts, so that this zeale of following Christ was far from that implicite faith of the papists: but because they had not as yet proceded so far in the knowledge of the nature of the kingdome of God, and of the promised renewing in Christ, I doe say that the desire of godlinesse did rather ap∣peare in them then any certaine knowledge. Heereby we gather what was in them worthy either of praise or of reprehension. But though their blockishnesse is not to be excused: yet there is no cause why we shoulde maruel that so expresse and euident a declaration of the crosse and igno∣minie of the master, was vnto them as a riddle: not onely because it was contrary to the glory of the sonne of God to be refused and to be con∣demned, but because there was nothinge more vnlikely, then that the grace promised peculiarly to the Iewes, shoulde be reiected of the gouer∣nours of the same nation. And because the great horrour of the crosse, wherewith they were sodenly taken, excluded them from the comfort of the hope of the resurrection which was added: let vs learne that so oft as mention is made of the death of Christe, to comprehende the whole 3. daies togither, that the death and burial may lead vs vnto the happy tri∣umph and newe life.

1. The same time the disciples came. It appeareth by the other two, that the disciples came not to Christ of their owne freewil: but when as they had priuily reasoned the matter by the way, they were drawen out of their denne into the light. But there is no absurditie in it, that Mathewe hasting to Christes answer, doth not set downe the whole course of the hystorie, but passing by the beginninge, doeth summarily declare why Christ reprooued that foolish desire of soueraigntie amongst the Disci∣ples. But when Christ inquireth of the secreat speach, and vrgeth the dis∣ciples to cōfes, that which they desired to haue suppressed: we are taught to beware of all emulation, be it neuer so secreat. Further, the circūstance of the time is to be noted: the foretelling of death had made them sadde and doubtful: yet as if they had heard of some fond fables, or had a poeti∣call cup of fained drinke begun to them, they doe presently striue about the supremacie. How commeth it to passe that so great carefulnesse shuld so spedily vanish away, but that the mindes of men are giuen so much to ambition, that they forgetting the present warfare, being deceiued with a false imagination, doe straight step to the triumphs? If the remembrance of that so lately spoken, was so soone forgotten of the Apostles: what shall become of vs, if we bid the meditation of death farewell for a long time, and giue our selues to slouthfulnesse, to carelesnesse, or to idle spe∣culations. But it is demaunded what occasion of trouble the Disciples had? I aunswear, that flesh doeth willingly shake off all trouble, and let∣ting passe all cause of heauinesse, doeth take holde of that whiche was spoken of the resurrection whereof the contention arose amongst them being thus carelesse.

And because they doe eschewe the former part of the doctrine which is vnpleasant to the flesh, God suffereth them to erre in the resurrection, that they might dreame of that whiche shoulde not come to passe, that Christ by preaching onely, should get himselfe a kingdom which should be earthly, that shoulde presently growe to great wealth and prosperitie. But in this question there was a double fault: for the Apostles dealt very preposterously, while they reiecting the care of warfare whereunto they were called, as souldiers that had well deserued, they desire rest, and seke to haue rewardes giuen them with honor before the time. And secondly they dealt yll in this, that where as they ought to haue bent thēselues to∣gither with one consent, mutually to help one an other, and to desire for the price, no lesse for their brethren then for thēselues, through malitious ambition some of them endeuored to preuent the rest. VVherfore, that our course may be allowed vnto the Lord, let vs learne paciently to bear the burden of the crosse that is laid vpon vs, vntil the full time come for vs to be crowned: further as Paul exhorteth, Rom. 12. 10. In giuing ho∣nor, go one before another. The vaine curiosity of those men at this day is like to the former fault, which leauing the lawfull course of their cal∣ling, doe leape before their time aboue the heauens. The calling vs in the Gospel to his kingdome, sheweth the way that leadeth thither. But these winged men, not thinking of faith, of patience, of calling vpon God and other exercises, doe dispute what is done in heauen: but this is as muche, as if any man about to take a iourney diligently inquiring of the situa∣tion of his Inne or lodging, mooueth not one foote forwarde: for when the Lord commaundeth vs to walke vppon the earth, who soeuer doeth curiously dispute howe the deade doe sitte in heauen, doeth hinder him∣selfe from comming into heauen.

2. And Iesus called a little childe. The sum is, who soeuer desire greatnesse, whereby they may be aboue their brethren, shalbe so far from obtaining the same, that they cannot sticke to the vtmost corner. And he reasoneth of the contrary, because that only humility doeth extoll vs. And because that outward things set before our eyes do moue most, he setteth before them a figure of humilitie in a yong child. For that he commaundeth his to become like to a childe, is not stretched generally to all thinges. VVe know that in children many things are corrupt: wherfore Paul wold not haue vs to be children in vnderstanding, but in malice, whome otherwise in vnderstanding, he commaundeth to be of a ripe age. But because that infants doe not yet knowe, what it is to be preferred aboue others, that they should striue about superioritie, by their example Christ would blot out of their minds, those things which prophane men & children of the world, do alwaies discourse of the pleasure of honours, least any ambiti∣on shoulde stirre them vp. If any man except that infants euen from the wombe haue pride grafted in them, so that they would haue themselues to be most accounted of, and most cared for: the aunswer is easie. Simili∣tudes must not be too exactly nor narowly sifted, to haue them agree in all poyntes. But because there doth yet raigne so great simplicitie in in∣fants, that they knowe not the degrees of honours nor the swellinges of pride: therfore Christ doth fitly and aptly propose them for an example. And to this purpose appertaineth that conuersion whereof hee maketh mention: namely, that the disciples had now framed thēselues too much

to the common maners of men, and therfore that they might come to the right marke, their course must be turned backward. Euery man desireth the first or second place for himself: but Christ alloweth no man, no not in the lowest place, except that he forget that superiority, & humble him∣self. And on the contrary he sayth that they shalbe greatest which do hū∣ble themselues, least that we should thinke that we loose any thing, when we do willingly leaue al greatnes. And heereof may be gathered a short definitiō of humility: namely that he is truely humble, who neither cha∣lengeth any thing vnto himselfe before God, nor contemptuously dis∣daineth his brethren, nor desireth to be sene ligher, but satisfieth himself to be accounted one of the members of Christe, desiring no other thing, then that the head may be onely exalted.

3. And who soeuer shal receiue. Christ now doth metaphorically cal thē chil∣dren, which laying aside al loftinesse, doe frame thēselues to modesty and subiection: and that is added in stead of a comfort, least submission shuld be hard & troublesome vnto vs, wherby Christ doth not only receiue vs into his owne protection, but commendeth vs also to men. And by this meanes the faithful are taught howe they shoulde eche esteme of others, While euery man submitteth himselfe. For howe is the mutuall frendship commonly nourished amongst the children of the world, but while each doth bear with anothers couetousnes? Therfore the couetouser any man is of glory, the more boldly he taketh authority vnto himself, that he may be extolled, and that the lowly shuld be scorned & disdained. But Christ cōmādeth, that the more any mā doth hūble himself, the more he shuld be honored. And that is the meaning of that saying which is added in Luke. Neither yet doth he cōmand that they which are worthily despised, shuld be the more estemed: but they which are void of all pride, & do make no account to be abased.

Mathew 18.	Marke 9.	Lu. 17.
6. But who soeuer shall offend one of these litle ones which beleeue in me, it were better for him that a mil∣stone were hanged about his neck, & that he were drowned in the depth of the sea. 7. VVoe be vnto the world because of offences: for it must needes bee that offences shall come, but woe be to that manne, by whom the offence commeth. 8. VVhere∣fore if thine hand or thy foote, cause thee to offend, cut them off, and cast them from thee: it is better for thee ••o enter into life halte or maimed, then hauing two hands, or two seate, to be cast into euerlasting fire. 9. And if thine eye cause thee to of∣fende, plucke it out, and cast it from thee: it is better for thee to enter into life with one eye, then hauing two eyes, to be cast into hell fire.

10. See that yee despise not one of these little ones: for I say vnto you, that in heauen their angels alwayes behold ye face of my father in heauē.

42. And who soeuer shall offend one of these little ••nes that beleeue in me, it were better for him rather, that a milstone were hanged about his necke, and that he were cast into the sea. 43. VVherfore if thine hād cause thee to offende, cut it off: it is better for thee to enter into life, mai¦med, then hauing two handes, to goe into hell fire, that neuer shall bee quenched. 44. VVhere their worm dieth not, and the fire neuer goeth out. 45. Likewise if thy foote cause thee to offende, cut it off: it is better for thee to go halt into life, then ha∣uing two feete, to be cast into hel, in to the fire that neuer shall be quen∣ched. 46. VVhere their worme di∣eth not, and the fire nouer goeth out. 47. And if thine eye cause thee to offend, plucke it out: it is better for thee to go into the kingdome of God

with one eye, then hauing two eyes to be cast into hel fire. 48. VVhere their worme dieth not, and the fire neuer goeth out.

1. Then sayde he to the disci∣ples: It can not be auoided, but that of∣fences will come, but woe be to him by whome they come. 2. It were better for him that a great milstone were hanged about his necke, and yt he were cast into the sea, then that hee should offende one of these little ones.

6. But who soeuer shal offend. This semeth to be added for the comfort of the godly, least their estate should seme troublesom vnto them, if the world doth despise them: for this doth much hinder thē frō humbling thēselues to this voluntary modesty: because they thinke that by this meanes they shal become contēptible, yet it is hard if we be not only loathed, but also troden vnder fote of proud men. Therfore Christ encourageth his disci∣ples with this cōfort, that if the world despise their basenes, yet god doth not neglect them. Yet it also semeth to tēd to an other end: for the strife begā of their superiority in honor. VVherof it might easily be gathered, that the apostles were infected with a wicked desire to be aloft. Also it cā not be, but that he shuld be reprochful to his brethrē, who soeuer pleaseth himself too much, or desireth to be preferred before al mē. To heale this desease, Christ denoūceth a horrible punishmēt, if any mā in his pride shal cast down pore mē, already hūbled of their own accord. But he cōprehē∣deth more vnder this word Offence, then if he had forbiddē the contempt of them, though it cānot otherwise be, that any mā shuld carelesly offend the weake: but because he yeldeth not that regard & honor vnto thē that he shuld. Now whē there are sundry kinds of offences, yet what kinde of thing an offence is, is briefly to be considered. If through our defaut any mā either stūbleth, or is brought out of a right course, or is hindred, him we are said to offend. Therefore who soeuer desireth to escape this pu∣nishmēt which Christ denoūceth so seuerely, let him reach his hand vnto those litle ones which are holdē as abiects before the world, & help thē to run their course wel. For christ cōmēdeth thē vnto vs, that they might be to vs an exāple of willing humility: euen as Paul giueth this rule to the childrē of God, Ro. 12. 16. that they shuld make thēselues equal to thē of the lower sort. Also in the 15. 1. that no mā shuld please himself. And be∣cause christ set down that kind of punishmēt, which was thē most fearful & wherwith most hainous offences were punished, we do therby gather how dear & pretious they are to God, which are vile & despised before y^e world. 7. VVo be to the world because of offences. This place may be expoūded ••. waies: of the doer, as if christ shuld curse the authors of the offences, & so vnder the name of the world shuld al vnbeleuers be cōprehended: or of the sufferer, as y^t Christ shuld bewaile the euils which he saw to be at hād to light vpō the world for offences: as if he shuld haue said, no pesti∣lence shalbe more dāgerus, nor shal bring mo miseries, then y^t it shal come to pas that in any shalbe troubled or fal away through offences. And this sense doth better agree with the place: for I dout not but if the lord had spokē of offences in the other sense, he wold haue spoken more at large: that he might make his more diligent & careful to beware. Therfore lest Sathan shuld take vs or we be aware, the Lord crieth out that nothing is more to be feared of vs, then offences: for as sathā hath many at hand, so he ceaseth not to throw new before vs almost at euery step, & we as cre∣atures too weak or sluggish, do easily fal at them. So it cōmeth to pas that ther are but few that do make any mean procedings in the faith of christ, And of those few which do enter into the course of saluatiō, scarce euery 10. do come to the goale without faiuting.

Nowe, when as by this counsell Christ hath set this terror vppon of∣fences, that he might make his more vigilant, woe be to our carelesnes, if euery of vs prepare not himselfe valyauntly to ouercome them. For it is necessary. That the Lord might the more sharpen the care and diligence of his, he forewarneth that it cannot otherwise be, but that they muste goe through diuerse offences: as if he should haue saide, it is an euyl that cannot be auoyded. So it is a confirmation of the former sentence, for that Christe doth thereby teach how many euilles do follow vppon of∣fences, when as the Church neuer shalbe, nor can be free from this euill. But he sheweth not the cause of the necessity: as Paule. 1. Cor. 11. 19. speaking of heresies, saith, that they must therefore arise, that they which are approued, might be known. But this is to be holden, that God wold haue mē in daūger of offēces, that he might therby exercise the faith of his children, and that he might shake off the hypocrites, as weedes and chaffe from the pure and cleane wheate. And if any man shal murmurre and complaine, that it is absurd for the Lorde to giue Sathan libertye to worke the destruction of wretched men: it is our part to think reuerent∣ly of the secrete counsels of God: of which this is one, that it is necessary for the world to be troubled with offences.

But woe be to that man, by whom offences doe come. After that he hath exhor∣ted his to beware of offences, he inueigheth againe against the aucthors of them: and that his threatning may be the more forceble, hee addeth that neyther the right eye, nor the right hande are to be spared, if they giue vs occasion of offence. For I doe take it that this was added to am∣plyfie the matter: as if he should haue sayd, offences are to bee resisted so diligently and constantly, as that it is rather meete to pull out the eyes, and to cut off the handes, then that you shuld nourish the offences. For, if any man shal doubt to lose any of his members, with this fauouringe or sparing, he casteth himself into eternal destruction. Therfore how horri∣ble vengance remaineth for them, which destroy their brethren with of∣fences. But, because these two verses were expounded before in the fifte chap. it was sufficient now to touch the purpose, why Christ rehearseth the same sentence in this place.

10. See that yee despise not one of these litle ones. Because that pride is the mother of reproach, and contempte bringeth forth boldnes to offende, Christ vppon vrgent cause, that he might giue a remedy in time conue∣niēt for the healing of this disease, forbiddeth the despising of litle ones. And certeinly, as we touched euen now, whosoeuer shal haue a right re∣garde of the brethren, will neuer easily be brought to giue offences. To the same purpose also tendeth this clause of Christes speach: whereto he applyed the beginning: namely, that wee muste striue in submission and humblenesse amongst our selues: because that God embraceth the litle ones with a singular loue. But it were too absurd for them to be despised or not to be regarded of any mortall man, whome God hath in so great estimation. Further, he proueth his loue by this, that the An∣gelles, which are the ministers of their saluation, doe familiarly enioye the countenaunce, and behold the face of God. Though, in my iudge∣ment, he wold not simply teach how honourably God doth deale with them in appoynting Aungelles to bee their keepers, but also threatneth them that contemne them: as if hee should haue sayde, their contemners

shal not goe free, whose Angelles are neere and at hand to seeke reuēge. Therefore let vs beware how their saluation be vile in our sight, for the procuring whereof the Angelles haue their charge. That some doe take this place, as if God shuld assigne proper Angelles to euery of the faith∣full ones is of no force: for the wordes of Christ do not signifie any such thing, that one Aungell should bee alwayes appoynted to this or to that man: and it disagreeth from the whole doctrine of the Scripture, whiche declareth that the Angels do pitch their tents about the godly, and that the charge is not giuen to one Angel alone, but to many, that they shuld defend euery of the faithful, Ps. 34. 8. Therfore let that fancy go of the good Aungell and the bad, and let it suffice vs to know, that the charge of the whole Church is cemmitted to the Aungelles, that they may help all the seuerall members of the same, as necessitie and vse shal require. If any man demaund whether the Angelles, though by nature they are a∣boue vs, are yet in degree inferiour to vs, because they are appoynted to be ministers to vs: I answer, there is no cause of let why they should not yeeld the obedience to God, in that free grace of his, which he bestoweth vpon vs, though so it commeth to passe, that they are called ours, because they apply themselues to helpe vs.

Math. 18.	Mark.	Luk. 15.
11. For the sonne of man is come to saue that which was lost. 12. How thinke yee? If a manne haue an hundred sheepe, and one of them be gone astray, dooth hee not leaue ninety and nine, and goe into the mountaynes, and seeke that whiche is gone astray? 13. And if so be that he finde it, verely I say vnto you, he reioyceth more of that sheepe, then of the ninetie nine, which wente not astray. 14. So is it not the wil of your father, whiche is in heauen, that one of these litle ones should perish.		1. Then resorted to him all the Publicans and sinners to heare him. 2. Therefore the Pharises and Scribes mur∣mured▪ saying, he receiueth sinners, and eateth with them. 3. Then spake he this parable to them, saying, 4. VVhat manne of you hauinge an hundred sheepe, if he lose one of them, do••th not leaue ninety and nine in the wildernes, and go after that which is lost, vntil he find it? 5. And when he hath soūd it, he layeth it on his shoulders with ioy. 6. And when he commeth home, hee calleth togeather his friends & neighbours, saying vn∣to them, reioice with me: for I haue sound my sheepe, which was lost. 7. I say vnto you that likewise ioy shal bee in heauen for one sinner that conuerteth, more then for ninety and nine iust menne, whiche neede none amendment of lyfe. 8. Either what woman hauing tenne peeces of siluer, if shee lose one peece, do••th not lyght a candle, and sweepe the house, and seeke dily∣gently, till she finde it? 9. And when she hath found it, she calleth her friends and neighbors, saying, reioyce with me: for I haue found the peece, which I had lost. 10. Likewise I say vnto you, there is ioye in the presence of the angels of God, for one sin∣ner that conuerteth.

11. For the sonne of man. Now Christ also by his own example exhor∣teth to giue honour euen to the weake and abiecte brethren. For hee came not from heauen as a redeamer to saue onely them, but also for the dead, which had bene lost. But it is too vile a thing for vs to loath them, whom the sonne of God hath set so much by. Neither if the weake ones haue faultes, which might bring them into contempt, is our prid there∣fore to be excused: for they are not to be esteemed after the value of their own vertues, but for Christes sake: after whose example who so will not frame himselfe is too froward and proud.

12. How thinke yee? Luke maketh a further rehearsall of the occasion of this parable: namely that the Scribes murmured against the Lord, whō they saw dayly conuersant with sinners. Therefore Christes will was to shewe, that a good teacher muste take no lesse paines to recouer those, which were loste, then to preserue those, whiche are vnder his hande. Though the similitude proceedeth in Mathew: namely, that the disciples of Christ should not onely be friendly entertayned: but their faultes are to be borne with, so as wee may endeuour to bring them that wander into the way. For though it fall out that they doe sometimes go astray, yet because they are sheepe, ouer whom God hath set his owne Sonne to be their shepheard, it behoueth vs to gather them from going astraye, so farre must we be from putting them to slight with vnkindnes, or from taking lyberty to driue them away. For to this purpose beelongeth that saying, heede must be taken that we dessroy not that, which God would should be saued. That which Luke reporteth tendeth somwhat to a di∣uerse ende: because al mankinde is Gods, they are to be gathered which are strangers, & as great ioy is to be made, while they that were lost re∣turne to good, as if any man should beyond all hope recouer that, which he was sory should be lost.

LV. 10. There is ioy in the presence of the Aungels. If the Angels doe reioyce among themselues in heauen, when they see restored into their company, that which was lost: it becommeth vs that are in the same and like estate with them, to be partakers of the same ioy. But how is it, that hee sayth, that the Angels do reioyce more at the repentaunce of one wicked man, then at the perseueraunce of many righteous, whom nothing more de∣lighteth then a continuall and iust course of righteousnes? I aunswere, though it should more agree with the desires of the Aungels, (as it is al∣so more to be desired) that men shoulde alwayes continue in pure inte∣gritie: yet, because the mercy of God doth more appeare in the delyue∣raunce of a sinner, who now had bene giuen ouer to destruction, & had falen off as a rotten member from the body, he attributeth to the Angels after the maner of men, the greater ioy for this good vnlooked or vnho∣ped for. Further, he doth specyallye restraine the word repentaunce to the conuersion of them, which were wholly falne from God, as that they now rise from death to lyfe. For otherwise there ought to be a continu∣all meditation of repentance through the whole life: neither is any man exempted from this necessity, when as their seueral sinnes do stir all men to a daily exercise of the same. But it is one thing amongst offences, or falles, or errours, to go forward to the goale, when thou art entred into the course: and it is an other thing, to call a man home from errour, who was altogeather out of the way, or to beginne a right course from the

prisons. They neede not such repentaunce, who haue now begunne to frame their life after the rule of Gods lawe, that they might beginne to lyue holyly and godly: though it be necessary for them to sigh vnder the infirmities of their flesh, and to labour to reforme and correct them.

Math.	Mark.	Luke. 15.
		11. Hee sayd moreouer, A certeine man had two sonnes. 12. And the younger of them sayde to his father, Father, giue me the portion of the goodes that fal∣leth to me. So he deuided vnto them his substance. 13. So not long after, when the younger sonne had gathered al together, he took his iourney into a farre countrey, and there he wasted his goodes with riotous liuing. 14. Now, when hee had spent all, there arose a great dearth throughout that land, & he began to be in ne∣cessity. 15. Thē he went and claue to a citizen of that coun∣trey, and he sent him to his farme, to feede swine. 16. And he would ••ain haue filled his belly with the huskes, that the swine eat, but no man gaue thē him. 17. Then he came to himself, and saide, how manye hired seruants of my fathers haue bread ynough, and I die for hunger? 18. I wil rise and go to my father, and say vnto him, Father, I haue sinned against heauen, & before thee. 19. And am no more worthy to be called thy sonne: make me as one of thy hyred seruaunts. 20. So he arose, and came to his father, and when he was yet a great way off, his father sawe him, and had compassion, and ranne, and fell on his necke, and kis∣sed him. 21. And the sonne saide vnto him, Father, I haue sinned against heauen, and before thee, and am no more worthy to be called thy sonne. 22. Then the father said to his seruaunts, bring forth the best robe, and put it on him, and put a ring on his hand, and shooes on his secte. 23. And bring the fat calf, and kill him, and let vs cate and be mery. 24. For this my son was dead, & is aliue again: & he was lost, but he is found. And they began to be mery.

This parable is nothing els but a confirmation of the former doctrin. And in the former part of it ther is shewed, how redy & willing god is to forgiue sinnes: and in the other, how malitiously & peruersly they doe, which do murmur at his mercy, which we wil handle after in that place. And vnder the person of a prodigal yong man, who through lust & ry∣otous expenses being brought to extreame pouerty, returned in al humi∣lity vnto his father, against whom he had bene iniurious & disobedient, Christ describeth al sinners, who lothing their owne madnes, do applye themselues vnto the grace of God.

And vnto a humane father, who not onely forgiueth the offences of his sonne, but runneth willingly foorth to meete him, he compareth GOD, who is not satisfied in pardoning them that aske forgeuenesse, except he doe also preuent them of his fatnerly kindnesse. Nowe we will consider the particular poyntes.

12. The yonger of them sayd. Heere is first described a token of vngodly folly in a yōg man, in that he desiring to depart from his father, thought not himself wel, except he might haue free liberty to wantonnesse, with∣out checke or controlment of his father. Vnkindnesse is also added to the former, in that he forsaking the old man, he doeth not onely depriue him of those dueties which in righte he oweth him, but also spoyleth and diminisheth his goodes. Then followeth a riotous liuing in pleasure, and vnbrideled wickednesse wherein he wasteth all his goodes. By so mani∣folde sinnes he had deserued, that he shoulde finde his father neuer to be appeased towardes him. And it is not to be doubted, but that the great goodnesse of God and his incomparable fauour is described vnto vs vn∣der this example, that no outragiousnesse of sinnes should driue vs with feare from the hope of obtaining forgiuenesse. It is no fonde interpreta∣tion if any man shall say that they are like to this foolish and frowarde yong man, who abounding with the Lorde with great plentie of good things, yet being mooued with a blinde and giddie couetousnesse, would part with him, that they might be free away from him: as if it were not more to be desired to liue vnder the fatherly care and gouernāce of God, then to haue all the kingdomes of the earth. But because I feare least this allusion be too subtile, I will be satisfied with the literall sense: not that I finde fault with them, that vnder suche a figure reprooue their madnesse, which thinke they shal liue happily to haue somwhat of their own, that they might be rich of thēselues without the heauenly father: but because I doe now keepe my self within the boūds of an interpreater. But Christ heere declareth what vseth to befall to yong men, when they folow their owne will: for they being voide of counsell, and riotous in liuing, are vn∣meete to rule themselues, where feare and shame restraineth them not, it cannot be but that they should cast themselues headlong whether soeuer pleasure shall cary them, and being full of dishonestie, they make haste to vile pouertie. Afterwarde he describeth the punishment, which by the iust iudgement of God, remaineth for the most part of suche prodigall wa∣sters: namely, that their goodes being wickedly wasted, they shoulde be throughly pinched with hunger, and because they knewe not how to vse thriftily, aboundance of the best breade, they shalbe driuen to feede vpon acornes and huskes. To be short, that they becomming swines fellowes, should thinke themselues vnwoorthy of mannes meat: for this is a hog∣gish deuouring, wastfully to spoyle that, which was giuen for the preser∣uation and maintenance of life. That some doe subtilly expound this to be a iust plague of vngodly loathing, that they for hunger should goe to the huskes, which refused the pleasant bread in the housholde of the hea∣uenly father, doe speake very truely and profitably, neither doeth any re∣ligion forbid the vse of this similitude: but in the meane season it must be considered what allegories doe differ from the naturall sense.

16. He would faine haue filled his belly. It declareth that for hunger he no more thought vpon his former dainties. Neither when he gaue this kind

of meate to the swine could he want. That saying of Cyrus is notable, who, when in his flight he had bene long fasting, being sōwhat refresh∣ed with meate and browne bread, sayd, that hee neuer tasted so sauorye bread before: so necessity compelled this yong man, whereof mention is now made, to haue a stomack to the husks. The reason is added: because no man gaue vnto him. For the copulatiue should in my iudgment bee resolued into a word causall. Neither is this spoken of the huskes, which were by him: but I vnderstand it, that no man had compassion of hys want. For no man thinketh himself bound to the prodigal, which waste their own goodes without regard: nay, because they were wont to spoile al things, nothing is thought should be giuen them.

17. Then he came to himselfe. Here is a meanes described vnto vs, wher∣by God calleth men to repentaunce. If they would willingly be wise, & would yeelde themselues to be taught, he would allure them more gent∣ly: but, because they frame not to obedience, except they be tamed with corrections, he chastiseth them the sharpelyer. Therfore hunger was the best schoolemistresse for this young man, whom plenty and fulnes made so outragious and disobedient. Being taught by this example, we must not thinke that God dooth deale cruelly with vs, if at any time hee laye greater troubles vpon vs: for by this meanes hee teacheth the frowarde and them that are drunken with pleasure, obedience. Further, what my∣sery soeuer we suffer, is a profitable calling of vs to repentaunce. But as we are slow, so do we scarse at any time come to a right minde, excepte we be driuen to it by extreame miseries. For vntill that troubles doe op∣presse vs, and that desperation doth pricke vs, the flesh doth alwayes lifte vp it selfe in pride, or at least resist good thinges. VVhereby we gather that it is no meruaile, if that the Lord dooth deale often times violently and doubleth his blowes vppon vs, to breake our frowardnes, and as it is in the prouerbe, he driueth hard wedges into hard knottes. It is also to be noted that hope of a better estate, if he returned to his father, prouo∣ked the young man to repentaunce. For no greatnes of punishmentes shall ouerthrow our sinnes, or make vs displeased with our sinnes vntyll some profit do appeare. Therefore as this young manne by hope of his fathers kindnes is moued to seeke for reconciliation: so the knowledge of the mercy of God must be the beginning of our repentaunce, which shal moue and stirre vs to hope well.

20. VVhen he was yet a great way off. This is the chiefe poynt of the pa∣rable, If men which by nature are desirous of reuenge, and holde theyr owne right too fast, are yet moued with a fatherly loue, so as they do lo∣uingly forgiue their sonnes, and of their owne freewill will seeke out those lost wretches: God, whose great goodnes exceedeth all the loues of fathers, will be nothing harder to vs. And certeinly here is nothing spo∣ken of an earthly father, that God doth not promise of himselfe. Before they cry, saith he, I wil heare Isa. 65. 23. That saying also of Dauid is wel known, Psa. 32. 5. I haue said I will confesse my vnrighteousnes vnto the Lord against my selfe, and thou forgauest the punishment of my sinne. Therefore as this father is not onely easie to be entreated at the prayers of his sonne: but goeth out to meete him comming, and before he hea∣reth any one word, he embraceth him all torne and deformed as hee is: so God looketh not for long entreataunce: but as soone as the sinner de∣termineth

to confesse his fault he dooth willingly meete him. But it is a filthy quarrell of theirs, which do hereof gather, that the grace of GOD is not bestowed vpon sinners, before that they do preuent the same with their repentance. Here say they is proposed to vs a father redy to forgiue, but it is after the sonne hath determined to returne to him: therfore god doth not regard nor bestow his grace vpon any others then them, which beginne to seeke the same. It is true, that it is required that the sinner should be grieued in conscience, and displeased with himself, which shuld obtaine forgiuenes: but they do very euil gather hereof, that repētance, which is the gift of God, doth proceede from mē of the proper motiō of their owne heart. And in this behalfe is a mortall man very fondly com∣pared with God: for an earthly father cannot renew the peruerse heart of his sonne with the secrete instinct of the spirit, as God doth of stonye heartes make fleshy. To conclude, it is not handled in this place, whe∣ther man conuerted vnto God, returneth of himselfe: but onely vnder the figure of a man is commended the fatherly kindnes of God, and his readines to graunt forgiuenes.

21. Father, I haue sinned against heauen. Here is an other part of repentance noted: namely, a feeling of sinne ioyned with sorow and shame. For hee that is not sorye that hee hath sinned, and hath not his offence beefore his eies, will rather attempte anye thing, then that hee wyll thinke to returne to a good course: therfore it is necessarye that a loathinge of a former estate shoulde goe beefore repentaunce. But there is great weight in this speech, that it is said that the young man returned or came to himselfe: for who so followeth the wandring errours of his desires, is carryed into a forgetfulnes of himself. And certeinely, the violente mo∣tions of the flesh are so wandring, that who soeuer giueth ouer himselfe vnto them, shall vanish away as a man departed or gone out from him∣selfe. Therefore the transgressours are commaunded to returne to theyr heart, Isa. 46. 8. There followeth also a confession, not such as the Pope hath framed but such as the sonne doth therewith reconcile vnto him his offended father: for this humility is verye necessary for the redeeming of offences. This manner of speaking, I haue sinned against heauen and be∣fore thee, is as much as if it had bene saide, that God was offended in the person of an earthly father. And certeinely nature it selfe teacheth this; that whosoeuer lifteth vp himselfe against his father, doth also vngodly∣ly arise against God, who maketh children subiect to the parents.

22. Bring forth the best robe. Though (as it hath bene often saide) it were a fond thing to search all smal pointes in parables: yet the letter shal not here be wrested, if we say that the heauenlye father dooth not onely so forgiue our sinnes, that he burieth the remembrance of them: but also re∣storeth those gifts wherof we were depriued: so as he spoyling vs of thē againe, doth chastise our vnthākfulnes, that with the reproach and disho∣nesty of the nakednes, he might driue vs to be ashamed.

Math.	Mark.	Luk. 15.
		25. Now the elder brother was in the fielde, and when he came and drew neere to the house, he hearde melody and dauncing; 26. And called one of his seruauntes, and asked

what these thinges meant. 27, And he saide vnto him, Thy brother is come•• and thy father hath killed the fatted calfe: because he hath receiued him safe and sound. 28. Then he was angry, and would not go in: ther∣fore came his father out and entreated him. 29. But he aunswered and said to his father, Lo▪ these many yeeres haue I done thee seruice, neyther brake I at any time thy cōmaundement, & yet thou neuer gauest me a kid, that I might make mery with my friends: 30. But when this thy sonne was come, which had deuoured thy goodes with harlots, thou hast for his sake killed the fatte calfe. 31. And he said vnto him, sonne, thou art euer with me, and al that I haue is thine. It was meete that we shuld make mery, and be glad: for this thy brother was dead, & is aliue againe, & he was lost, but he is foūd

This last part of the parable accuseth them of vnkindnes, which mali∣ciously would restrain the grace of God, as if they enuied that miserable sinners should attaine saluation. For we know that the prid of the Scribs is here restrained, who do not think that the reward due to their deserts is not paied them, if that Christ should admit the Publicans and the cō∣mon sorte of people to the hope of eternall saluation. Therfore the sum is, if we desire to be accounted the sonnes of God, those faultes of our brethren, which he fatherly remitteth, we must brotherly forgiue. They that thinke that the people of the Iewes are described vnder the figure of the elder sonne, though they do it not without some reason, yet they seeme to me not sufficiently to marke the whole course of the texte: for of the murmuring of the Scribes ther arose a speach, as if they were trou∣bled at the kindnes of Christ towardes miserable men, which had bene lose lyuers. Therefore he compareth the Scribes, which swelled with ar∣rogancye to thriftye and modeste men, who alwayes wel regarded their houshold estate by liuing honestly and sparingly: yea, hee compareth thē to obediente sonnes, who al their lifetime do patiently beare the auto∣rity of the father. And though they were altogether vnworthy of this prayse, yet Christ speaking after their sense, by concession imputeth vn∣to thē this fained holines for a vertue. As if he shuld haue said, although I shuld graunt vnto you that which you do falsly brag of, that you haue alwaies bene obedient sonnes vnto God, yet their brethren muste not so proudly and cruelly be cast off, when they repent from their wicked life.

28. Therefore came his father out. In these words he reproueth the in∣tollerable pride of hypocrites, that they must bee entreated of the father not to enuy at the mercy shewed vnto their brethren. Further, though God doth not entreate, yet, by his example he exhorteth vs to beare with the faults of the brethren. And that he may cut off all excuse from theyr wicked rigor, he doth not only bring in hypocrites speaking, whose false boastinge might be refuted: but also if any man shall whollye discharge al dueties of godlynes towards his father: yet hee denyeth him to haue any iust cause of complaynt, for that his brother is forgiuen.

It is certeine that the sincere worshippers of God are alwayes free and void from this malitious affection: but the purpose of Christ is to shew, that hee is vnrighteous that enuyeth his brother receiued into fauour, although he would not giue place to the Angels in holynes.

31. Sonne, thou art euer with me, There are two chiefe pointes in this aunswere: the first is, that there is no cause why the Elder should be an∣gry, while he seeth that he is not endamaged by the receiuing of his bro∣ther into fauour: and the other that he hauing no regard of the saluati∣on of his brother is grieued & sory for the ioy conceiued of his returne. All mine, saieth he, are thine: that is, though thou haste yet taken away nothing from my house, thou hast lost nothing: for all thinges remaine safe for thee. Further, what doth our ioy offend thee, whereof thou shul∣dest haue bene a companion? For it is meete to reioyce for that thy bro∣ther, who wee thought had bene loste, is in safety, and returned home againe. VVe must note these two reasons: for neyther doe wee lose a∣nye thing, if GOD doe kindelye receiue into fauour them, whiche by theyr sinnes hadde bene estraunged from him, and it is a hardnes with∣out godlines not to be gladde, when we see our brethren restored from death to life.

Matth. 18.	Mark.	Luk. 17.
15. Moreouer, if thy brother trespasse against thee, goe, and tell him his fault betweene thee and him a∣lone, if hee heare thee, thou haste wonne thy bro∣ther. 16. But if hee heare thee not, take yet with thee one or two, that by the mouth of two or three witnes∣ses euery word may be confirmed. 17. And if hee will not vouchsafe to heare them, tell it vnto the Church, and if he refuse to heare the Church also, let him be vnto thee as an heathen man and a Publican. 18. Verely I say vnto you, whatsoeuer yee bind on earth, shal be bound in heauen, and whatsoeuer ye lose on earth, shalbe losed in heauen. 19. Againe, verely I say vnto you, that if two of you shal agree in earth vppon any thing, whatsoeuer they shall desire, it shalbe giuen them of my father, which is in heauen. 20. For where two or three are gathered together in my name, there am I in the mids of them.		3. Take heede to your selues: if thy brother trespasse againste thee, re∣buke him: and if he repent, forgiue him.

15. If thy brother trespasse against thee. Because hee had spoken before of bearing with the infirmities of the brethrē, now he sheweth more plain∣ly how, and to what ende, and how farre they are to be borne with. For otherwise it had bene a ready obiection, that offences cannot otherwise be auoyded, but that euery manne shoulde winke at the faultes of other men, and so should sinne be nourished by bearinge with it. Therefore

Christ prescribeth a meane betweene both, which neither shall offende the weake too much, and yet shall be apte for the healing of their disea∣ses. For seuerity compounded to the nature of a medicine is profitable and prayse worthy. In summe, Christe commaundeth his disciples so to forgiue one another, that yet they endeuor to correct their faults, which must be wisely obserued: because that nothing is more difficult then to spare and fauour men, and freely to reprehend their faultes. All men al∣most do leane to the one side, so that eyther they do deceiue one another with deadly flatteringes, or els they strike them too hardly, whom they should heale. But Christ commendeth to his disciples mutual loue, which should bee farre from flattery. Hee onely commaundeth them to season their admonitions with moderation: least, if they be too austere & hard, they should ouerthrow the weake. And he expresly setteth downe three degrees of brotherly correction: the first is, that hee which hath sinned, should be admonyshed priuately. And the second is, if hee shew any to∣ken of stubbornesse, that hee be againe admonished beefore witnesses. The third is, if he preuaile nothing this way, that he be delyuered to the publike iudgment of the Church. And this is the purpose, which I spake of, least that charity be broken vnder pretence of feruent zeale. Further, because ambition doth cary away the most part of men, so that they are too desirous to spread the offences of their brethren, Christ doth in time meete with this faulte, commaunding vs to couer the faultes of our bre∣thren as much as we can. For who so are delighted with the shame and infamy of the brethren, it is certeine that they are caryed away with ha∣tred and malice: for if there were any charity in them, they would haue regard of the shame of the brethren. It is yet demāded, whether this rule doth generally extend to all sinners. For there are very many, whiche wil allow no publike reproues, vntyl the offender be first pryuately admo∣nished. But there is a manifest restraint in Christes wordes: for he doth not simply and without exception commaund that whosoeuer sinneth, should be admonished or reproued priuately, and without any witnesse: but he would haue vs to try this way, when we are priuately offended: not because the matter is our owne, but beecause it is meete that wee shoulde be wounded with sorowe, as ofte as GOD is offended. Neither yet dooth Christe speake heere of suffring iniuryes: but hee dooth ge∣nerally teach vs, so to imbrace and vse louing kindnes amongst vs, least by handling the weake ones more sharply, wee should lose them which were to be kept. Therefore this clause against thee, doth not note an iniu∣ry done to some one man, but distinguisheth betweene secrete and ma∣nifest sinnes. For, if any man sinneth against the whole Churche, Paule commaundeth that he should be publikly reproued, so that hee woulde not haue the very Elders spared. For of them by name doth Paule giue Timothy charge, that by publike reprouing them beefore all men, they might be made a publike example to others, 1. Tim. 5. 20. And certenly it were a ridiculous thing, that hee which offended, so that his offence were openly knowne to the publike offence of the brethren, should bee admonished of euery one of them: for, so if a thousand knew it, he shuld be admonished a thousand tymes. VVherefore that distinction, whiche Christ expresly maketh, is to be kept, that no man by making secrete of∣fences common, should rashly and without necessity defame his brother.

If he shall heare thee, thou hast wonne. Christ confirmeth his doctrine by the profit and fruite that shall come thereof. For it is no small matter to get a soule to God, which was in bondage to Sathan. And whereof cō∣meth it to passe, that they which are falne, doe seldome repent, but bee∣cause that they being handled odiously, and as enemies, do hardē them∣selues in obstinacy? Therefore nothing is better then gentlenesse, which reconcileth to God them which had falne from him. And he that dooth intemperately runne into a fond fauouring the offender, doth willing∣ly lose the saluation of his brother, which he had in his hand. In Luke Christ commaundeth vs expresly to be satisfied with a priuate admoni∣tion, if our brother be thereby brought to repentaunce. Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another. For, when as euery one of vs doth offend often euery daye, it were extreame crueltie by our si∣lence and dissimulation to betray the saluation of them, whō by a friend∣ly reprofe we might delyuer from destruction. For though that successe doth not alwayes followe, yet dooth there lye a great guiltinesse vpon him, who neglecteth the remedy prescribed by the Lord for the preser∣uation of the saluation of the brethren. It is also to be noted, that the diligenter we are to perfourme this duety, the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another, it on∣ly belongeth vnto him: yet doth he adorne vs with this vndeserued title, that we doe gaine or winne a lost brother.

16 If he heare thee not, take yet with thee. The second degree is, that hee which behaued himselfe stubbornely towardes one manne, or woulde not abide to be taught, shoulde againe be admonished before witnesses. Some doe heere obiecte that it is in vaine to call witnesses, if wee haue to deale with a manne that is disobedient and rebellyous, for hee wyll be so farre from being bente to acknowledge his fault in theyr presence; that hee will more wickedly deny the same. But this knotte shall be ea∣sily losed, if thou wilt distinguishe betweene a kinde or manner of de∣nyinge, and of slypping backe. Hee that precisely denyeth the deede, and saieth, that hee is falselye and slaunderouslye charged, is to be lette alone: for it shall be in vayne to vrge him by callynge him beefore wyt∣nesses. But, beecause the moste parte of menne doe eyther frowardlye scorne, or impudentlye excuse that which they had doone wickedly and vngodly, vntyll they be brought before greater aucthoritie, it shall bee profitable to obserue this course towardes them. Also the saying of our sauiour must so be vnderstod, as it appeareth by the word he vseth, which signifieth to reproue. To reproue, is to conuince by euident demonstrati∣on. And how shoulde I reproue him, that stoutlye denyeth the whole matter. For he that hath so hard a browe, as to deny the offence commit∣ted, shutteth vp the way against the second admonition.

Now wee vnderstand against whom Christe woulde haue vs to vse witnesses, that the admonition may haue the more weight and the grea∣ter effect. But there is no absurditie in it, that he doth bend Moses words somewhat into an other sense. Moses forbiddeth to giue iudgemente of a matter vnknowne, and setteth downe this as a lawful meanes of tri∣all, that by the testimony of two or three, euery word may stand or be confirmed.

Christe alluding to that lawe, saieth, that the cause is euident, where two or three witnesses doe arise to condemne the man, especially that the iudgment of the church may be the riper. Neither is there any cause why he should complaine of iniury, for being brought forth into the lyghte, which refused to heare two or three.

17. Tell it vnto the Church. It is demaunded what hee meaneth or vnderstandeth by the name of the Churche. For Paule, 1. Corinthians, 5. 5. commaundeth the incestuous Corinthe to bee excommunicate, not of anye chosen number, but of the whole companye of the godly, and therefore it maye seeme probable that the iudgement was heere refer∣red to all the people. But, beecause that then there was as yet no Church, which hadde giuen theyr name to Christe, nor anye such or∣der appoynted, and the Lorde himselfe speaketh as of a manner vsed and receyued: it is not to bee doubted, but that hee alludeth to the or∣der of the olde Churche, as also in other places he applyeth his speach, accordinge to the manner knowne amongste them. VVhen hee com∣maundeth, Matthew 5. 23. that the gyfte, which wee woulde offer be left at the Altar, vntyll wee may be reconcyled to the offended brother, it is not to be doubted, but that hee woulde by the presente forme and manner of worshypping of GOD vnder the lawe, teache vs, that wee cannot praye ryghtlye, nor offer anye thing to GOD, so longe as we are at dyscorde with the brethren. So therefore nowe dooth he looke into the fourme of disciplyne receyued amongste the Iewes: for it were absurde for hym to appoint the iudgemente to the Church, when as yet there was none.

Also, when as the aucthoritie of excommunication amongste the Iewes was in the handes of the Elders, whoe represented the per∣son or estate of the whole Church, Christe dooth then verye aptly ap∣poynt, that they whiche haue sinned, should at length be openly brought before the Church, if they doe eyther proudlye despyse, or scoffinglye scorne at pryuate admonitions. VVee knowe that after the Iewes re∣turned from the captiuitie of Babylon, they hadde a chosen councell, which they called Sinhedrim, in Greeke Synedri••n, whereunto the censure of manners and doctrine was committed. This gouernmente and this brydle to keepe frowarde and vntractable menne in order was lawfull and approued of God.

If anye manne except that all thinges were corrupt and out of order, at the comminge of Christe, so that that tyranny should bee accounted nothing lesse then the iudgement of the Church: The aunswere is ea∣sie: though the manner of theyr dealinge was defiled and corrupted, yet was the order worthylye praysed of CHRISTE, as it had been in tymes paste delyuered by the Fathers. And when as shortlye after hee erected a Church, the corruption being taken awaye, hee restored the pure vse of excommunicating. Yet it is not to be doubted, but that the or∣der of disciplyne, which flouryshed vnder the kingdome of CHRIST succeeded in place of that Elder. And certeinely, when as the prophane nations hadde a shadowe of this rite of excommunicating, it appeareth that God had put this into the minds of men from the beginning, that if

any were vncleane and defiled, they should be driuen from the holy ex∣ercises.

Therefore it was a vile and shamefull thing for the people of GOD to be altogeather without that disciplyne, whereof there was remayninge some shewe amongst the Gentiles. And that whiche was obserued in the lawe did Christe translate to vs: because that wee and the aunciente fathers haue one & the same cause. But it was not the purpose of Christ to send his disciples to the Synagogue, which when it willingly noury∣shed filthy corruptions in her bosome, it excommunicated the true & sin∣cere worshippers of GOD. But he declareth that that order should bee holden in his Church, which had bene holily appoynted vnder the law. That which is presently added of Heathens and Publycans confirmeth the interpretation that I brought. For, because the Heathens & the Pub∣lycans were then much hated and abhorred amongste the Iewes, vnto them he compareth men that are vncleane and incureable, which wyll obey or yeelde to no admonitions. It is certeine that he would not haue giuen this precept to the Heathens, of whome the Church shoulde be gathered, that they shoulde flye from themselues: Neyther is there any cause at this day why the faythfull should abhorre the Publycans. But Christ, that he might the better be vnderstoode, borowed that manner of speach, which was presently vsed in his owne countrey. But the mea∣ning is, that we should haue nothing to doe with the contemners of the Church, vntil they repent.

18. VVhatsoeuer ye shall bynde. Hee rehearseth the same wordes nowe, which hee vsed beefore in the sixteene Chapter: but in a diuerse sense. For there his purpose was to confirme the aucthoritye of doctrine, and heere hee appoynteth disciplyne, which is adioyned to doctrine. There Christe sayde that the preaching of the Gospell should not be in vaine, but that it should be a sauour eyther to lyfe or to death: here hee sayeth, though the wicked doe scorne the iudgement of the Church, yet it shall not be in vaine. This distinction must be holden, that he speaketh there of the word preached, and here of publike censures and discipline. But let the readers seeke for the reason of bynding and losinge from thence. This is the summe, whosoeuer hauing committed a sinne, dooth hum∣bly acknowledge his fault, and entreateth, so that he obtaine forgiuenes of the Church, he is not absolued onely of men, but also of GOD. A∣gayne, whosoeuer scorneth the reproues and threatning of the Church, if he be condemned of the same, that iudgment shall bee confirmed in heauen, which was giuen by men.

If any manne obiect that GOD by this meanes shoulde be as an vn∣der Iudge, without a voyce of his owne, but must subscribe to the iudg∣ment of mortall menne: there is an aunsweare ready. For Christ doth not so defende the right of his Church, as that he would thereby dimi∣nishe his owne right and his fathers: but that hee would thereby rather sanctifie the maiestie of his word. For as in the sixteene Chapter his will was not to establish generallye euery doctrine, but that which came out of his mouth: so neyther in this place dooth he say that euery iudgment shall be establyshed and ratified, but that, wherein he himself is president and chiefe: and that not onelye by his spirite, but also by his worde.

VVhereof it followeth, that men do GOD no preiudice, whyle they

pronounced nothing but from his mouth, and doe faithfullye endeuour themselues onely to execute that, which he had commanded. For though Christe is the onely Iudge of the world, yet he would in the meane sea∣son haue the ministers of his word to denounce and proclaym the same. Further, he would haue the Church to delyuer his iudgment: So hee de∣rogateth nothing from himselfe by vsing the ministerie of menne, but he alone loseth and byndeth. Yet hereof aryseth a question, whē the church tollerateth many hypocrites, and also absolueth many, which pretende a faygned repentaunce, whether it be apparaunt that such bee absolued in heauen. I aunswere, that the speach is directed to none other, then to such as do rightlye and sincerely reconcile themselues to the Churche. For he that would giue comfort, and take away feare from fearefull & trembling consciences, he sayth, that whosoeuer shall sinne, if they be re∣ceiued into fauour with the Church, are freed from guyltinesse beefore God. For hee appoynted this as a pledge of heauenly grace, whiche no∣thing apperteineth to hypocrites, which doe peruert the right vse of re∣conciliation.

And there ariseth hence no small hope vnto the godlye, when as they heare that their sinnes are blotted out before God and angels, assoone as they obtaine forgiuenesse of the Church. In the other parte there is no ambyguitie of the meaning of Christe. For, when as stubborne & proud men are ready vnder this pretence to despyse the iudgmēt of the church, as vngodly knaues, they doe often very boldlye appeale to the tribunall seate in heauen. Christe, that hee may with terrour breake their pryde, saieth, that their condemnation is ratified in heauen. In the meane while he encourageth his to a iust and righteous seueritie, leaste they shoulde giue place to the wicked frowardnesse of them whiche refuse or shake off all discipline. Heere is also to be seene how ignorauntly the Papistes doe wrest this place, to colour all kynde of tyranny. It is certeine that the ryght and aucthority of excommunicating is giuen vnto the church, and all menne of a right minde doe confesse the same: but whether that euery manne, or that one that is not called by the Churche, but created by the horned and disguysed beaste, may according to his pleasure send forth theyr vaine and empty crakes of excommunications, accordinge to theyr pleasure? But it is manifeste that the lawefull gonernmente of the Church was committed to the Elders, not onelye to the ministers of the worde, but to them also, which of the people were ioyned to them to be cēsors of the word. Yet they not cōtented with their former impu∣dencye, endeuoured to proue out of this place, whatsoeuer burdens they layd vppon the people to be borne. I speake not of that, that the moste wicked enemyes of the Church doe vnworthily vsurpe, and by violence take vnto themselues, the aucthority which was graūted vnto the church: I onely say, when Christe spake not, but onelye of correcting of sinnes, they which by their lawes ensnare soules, doe no lesse foolyshlye then wickedlye abuse his testimony.

It is of the same sorte of braune; that vnder this pretence they defend their auricular confession. For though Christ appoynted that they should be reconcyled to the Church, which by theyr faulte were brought to the publyke iudgement: yet was it not his will to lay a lawe vpon all men,

that they shuld vnburden thē of their sinnes in the eare of a sacrificer. But their fancies are so friuolou••, that it is not necessary to stand any longer to confute them.

19. Againe, I say vnto you. He confirmeth the former sentence: because God will not onely giue the spirite of counsell and wisdome to thē that shall aske it: but he also will cause that whatsoeuer they shall doe out of his worde, should want power and effect. But he ioyning consent to the prayer, declareth how soberly and reuerently the faythful should behaue themselues in all their holy actions. The sinner must be admonished, & except he giue place to that reproofe, he must be excommunicated. Here it behoueth not onely to aske counsell of the holy mouth of God, that nothing be done but according to his word, but also it is meete to bee∣ginne with prayers. VVhereby that which I taught before, appeareth more euidently, that there is no licence giuen to men to doe whatsoe∣uer they lust, but God is placed as a reuenger of the gouernment of the Church, that he might defend and sanctifie the iudgementes, whereof he is the aucthour. In the meane season, while the faithfull doe meet••, they are taught to ioyne their petitions and generally to pray together, not onely to testifie the vnitie of faith, but that God would heare the de∣sire of them all. Therefore, as God doth often promise otherwhere that he wil heare the priuate prayers of euery man: so here Christ adorneth publike praiers, with a singular promise, that he might thereby stir vs vp the more earnestly to exercise the same.

20. VVhere two or three are gathered in my name. This promise stretcheth further then the former. For the Lord declareth that he will be presente as oft as two or three shal be gathered in his name, that hee may directe them with his counsell, and bringe to prosperous successe whatsoeuer they shall take in hande. There is no cause therefore why they should doubt, which delyuer ouer themselues to be ruled by hym, but that they shall feele by his presence that profit and fruit they shall desire. But sith it is an inestimable good thing, to haue Christ the chiefe and presidente in all our affayres, as againe nothing is more miserable then to be with∣out his grace: this promise should be no small spurre to vs, that we might godlyly and holyly ioyne togeather amongste our selues. For whosoe∣uer eyther neglecteth the holy assemblies, or negligently separateth him∣selfe from the brethren, or behaue himselfe catelesly in preseruinge vni∣tie, dooth hereby declare that he maketh no accounte of the presence of Christe.

But first it must be prouided, that they which desire to haue Christe present, should be gathered in his name. But the definition of this clause must also be noted, that the wicked do no lesse falsely & impudētly then wickedly make hys holye name as a cloake to their conspiracies. There∣fore excepte we wyll caste Christe forth to theyr scornes, and togeather ouerthrowe that which he he•••• promysed: first, it must be known what this saying meaneth: namely, that they which are gathered, all lettes be∣ing cast away, which hynder vs from comming to Christe, should come sincerely to Christ, and yeelde to obey his worde, and suffer themselues to be gouerned by his spirite. VVhere this simplicitie taketh place, it is not to be feared but that Christe by his blessinges wyll openly declare,

that the company is not gathered together in vaine. VVherin the grosse follye of the Papistes doth bewray it selfe. They cry that theyr councels cannot erre, and therefore that al theyr decrees must be holden: because that as ofte as two or three are gathered in the name of Christe, hee is in the midst of them. But first it were to be demaunded, whether they came together in the name of Christe or no, of whose faith, doctrine & affection it is doubted. VVhile the Papists doe omitte or hyde this, who seeth not that the differēce between the holy & prophane assemblyes, are subtilly confounded by them, that the power of doing any thing may be transferred from the Church to the sworne enemies of Christ? There∣fore let vs know, that none but the godly worshippers of God, which do sincerely seeke Christ are comforted here with hope, that they shuld not doubte of hys presence. And the bastarde and vnfruitefull councelles, whiche weaue webbes of theyr owne braynes, beeinge lefte, Christe wyll alwayes remain as chiefe with the doctrine of his Gospel amongst vs.

Math. 18.	Mark.	Luk. 17.
21. Then came Peter to him, and sayde, maister, how oft shal my brother sinne against me and I shal forgiue him I vnto seuen times? 22. Iesus sayde vnto him, I saye not to thee, vn∣to seuen times, but vnto seuenty times seuen times. 23. Therefore is the kingdome of heauen likened vnto a certeine king, which would take accounte of his seruants. 24. And when hee had begunne to reckon, one was brought vnto him, which ought him tenne thousande talleats. 25. And beecause he had nothing to paye, his ma∣ster commaunded him to be sold, and his wife, and his children, and al that he had, and the debt to bee payde. 26. The seruaunts therefore fell downe, and bee∣sought him, saying, maister, appease thine anger to∣ward me, and I will pay thee all. 27. Then that seruaunts maister had compassion, and losed him, and forgaue him the debt. 28. But when the seruaunt was departed, he found one of his fellowes, whiche oughte him an hundred pence, and he layde handes on him, and tooke him by the throat, saying, pay me that thou owest. 29. Then his fellowe fell downe at his feete, and besought him, saying, appease thine anger towards me, and I wil pay thee al.

30. Yet he would not, but went and caste him into prison, till he should pay the debt. 31. And when his other fellowes sawe what was don, they were very sory, and came and declared to theyr master all that was done. 32. Then his master called him, and said vnto him, O euil seruant, I forgaue thee al that debt, because thou praidst me. 33. Oughtest not thou also to haue had pittye on thy fellow, euen as I had pittie on thee? 34. So his master was wroth, and deliuered him to the iaylers, tyll hee shoulde paye all that was due to him. 35. So likewise shall my heauenly father doe vnto you, except ye forgiue from your hearts, ••ch one to his brother their trespasse.

4. And though hee sinne agaynste thee seuen tymes in a day, & seuen times in a daye turne againe to thee, saying, it re∣penteth me, thou shalt forgiue him

21. Maister, how oft. Peter maketh this obiection according to the cō∣mon sense and wisdome of the flesh. Naturally it is grafted in all men, that they would haue themselues pardoned, so that if any man doe not presently obtaine forgiuenes, he complaineth that he is streightlye and vnkindly dealt with: but it is much a doe to finde them that will shewe themselues easie to bee entreated of others, which desire to bee gentlye dealte with themselues. Therefore, when the Lorde exhorted his discy∣ples to louing kindnesse, this doubt came into Peters minde: what shall come of it, if wee be so ready to forgiue, but that our gentlenesse shall be a bayght to prouoke them to sinne? Therefore he demaundeth whe∣ther it be conuenient to forgiue them that sinne often. For the number of seuen, signifieth as much as the aduerbe seuen times, and is taken for a great number. As if hee should haue saide, Master, howe ofte wouldest thou haue vs to receiue them that offend into fauour? For it is absurde and vnprofitable that they should finde vs so ready to be appeased. But Christ is so farre from being moued with this obiection, that he expresly saith, that there shuld be no end of forgiueing. Neither yet would he ap∣point any certeine number, but rather commandeth that we should ne∣uer be weary. Luke doth somwhat differ from Mathew: for he simplye reporteth the commandement of Christe, that wee shoulde bee readye to forgiue seuen times: yet the sense and meaninge agreeth, that wee shuld be ready and willing to forgiue not once; or twise, but as oft as the sinner repenteth. This is the onely difference, that according to Mathew the Lord reprouing Peter, for that he was too streight in that behalfe, encreaseth the number hyperbolically, which of it selfe sufficeth to sette forth the summe of the matter. Neither did Peter aske the questiō, whe∣ther he should forgiue seuen times, for that he was content to goe so far, but that by obiecting or making a shew of ā great absurditie, hee might drawe Christe from his iudgment, as I touched euen now: for hee that will be ready to forgiue seuen times, wil also be appeased at the seuenty offence.

But out of Lukes wordes there aryseth an other question: beecause

Christ doeth not commaund to forgiue, but when the sinner doth turne to vs and shall testifie his repentance: for by this meanes hee seemeth to graunt his liberty to deny mercy and forgiuenesse to the wicked. I aun∣sweare, offences are forgiuen two wayes. If any man doe me an iniurie, and I laying aside the desire of reuenge, doe not cease to loue him, but in stead of iniurie, I bestowe a benefite vpon him: though I thinke hardly of him as he deserueth, yet am I said & accounted to forgiue him. For when God commandeth vs to do well to our ennemies, he doeth not therefore presently require, that we shoulde allowe those things in them which he condemneth: but he would onely haue our mindes free from all hatred. In this kind of forgiuenesse it is not to be looked for, that he which hath offended should come of his owne accorde to appease vs: so that it beho∣ueth vs to loue them, which of set purpose exasperate vs, which refuse fa∣uour, and heape olde offences and newe togither. The second manner of forgiuing is, whē we so receiue a brother into fauour, that we thinke wel of him, and are perswaded that the remembraunce of his sinne is blotted out before God. And this is that I gaue warning of before, that Christe doeth not heere speake onely of iniuries done to vs, but of all kinde of offences. For he woulde haue them that are fallen to be holpen by our compassion, which doctrine is therefore very necessary, for that by na∣ture we are almost all froward beyonde measure: and Sathan vnder pre∣tence of seuerity, driueth vs to extreme rigor, so that those miserable mē that are not forgiuen are swallowed vp of sorrowe and despaire. But it is heere againe demaunded whether a man is to be creadited assoone as in woorde he shall professe repentance. For if this be graunted, it shall of necessitie followe that wittingly and willingly they offend. And where were then discretion, if that without correction any manne might freely scorne at vs euen to the hundred offence? I answear first that he speaketh heere of daily offences, for the which euen the best manne hath neede of forgiuenesse. Therefore, when as in so great infirmitie of the fleshe, we haue so dangerous a way, so many sleights and assaults, what shoulde be∣come of vs, if at the second & third offence all hope of forgiuenesse were takē away? Secondly, it is to be added, that Christ spoyleth not the faith∣ful of iudgement, that they should fondly be too credulous at one word: but he would onely haue them righteous and kinde, that they may reach their hande to the repentant: if it appeareth that from the heart they are displeased with thēselues for their sinnes. For repentance is a holy thing, and hath nede of diligent examination: but as oft as the sinner shall giue a signe of conuersion, Christ would that he should be admitted to recon∣ciliation, least he being ouerthrowne with the repulse, shuld faint. Third∣ly it is to be noted, when any manne hath giuen suspition of himselfe, be∣cause of his lightnesse and inconstancie, we may so release him when he asketh forgiuenes, that hereafter we may marke his maners, least he des∣pise our pacience and kindenesse whiche proceedeth from the spirite of Christ. For the counsell of the Lorde must be holden, that they that are fallen must bee holpen with our kindnesse, that they may be raised vppe againe. And certainly we must imitate the goodnesse of our heauenly father, who meeteth sinners a farre off, that hee maye call them to re∣pentaunce. Further, when as repentance is a maruellous woorke of the spirite, and the creation of a newe man, if we despise the same, we doe in∣iurie

to God himselfe.

23. The kingdome of heauen is likened vnto a certaine king. Because it is hard to draw vs to mercy: and especially when as many faults of our brethrē are to be borne with, there doeth presently a loathsomnesse creepe vppon vs, the Lord doth confirme this doctrine, with a most apt and fitte parable. The summe whereof is this, they that will not be brought to forgiue the offences of the brethren, doe very euill prouide for themselues, and they make too hard and too straight a law for themselues: for they shal finde God as straight & as hard to be entreated towardes them. For the simi∣litude consisteth especially in 3. poyntes: for the maister is set against the seruant, a great sum against small or meane things, singular clemency to extreme cruelty. These 3. things being obserued, the meaning of Christe may be easily gathered. For what are we if we be compared with God? And now what summe is euery one of vs endebted towards him? Last∣ly, how light are the offences wherwith our brethren be endangered to vs, if our obligation to God be considered? How vnworthy therefore of the mer••y of God is a miserable wretch loaden with an intollerable bur∣den, who is so hard to be entreated of his fellowes, that he will not for∣giue the least offence? As concerning the words, the spiritual estate of the Churche, is heere called the kingdom of heauen: as if Christ should haue sayde, the case betweene God and manne in respecte of the soule, and the estate of the spirituall life is at that poynt, as betweene a ciuil earthly ma∣ster, and his seruauntes, in respecte of money and the businesses of this present life.

25. His maister commanded him. It were a friuolous thing subtlely to search & sift out euery perticular poynt here: for god doth not alwaies shew his rigour vnto vs at the first, vntill wee be driuen to entreate and to sue for forgiuenesse: nay he preuenteth vs with his free goodnesse, but he onely teacheth what shoulde become of vs, if God should vse vs, as in iustice he might. Also, if he shuld exacte of vs that which is due, how meete it were for vs to flee to prayers, for this is the onely remaining refuge for sinners. The great difference betweene the summes is also to be noted: for when as one talent is more then a hundred pence, what are a hundred pence to ten thousand talents?

31. VVhen his fellow seruants. Though there is no mysterie to be sought in these woordes, yet because they containe nothing but that which nature teacheth, and we doe daily learne by experience, it is to be knowen that we shall haue so many aduersaries and witnesses against vs before God, as there are men with whom we liue: because it cannot otherwise be but that such cruelty shuld be displeasant & odious to them, especially while euery man is afraid of himself, least that should light vpon his own head, which he seeth befall vnto another. The question that is demaunded out of the sentence folowing is but in vaine, how God will punish those sins which he hath forgiuen: for this is the simple meaning: Though he offer mercy to all mē, yet they are vnworthy to enioy the same, which are such cruel dealers, of whom no pardon may be obtained. But the Papists are to be scorned at, while they would draw their Purgatorie fire out of the aduerb vntil: for it is euidēt that Christ here speaketh of eternal death, & not of any temporal punishment, wherby he shuld satisfie the iudgement of God.

Mathew 17.	Marke.	Luke.
24. And when they were come to Capernaum, they that receiued polle money, came to Peter and sayd: Doeth not your maister pay tribute? 25. He sayd, yes. And when he was come into the house, Iesus preuented him, sayinge: VVhat thinkest thou Simon? Of whome doe kings of the earth take tribute or polle money? Of their children or of stran∣gers? 26. Peter sayd vnto him: of strangers. Then sayde Iesus vnto him: then are the children free. 27. Neuerthelesse, least we should offend them, goe to the sea, and caste in an angle, and take the firste fishe that commeth vppe, and when thou hast opened his mouth, thou shalt finde a piece of 20. pence: that take, and giue it vnto them for thee and me.

24. And when they were come to Capernaum. The purpose of this hystorie must especially be noted: for in that Christ willingly declared his subie∣ction, euen as he had taken vpon him the shape of a seruaunt: yet withall he sheweth both by words and by myracle, that he was not so debased ei∣ther by law or by necessity, but of his owne free and voluntary submissi∣on, that the world should esteme him, as some one of the cōmon people. This was not custome which was woont to be gathered for passage, but a yearely tribute whiche was imposed vppon the Iewes for euery of their heads, that they should pay that to tyrants, which they were wont to pay to God alone. For we know that this tribute was set vppon them by the law, that by the yerely paimēt of half a siccle, they shuld professe God of whom they were redemed to be their chiefe king. VVhen as the kings of Asia had trāslated it vnto themselues, it pleased the Romanes wel to fol∣low their example. So the Iewes being as it were estranged from the go∣uernment of God, paied to prophane tyrants the holy tribute commaun∣ded in the law. Yet it might seeme absurd, that Christ cōming to redeme the people, coulde not set himselfe free from tribute. That he might take away this offence, he taught in words that he was bound therto, but on∣ly of his owne free wil, and he proued the same by myracle: for he coulde haue exempted himselfe from earthly Empire, that ruled the sea & fishes.

Your maister. Some thinke that the toll gatherers vpbraided Christ, as if that he should withdraw himselfe from the common course. For as they were a scornefull and a reprochefull kinde of men, so I thinke that this was reprochefully spoken. For whereas euery man was wont to be sea∣sed in his owne citie, we knowe that Christ had no quiet abiding in any one place. Therefore these men doe demaunde, whether he be free from lawes, because that as a wanderer, hee goeth about hither and thither. And Peter in his answeare made a modest excuse to appease them: Yes sayeth he, he will pay. VVherby we gather that Christ was wont to pay before: because Peter promised it as a thing not to be doubted of. And that they call vppon him, rather then vppon the other, I thinke was for that Christ dwelt with him: for if they had all vsed one lodging, the ex∣action should haue been common.

Therefore the Papistes are to be laughed at, which vnder so friuolous a pretence, do make Peter a companion with Christ in dignitie. He chose him a Vicare say they, and made him in honour like to himselfe, whom in paying of tribute hee made equall to himselfe. But by this meanes they may make all swineheards Christes vicares, for euen they paid as much. If that Peters supremacie appeared in paying of tribute, from whence is this immunitie which they chalenge to themselues? But so it behooueth them to be very foolishly fonde, which doe so depraue the scripture after their owne pleasure.

VVhat thinkest thou Simon? Christ heerein made a shewe of his diuinitie, declaring that nothing is hidden from them. But whereto tendeth his speach? Is it to exempt him and his from subiection to the lawes? So some doe expounde it that Christians are free by right: but that they doe freely submit themselues to the common order, because that otherwise humane societie coulde not be mainteined. Yet I thinke this rather to be the mea∣ning: Because it was daungerous, least the disciples shoulde thinke that Christ came in vaine, for y^t by paying of tribute he might take away hope of deliuerance, he simply sayeth that he doeth therefore pay tribute, be∣cause that he doth of his owne accorde abstaine from his owne right and power, whereof is to be gathered that nothinge is diminished from hys kingdome. But why doeth not he chalenge to himselfe that whiche was his owne? namely, because his maiestie was vnknowen to the tribute ga∣therers. For though his kingdome is spirituall, yet it must so be esteemed of, sith he was the onely sonne of God, that he was also heir of the whole world, that all things ought to be subiecte to him, and to be brought in∣to order before him. The meaning therefore is, that kings are not there∣fore appoynted of God to rule ouer mankinde, neither hathe he establi∣shed common wealthes, that he which is the sonne, shuld without respect be brought into the same seruitude with other men: yet, vntill the glory of his kingdome be manifested, he doth willingly abase himselfe to be as a seruaunt togither with others. The Pope doeth no lesse foolishly then happily abuse this, that he might free his cleargie from lawes: as though that a shauē crown could make them the sonnes of God, which shuld be free from tributes and taxes. But Christ had no suche purpose, as to cha∣lenge himselfe the honour of the kinges sonne, that hee mighte thereby at the least, obtaine to haue a house free by priuiledge from the common order. VVherfore the Anabaptists do very ignorantly wrest these words for the weakening of the pollitike estate: for there is nothing more cer∣taine, then that Christ did not pleade for the common right of the faith∣full: but tooke onely a similitude from kings, which togither with them of their housholdes are free.

27. Cast in an angle. Though I doe graunt that Christes bagges were not alwayes full, yet I doe not thinke that he was enforced by want to giue this commaundement to Peter: but that he might prooue by myra∣cle, that his dominion reacheth further, then all the kings of the earth, for he hath the fishes tributaries to him. And we reade that he did this onely once: for one instruction in his whole life was sufficient. Further, a state•• was so much in value as a siccle, namely, four drachmes, or two didrach∣mes.

Math. 19.	Marke 9.	Luke 9.
1. And it came to passe, that when Iesus had finished these sayings, he departed from Galile, and came into the coastes of Iudea beyonde Iordan. 2. And great multitudes follo∣wed him, and hee healed them there.	38. Then Iohn answeared him, saying: Maister, we sawe one ca∣stinge out deuilles by thy name, which followeth not vs, and wee forbade him, because he followeth vs not. 39. But Iesus sayd: Forbid him not, for there is no manne that can doe a myracle by my name, that can lightly speake euill of me. 40. For who soeuer is not a∣gainst vs, is on our part. Marke 10. 1. And he arose from thence, and went into the coastes of Iu∣dea, by the farre side of Iordan, and the people resorted vnto him againe, and as hee was woont, hee taught them againe.	49. And Iohn answe••red & said: Maister, we sawe the casting out di∣uels in thy name, and wee forbade him, because hee followed not thee wyth vs, 50. Then Iesus sayde vnto hym: Forbid yee him not: for hee that is not against vs, is with vs. 51. And it came to passe, when the daies were accomplished, that he should be receiued vppe: he setteled himselfe fully to goe to Ierusalem, 52. And sent messengers before him: and they went and entered in∣to a towne of the Samaritanes, to prepare him lodging. 53. But they woulde not receiue him, because his behauiour was, as though he would goe to Ierusalem. 54. And when his disciples, Iames and Iohn sawe it, they sayde, Lorde: wilt thou that wee commaunde that fire come downe from heauen, and consume them as Elias did?

MAR. 38. Maister. Hereby it appeareth that the name of Christe was as then renowmed, so that they vsed it, which were not acquainted with his disciples: or it may be that they abused the same, for I dare not affirme any certaintye of it. It may be, that the partie heere mentioned, embraced the doctrine of Christ, and gaue himselfe to woorke myracles not of any euill minde. But because that Christe gaue this power but to certaine choyce preachers of his Gospell, I thinke that he tooke this vp∣pon him vnaduisedly, or rather intruded himselfe into this office. But though he preposterously attempted this, in that he durst imitate the di∣sciples without commaundement, yet his boldnesse was not wythout successe, for it pleased the Lorde by this meanes also to make his name knowen: as he worketh sometime by them whose ministerie he doth not allow as lawfull. Furthermore, there is no cause to the contrary, but a man that hath a perticular faith, may followe a blinde zeale: and so cast himselfe headlong to woorking of myracles. Nowe I come to Iohn and to his companions. They say that they forbad a man from woorking of myracles. VVhy did they not first aske whether it was lawful or no? For they beinge nowe vncertaine and in doubt, doe aske the masters iudge∣ment. VVhereof it followeth, that they without consideration toke vp∣pon them authoritie of forbidding. VVherfore he is to be condemned of rashnesse, who soeuer shall attempt more then he knoweth to be allow∣ed him by the woorde of God. Furthermore, Christes disciples are to be suspected of ambition: for they doe this in defence of the priuiledge of their owne honour. For howe commeth it to passe, that they shoulde so∣dainly

restraine a manne with whome they were not acquainted from woorking of myracles, but because they alone woulde enioy this liber∣tie? for they doe alledge this cause, that he followed not Christ: as if they should haue sayde: He is no follower of thine as we are: therefore why should he haue this honour?

39. Forbid him not. Christ wold not haue him forbidden, not that he had set him a worke, or allowed his dede, or else wold haue it allowed by his disciples: but because that is to bee borne with, and to be reioyced at, where God is glorified by any occasion. So Paule, Phill. 1. 18. though he was displeased with the euill dealinge or ambition of the wanderers, which boasted themselues with the name of the Gospel, yet he reioyceth that the glory of Christ is sette foorth by this occasion. And the reason is to be noted, which followeth, that it cannot be, that he shoulde speake euill of Christe, that wrought myracles in his name: and therefore that was to haue beene accounted as gaine. For thereof it followeth, that ex∣cept the disciples had beene more giuen to their owne glory, then studi∣ous and desirous to sette foorth the glory of the maister, they would not haue take the matter so grieuously, when as they saw the same set forth, and encreased otherwise. Neither yet, whereas Christe sayeth that they are to be accounted as friendes, which are not open ennemies, doeth hee commaunde to lette the bridle slacke to all rash menne to do what they lust, that we should holde our peace, while they according to their plea∣sure should stirre hether and thether, and trouble the whole order of the Churche (for suche licentiousnesse must be brideled so farre as our cal∣ling will suffer) he onely denieth that they doe well, which doe earnest∣ly withstand and stoppe, least the kingdome of God should encrease by any meanes. Neither doeth he so acknowledge them for his, as that he accounteth them of his flocke, which are indifferent betweene ennemies and friendes: but his meaning was, that in as much as they hurt not, they doe pro••ite and helpe. For it is a prouerbiall sayinge, whereby we are warned not to mooue warre, vntill we be prouoked to the same.

LVKE. 51. VVhen the dayes were accomplished. Onely Luke reporteth this hystorie, which yet is not a little profitable many wayes, for first the Diuine fortitude and constancie of Christ in despising death is heere de∣scribed: Then, what great hatred and enimities dissentions in religion do breede: Thirdly, howe the nature of menne is caried to impatience with a rashe zeale: Further, howe ready and apt it is to followe the falles and faultes of the Sainctes: Lastly, we are taught meekenesse by the example of Christe. But the death of Christ is called a taking away, not only be∣cause he was then taken from amongst men, but because that he depar∣ting from the base prison of the flesh, ascended vp on high.

Hee had settled himselfe. Heereby Luke declareth, that when the death of Christe was before his eyes, the feare of it being cast away, he went for∣wardes to meete the same: yet withal he declareth that he did striue, that as a conquerour of the terrour, hee might boldly offer himselfe to death. For if no feare had beene throwne vppon him, if no difficultie, no strife, no care, to what shoulde he settle his countenaunce? But because hee was neither blockishe, nor yet caried away with a rashe and headie boldnesse, it behooued him to be mooued at that cruell and bitter death: Naye, at

that fearefull and horrible torment, whiche he knewe to be neare rea∣dy to fall vppon him from the seuere iudgement of God; and euen that is so farre from darkening or diminishing of his glory, that it is a nota∣ble shewe and declaration of his loue towardes vs. For not regardinge himselfe, that hee might apply himselfe to our saluation, thorough the middest of terrours he hastened vnto death, the day and time whereof, he knewe to be neare.

52. And sent messengers before him. It is to be supposed, that hee then hadde a great company of followers with him. The messengers are sent, neither to prepare pleasant dainties, nor to chuse some beautifull pa∣lace, but onely to declare, that a greate companye of straungers were comminge. But they beinge shutte out and repulsed, doe tarie waytinge for their maister. Further, we doe heereby learne, that whiche I noted in the seconde place, when as men doe disagree betweene themselues in matters of doctrine of Religion, they doe easily fall out into mutuall ha∣tred. For it was a signe of moste bitter hatred, to defraude the hungrie of their meate, and to deny harbour to the weary. But the Iewishe reli∣gion was so euill thought of, and esteemed amongest the Samaritanes, that they thought them not woorthy of any kindnesse whiche follow∣ed it. It may bee, that the griefe of the reproache vexed them, that they knewe that the Iewes accounted their temple as prophane, and detested it, and esteemed them as degenerate and corrupt worshippers of God. But when as superstition was once receiued, they frowardly stacke to the same, and wyth a wicked emulation they contended to defend the same.

As the lengthe the contention grewe so hotte, that in one fire it de∣stroyed bothe theyr Countreys: for Iosephus declareth that it was the firebrande of the warres of the Iewes. And thoughe Christe coulde readily haue auoyded that enuie, yet hee hadde rather hymselfe to bee a Iewe, then to gette hym lodginge by an ouerthwarte deniall of the same.

54. And when his Disciples sawe it. It may be, the region where they were, putte them in minde that they should desire that lightning should fal down vpō the wicked: for in times past Elias had in that place ouer∣throwne wyth fire from heauen the kings souldiours, whiche were sent to take him, 2. Reg. 1. 10. Therefore it came into their minde, to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God, were ordained to the like destruction. And heere we doe see whether a folish imitation of the holy fathers doth cary vs. Iames and Iohn do pre∣tende the example of Elias: but they consider not howe much they dif∣ferre from Elias, they doe not examine the extremitie of their zeale, they looke not to the callinge of God. The Samaritanes had the like goodlye pretence for their idolatrie, as it is sette downe in Iohn 4. 20. but they were both amisse, for that wythout any regarde, they were rather Apes then followers of the holy fathers. And thoughe it is doubted, whether they thought the power to be in their owne handes, or that they desired Christ to giue it them: yet I doe thinke this the more probable, that they were lift vppe with a foolish hope, thinking themselues sufficiently armed to execute that reuenge, so that Christ would allow of it.

55. Yee knowe not of what spirite yee are. By this aunsweare Christ not on∣ly restrained the vnbrideled heat in the two disciples, but he also prescri∣beth a rule to vs all, that we nourish not any such heat in vs. For it beho∣ueth him, who soeuer he be that attempteth any thing, that he be wel as∣sured with himselfe, that he haue the spirite of God for his authour and his guide, and that he be led with a right and pure instincte of him. Fer∣uencie of zeale doeth cary many men: but if the wisdome of the spirit be wanting, they become as blubbers and frothe. Also it often falleth out. that the troublesome affections of the flesh are mixed with the zeale, and they which seeme to be moste zealous of the glorye of God, are blinded with a priuate affection of the flesh. VVherfore, except the Spirit of God doe guide our zeale, it will not serue for an excuse, that wee attempted nothing but of a good zeale. But the Spirite it selfe shall gouerne vs by counsell and wisedome, that we doe nothing beside our duetye, nor be∣yonde our callinge, also that we attempt not anything but wisely and conueniently: Further, he will indue our mindes (euery dreg of the flesh being wiped away) with a right affection, that we desire not any thinge but that which God commaundeth. Christ also blameth his disciples, for that they were farre from the spirite of Elias, and that they doe wicked∣ly in taking that to thēselues which he did. For Elias executed the iudge∣ment of God, which was cōmaunded him by the spirite of God, but these men, not by the commaundement of God, but by the prouocation of the flesh, are caried to seeke reuenge. VVherefore the examples of the Saincts are no defence to vs, except the same spirite doe dwell in vs, which dire∣cted them.

Mathew 19.	Marke 10.	Luke.
3. Then came vnto him the Pha∣risies tempting him, and sayinge to him: Is it lawfull for a man to put away his wife for euery fault? 4. And he answeared, and sayde vnto them: Haue ye not red, that he which made them at the beginning, made them male and female: 5. And sayd: for this cause shall a man leaue father and mother, & cleaue vnto his wife, & they twai••e shalbe one flesh? 6. VVherefore they are no more twaine, but on flesh. Let no manne therefore putteas under that which God hath coupled togither. 7. They sayde vnto him: VVhy then did Moses commaunde to giue a bill of diuercement, and to putte her away? 8. He sayd vnto them: Moses for

the hardnesse of your heart, suffe∣red to put away your wiues, but frō the beginning it was not so. 9. I say therefore vnto you, that who soeuer shall putte awaye hys wife, ••xcepte it be for whoredome, and marrie another, committeth adulterie: and who soeuer marrieth her which is diuorced, doeth com∣mit adulterte.

2. Then the Pharisies came and asked him if it were law∣full for a manne to put away his wife, and tempted him. 3. And he answeared, & said vnto them: VVhat did Mo••ses commaunde you? 4. And they sayde: Moses suffred to wryte a bil of diuorce∣ment, and to put her away. 5. Then Iesus answeared and sayde vnto them: for the hard∣nesse of your heart, he wrote this precept vnto you. 6. But at the beginninge of the creation, GOD made them male and female. 7. For this cause shall a man leaue his father and mother, & cleaue to his wife. 8. And they twaine shall be

one fleshe: so that they are no more twaine, but one fleshe. 9. Therefore, what God hath cou∣pled togither, let no man separate. 10. And in the house his disciples asked him againe of that matter. 11. And he said vnto the: who soe∣uer shal put away his wife, & mar∣ry another, committeth adulterie against her. 12. And if a woman put awaye her husband, and he married to an other, shee committeth adulterie.

Though the Pharisies do lay snare•• for Christ and do craftily set vpon him, that they might intrappe him, yet their malice wrought for our pro∣fite: as the Lord doeth wonderfully know howe to turne to the good of his, what soeuer things the wicked doe deuise for the subuersion of true doctrine. For by this occasion was the question answeared, which the li∣berty of diuorcement did bring foorth, and there was a certaine law de∣liuered, of the holy and inseparable knotte of Matrimonie. But thereof is taken an occasion of quarelling, because that the answeare could not be but odious on both sides in respecte of them. They demaunde whether it is lawfull for a man to put away his wife for euery cause: If Christ de∣ny it, they will cry out that he doeth wickedly abrogate the law: If he af∣firme it, they wil bragge that he is rather a baud, then a Prophet of God, who wil so fauour the lust of men. And this they had conceiued in their mindes: but the sonne of God, who knew howe to take the wise in their owne subtletye, deceiued them of their hope, and seuerely resisted their vnlawfull diuorcements: yet shewing withall, that he bringeth forth no∣thing but that which was agreeable to the lawe. For he concludeth the matter in two poyntes: he sayeth that the order of creation shoulde be as a lawe, that a manne should keepe his marriage promise as a lawe all his whole life, and that diuorcements were permitted, not that they were lawfull: but because he had to doe with a people that was stubborne, and would not be taught.

4. Haue yee not read. Christ doth not answeare directly to that which is demaunded, but he doth plainly satisfie the question proposed: as if a∣ny man now being demanded of the masse, should faithfully declare the mysterie of the holy supper, and should at the length inferre, that they are sacrilegious and falsifiers, that dare be so bolde as to adde or to diminish any thing from the pure institution of the Lorde, he should openly ouer∣throwe the fained sacrifice of the masse. And Christe taketh this rule, God from the beginning ioyned manne and woman togither, that they two might make one perfecte manne. Therefore hee that putteth away his wife, teareth away from himselfe as it were the one halfe of himselfe. But nature suffereth not, that any manne should rende a sunder his owne body. Hee addeth another argument drawne from the lesse to the grea∣ter, the bonde of matrimonie is holier and straiter, then that wherein the

children are bounde to the parents. But godlinesse tieth the children to the parentes in a bande that cannot bee loosed. Muche lesse therefore maye the husbande renounce his wife. Heereof it followeth that the band made of God, is broken if a manne be diuorced from his wife. And nowe this is the meaning of the woordes. That God the maker of man∣kinde, made man and woman, that euery man being contēted with one only wife, shoulde not desire any others: for he resteth vppon the number of two, as also the Prophet Malachie, chap. 2. 10. when he inueighed a∣gainst Polygamie, bringeth the same reason, that GOD in whome there was aboundance of spirite, so that it was at his pleasure to create mo, yet made but one man: namely, such as is here described of Christ. Therefore the inseparable societie of one husbande with one wife, is prooued by the order of creation. If any man shall obiecte, that by this reason it shall not be lawfull, the first wife being dead, to take an other: The answear is ea∣sie: the band is not only broken by death, but the second wife is placed of God in the roumth of the former, as if shee were one and the same.

5. For this cause shall a man leaue father. It is doubted whether Moses brin∣geth in Adam, or God speakinge in that place: but whether of the two thou takest, it maketh little to this present place: for it was sufficient to bring the Oracle of God, though it should be spoken by Adam. But hee doeth not simply commaunde him that marrieth a wife, to leaue his fa∣ther, for so God shuld be contrary to himselfe, if by Matrimonie he shuld abolishe that honour which hee commaundeth children to vse towardes their parents: but while comparison is made betweene those dueties, the wife is preferred before father and mother. But if any man shoulde sende backe message to his father, and shoulde shake off that yoake whereto he is bounde, no man woulde allowe suche a monster. Much lesse then shall there be liberty graunted to dissolue Matrimonie.

They shall be two in one flesh. By this saying Polygamie is no lesse condem∣ned, then that libertie of putting away wiues. For if the knitting togither of two be sanctified of the Lorde, then the ioyning either with three or foure is adoulterous. But Christ as I sayd a little before, doeth apply it o∣therwise to his purpose, euen thus, that who soeuer shoulde put away his wife, should rende himselfe in pieces: for the power of holy Matrimonie is suche, that the husband and the wife become one flesh. Neither was it the purpose of Christe to bringe in the foule and filthy deuice of Plato, but he speaketh reuerently of that order appoynted by God. Therefore lette the husband and the wife so liue togither, that the one may so nou∣rish the other, euen as the one halfe parte of himselfe: and lette him so commaund, as the head of the wife, and not as a tyrant: in like maner let the woman modestly submit her selfe in obedience.

6. That which God hath ioyned togither. Christe in this sentence brideleth the lust of men, that they shuld not by forsaking their wiues, breake the holy knot. And as he denieth it to be in the power of the man to breake Matrimonie: so he giueth a lawe to all others, that they should not con∣firme vnlawfull diuorces by their authority. For the Magistrate abu∣seth his authority, which sheweth fauour to a man to put away his wife: yet Christ properly bent himselfe to this purpose, that euery man shuld religiously maintaine the faith which hee hath giuen for himselfe, and they whiche are prouoked by lust or wicked affection to diuorcement:

let them thus thinke with themselues: who arte thou that wouldest take liberty to thy selfe to breake that which God hath ioyned. But this doctrine maye also be applied further. The Papistes imagininge vs a Church separated from Christ her head, they do leaue vs an vnperfecte and a maimed body: in the holy supper whereas Christe ioyned breade and wine, they are so bolde as to depriue all the people of the vse of the cuppe. Against these diuelishe corruptions we may oppose: that whiche God hath ioyned togither, let no man put a sunder.

7. VVhy then did Moses. They had thought vppon this quarrell before, if Christe (which was most likely) sho•• 〈◊〉〈◊〉 ••••quire the lawfull vse of di∣uorcements. For what soeuer God permitteth in his lawe, seemeth to be lawfull, whose onely will maketh the difference betweene good and e∣uill. But Christ meeteth their false enuie with a fitte answeare, that Mo∣ses graunted this for their frowardnesse, and not as that he should allow it as lawfull. And he confirmeth his saying with a notable reason: Because it was not so from the beginning. He taketh this as graunted, when God at the beginning instituted Matrimonie, he established a perpetuall law which should be in force euen to the ende. If that the institution of Matrimony is to be accounted as a lawe inuioleable; it followeth that what soeuer declineth from the same, proceedeth not frō the pure nature of the same, but of the corruption of men. Yet it is demaunded whether it was law∣full for Moses to permitte that, which of it selfe is euill and corrupte: I answeare, that which he did not seuerely forbidde, is vnproperly sayde to be permitted. For hee gaue no lawe of diuorcements, as that he woulde approue the same by his allowance: but when as the wickednesse of men could not otherwise be restrained, he gaue that remeady which was most tollerable, that the man should at the least giue testimonie of the chasti∣ty of his wife. For the lawe was not giuen but in fauour of the women, least that after they were vniustly reiected, they should incurre any slan∣der. VVhereby we gather that it was rather a punishment laide vppon the men, then a libertye or permission graunted for the prouocation of their lust. Note also that the spirituall gouernmēt, doth differ much from the politike and outward order. VVhat is lawfull and meete to be done, the Lord comprehendeth in ten wordes: now because it may be that ma∣ny things are not called before the iudgement seat of men, wherof euery mannes conscience reprooueth and conuinceth him, it is no meruaile if politike lawes do agree vnto them. Let vs take a familiar exāple, we haue greater liberty to contende by lawes, then the rule of charity will beare. VVhy is this so? because right cannot be giuen to euery man, except there be a way opened to demaunde it: in the meane season the inwarde lawe of GOD sheweth, that that must be followed which charity comman∣deth, yet there is heere no cause why Magistrates shoulde bee excused for their negligence, if they doe of their owne accorde cease from cor∣rectinge of sinnes, or shall omitte those thinges whiche the estate of their callinge doeth require. But lette priuate menne take heede, leaste by coueringe their offences, vnder pretence of lawes, they double their faulte. For the Lorde doeth heere by the waye blame the Iewes, as if it were not sufficient for them to haue their frowardnesse born with, or passed by without punishment, except they should make God the author

of their sinne. If that a rule of liuing godly and holily cannot alway, nor euery where be gathered out of the lawes polliticke, muche lesse of custome.

9. I say vnto you. Marke reporteth that this was spoken to the Disci∣ples aparte, when they were come into the house: but Mathewe omit∣ting this circumstance, setteth downe the speache: as the Euangelistes doe often leaue out some circumstance by the way. For they count it suffici∣ent to gather the summes of thinges. So there is no difference, but that one setteth downe the matter more plainly then the other. And this is the summe: Though the lawe doeth not punish diuorcements, which do differre from the first institution of God, yet hee is an adulterer whiche putteth away his wife, and taketh him an other. For it is not in the will and pleasure of manne, to dissolue the faith of Matrimonie, whiche the Lorde woulde haue to remaine firme and sure, therefore shee is a harlot that supplieth the roumthe of the lawfull wife. But he putteth an excep∣tion, because that a woman by committing whoredome, cutting her selfe as a rotten member from her husbande, setteth him at libertye. They which doe deuise other causes, are woorthily reiected, because they will be wiser then the heauenly maister.

They will haue the Leprosie to be a lawfull cause of diuorcement, be∣cause the infection thereof doeth not onely infecte the husbande but al∣so the children. But as I would counsell a godly man that he shoulde not touche his wife that hath the Leaprosie, so I do not allowe him that li∣berty to put her away. If any man obiect, that they which cannot liue a∣lone, haue neede of remedy, least they shoulde burne: I saye that is no re∣medye, which is without the warrant of the worde of God. I adde also, that they shall neuer want the gift of continencie, if they would deliuer themselues to be gouerned of the Lord: because they follow, that which he prescribeth. Some man shal begin to loath his wife, so that he cannot abide to lie with her: shall this euill be remedied by taking two wiues? An other mannes wife shall fall into the Palsie, or Apoplexie, or shall be diseased with some other incurable disease: shall her husband reiecte her vnder pretence of incontinencie? But wee knowe that they shall neuer want the helpe of the Spirite, which doe walke in his wayes. For the a∣uoiding of fornication, sayeth Paule, 1. Cor. 7. 2. Let euery man marry a wife. He that hath done this, though it fall not out according to his de∣sire, hath done his part. Therefore, if any thing want, it shall be amended by the helpe of God. To goe any further, is nothing else then to tempte God. And whereas Paule noteth an other cause, 1. Cor. 7. 15. namely, whereas for hatred of godlinesse, the married persons are reiected of the vnbeleuers, that a godly brother or sister is not then subiect to bondage, is not repugnant from the minde of Christ. For he doth not speake there of a lawfull cause of diuorcement, but onely whither a woman conti∣nueth bounde to the vnbeleeuing manne, after that shee is for hatred of God wickedly putte away, and cannot otherwise be receiued into fauor, then if shee denie God. VVherefore it is no meruaile that Paule chuseth rather to be separated from manne, then to be alienated from God. Yet that exception which Christe putteth, seemeth to be in vaine. For if the adulteresse deserueth death, to what purpose shold he speake of diuorce∣ment?

But because it was the duety of the husbande to followe the adultery with iudgements, that hee might cleare his house of that offence, what∣soeuer the successe be, Christe setteth the husbande that conuinceth his wife of vnchastitie free from that bonde: and it may be that amongest a corrupt and wicked people this sinne might raigne with freedome from punishment. As the ouerthwart pitie of Magistrates at this day, driueth menne of necessitie to putte awaye their defiled wiues, because adulte∣ries are not punished. And it is to be noted, that this law is common and free to both partes, as the bond of faith is mutual and like. For whereas the husbande is chiefe in other things, in respecte of the bed hee is equall to the wife, for he is not maister of his owne body. Therefore, when as the adulterer shall fall awaye from the knotte of matrimonie, the wife is sette at libertie.

Hee that maiyeth her that is putte away. This sentence hath been moste cor∣ruptly expounded by many interpreaters: for they thought generally & confusedly, that it was commaunded to liue soale after diuorcement. So if the husbande should put away the adulteresse, of necessitie they bothe shoulde liue vnmaried. As if that this were the libertie of diuorcement, onely to lie away from the wife: as if also Christe did not euidently in this cause permitte that to be done, which the Iewes were woont gene∣rally to vsurpe vnto themselues according to their owne pleasure. Ther∣fore that errour was too grosse: for when Christe condemneth him for adulterie that marrieth her that is putte away, it is certaine that this is to be vnderstoode of vnlawfull and friuolous diuorcements.

Therfore Paule commaundeth them to remaine vnmaried, which are so putte away, or to be reconciled to their husbandes: because that matri∣monie is not ouerthrowne by brawlinges and dissentions, as in the first Epistle to the Corinthians, the seuenth chapiter, and the eleuenth verse, and that is gathered out of Marke, whereas the wife by name is spoken of, which shoulde depart from her husbande: not that it was lawfull for the wiues so to giue a bill of diuorcement to the husbandes, but that the Iewes were fallen into straunge corruptions: but Marke noted the cor∣ruption which the Lord reprooued, and then raigned euery where, that after voluntary diuorcements they both went forward to a newe mari∣age. Therefore he maketh no mention of adulterie.

Mathew 19.	Marke.	Luke.
10. Then sayde his disciples to him: If the mat∣ter be so betweene manne and wife, it is not good to marrie. 11. But he sayd vnto them, all men cannot receiue this thing, saue they to whome it is giuen. 12. For there are some chast, whiche were so borne of their mothers bellye: and there bee some chaste, which be made chaste by menne: and there be some chaste, whiche haue made themselues chaste for the kingdome of heauen. He that is able to receiue this, let him receiue it.

As though the estate of husbandes were very harde, that so longe as they shall remaine chaste, they should be compelled rather to beare all o∣ther things then to depart from them: the disciples mooued with this an∣swear of Christ doe except, that it is better to be without wiues, then to be caught in suche a snare. But why doe they not againe consider howe straite the bondage of the wiues is, but that the affection of the fleshe doeth tie them to themselues and their owne commodities, that despi∣sing all others, they onely desire to be prouided for themselues. Yet here doeth a vile vnthankefulnesse appeare, that they woulde refuse the sin∣gular gifte of God, either for feare or wearinesse of one discommoditie. It were better according to their opinion, to auoide mariage, then to tie himselfe in a bande of perpetuall fellowshippe. And if God hath institu∣ted Matrimonie for the common good of mankinde, though it bringeth some thinges which are not very acceptable, it must not therefore be de∣spised.

Therefore lette vs learne if among the blessings of God, there be any thing which pleaseth not vs, lette vs not be so daintie nor so frowarde, but lette vs vse them with reuerence. Especially, we must take heede of this wickednesse in holy Matrimonie: for because it is enwrapped wyth many troubles, Sathan endeuoureth to vexe it with hatred, and infamie, that he might withdrawe menne from it. And Hierome heerein shew∣ed too euident a token of a malitious and peruerse witte, in that he do∣eth not onely quarell at that holye and godlye order of life: but what tauntes or reproches soeuer he canne gather oute of prophane wryters, hee casteth vppon it, that hee might slaunder and deforme the beauty of the same. And lette vs thinke that what soeuer troubles doe befall in Matrimonye, are accidentall, because they arise of the corruption of menne.

Also, lette vs remember, that sith after our nature was corrupted, it became a medicine or salue, it is no meruaile if a sower taste bee mixed with the sweete. But it is to bee seene howe the Lorde reprooueth this foolishnesse. Hee denying all menne to be receiue••s of this sayinge, de∣clareth that the choyse is not in our hande, as if that wee hadde authori∣tie to consulte of the matter. If any manne thinke it profitable for hym to be without a wife, and so without triall made, doeth lay a lawe of sin∣gle life vppon himselfe, is farre deceiued. For God, who sayde it is good that woman be a helpe to manne, will punishe the contempte of hys or∣der: for mortall menne doe arrogate too much vnto themselues, while they striue to exempte themselues from the heauenly calling. Further, that it is not free for all menne to chuse which they luste, Christe proo∣ueth by this, because continencie is a speciall gift. For when hee sayeth, all cannot receiue it, but they to whom it is giuen, he plainly declareth that it is not giuen to all menne. VVhereby their pride is conuinced, whiche doubte not to arrogate to themselues, that whiche Christe so plainly ta∣keth from them.

12. For there are some chaste. Christe nameth three kindes of menne that are chaste. They whiche are chaste by nature, or whiche are made chaste by men, are driuen from Matrimonie by want: because they lacke those partes of a manne. Others he sayeth are chaste, whiche haue made themselues chaste, that they might the better serue God. Those he setteth

free from the necessity of marriage. VVhereof it followeth, that al other which doe abhorre Matrimonie, doe with a sacrilegious boldnesse (after the maner of giantes) fight with God. The Papists vrging this word, ma∣king chaste, & if men of their owne pleasure, could make lawes of conti∣nencie, is too colde. For Christ first sheweth that GOD giueth this to whome he thinketh good. And a little after he doth againe affirme, that the sole life is rashly chosen, where any man is not endued with a special gifte. VVherefore this making chaste, is not subiecte to free will: but the plaine meaning is: when by nature some are apte to marriage, thought they doe abstaine, yet they tempt not God, because God graunteth them libertie.

For the kingdome of heauen. Many doe foolishly expounde it, for the deser∣uing of eternall life: as if that sole life contained in it selfe some merito∣rious woorshippe, as the Papists doe faine it to be an Angelical estate. But Christe meant nothing els, but that the married ought to haue this ende sette before them, that they being free from all cares, might the diligent∣lier apply themselues to the exercises of godlinesse. Therefore it is a foo∣lish imagination, to accoūt sole life for a vertue: for God is no more plea∣sed by that, then he is by fasting, neither doeth it deserue to be accounted amongst those dueties which God requireth of vs, but he must looke to an other ende: for Christ would expresly set downe, though any man be free from whoredome, yet his sole life is not approoued of God, if he on∣ly prouide for his owne ease and delites: but he is onely heereby excused, if he apply it to a free and quiet meditation of the heauenly life. In sum, Christe teacheth that it is not sufficient, if the vnmarried doe liue chast∣ly, except they do purposely abstain from it, that they might apply them∣selues to better exercises.

He that is able to receiue this, let him receiue it. By this clause Christ warneth that the vse of Matrimonie must not be despised, except that in a blinde rashnesse we woulde cast our selues headlonge to destruction: for it be∣houed him to lay his hand vpon his disciples, whom he saw runne head∣long without iudgement. But this admonition is profitable for all men: for few in choyse of that kinde of life that they will leade, doe consider what is giuen them of God: but they leape without choyse, whether soe∣uer their vnaduised heat doth carie them: and I would this had ben bet∣ter heard heeretofore. But I knowe not with what enchantments of Sa∣than their eares were stopt, that against nature, and as it were in despite of God, they would lay vppon themselues that snare of perpetuall single life, whome God hadde called to marriage: after, their miserable soules are so caught in the deadly snare of a vowe, so that they would neuer out of that pitte.

Mathew 19.	Marke 10.	Luke 18.
13. Then were brought to him lit∣tle children, that he shoulde put his handes on them, and praye, and the disciples rebuked them. 14. But Iesus sayde: Suffer the

little children, and forbid them not to come to mee: for of suche is the kingdome of heauen. 15. And when hee had putte his hands on them, he departed thence.

13. Then they broughte little children to him, that hee shoulde touche them: and his disciples rebuked those that broughte them. 14. But when Iesus sawe it, he

was displeased, and sayde vnto them: Suffer the little children to come to me, and forbid them not, for of suche is the kingdome of God. 15. Verilye I saye vnto you: who soeuer shall not receiue the kingdome of God as a little childe, shall not enter therein. 16. And he tooke them vppe in his armes, and put his handes vppon them, and blessed them.

15. They brought vnto hī also babes, that hee shoulde touche them, And when his disciples saw it, they rebuked thē. 16. But Iesus

led them vnto him, and sayd: suf∣fer the babes to come vnto me, & forbid them not: for of suche is the kingdome of God. 17. Verily I say vnto you, who so∣euer receiueth not the kingdome of God as a babe, he shall not enter therein.

This hystorie is very profitable, because it teacheth that Christe doeth not onely receiue them which doe willingly come to him, by the motion of a holy desire and faith, but also them which by reason of their age, feele not howe greatly they do neede his grace. There is as yet no vnder∣standing in these little children, that they should desire to be blessed: yet hee receiueth them louingly and kindly, and with a solemne manner of blessing, he consecrateth them to his father.

Their purpose also, which brought the children to Christe, shoulde be obserued: for except they had a stedfast perswasion in their mindes, that he had the power of the spirit in his hand, to powre out vpon the people of God, it had ben absurd to haue brought children to him. VVherefore it is not to be doubted, but that they desired that his grace might be be∣stowed vpon them. Therfore for the amplifying of the matter, Luke ad∣deth this worde Also, as if he should haue sayd, after they had tried howe many wayes he holpe them that were growen in yeares, they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit, if he shuld lay his hāds vpon thē. Also, the laying on of hands (as we sayd otherwhere) was an ancient and solemne maner of blessinge amongst the Iewes: therefore it is no maruel, if they desire Christ to pray for their childrē by vsing that solemne ceremonie. Yet by the way, when the greater blesseth the lesse, Heb. 7. 7. they giue vnto him the honour of a great Prophet.

13. The disciples rebuked him. If a Diademe had beene set vppon his head, they had willingly and with great reioycing accepted it, because that as yet they knew not his proper office. But now they account it a thing vn∣woorthy his person to receiue children: and their errour wanted not a coloure: for what businesse hathe so great a Prophet and the sonne of God to do with children. But here we learne that these iudges were not vpright, which estemed of Christ after the vnderstanding of their owne flesh: for thereof it commeth to passe that they woulde spoile him of hys proper gifts: and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him. From hence sprang a great heape of superstitions, whiche brought a fained Christ into the worlde. VVherefore lette vs learne not to thinke otherwise of him then he hath taught, nor to put any other person vpō him, thē was put by the father.

VVe see what befell in popery: they thought that they yeelded great ho∣nour to Christ, if they should bow themselues before a crust of bread: a stinking abhomination before God. Againe, because they thought it not honorable enough for him to supply the place of an aduocate for vs, they created for them an innumerable sort of patrons: but by this meanes the honour of the mediatour was taken from him.

14. Suffer little children. He testifieth that he is willing to receiue chil∣dren, and then taking them in his armes, he not onely embraceth them, but also putting his handes vpon them, he blesseth them. VVhereby we gather that his fauour also reacheth euen vnto this age. Neyther is it a∣ny meruaile: For when as the whole stocke of Adam is shutte vp vnder the guiltines of death, it is necessary that all frō the greatest to the leaste should perish: but those, which the one redeemer doth delyuer. But to driue away that age from the grace of redemption, should be too much crueltie: therefore we doe not vnaduisedly hold out this buckler against the Anababtistes. They deny Baptisme to infantes, because they are not capable of that misterie, which is there signed. VVe doe except of the o∣ther side, sith Baptisme is a pledge and figure of free forgiuenesse of sins, and also of adoption vnto God, it may not be denyed to infantes, whō God adopteth and washeth with the bloud of his Sonne. That they ob∣iect that repentanace and newnesse of lyfe is there also figured, is easily aunswered. For they are renewed by the spirite of God for the measure of theyr age, vntil by degrees in time conuenient, that vertue whiche is hidden in them shall encrease and shew it selfe openly. And that they contend that we cannot be otherwise recōciled to God, and made heires of the adoption but by fayth, we graunt this to be true of them that are growne in yeares: but as concerning infantes, this place proueth it to be false.

Certeinely, this imposition of handes, was not a iugling nor an ydle shewe, neyther did Christ power forth his prayers into the ayre in vaine: and he could not solemnly offer them vnto GOD, but that he woulde graunt his prayers without exception. And what should he requeste for them, but that they might be receiued amongst the Sonnes of GOD? whereof it followeth, that they were regenerate by the spirite into the hope of saluation. And to be short, his embraceing them declared, that Christ accounted them of his flocke. If that they were partakers of the spirituall giftes, which Baptisme figureth, it were absurd, that they shuld be depriued of the outward signe. Truely, it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ, whom hee nourisheth in his owne bosome, and to cast them out as straungers, shutting the gate vppon them, whom Christ wil not haue to be forbydden, For of such. In this word he comprehendeth aswell the lyttle ones, as them that are lyke them. For the Anabaptistes doe very fondlye exclude children, at whom they should beginne. But in the meane season he taking occasion of this present matter, exhorted his disciples, that laying by malice and pride, they shuld put on a childish nature. Therfore it is added by Mark and Luke, that no man can enter into the kingdome of heauen, except he become like vnto a childe. But the admonition of Paul is to be noted in the former Epistle to the Cor. the 14. chap. and 20. vers. Be not chil∣dren in vnderstanding, but in malitiousnes.

Math. 19.	Mark. 10.	Luk. 18.
16. And behold, one came, & said vnto him, good master, what good things shal I do, that I may haue eternall life? 17. And he said vnto him, why callest thou me good? There is none good but one, euen God, but if thou wilt enter into life, keep the commaundements. 18. He sayd vnto him which? And Iesus sayd▪ these, thou shalt not commit adultery, thou shalt not steale, thou shalt not beare false witnesse. 19. Honour thy Father and Mother: and thou shalt loue thy neighbour as thy self. 20. The young man said vnto him, I haue obserued all these things from my youth: what lack I yet? 21. Iesus saide vnto him, if thou wilt be perfect, go sell that thou haste, and giue it to the poore, and thou shalt haue trea∣sure in heauen, and come, and follow me. 22 And when the young man heard that saying, he wente a∣way sorowful: for he had great possessions.	17. And when he was out on the waye, there came 〈◊〉〈◊〉 running, and kneeled to him, and asked him, good maister, what shall I doe, that I maye possesse eternal life? 18. Iesus said to him, VVhy callest thou me good? there is none good, but one, euen God. 19. Thou knowest the com∣maundements, thou shalt not kill. Thou shalt not steale. Thou shalt not beare false wit¦nesse. Thou shalt hurt no man. Honour thy Father and mo∣ther. 20. Then he aunswered and said to him, mayster, al these thinges I haue obserued from my youth. 21 And Iesus beheld him, and loued him, and saide to him, one thing is lacking vnto thee, goe and sel all that thou hast, and giue to the poore, & thou shalt haue treasure in heauen, and come follow me, and take vp the crosse. 22. But he was sad at that saying, and went away sorow∣full: for hee hadde great pos∣sessions.	18. Then a certeine ru∣lar asked him, sayinge: good master, what ought I to do, to inherite eter∣nal life? 19. And Iesus said vnto him, why callest thou me good•• 〈◊〉〈◊〉 is good, saue one, euen God. 20. Thou knowest the commandementes, Thou shalt not commit adul∣tery. Thou shalt not kill. Thou shalt not steale. Thou shalt not bear false witnesse. Honour thy fa∣ther, and thy mother. 21. And hee saide, all these haue I kept from my youth. 22. Now, when Iesus heard that, he said vnto him, yet lackest thou one thing: sell all that euer thou hast, and distribute vnto the poore, and thou shalte haue treasure in heauen, & come followe me. 23▪ But when he heard those things, he was very ••ea••ye: for he was mer∣ueilous rich.

16. Behold one came. Luke saieth that he was a rular, that is, a man of great authority, not one of the common people. Though ryches get ho∣nour, yet it seemeth that he was esteemed as a graue and a good manne. And all cyrcumstaunces being considered, though he is called a younge man, yet I thinke he was one of that sorte, which by a sober and chaste life reuerenced the auncient integrity. And he came not deceitefullye (as the Scrybes were woont:) but with a minde to learne: and so aswell in wordes, as by kneeling downe he declared that he reuerenced Christ as a faythfull teacher. But againe, a blynde confidence in his workes hyn∣dereth him from profiting vnder Christ, vnto whom otherwise he desi∣red to yeelde himselfe to be taught. So at this day we see some not euill affected: yet wil hardly tast the doctrin of the gospel: because they are ca∣ried away I know not with what shadowish holines. Further, y^t we may iudge the better of the estate of y^e answer, the maner of the questiō must

bee noted: for he dooth not simply ask by what meanes, or which way he shuld come to eternal life: but what good shuld he do to get it. So he dreameth of merits, wherby he wold make a fulrecōpēce for eternal life, wherfore Christ very aptly sendeth him to the obseruation of the lawe, which is the certeine, way to life, as I will presently more fully declare.

17. VVhy callest thou mee good? I do not take this reproofe so subtilly as a great part of the interpreters do, as though Christ would secretely in∣struct him of his godhead. For they do think that these words do signi∣fie thus much, as if he should haue said, if thou knowest no higher thing in me, then a humane nature, thou dost wrong to giue that title of good to me, which belongeth to God alone. Verely I do graunt, to speak pro∣perly, men are not worthy of so honorable a title, no, nor the Angels: for they haue not a drop of goodnes of themselues, but what they borowe from God. But Christ had no other purpose, then to bring his doctrine into credit: as if he shuld haue said: thou doest euil to call me good mai∣ster, except thou dost acknowledg me to come from God. Therfore the yong man is not here instructed in the essence of the godhead, but is led to beleeue the doctrine. He had now already some affection to obediēce: but Christ would haue him to go further, as to heare God speaking. For (as it is the maner of mē, of deuils for the most part to make Angels) they do generally cal thē good teachers, in whō they see nothing that is good: And these are as prophanings of the gifts of god. Therfore it is no mer∣uaile if Christ to get his doctrin autority doth cal the yong man back to God. Keepe the commaundements. Some of the old writers haue corruptly interpreted this place (whō the Papists folowed) as though that Christe shuld teach, that by the obseruatiō of the law we could deserue eternall life. But Christ considered not what men could do: but answereth to the question proposed: what is the righteousnes of works, wich the law defi∣neth. And certeinly, so it must be holden, that God in his law cōprehen∣deth the way to liue holily & righteously, wherin perfect righteousnes is contained. Neither did Moses vtter this sētence in vaine, He y^t doth these shal liue therin. Likewise I call heauen & earth to witnesse, that I haue this day shewed you life. Therfore it cannot be denied, but that the ob∣seruation of the law is righteousnes, wherby life may be obtained, if anye man were a perfect obseruer of the law. But, because we are al voyde of the glory of God, nothing shalbe found in the law but cursing: neither is there any other refuge for vs, then to flie to the free gift of righteousnes. Therfore Paul setteth down two sortes of righteousnes, the one of the law, the other of faith: the first he placeth in works, but the second in the meere grace of Christ. VVherby we gather that this answere of Christe was of righteousnes, according to the law: for it was mete that the yong man inquiring of the righteousnes of works, shuld first be taught, that no man is accoūted righteous, but he that satisfieth y^e law (which is impossi∣ble) y^t he seing his own infirmity, might flie to the refuge of faith. There∣fore I graūt, sith god hath promised the reward of eternal life to the ob∣seruers of his law, this way were to be kept, if the infirmity of our sleshe hindered vs not: but the scripture teacheth that it is our fault, so that it is necessary for vs to haue that by gift, which we cannot obtain by merites. If any man obiect that the righteousnes in the lawe is proposed to vs in vain, wherto no man can at any time attain: I answer, it is not in vain, be

it is an instruction, whereby we are lead vnto that righteousnes, whiche is to be had by suite. Therefore Paule, where he saith, that the Dooers of the lawe are iustified by the righteousnesse of the lawe, excludeth all men. Further, this place abolysheth all those faigned deuices, whiche the Papistes inuēted for the obtaining of saluation. For they were not onely deceaued in that, that they would binde God vnto them by theyr good works, that he shuld saue them of dutie or of debt, but while they pre∣pare themselues to do good works, the doctrine of the lawe not regar∣ded, they bend themselues to faigned deuotions, as they call them: not that they doe openly refuse the law of God: but because they doe prefer the traditions of men farre before it. But what saith Christ? namely, this worship only is approued of God, which he prescribeth, because that o∣bedience is more acceptable to him, then al their sacrifices. Therfore who soeuer endeuoreth to frame his life to please Christe, while the Papistes are occupied in their friuolous traditiōs, let him imploy al his endeuor in keeping the commandementes of the law.

18. Thou shalt not kil. It is meruaile when Christ would haue vs bound to the whole law, why he onely toucheth the second table: but he ther∣fore doth it, because that by the dueties of charity euery mans minde is best discerned what is in it. Godlynes toward God is the chiefe: but, be∣cause that hypocrites doe often counterfeit the obseruation of the firste table, they are best tryed by the second table. Therefore we must knowe that Christe chose those commaundementes, wherein appeareth a te∣stimonie of true righteousnesse: yet, by that figure Synecdoche, he noteth the whole by a parte. There is no matter in that, that he setteth the com∣maundement of honouring the parentes in the last place: for hee regar∣ded not to keepe the exact order. Yet thys is worthy to be noted, that hee putteth it in the second table, least any man should bee deceaued by that errour of Iosephus, who thought that it appertayned to the first ta∣ble. That which is after added in the end: Thou shalt loue thy neygh∣bour, is nothing diuerse from the former commaundements, but is a ge∣neral exposition of them al.

19. The young man sayd vnto him. The law might haue bene dead to him, when as he dreamed that he was so ryghteous: for, except he had flatte∣red himselfe through hypocrisie, this had beene a very good admonition towardes the learning of humilytie, to see hys owne blottes and faultes in the glasse of the law. But he being drunken with a foolysh boldenes, carelesly boasted that hee had well discharged his duety euen from hys childhoode. Paule confesseth that he was in the same case, and that hee was perswaded that he so lyued, so long as he knew not the force of the law: but after that he felt the power of the law, he was deadly woun∣ded thereby. Therefore Christes aunswere, which followeth was dire∣cted to the affection of the man. Yet Christ required nothing of him but the commaundementes of the law: but, because the simple rehearsall of them moued him nothing, he discouereth in other words his secrete di∣sease of couetousnes. I graunt it is not commaunded in any place of the law, that we should sell all: but when as the end of the lawe is to drawe men to the denyall of themselues, and expresly condemneth lust, we see that Christ had no other purpose, then to correct that false perswasion of the young man. For, if he had throughly known himselfe, at the hea∣ring

of the law rehearsed, he would haue confessed himselfe in daunger of Gods iudgment▪

Now, because the simple words of the law do not sufficiently cōuince him of his guiltines, he declareth the inward sense in other wordes. For if Christ should now requyre any other thing besides the commaunde∣ments of the law, he should be contrary to himselfe. He taught euen now that perfect righteousnes was comprehended in the commaundementes of the law: how therfore shuld it agree for him to reproue the law for default? Further, that protestation of Moses, which I cited before hadde beene false. Therfore Christes meaning was not, that the yongman wā••∣ted one thing besides the obseruation of the law, but one thing in the ob∣seruation of the law. For, though the law doth in no place compell vs to sell all: yet, because it bringeth all our corrupt lustes to nothing, because it teacheth vs to beare the crosse, because it would haue vs to be ready to abyde hunger and penury, the yong man is far from the ful obseruation of the same, so lōg as he is caried away with the loue of his riches. And he saith one thing wanted, because he had no neede to speak of whore∣dome and murther: but he noteteth the speciall disease, as if hee shoulde touch the byle with his finger. And it is to be noted that hee dooth not only commaund him to sell, but to giue to the poore: for to reiect riches were of it self no vertue, but a vaine ambition. Crates the The••an is cō∣mended by the prophane hystoriographers, because hee caste his money and what precious thing soeuer he had into the sea, for that he thought he could not be safe, except he destroyed his riches. As though it hadde not beene better for him to haue bestowed that vppon others, whiche he thought superfluous for himselfe. Certeinelye, when as charitye is the bond of perfection, he that defraudeth himselfe and others of the vse of money, deserueth no prayse. Therefore Christ doth not simply cōmend the felling, but the lyberalitie in helping the poore. Christe also vrgeth further the mortification of the flesh, when hee saieth, follow me: For hee doth not onely commaund him to giue him his name, but to putte hys shoulders to the bearinge of the Crosse, as Marke dooth expre∣slye expound it. And it was meete that hee should bee thus launced: because that when he was at home, he was wont to lyue pleasantly vn∣der the shadow & in ydlenes, he had neuer conceiued, or had tasted very little, what it should meane to crucifie the old man, and to tame the lusts of the flesh. But the Monkes are too ridiculous, while vnder pretence of this place, they chalenge to themselues the state of perfection. Fyrst, it is easie to vnderstand, that it is not commaunded to all men without difference to sell all. For the husbandman, which is accustomed to lyue of his labour, and thereby to nourish his children, should sinne, if he shuld sel his small portion of land, not being compelled thereto by necessity. Therfore it is better to keepe that, which God hath put into our handes, so that we do modestly and thriftily maintaine our selues and our hou∣shold, and giue some part to the poore, then wastefully to spoyle al. But what a goodly selling is this, which the Monks do so much brag of? Whē as a great number, which cannot finde foode at home, thruste thēselues into monasteries, as into swines sties full stuffed. All men do carefullye spare from themselues, that these idle bellyes might be fatted with other mens bread.

A notable chaunge surely, when they being commaunded to giue to the poore that which they rightlye possesse, they are not content with theyr own, but take away other mens.

MAR. 21. Iesus beheld him, and loued him. That which the Papistes doe hereof gather, that good morall workes, (which are not wrought by the instinct of the spirit, but go before regeneratiō) do of right deserue, is too childish a deuise. For, if they gather a desert of the loue of God, we may say that frogs and flyes do deserue: because God loueth all his creatures, without exception. Therefore it is needful to distinguish the degrees of loue. In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly loue, but his own sonnes, whom he hath re∣generate with the spirit of adoption: and by this loue it cōmeth to passe, that they shal be approued before his tribunall seate. According to this sense, to be beloued of God, & to be iustified before him are both one in signification. But God is said sometime to loue them, whom hee neither alloweth nor loueth: for because the preseruation of mankind is accep∣table vnto him (which consisteth in iustice, equity, moderation, wisdome, faith, and temperaunce) hee is said to loue the polytike vertues: not that they doe merit saluation or grace: but beecause they tende to that ende, which he alloweth. In this sense, according to diuers respects, he loued & hated Aristides & Fabritius: for in asmuch as he had adorned them with an outward righteousnes, and that for the common good, hee loued hys own work in them: Yet, beecause the heart was corrupt, that outwarde shew of righteousnesse auailed them nothing to the obtaining of righ∣teousnes. For we know that the hearts are purged onely by faith, & that the spirit of vprightnes is giuen onely to the members of Christ. So the question is answered, how it could be that Christ should loue a man that was proud, & an hypocrite, whē nothing is more odious before God thē these two vices. Neyther is it anye absurditie that God should loue that good seede, which he put into some natures, so that he yet reiecteth the persons and the works for their corruption.

MAT. 22. Hee went away sorowfull. The departure sheweth at length how farre the young man was from that perfection, whereto Christe called him. For how commeth it to passe that hee withdraweth himselfe from Christes schoole, but because it was a griefe to him to forsake hys riches? But if we be not ready to beare pouertie, it is euidente that luste doth yet reigne in vs. And this is that, which I sayde before, that Christe commaunded to sell all, was not an addition to the lawe, but a tryall of the sinne that lay hidde. For as euery manne is more giuen to this or to that sinne, so by the reprehending of the same hee is the more layde o∣pen.

Further, this example teacheth vs that to continue constantly in Chri∣stes schoole, it is conuenient to renounce the flesh. This yong man depar∣ted from Christ, who brought with him both a desire to learne, and mo∣desty: because it was hard for him to leaue that vice, wherewith he was acquainted. The same shal befal to vs, except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vs. VVhether this temptation were but for a time, so that the yong man afterward re∣pented, it is vnknowne: yet by coniecture it is probable, that hee was drawne away by his couetousnesse, that he should not profit any thing.

Math. 19.	Mark. 10.	Luke. 18.
23 Then Iesus said vnto his disciples, verely, I saye vnto you, that a riche manne shall hardlye enter into the king∣dome of heauen. 24. And againe I say vnto you, it is easier for a Camell to goe thoroughe the eye of a needle, then for a rich man to enter into the kingdome of God. 25. And when his disciples heard it, they were exceding∣ly amased, sayinge, who then can be saued? 26. And Iesus beheld thē, and said vnto them, with men this is vnpossible: but with God all things are possible.	23. And Iesus looked rounde about, & said vnto his disciples, how hardlye doe they that haue ryches enter into the kingdome of God? 24. And his disciples were astonied at his wordes. But Iesus aunswered againe, and said vn∣to them, Children, howe hard is it for them that truste in ry∣ches, to enter into the kingdome of God? 25. It is easier for a Camel to goe through the eye of a needle, then for a riche manne to en∣ter into the kingdome of God, 26. And they were much more astonied, saying with themselues who then can be saued? 27. But Iesus looked vppon them, and sayde, with men is it impossyble, but not with God: for with GOD all things are possible.	24. And when Iesus sawe him sorowfull, he sayd, with what diffycul∣tie shall they that haue riches enter into the kingdom of God? 25. Surely it is easier for a Camell to goe through a needles eye? then for a rich manne to enter into the kingdome of God. 26. Then saide they that heard it, and who then can be saued? 27. And he sayde, the things which are vnpos∣sible with men, are possi∣ble with God.

23. A rich man shall hardly enter. Christ doth not declare how noysome and deadly a plague couetousnes is, but also how great hinderaunce ri∣ches doe bring. Marke asswageth the sharpnesse of the saying, while he applyeth it onely to them which put their trust in riches. But I think that the former sentence is rather confirmed by these words, then corrected: as if he should saye, that it shoulde not seeme merueilous to them, that rich men haue so hard entraunce into the kingdome of heauen: for it is a common disease almost of all men, to trust in their riches. This do∣ctrine is also very profitable for al men: namely, to rich men, as that they being admonished before of their daunger, should take heede: to poore men, that they shuld be content with their estate, and not so couetously desire that, which wilbe more to their harm then to their gain. It is cer∣teine that riches of it selfe doe not hinder vs from following: but (such is the corruption of man) that they which haue aboundance can scarsly e∣scape from drowning themselues therein. So that they which flow with riches are holden bound by Sathan, as it were in chaines, that they shuld not look vp into heauen: nay, they entrench, bind and enthrall thēselues wholly to the earth. The similitude of the Camel, which he addeth a li∣tle after, amplifieth the difficultie: for it declareth that rich men do swell, & are more puft vp with prid & vain boldnes, so that they cannot suffer thēselues to be brought into such straites, as God doth keepe his childrē.

I thinke that by this word Camel is rather noted a great rope for a shyp, then a beast.

25. And when his disciples heard it. The disciples doe meruale: for this should not make vs a litle carefull; considering that riches doe stoppe vp the entraunce into the kingdome. For which way soeuer we shall turne our eyes, a thousand stops will set themselues against vs. But let vs note that they were so amased, that yet they fledde not from the doctrine of Christe. He of whom mention was made euen now dealt otherwise: for the streightnesse of the commaundement so feared him, that he di∣uorced himselfe from Christ: but though these men be amased, and doe ask who then can be saued, yet they bend not theyr course an other way, but desire to vanquishe their doubtful hope. So it shall profit vs to feare the threatninges of GOD, so ofte as hee denounceth anye harde or fearefull thinge: so that our myndes faynte not, but rather bee styrred vppe.

26. VVith men this is vnpossible, Christ doth not altogether sette theyr mindes free from all care: because it was profitable for them to vnder∣stand how hard it is to ascend into heauen. First, that they might imploy al their endeuours to this purpose: then, that they distrusting themselues might seeke for helpe from heauen. VVe see how sluggish and carelesse we be. VVhat shoulde befall, if the faythfull shoulde thinke that they should walke pleasauntlye through a softe and pleasaunt playne, for re∣creation? This therefore is the cause, why Christe dooth not extenu∣ate the daunger (that he might thereby put his disciples out of feare) but rather encreaseth it. For, where as before hee had onely sayde that it was heard, now he saith, it is impossible.

VVherby it appeareth that they are very preposterous teachers, which are so afrayd to speake hardly, that they giue lybertie to the sluggyshe fleshe. But it were better to follow the rule of Christe, who so tempe∣reth his speach, that he might teach men that are throwne down in thē∣selues, onely to repose themselues in the grace of GOD, and withall that hee myght stirre them vppe to prayers. So hee dooth wisely helpe the infirmity of menne, not by attributing any thing vnto them, but by stirring vp their mindes to hope in the grace of God. And by this aun∣swere of Christ is that generall rule refelled (which the Papists gathered out of Hierom.) VVhosoeuer shal say that the law is hard to be kept, let him be accursed. For Christ doth plainly declare, that it is not possible for men to keepe the way to saluation, but so far as the grace of God doth helpe and direct them.

Math. 19.	Mark. 10.	Luke. 18.
27. Then answered Pe∣ter, and said to him, Bee∣hold, we haue forsakē al, & followed thee: what shall we haue? 28. And Iesus said vnto them, verely I say to you,

that when the son of man shall sitte in the throane of his maiestie, yee which followed me in the rege∣neration, shall sitte also vpon the twelue throanes, and iudg the twelue tribes of Israel. 29. And whosoeuer shall forsake houses, or brethrē, or sisters, or father or mother, or wife, or chil∣dren, or landes, for my names sake, he shall re∣ceiue an hundreth folde more, and shal enherit e∣uerlasting life. 30. But many that are first, shal be last, and the last shalbe first.

28. Then Peter beganne to say vnto him, Loe, wee haue forsaken al, and haue folowed thee. 29. Iesus aunswered and said, verelye I saye vnto you, there is no man that hath for∣saken

house, or brethren, or sisters, or father, or mo∣ther, or wife or children, or landes for my sake, and the Gospels. 30. But he shall receiue an hundred folde, nowe at this presente: houses, and brethren, and sisters, and mothers, and children, and landes with persecutions, and in the world to come life euerlasting. But ma∣ny that are first, shall be last, and the last first.

28. Then Peter said, Lo, wee haue left al, and haue folowed thee. 29. And he said vnto them▪ verely I saye vnto yo••, there •• no man that hath left house, of parents, or brethren, or wyfe, o••

children for the kingdome of Gods sake. 30. VVhiche shall not receiue muche more in this worlde, and in the world to come lyfe euerla∣sting. Luke. 22. 28 And ye are they which haue continued with me in my tempta∣tions. 29. Therefore I apppoynt vnto you a kingdom, as my father hath appoynted vnto me. 30. That yee may eate & drink at my table in my kingdome, and site on seates, and iudge the twelue tribes of Israel.

Peter dooth secretelye compare himselfe and the other disciples with that rich man, whom the world had alienated from Christ. And because they ledde a poore and wandring lyfe not without reproofe and trou∣bles, neither did there appeare anye shewe of a better estate in tyme to come: hee demaundeth, and not without cause, whether they haue lefte all, and followed Christ in vaine. For it were an absurd thing for them to be spoiled, & not to be better recōpenced by the Lord. But what were those al thinges? For, when as they were base and poore men, they scarse had a house to leaue: therefore this bragging might seeme to be ridicu∣lous. And certeinly experience sheweth howe greatly menne doe com∣monly esteeme of theyr dueties towardes GOD. As at this day they which were almost ready to begge in popery, do proudly cast forth that they haue lost much for the cause of the Gospell: yet the disciples may be excused, for though their estate was neuer gorgious; yet they lyued at home of their handy occupation••, as the richest of them all. And wee knowe that poore menne accustomed to a quiet and honeste life, are hardlyer drawn from their wiues and children, then those men, which are caryed by ambition, or that are drawne hether and thether with the blaste of prosperitie. And except there had beene some reward layde vp for them, they did very fondly to chang the manner of their life. But as they were in this behalfe to be excused, yet herein they offended, that they desire now to see triumph, when they had not yet gone throgh the warfare.

If at any time wee doe loath and bee vnpacient, that the time or try∣umph is delayd, let vs learne first to consider the solaces, wherewith the Lorde asswageth the bitternesse of the crosse in this world: then to stirre

vp our selues with the hope of eternal life. For in these two poynts is the answere of Christ contained.

MAT. 28. Verely, I say vnto you. Least the Disciples should think they had lost their labour, and repent them of the course they had begunne, Christ teacheth them that the glory of his kingdom, which as then was hidde, should be reuealed, as if he should saye, there is no cause whye you should faint at this your base estate. For I, who doe scarsly lye amongste the meanest, will at the length ascend into a throane of maiestie. There∣fore beare a litle, vntill the time of manifesting of my glory shall come. But what doth he then promise them? Namely, that they shalbe fellowes of the same glory. For by giuing them throanes, wherin they shuld iudge the twelue tribes of Israel, he compareth them to Ambassadours, or to chiefe counsellers and presidentes, whiche haue the chiefe seates in the kingly assembly. VVee know that the Apostles were chosen twelue in number, that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people. This was the chiefe dignitie, but as yet it was hidden: therfore Christ defer∣reth their desires vnto the last manifestation of his kingdome, that then they might receiue the fruit of their election: yet it is not to be doubted, but that Christ spak in this place of the latter day. In the regeneration. Some doe referre this poynt, to that which followeth in the text. So regenera∣tion should be nothing else but the newnesse, which should followe our restoring, while that which is mortall shall be swallowed vp of life, and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ, be∣cause the world beganne then to be renewed, and the Church sprang vp out of the darknesse of death into the light of life. And this manner of speaking is found euery where in the Prophetes, and dooth very well a∣gree with the cyrcumstaunce of this place. For the renewinge of the Churche so often promised, made them hope for some greate happi∣nes, when as the Messias should appeare. Christ, therefore that he might take away that errour, distinguisheth betweene the beeginning and the end of his kingdome.

LVK. 28. You are they. Though Luke seemeth to report this speach of Christ diuersly, and as if it were spoken at an other time: yet I thinke not otherwise, but that it appertaineth to this time. Neither is there set downe a continuall Sermon or speach of Christe, but diuerse sentenses sette togeather without regard of the order of the tyme, as shal againe be sayde a little after. But he vseth moe wordes then Mat. for sith the Apo∣stles followed him in his temptations, and continued constant, hee saieth that they shall also be partakers with him of his glorye. It is demaunded what hee meaneth by these his temptations? I thinke that hee meante those troubles, wherewith GOD generallye exercised him and hys Apostles. And hee dooth verye aptlye vse this worde Temptations: for e∣uen accordinge to the sense of the humane nature his faith and patience was proued.

29. I appointed vnto you a kingdom. Hee doth not onlye make them rulers here, but kings, for he imparteth with them the kingdome which he re∣ceiued of his father. But there is a great vehemēcy in that word I appoint, that they shuld not with a rash and hotte desire make too much haste to

possesse that kingdom, wherof he only had the lawful autoritie of ordai∣ning: and he exhorteth thē to patience by his example. For though his fa∣ther had made him a king, yet he is not presently placed in his glory: nay he humbled himself, and through the shame of the crosse he obtained the kingly honour. To eate & to drink vpon his table is metaphorically put for this, that they should be fellowes of al his glory.

MAT. 29. VVhosoeuer shal forsake. After he had stirred vp their mindes to hope for the life to come, he also encourageth them with present com∣fortes, and confirmeth and strengthneth them to beare the crosse. For though God suffreth his to be much afflicted, yet he doth neuer forsake them, but he will recōpence their sorowes with his helpes. Neither doth he onely speake to his Apostles, but taking this occasion, he generally di∣recteth his speach to all the godly. This is the summe: they that shal wil∣lingly lose al things for Christes sake, shall yet euen in this life bee more blessed then if they had kept al, but the chiefe reward is laid vp for them in heauen. Yet that promise of recompensing of an hundred fold, seemeth not to agree with that we see in experience. For they which for the most part are spoiled of parentes, or children, and other kinsmen, or are depri∣ued of their wiues, and robbed of their goodes for the testimonye of Christ, are so farre from recouering their owne goodes, that as people without company and forsaken, they should painefully and hardly tra∣uell in banishment with great want and pouertie. I answere, if any man doth rightly esteeme the present grace of God, wherwith he comforteth and lifteth them vp in their miseries, he wil graunt that it is rightly pre∣ferred before al the riches of the world. For though the vnfaithfull doe flourish, yet because they knowe not what shall become of them to mo∣row, it is necessary that they shoulde alwayes be doubtfull and afrayde: neither can they otherwise enioy their pleasures, but that after a sort they are amased at themselues. In the meane season God maketh his mery, so that the litle good, which they enioy is more worth vnto them, and farre more pleasaunt, then if without Christ great abundance of goodes shuld flowe vppon them. In which sense I take that word was added in Mark with persecutions, as if Christe shoulde haue saide: though the godly in this world doe alwaies suffer persecutions, and that the crosse doth alwayes cleaue as it were to the backe of them: yet the sauce of Gods grace is so sweete, which maketh them so mery, that their estate is more to be desi∣red then the pleasures and dainties of kinges.

30. Many that are first. This sentence was added to teach vs to shake off the sluggishnes of the flesh. The Apostles hasted now to the reward when as they were scarse come forth into the race. And wee all are of this disposition almost, that if we haue passed one month in seruice, we all desire to be rewarded and set at libertie, as if we had bene verye ser∣uiceable soldiours, and had well deserued. But Christe exhorteth them that beganne well to goe on forwarde couragiouslye; and withall hee warneth them that runne, and beganne verye freshly, that they shall a∣uayle nothinge, if they faynte in the middest of the race. As Paule also declareth, all that runne, obtayne not the pryce, 1. Connthyans, 9. 24. And in an other place by his owne example, that they shoulde forgette those thinges whiche are beehinde, and to endeuour to the

other part of the course, which is before. Philippians, 3. 13. Therefore as oft as we do thinke of the heauenly crowne, it becommeth vs to be pric∣ked forward as it were with new spurs, that we become not duller here∣after.

Math. 20.	Mark.	Luk.
1. For the kingdome of heauen is like vnto a cer∣teine houholder, whiche wente out at the dawninge of the daye, to hyre labourers into his Vine∣yarde. 2. And he agreed with the labourers for a penny a day, and sent them into his vineyard. 3. And he went out about the third houre, and sawe other standing ydle about th•• market place. 4. And saide vnto them, goe yee also into my vineyarde, and whatsoeuer is right, I will giue you: and they went their way. 5. Againe hee wente out about the sixt or nynth houre, and did likewise. 6. And he went about the eleueth houre, and found other standing idle, and said vnto them, whye stande ye here all the day idle? 7. They sayde vnto him, beecause no manne hath hyred vs. He sayde to them, go ye also into my vine∣yarde, and whatsoeuer is ryght, that shal ye re∣ceiue. 8. And when euen was come, the master of the vineyard saide vnto his stewarde, call the labourers, and giue them their hire, beginning at the last, tyll thou come to the first. 9. And they whiche were hyred aboute the ele∣uenth houre, came and receiued euerye manne a peny. 10. Now, when the firste came, they supposed that they shuld receiue more, but they likewise receiued euery man a peny. 11. And when they had receiued it, they murmu∣red against the master of the house: 12. Saying, these last haue wrought but one houre, and thou hast made them equall vnto vs, which haue borne the burden and heat of the day. 13. And hee answered one of them, saying, friend, I doe thee no wrong: didst thou not agree with mee for a peny? 14. Take that which is thine owne, and goe thy waye: I will giue vnto this laste, as muche as to thee.

15. Is it not lawefull for mee to doe as I wyll with myne owne? Is thyne eye euyll, beecause I am good? 16. So the last shall be first, and the first last: for many are called, and few are chosen.

Sith this parable is nothing else but a cōfirmation of the sentence going next before The first shalbe last, let vs now see how it is to be applyed. Some interpreters doe gather this to be the summe of it. Because the heauenly inheritaunce is not obtained by merites of workes, but is giuen freelye, they shall be all equall in glory. But Christe doth not dispute eyther of the equalitie of the heauenly glory, or what the estate of the godly shall be: but hee onely saieth this, that there is no cause whye they, whiche are firste in time, shoulde glory or bragge ouer others: For the Lord as oft as he please can call them, whom hee seemed to neglect for a tyme, and eyther to make them equall, or to preferre them before thē which were first.

It should be but foolish curiositie, if any man woulde exactly discusse al the perticular poyntes of this parable. Therefore no more must bee sought, then it was Christes purpose to deliuer. Also we haue shewed al∣ready, that he applyed himself to no other end, but to prouoke his as it were with continual spurres to go forward. VVe know that sluggishnes doth for the most part arise of too much confidence. So it commeth to passe, that many as if they had got to the end of the race, do fainte in the midst of the course. Therefore Paule commaundeth vs to forget those things, which are behind vs, that we cōsidering what there is yet remai∣ning for vs, shoulde prepare our selues to runne lustilye. Yet it shal not be hurtful to run through the words, that the doctrine may therby more euidently appeare.

1. For the kingdom of heauen is like. The meaning is, that the same account is to be made of the calling of God, as if any man should hire labourers in the morning for certeine wages, to dresse his vineyard, and then shoulde afterwards send some without couenant, to whom he yet giueth like re∣ward or hire. And he doth therfore make mention of the kingdō of hea∣uen: because he compareth the spiritual life to the earthly, & the reward of eternal life, to money, wherwith mē are paid their wages for their la∣bours, which they haue done. Some do subtily apply this place, as if christ shuld distinguish betweene the Iewes and the Gentiles: for they say that the Iewes were called at the first houre, and had a rewarde promised by couenant: because the Lord promised them eternal life, vpon condition if they performed the law. But in calling of the Gentils, there was no co∣uenant made especially of works: because saluation was giuen thē freely in Christ. But al these subtilties are to no purpose: for there was no dif∣ference in the couenant which God made, but only in the time, for that they which went into the vinyard in the euening, receiued the same re∣ward that they did, which came first.

For though God in times past promised in the law a reward of works to the Iewes: yet, we know that this took not effect: because that no man could at any time obtaine saluation by his own merits. VVhy then (shal some man say) doth Christe expreslye make mention of a couenaunte, speakinge of the firste, and saieth nothinge of it when hee speaketh of the other? Namely, that he might teach that no man is iniuried by thys,

that the latter haue as much honour, as if they hadde beene called at the first. For in proper speach hee oweth nothing to anye manne: and of his own right he challengeth of vs (whom he hath tyed vnto himself) what∣soeuer obedience we are able to yeeld vnto him. But, because he dooth freely offer vs a reward, hee is sayde to hyre our labours, which other∣wise are due to him. Heereof it commeth to passe, that he also calleth the crown, which he giueth vs freely by the name of a reward. Furthermore that he might declare that we haue no cause to quarrel with God, if hee ioyne others with vs, which came long after vs, as fellowes in honour, hee boroweth the similytude of the custome of menne, who firste do a∣gree of the wages, before they send the labourers to worke. But if anye manne will hereby gather, that menne are created to labour, and that euery manne hath his charge enioyned him of God, that men should not be slouthfull and ydle, he shall not wrest Christes wordes at all. Also it may be gathered, that our whole lyfe is vnprofitable, and maye rightly be condemned for slouthfulnesse vntill that wee frame our lyues accor∣ding to the commaundement and calling of the Lorde. VVhereof it fol∣loweth that they auayle nothing in toyling, which doe rashly take vpon them this or that kinde of life, and waight not for the allowaunce of theyr calling from GOD. Lastly, it is to be gathered out of the wordes of Christe, that they doe please God, which do labour to profit the bre∣thren. It seemeth that a peny (which is somewhat more in value then foure French Caroleys) was the ordinary hyre for a dayes worke. The houres three, sixe and nine are therefore mentioned: because that the day was wont in times past to be deuided from sunne rising to sunne setting into twelue houres, so was there an other diuision of the day by three houres: so againe did they deuide the night into foure watches. Three∣fore the eleuenth houre signifieth the end of the day.

8. And when euen was come. There is no misterie to bee sought in this, that the master commaundeth to beginne at the last, as though GOD would crowne them first, which were in course of time last. For this de∣uise should not agree with the doctrine of Paule, who saith, that they, which remaine at the comming of Christ, shall not preuent them, which slept before in Christ, but shall follow.

Christ now in this place setteth it down in a diuerse order: because he could not otherwise declare (that which hee after added) that the firste murmured, because they had no more giuen them. Note also that he doth not say that there should be such murmuring at the latter day, but onely denieth that there shalbe any cause of murmuring. For the faygned per∣son, which he bringeth in, in the similitude, giueth no small lighte to this doctrine, that the liberalitie of God is subiect to no complaintes of men, though he adorne with large rewardes the vnworthy, that haue deser∣ued nothing. In vaine therefore do some imagine that the Iewes were re∣proued in these wordes, who were malitious and enuious againste the Gentiles. For it were absurde to make such equall in rewarde with the Sonnes of GOD. And this wickednesse lyghteth not vppon the faith∣full so to murmurre against God. But the meaning is plaine, that it is free for GOD, sith hee defraudeth no man of his iust rewarde, to bee∣stowe vppon them, whom he lately called with a rewarde, which was vndeserued.

16. So the last shall be first. Hee doth not here compare the Iewes with the Gentiles, as he doth otherwhere: nor the reprobate, which fall awaye from the faith, with the elect, which do perseuer. Therefore the sentence which is added by some, Many are called, but few are chosen, dooth not agree with it. Christ onely willed, that as any man is called before others, so he should runne the race with more diligence: then he exhorteth all men to modestie, that some should not preferre themselues before others, but that they should willingly admit them to the common price. The Apo∣stles, because they were the first fruites of the whole Church, seemed to challenge some notable thinge to themselues: and Christ denied them not, but that they shuld sit as Iudges to iudge the twelue tribes of Israell. But least ambition or vaine confidence in themseles shoulde make them swell, they were withall to be warned, that others which were called long tyme after them, should be partakers of the same glorye: beecause GOD is bound to no manne, but calleth freely whomsoeuer hee plea∣seth, and giueth vnto them that are called, such rewarde as pleaseth him.

Math. 20	Mark. 10	Luke. 18.
17. And Iesus went vp to Ierusalem, and tooke the twelue disciples apart in the way, and said vnto them. 18. Behold, wee goe vp to Ierusalem, and the sonne of man shall be deliuered vnto the chiefe Priestes, and vnto the Scribes, and they shall condomne him to death. 19. And shal deliuer him to the Gentiles, to mock, & to scourge, and to crucifie him: but the third daye hee shall rise againe.	32. And they were in the way, going vp to Ierusalem: and Iesus went before them, and they were amased, and as they followed, they were afraide, and Iesus tooke the twelue againe, and began to tell them what things shuld come to him, 33. Saying, beholde, we go to Ierusalem, and the sonne of man shalbe deliuered vn∣to the high Priestes, and Scribes, and they shall con∣demne him to death, and shal deliuer him to the Gē∣tiles. 34. And they shall mock him, and scourge him, and spitte vpon him, and kil him: but the third daye hee shall rise againe.	31. Then Iesus tooke vnto him the twelue, and said vnto thē, behold, we goe vp to Ierusa∣lem, and al things shalbe ful∣filled to the son of man, that are written by the prophets. 32. For he shalbe deliuered vnto the Gentiles, & shall be mocked, and shalbe spitefully entreated, and shalbe spitted on. 33. And when they haue scourged him, they wil put him to death: but the third day he shal rise againe. 34. But they vnderstoode none of these thinges: and this saying was bid from them, nei∣ther perceiued they the things which were spoken.

Though the Apostes had beene taught before how the Lorde should depart, yet, because they had not profited as was mete, he rehearseth now againe, that which he had often sayde. Hee seeth that the day of death draweth neere: yea, that the time is now at hand, when hee would offer vp himselfe to be sacrificed: and he seeth his disciples not only afeard, but euen astonied with a blind feare. Therefore hee exhorteth them to con∣stancye, least they shoulde faint at the temptation. Further, he confir∣meth them two waies. For in that hee telleth them before what shoulde

come to passe afterwarde, he dooth not onelye strengthen them, leaste they being compassed with sodeine: troubles not looked for, shoulde bee ouerthrowne: but he opposeth the manifestatiō of his Godhead against the offēce of the crosse, least y^• shorte time that he shuld be thrown down should discourage them, where as they should be perswaded that he was the Sonne of God: and therefore the conquerour of death. The seconde reason he vseth to confirme them, is gathered of the neerenesse of the resurrection. But it is good to look neerer into the words. Marke decla∣reth that which the other two conceale, that aswell the Apostls as other their companions, were heauy, and afraid, before that Christe tooke hys Apostles aparte, and told them, that he went presently to the sacrifice of death. But it is vncerteine why they were thus afraid, except it was bee∣cause they had tried before, that they had great aduersaries at Ierusalem. Therefore they had rather that Christ should take his ease in some back place, out of the reach or cast of the darts, then willingly to offer himself into the handes of so deadly enemies. And though this feare was manye waies corrupted, yet this was no smal token of obedience and godlines, that they followed Christ. It had bene much better, if they had folowed gladly and cheerefully whethersoeuer the sonne of God would haue led them: but this reuerēce is praise worthy, that they had rather abide trou∣bles themselues, then they would forsake him.

17. Hee tooke the twelue. It might seeme merueilous, when as all had neede of comfort, (for they were al afraid) why he made only the twelue priuy of his secrete. But I think y^t he would not therfore speak of it opē∣ly, least the rumor thereof should be spread far abroad before the time. Further, when as he had no hope of good to be wrought presentlye by his admonition, he thought it sufficient to commit the same to a fewe, which should afterwardes be witnesses of the same. For, as the seede cast into the earth, dooth not presentlye bring forth fruit, so we know that Christ spake many things to his Apostles, which brought not forth fruit presently. If that he had admitted all without choyce to this speache, it might haue beene that many for feare would haue fled away, and haue filled the common peoples eares with this rumor. So the death of Christ should haue beene without glory, which he so rashly seemed to go vnto. Therfore he speaketh secretly to his Apostles: and yet he chose not them as such as were sit to profit thereby, but (as I touched euē now) that they might afterward be witnesses of the same. But Luke dealeth more fully in this behalfe: for he dooth not onely declare that Christ foretold these things, which were at hand: but the doctrin which he added withal, that those things, were fulfilled in the sonne of man, which were written by the Prophets. For this was the best remedy to ouercome the temptation, to haue some marks or notes euen in the shame of the crosse, whereby the prophets had noted the promised sauiour. Now it is not to be doub∣ted, but that the Lord shewed also out of the Prophets, what profit they should hope for by his death. For the Prophets do not onely teach that Christ should suffer: but they adde the cause, that he might reconcile the world to God.

18. Behold, we goe vp to Ierusalem. Hereby we perceiue that Christ was armed with diuine force for the cōquering of the terrors of death, who witting & willing hastened to meete death. For why shuld he without cōpulsion

goe to that bloudy butchery: but because the inuincible power of the spi∣rite, vanquishing feare, had exalted him aboue all humane affections. But in that he toucheth the circumstances more nearely, he doth therein giue a more euident declaration of his Godhead. For he could not by his hu∣manity gesse, that after he was condemned of the Priests and Scribes, he shoulde be deliuered to the Gentiles, that being entreated with spittinges vpon, and other reproches, he should be beaten with whips, and at length bee caried to the punishment of the crosse. And it is to bee noted, that though the Lord knew the infirmity, yet he woulde not hide the moste grieuous offence. For as we sayde before, there coulde nothing haue be∣fallen more to the shaking of the mindes of the godly, then to see all the holy order of the Church against Christ. Yet to deceiue or to beare with their infirmity, he spareth not, but doeth freely declare the matter it selfe, and sheweth the maner howe to ouercome the temptation: that is, that they shoulde certainly looke for the resurrection: but because it was ne∣cessary that he should first die, he appoynteth them by hope in the meane season to waite for their triumphe.

34. But they vnderstoode none of these things. VVhat blockishnesse was this, not to vnderstande those things which Christe tolde them so plainly and familiarly, of no high nor hidden matter: but such, as they of themselues might haue conceiued some suspition of. But heere it behooueth also to remember, that which I spake other where, they were therefore holden in so great ignorance, because that when they hadde imagined that they should haue a ioyfull and a happy iourney, they accounted it for a great absurdity, that Christ should so reprochefully be crucified. VVhereby we gather howe much the mindes of men are bewitched with such false i∣magination, wherefore we must be the more heedefull, least we being tangled with such deuises, become blinde in the light.

Mathew 20.	Marke 10.	Luke.
20. Then came to him the mo∣ther of Zebedeus children, with her sonnes, woorshipping him, and desiring a certaine thing of him. 21. And he sayde vnto her, what wouldest thou? Shee sayd to him: Graunt that these my two sonnes, may sit the one at thy right hand, and the other at thy left hand in thy kingdome. 22. And Iesus answeared and sayd: yee know not what yee aske. Are yee able to drinke of the cup that I shall drinke of, and to bee baptised with the baptisme that I shall be baptised with? They sayd to him, we are able. 23. And he sayd vnto them: yee shall drinke in dede of my cuppe,

and shalbe baptised with the baptisme that law baptised with: but to sit at my right hand, and at my left hand, is not mine to giue: but it shalbe giuen to them, for whome it is prepared of my father.

35. Then Iames and Iohn, the sōnes of Zebedeus came vnto him sayinge: Maister, we woulde that thou shouldest doe for vs that we desire. 36. And he sayd vnto them: what would you I should do for you? 37. And they said to him: graunt vnto vs, that we may sitte one at thy right hand, & the other at thy left hand in thy glory. 38. But Iesus sayd vnto them: you know not what you aske. Can yee drinke of the cuppe, that I shall drinke of, & he baptised with the baptisme that I shall be baptised with? 39. And they sayd vnto him: we can. But Iesus sayd vnto them, ye

shal drinke in deede of the cuppe that I shall drinke of, and bee baptised with the baptisme wherewith I shalbe baptised. 40. But, to sitte at my right hād, & at my left, is not mine to giue: but it shall be giuen to the for whom it is prepared.

This hystorie containeth a notable spectacle of the vanity of man. For it teacheth that true and godlye zeale is often mixed with ambition or some other corruption of the flesh: so that they which folow Christ, doe looke some other where then becommeth them. Further, they do wan∣der farre out of the way, which are not cōtented with Christ alone, but seeke this thing or that thing besides him and his promises. Neither is it sufficient to apply the minde simply to Christ at the first, except there be alwaies a continuance of the same puritie: because that corrupt affectiōs doe often creepe vpon vs in the midste of the race, and draw vs back in∣to some crooked path. As it is credibly to be supposed that Zebedeus two sonnes professed Christe sincerely at the first: but when they saw them∣selues in no small credit with him, and heare mention made that he is to∣ward a kingdome, their mindes are presently caried to a wicked desire, and they loath to remaine simply in their office. If this befalleth to the two chief disciples, it behooueth vs to walk very carefully, if we wil not fall from the right course. Especially where anye apte occasion offreth it selfe, heede must be taken least the couetousnes of honours should infect or poyson the desire of godlines. But though Mat. & Mark do somwhat differ in words, yet they agree in the substance of the matter. Math. saith that Zebedeus wife came and made requeste for her sonnes, that they might be placed first in the kingdom of Christ. Mark bringeth in them making the request themselues. But it is probable that they beeing asha∣med to do it themselues, did craftily sette their mother forwardes, who might the more boldly demaund it. But that the motion came from thē, it is gathered of this, that Christ answeraeth them, and not the mother. Also that the mother humbly shewed that she had somwhat to aske, be∣fore she would vtter what she had in her minde. And they also in Marke do generally condition, that they would haue graunted them whatsoe∣uer they shoulde desire. This fearefull insinuation testifieth that they thought euil of it themselues.

21 In thy kingdome. This was praise worthy in Zebedeus sonnes, that they hoped for some kingdome of Christ, whereof there appeared not then so muche as the least shewe. They see him despised vnder the base estate of a seruaunt; yea they see him despised and loathed of the world, and subiecte to many reproofes: yet they perswaded themselues that shortly he shall be a glorious kinge, because he had so taught them. Sure a singular example of faith: but we perceiue hereby how quickely the pure seede degenerateth into corruptions, assoone as it is setteled in our harts: for they imagined the shadow of a kingdom, & presently they ••al away & seeke for the chiefe roumes. Therfore, sith this wicked & vi••e

couetousnesse sprang after a general beginning of faith, which of it selfe was worthy to be praised, we must pray vnto God that he wold not on∣ly open the eyes of our minds, but also that he would continually direct vs, and hold vs in the right way. He must also be entreated, that he wold not only giue vs faith, but that he would keepe vs pure from all mixture.

22. You know not what you aske. This their folly is to be condemned in two poynts: first, for that they ambitiously desired more then was meete, then for that they imagined a vaine fantasie in stead of the celestiall kingdom of Christ. Concerning the first, who soeuer not satisfied with Gods free adoption desireth to be a loft, goeth beyond his calling, and by thrusting himself in, further then is meete, becōmeth vnthankfull vnto God. Now it were too ouerthwart a course to measure the spirituall kingdome of Christ, by the vnderstanding of our fleshe. And certainly, the more suche idle speculations do delite mans vnderstanding, so muche the more they must be auoided: as see the bookes of the sophisters, full of such vaine de∣uises.

Can you drinke of the cuppe. That he might reprooue their ambition, and withdraw them frō their corrupt desire, he setteth before them the crosse, and all the troubles which the children of God must passe through. As if he shuld haue sayd: haue you so much leisure from the present warfare, that you now appoynt an order for the glory & pomps of the triumph? For if they had been earnestly giuen to follow their calling, they had ne∣uer giuen place to this wicked imagination. VVherefore Christe in this sentence commaundeth them which do greedily snatch at the price be∣fore the time, to be occupied in meditatinge the exercises of godlinesse. And certainly, ambition is best suppressed with this bridle, because that our estate is such while we wander in this world, that it behooueth vs to shake off those vaine delites: the ennemye sometime setteth vpon vs with secreat sleights, and those very many, and sometime he assaulteth vs with open force. Is not he worse then a foole, who amongst so many deathes doth carelesly delite himself in a fantasied triumph? The Lord comman∣deth his to be sure of the victory, and to triumphe in the midst of death, because that otherwise they should not be encouraged to fight manfully: but it is one thing for a man in hope of a reward promised from God, to bend himselfe to fight chearefully, and to apply himselfe withal his force to this purpose: and it is another thing for mē vnmindful of the warres, forsaking the ennemy, and neglecting the daungers, to runne before vn∣to the triumph: which shoulde haue beene waited for vnto the time ap∣poynted. Note also that this preposterous speede, doeth for the most part drawe menne from their calling. For euen as the moste cowarde in bat∣taile doeth most greedily desire the pray: so in the kingdome of Christe none doe more desire the supremacie, then they which doe moste flee all trouble and labours. Therefore Christe doeth rightly tie them to their standinge, that are puffed vppe with vaine glorye. But the summe is, that the crowne is prepared for none but them whiche striue lawfully: and especially, that no man shall liue and raigne with Christe, except he be a pertaker of his sufferings and death before.

By the woorde Baptisme, the maner of the Metaphore doeth plainely appeare: for wee knowe that the faithfull are instructed by Baptisme,

to deny themselues to crucifie the olde man, and also to beare the crosse▪ It is to be doubted whether the Lorde by the woorde Cuppe, alluded to the mysterie of the holy Supper: but because that then it was not yet in vse, I doe rather take it for the measure of afflictions, which God assig∣neth to euery man. For because that the Lorde according to his pleasure layeth his burden vpon euery man, euen as the housholder deuideth and parteth his portions amongst his housholde, therefore it is sayde that hee giueth them his cuppe to drinke. But there is no small comfort in these wordes to alay the bitternesse of the crosse, while that Christ doth ioyne himself with vs in the same. For what is more to be desired, then to haue all things in cōmon with the sonne of God? For by that meanes it com∣meth to passe, that those things which at the first shew seeme to be dead∣ly, doe woorke for our saluation and life. And whosoeuer desireth to be altogither without the crosse, how shall he be accounted amongst the di∣sciples of Christ, who refuseth to be baptised with his baptisme? for this is nothing else then to withdraw himselfe from the first rudiments. And nowe as oft as baptisme is mentioned, let vs remember that we are bap∣tised of this condition, and to this ende, that we shoulde beare the crosse vppon our shoulders. Iohn and Iames doe bragge very lustily, that they are ready to drinke of the cuppe, in the which the bolde confidence of the flesh appeareth: for when we are without the reache of the dartes, we seeme able to doe any thing. And that which befell shortly after, disco∣uered their rashnesse. Yet this good was in them, that as men ready for both estates, they offer themselues to beare the crosse.

23. Yee shall drinke in deede of my cuppe. Because they were disciples, it was necessary that they should be made like their maister. And Christ telleth them before, what shoulde come to passe afterwardes, that they might arme themselues with patience: and vnder the person of these two men, he speaketh to al his disciples. For though many of the faithful haue that lotte to die peaceably, and not a violent and bloudy death, yet it is com∣mon to all (as Paule Rom. 8. teacheth) to bee made like to the image of Christ. Therefore they are all their life, as sheepe led to the slaughter.

It is not mine to giue. Christ by this answeare derogateth nothing from himselfe: but only declareth that this office was not enioyned him of the father, to assigne euery manne a distincte and proper seat in heauen. He came, that he might gather al his into eternal life: and this ought to suf∣fice vs, that there is an inheritance for vs purchased with his bloude. But in what degree some shalbe placed aboue others, neither is it our part to enquire, neither would God that Christ should reueale it to vs, but that it should be deferred vnto the last reuelation. Nowe we vnderstande the purpose of Christe, that hee disputeth not heere of his owne power, but onely would haue the ende considered wherefore he was sent of the fa∣ther, and what belongeth to his calling. And therefore he maketh a diffe∣rence betweene the secreat counsell of God, and the office of teachinge committed vnto him. A profitable admonition, teaching vs to be sober∣ly wise, and not to endeuour our selues to breake into the hidden myste∣ries of God, and especially that we be not curious aboue measure, in sear∣ching the estate of the life to come. For it doeth not yet appeare, 1. Iohn 3. 2. what we shall be, vntill God shall make vs like vnto him. But it is to be noted, that there is not an equality amongest the children of God,

after they shall be receiued into the heauenly glory, but he rather promi∣seth that degree of honour to euery one of them, to the whiche they are ordained by the eternall counsell of God.

Mathew 20.	Marke 10.	Luke 22.
24. And when the other tenne heard this, they disdained at the two brethren. 25. Therefore Iesus called them vnto him, & sayd: ye know that the Lordes of the Gentiles haue domination ouer them, and they that are great, exercise authori∣tie ouer them. 26. But it shall not be so among you: but who soeuer wil be great among you, let him be your ser∣uaunt. 27. And who soeuer will bee chiefe amonge you, lette him bee your seruaunt. 28. Euen as the Sonne of man came not to bee serued, but to serue, and to giue his life for the raunsome of many.	41. And when the ten heard that, they beganne to disdaine at Iames and Iohn. 42. But Iesus called them vnto him, and saide to them: yee know that they which de∣lite to beare rule amonge the Gentiles, haue domination o∣uer them, and they that bee great amonge them, exercise authoritie ouer them. 43. But it shall not be so a∣mong you: but who soeuer will be great amonge you, shall be your seruaunt. 44. And who soeuer will be chiefe of you, shall be the ser∣uaunt of all. 45. For euen the Sonne of manne came not to be serued, but to serue, and to giue his life for the ransome of many.	24. And there arose also a strife among thē, which of them shoulde seeme to be the greatest. 25. But hee saide vnto them: The kinges of the Gentiles raigne ouer them, & they that beare rule ouer them, are called Gracious Lordes. 26. But you shall not be so: but let the greatest a∣mong you, be as the least: & the chiefest, as he that serueth. 27. For who is greater, hee that sitteth at table, or he that serueth? Is not he that sitteth at table? And I am among you, as he that serueth,

24. VVhen the other tenne heard this. Luke seemeth to referre this conten∣tion to an other time. But who soeuer shall wisely consider that 22. chap∣ter, shall easily perceiue, that those speaches spoken at diuers times, were wrytten vppe togither without regard of order. Therefore that conten∣tion for superiority, wherof Luke maketh mētion, sprang from this foun∣taine, that the sonnes of Zebedeus, ambitiously sought for the chiefe pla∣ces in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them: for when as the two were sharply reprooued for their folish ambition, so that they went away from Christe with shame; what hurt tooke the other tenne, by that foolish desire of theirs, which they ob∣tained not? For though there was iust cause giuen thē of emulation, yet the repulse of the others shuld haue appeased them. But the lord wold by this occasiō discouer the disease that lay hid in thē: for there was not one of them which woulde willingly giue place to the others, but euery man nourished secreatly in himself the hope of the superioritie. For it cōmeth to passe, that they enuie and contend amongst themselues: yea, that wic∣ked desire raigneth in all men. If that this vice was grafted in base and obscure men, and brake out vppon light and almoste no occasion: howe much behoueth it vs to take hede, where there is wode for the hidden fire to burne, or matter to woorke on. Therefore we see that ambition wax∣eth hotte amongest the mighty and honourable, and sheweth the flames

farre and wide, except the spirite of modesty doe quenche from heauen, that pride that sticketh in the nature of men.

25. Ye know that the Lordes of the Gentiles haue domination ouer them. First it is said that Christ called them vnto hym, that he might reprooue them a∣part. Also we do gather hereof, that when they were ashamed of their de∣sire, they did not openly complain, but there began a secreat whispering and grudging, and euery one of them did secreatly preferre himselfe a∣boue others. Further, he doeth not generally declare how deadly a plague ambition is, but simply teacheth that there is not a more folish thing, then to striue about nothing. For he declareth that there shall be no suche su∣perioritie in his kingdome as they did striue for. They therefore are de∣ceiued, which do stretch this saying to all the godly in generall, when as Christe onely teacheth of that matter in hande, that the Apostles were very fonde to make any question of degree, of power, or of honoure in their estate and calling: for the office of teaching whereto they were ap∣poynted, hadde no likelihoode with the Empires of the worlde. I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates: for no manne deserueth to bee accounted of the flocke of Christe, but he that hath so profited vnder the schoolemaister of humi∣litie, so that hee will arrogate nothinge to himselfe, but humbly applieth himselfe to maintaine brotherly loue.

This is true, but the purpose of Christ was (as I sayde) to putte a dif∣ference, betweene the spirituall regiment of his Church and earthly em∣pires, least the Apostles shoulde apply themselues to courtly graces and fashions. For as euery one among the nobles is beloued of kinges, so hee climeth vppe to wealth and offices. But Christe sette Pastours ouer his Churche, not to beare a Lordly rule ouer them, but to minister. So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God, because Christe sayde they were not like his disci∣ples, is ouerthrowne: for the comparison is not made heere betweene Christians and prophane menne, but betweene offices. Note also, that Christe regarded not so muche the personnes of the menne, as the estate of his Churche. For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie, might also for necessitie execute withall the office of teaching. But it was sufficient for Christ to declare what the office Apostolicall woulde beare, and what was against the same. Yet it is demaunded why Christ who appoynted distinct orders in the church, refuseth all degrees in this place. For he seemeth so to ouerthrow all, or at the least so to make them equall, that none shoulde be lift vppe aboue others. But the course of nature teacheth vs a farre other order. And Paul describing the gouernement of the Churche, so rehearseth diuers offices of the ministerie, that he preferreth the office of the Apostles before the office of the Pastours: and he commanded Timothie and Titus without doubte by the commaundement of God, to be aboue others in authori∣tie. I aunsweare, if we searche all things throughly, Kinges themselues doe not rule rightly and lawfully, except they serue: yet heerein the of∣fice of the Apostleship differeth from the earthly gouernement, for that kinges and magistrates are not hindered by their seruice, but that they may rule and be ouer their subiectes with royall glorye and pompe. So

Dauid, Ezechias, and suche like, when as willingly they became the ser∣uaunts of all menne, yet were they adorned with the Scepter, Diademe, throane, and other suche Ensignes. But the gouernment of the Churche admitteth no suche thinge: for Christe gaue no more allowance to the pastours, then that they shoulde be ministers, and that they shoulde alto∣gither abstaine from Lordly gouernement.

•••• Heere is also to be noted, that this is spoken rather of the thing it self, then of the affection. Christ separateth his Apostles from the degree of kings, not because it was lawfull for them to life vppe themselues aboue kinges, but because there is a greate difference betweene the estate of kinges, and the office of the Apostleshippe. Therefore when as it behoo∣ueth them bothe to be humble and lowly, the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vnto his Churche.

As concerning the woordes, where Mathew sayeth, the Kinges exercise authority ouer them. Luke sayeth, they are called gratious Lordes, or bountifull, bothe meaning one thing. As if hee shoulde haue sayde: Kings flowe in wealth, and haue aboundaunce of richesse, that they might be bountifull and li∣berall. For thoughe kings reioyce more in their power, and had rather to be feared, then to be loued, yet they desire to be praised, and to be accoū∣ted bountifull. VVhereof they haue in the Hebrewe tounge the name bountifull, so called of giuing or bestowing: for the customes & tributes are payed them to no other ende, but that they may haue sufficient for their necessary charges of their honour and glory.

26. It shall not be so among you. It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles de∣ceiued. It is foolishly and fondly done of you, to imagine that you shall haue a kingdome, which I abhorre. Therefore, if you desire to serue mee faithfully, you must think vpō another course, that euery one of you do earnestly apply themselues to serue others. But hee speaketh vnproperly, commaundinge him that will be greatest, to become a seruaunt, for am∣bition will not suffer him to serue and submitte himself to the brethren. I graunt that they which doe aspire to honour, doe vse a seruile flatterie, but their purpose is nothing les then to serue. But the meaning of Christ is plaine: for sithe euery manne is caried away with the loue of himselfe, he sayeth that this affection must be otherwise altered. As if hee shoulde haue sayde: Lette this be your onely greatnesse, excellency and dignity, to submitte your selues to the brethren: lette this also be your superiori∣ty to be the seruaunts of all.

28. As the Sonne of manne. Christe confirmeth the former doctrine by his owne example, because he had willingly humbled himselfe, and taken vppon him the estate of a seruaunt, as Paule also teacheth, Phillip. 2. 7. Further, that he might more euidently declare howe farre hee was from suche ambitious pomp, he calleth them backe to his death: as if he should haue sayde: Because I haue chosen you in honour nexte vnto my self, cor∣rupt ambition prouoketh you to desire to raigne. I (after whose example you should frame your life) came not to lifte vppe my selfe, or to take vp∣pon mee any kingly dignitie: but doe rather take vppon me the shame of the crosse, togither with the base and contemptible estate of the fleshe.

If any man obiecte that Christe was therefore exalted of the father, that euery knee shoulde bowe before him, is easily answeared, for that he nowe sayeth, is to be referred to the time of his humiliation. Therefore it is added by Luke, that hee was so conuersant amongest them, as if hee were their seruaunt: not that he was inferiour to them, either in shew or in title, or in deede (for he would be acknowledged for their master and Lord) but because he humbled himselfe to so great lowlinesse, so that he submitted himselfe to beare their infirmities. Furthermore, it is to be re∣membred, that he compareth heere the greater with the lesse, as he doeth in Iohn 13. 14. If I which am your Maister and your Lord, haue washed your feete, much more ought you to doe this one to an other.

To giue his life for the raunsome of many. Christ doeth therefore make men∣tion of death (as we sayd) that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome. In the meane while, is the force and frute of the same aptly and very well expressed, while he sayeth that his life shoulde be the price of our redemption. VVhereof it followeth that our reconciliation with God is a free gift, the raunsome whereof is no where else to be found, but in the death of Christ. Therefore in this one woorde, is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions. Furthermore, when as Christ should raunsome vs to himselfe by his death, so that this submission whereof hee speaketh, is so farre from derogating from his great glory, so that it greatly adorneth the same. Hee speaketh of Manye not definitely for any certaine number, but for diuers: because he opposeth himself against all others. And in this sense is it taken in the Epistle to the Ro. 5. 15. where Paule speaketh not of any one sort of men, but it comprehendeth all mankinde.

Mat. 20.	Marke 10.	Luke 18.
29. And as they de∣parted from Iericho, a great multitude follo∣wed him. 30. And beholde, two blinde men, sittinge by the way side, whē they heard that Iesus pas∣sed by, cried: saying, O lord, the sonne of Da∣uid, haue mercy on vs. 31. And the multi∣tude rebuked them, because they shoulde holde their peace: but they cried the more: saying, O Lorde, the sonne of Dauid, haue mercy on vs. 32. Then Iesus stoode still, and called them:

VVhat will yee that I shoulde doe to you? 33. They sayde to him: Lorde, that our eyes may be opened. 34. And Iesus mo∣ued with compassion, touched their eyes, & immediatelye theyr eyes receiued sight, & they followed him.

46. Then they came to Iericho: and as hee went cute of Iericho with his disciples, & a great mul¦titude. Bartimeus the sonne of Timeus, a blinde man sate by the way side begging. 47. And when he heard that it was Iesus of Nayareth, he began to cry and to say: Iesus the sonne of Dauid haue mercy on me. 48. And many rebuked him, be∣cause he should holde his peace: but he cried much more, O sonne of Dauid, haue mercy on me. 49. Then Iesus stoode still, and commanded him to be called: & they called the blinde, saying to him: Be of good comfort: arise, he calleth thee. 50. So he threw away his cloke, and rose and came to Iesus.

51. And Iesus answeared and sayde vnto him: VVhat wilt thou that I doe vnto thee? And the blinde sayd vnto him: Lord that I may receiue sight. 52. Then Iesus sayd vnto him: Goe thy way, thy faith hath sa∣ued thee. And by and by, hee re∣ceiued his sight, and followed Ie∣sus in the way.

35. And it came to passe, that as hee was come neare vnto Ie∣richo, a certaine blinde man sate by the way side begging. 36. And when he heard the peo∣ple passe by, hee asked what it meant. 37. And they sayd vnto him, that Iesus of Nayaret passed by. 38. Then he cried, saying: Iesus the sonne of Dauid, haue mercye on me. 39. And they which went be∣fore, rebuked him that he should hold his peace, but he cried much more, O sonne of Dauid, haue mercy on me. 40. And Iesus stoode still, and commaunded him to be broughte vnto him. And when hee was come neare, he asked him:

41. Sayinge, what wilte thou that I doe vnto thee? And hee sayde, Lorde, that I may receiue my sight. 42. And Iesus sayd vnto him: Receiue thy sight, thy faith hath saued thee. 43. Then immediately he re∣ceiued his sighte, and followed him praising God: and all the people, when they sawe this, gaue praise to God.

29. And as they departed thence. Os••ander seemeth very subtilly, to make of one blinde man foure. But his deuice is very friuolous. Because he saw the Euangelistes differ in many woordes, he imagined that he gaue one blinde man his sight at his entrance into the city: but the second and two others had their sight giuen them, when Christ departed thence. But all the circumstances do so agree, that no wise man wil beleue that they en∣treat of diuers hystories. For (that I may omitte the rest) when they that followed Christ, endeuoured first to make him hold his peace, and sawe him healed beyond their expectation, would they so soone haue attemp∣ted the like in the other three? But it is not needefull to followe euery poynte, out of the which euery manne may gather easily, that they doe set downe one and the same hystorie. But the difference offendeth them, for that Mathewe and Marke doe say that the myracle was wroughte vppon one or two blinde menne, as Christ went out of the Citie: And Luke maketh mention that it was done before he came into the Citie. Then that Marke and Luke doe speake but of one blinde man, and Ma∣thewe addeth two. But sith wee knowe that this doeth often fall out a∣mong the Euangelistes, that in settinge downe one and the same hysto∣rie, one letteth passe that which is reported of the others: and againe, that is more plainly expounded by one which is passed in silence by the other: it must seeme no newe nor straunge thinge in this present place. And I doe suppose that the blinde manne cried out as Christ came toward the citie: but sith he was not hearde then, because of the noyse, hee gate him into the way, at his comming out of the citie, and then at lengthe Christ called him.

So Luke beginninge at the very beginninge, doeth not prosecute the whole hystorie, but passeth ouer the time of Christes tariaunce in the ci∣tie: and the other two doe onely touche the time whiche was nearest to the myracle. And it may be coniectured, that Christ oft times for the tri∣all of the faith of menne, doeth sometimes deferre them, and so hee tried this blinde manne. The seconde knotte is easily loosed: for we haue seene in an other place before, that Marke and Luke reported, that one man possessed with a deuil was healed, where Mat. nameth two, euē as in this place, and yet they disagree not. But it may rather be coniectured, when one blinde manne at the first soughte for helpe of Christe, an other was mooued by his example, and by this occasion two receiued their sighte. But Marke and Luke doe speake of one onely, either because hee was

more knowen then the other, or because the power of Christe was as notably shewed in one as in two. And surely, Marke seemeth to speake of him that was so well knowen, and therefore setteth downe as wel his owne name as his fathers. For he doeth not commende either his birth or his welth: for he was of the meanest sort of the people, a begger. VVher∣by it appeareth that the myracle wrought vppon him, was the more no∣table, because that his calamity was commonly knowne. And thys see∣meth to me to be the reason, why Marke and Luke do onely name him, and saye nothinge of the other, who was as an inferiour addition. But Mathew who was an eye witnesse, woulde not omit this other, though•• he was not so well knowen.

30. O Lorde, the sonne of Dauid, haue mercy on vs. I sayd euen nowe, that one of these beganne to cry: but the like necessity doeth easily driue the other to ioyne himself also with him. Also, they giue no small honor to Christ, in this that they desire him to haue mercy vpon them, and to help them. For they were perswaded that he hadde helpe and remeady in his hand, which they needed: but their faith is more to be marueiled at in this, that they confesse him to be Messias, whome we knowe the Iewes noted with this title. Therefore they flee to Christ, not onely as to some Prophet, but the onely authour of saluation, which was promised of God. The crying doeth shew the vehemencie of their affection: for when they knew that their woordes were odious to manye, that regarded not the honour of Christ, their earnest desire ouercame their feare, so that notwythstāding they freely lifted vppe their voyce.

31. The multitude rebuked them. It is marueile that Christes disciples, which followed him for duety and reuerence, would driue these poore wretches from the grace of Christe, and as muche as in them lay, stopte the passage of his power. But this commeth oft times to passe, that the greatest number of them, whiche professe the name of Christe, doe ra∣ther hinder and staye vs from comminge to him, then call vs to him. If Sathan wroughte by godlye and simple menne, whiche followed Christe for some religion, to be a hinderance to these two blinde menne, howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne, if we take not diligent heede to our selues? Therefore we haue neede of constancy, whereby we may passe all stoppes and hin∣derances: yea, the moe stoppes Sathan layeth in our way, the more it be∣hooueth vs to bend our selues earnestly to prayer: as we see these blinde men doubled their cry.

32. VVhat will yee that I shal do? He doeth louingly and gently aske, what they desire. For hee had determined to graunt their requests: for it is not to be thought, but that they prayed with a special motiō of the spirit. For as the Lorde will not deliuer all men from bodily diseases: so doeth hee not allowe them simply to pray after their pleasure. There is a rule pre∣scribed vs, what we should aske, and howe, and in what respect: it is not lawfull to decline from the same, except the Lorde by the secreat motion of the spirite, teache anye peculiar and speciall petition. But Christe as∣keth them this question, not so muche in respecte of their priuate cause, as in respecte of all the people. For wee knowe that the worlde deuoureth the blessings of God without sense, except it be moued and stirred vppe.

Therefore Christe by this sayinge, stirreth vppe the multitude there pre∣sent to obserue and marke the myracle, as he doeth also moue them with a visible signe, while he openeth their eyes with touching them. VVhen Mathewe sayeth that Iesus hadde compassion of them, it is not the par∣ticiple of that verbe, which he vsed euen now in the person of the blinde menne. They besought Christe of his mercye, that he woulde helpe them miserable creatures: but the Euangelist nowe declareth, that Christe was not onely mooued of his free goodnesse, to heale them, but because hee was mooued to sorrowe and griefe togither with them for their euill. For the Metaphore is borowed of the bowelles, wherein humanitye and mutuall compassion resteth, which stirreth vs vp to helpe our neighbors.

MARKE. 52. Thy faith hath saued thee. By the woorde faith, he doeth not onely meane the hope of recouering of his sight, but a deper perswa∣sion that this blind man had, in this that he acknowledged Iesus to be the Messias promised of God. Neither is this to be thoughte to be a confuse knowledge, for we haue seene before, that this confession was taken out of the lawe and the prophets. For the blinde manne did not rashly call Christe by the name of the sonne of Dauid, but receiued him for suche a one, as he was taught by the promisses of God, should come. But Christ•• ascribeth it to faith, that the blinde manne receiueth his sight: for though the power and grace of God doeth sometime extende euen to the vnbe∣leeuers, yet no man vseth his benefites rightly & profitably, but he which enioyeth the same by faith: naye, the vse of the giftes of God, is so farre from profiting the vnfaithfull, that it is rather hurtfull. VVherefore this saluation, whereof Christ maketh mention, is not restrained to the out∣ward health, but also comprehendeth the curing and sauing of the soule. As if Christ should haue sayd, that the blind man had obtained by faith, that by Gods mercy he should haue his request graunted. If that the Lord in respect of faith, bestoweth his grace vppon the blinde man, it follow∣eth that he was iustified by faith.

MATH. 34. They followed him. This was a signe of thankefulnesse, that the blinde menne applied themselues to follow Christ. And though it is vncertaine, whether they did tary longe in this office and calling: yet it was a token of a thankefull minde, to shew foorth the grace of Christ in this iourney to many. Luke addeth that the people gaue the glorye to God: which maketh for the assured proofe of the myracle.

Mathewe.	Marke.	Luke. 19
		1. Nowe, when Iesus entered and passed throughe Ieriche. 2. Behold there was a man named Zacheus, which was the chiefe receiuer of the Tribute, and hee was riche: 3. And hee sought to see Iesus, who he shoulde be, and coulde not for the prease, because hee was of a lowe stature.

4. VVherefore he ranne before, and clinted vp in∣to a wilde figge tree, that he might see him: for hee shoulde come that way. 5. And when Iesus came to the place, hee looked vppe, and sawe him, and saide vnto him, Zacheus, come downe at once: for to day I must abide at thine house. 6. Then hee came downe hastily, and receiued him ioyfully. 7. And when all they sawe it, they murmured, say∣inge, that he was gone in to lodge with a sinful man. 8. And Zacheus stoode foorth, and sayde vnto the Lorde: Beholde, Lorde, the halfe of my goodes I giue to the poore: and if I haue taken from any manne by forged cauillation, I restore him foure folde. 9. Then Iesus saide to him: This day is saluation come to this house, for as muche as he is also become the sonne of Abraham. 10. For the sonne of man is come to seeke, and to saue that which was lost.

Hereby it appeareth that Luke was not very curious in obseruing the order and course of times. For after that he hath declared the myracle, he now rehearseth what befell in the citie of Iericho. And he saith, when Christe offered himselfe to all menne, walkinge by the wayes, there was one Zacheus, who was very desirous to see him. For this was a signe of his great desire, that he climed vppe vppon a tree, when as riche men for the moste parte are proud, and chalenge a shew of grauity in themselues. It maye bee that other also desired the same: but Luke especially maketh mention of this manne, rather then of any of the other, partly in respect of the estate of him, partly in respecte of the woonderfull conuersion of the manne so sodainly wrought. And though Zacheus hadde not as yet faith planted in him, yet this was a certaine preparation to the same. For hee coulde not so earnestly desire to see Christe without a heauenly in∣stincte: especially to that ende, as it presently appeareth. For it is certaine, that some of a vaine curiositie came to see Christe from places farre di∣stant: but it appeareth by the successe, that Zacheus hadde the seede of godlinesse in his minde, So the Lord before he manifesteth himselfe vn∣to men, doeth often inspire them with a blinde affection, whereby they are caried to him, whome they haue not yet knowen nor seene. And though they haue no certaine apparante reason why they doe so, yet hee deceiueth them not: but reuealeth himselfe in time vnto them.

5. Zacheus, come downe at once, for this day I must. An example of grace wor∣thy to be remembered, in that the Lorde preuenteth Zacheus, and tary∣eth not for his biddinge, but of himselfe seeketh entertainment at hys house. VVe knowe how odious and how detestable the name of a Pub∣licane was, and that doeth Luke shortly after declare. Therefore it was great kindnesse of the sonne of God to come to him, whose companye the common people abhorred, and that before hee was bidden. But it is no maruaile that hee doeth him this honour, whome hee had drawen

vnto him by the secreate motion of the spirite before: for it was a more excellent gifte, to dwell in his heart, then to enter into his house. And by this speache hee declareth that men which doe sincerely desire to knowe him, shall neuer seeke him in vaine, For Zacheus obtaineth muche more then he hoped for. Further, the force and direction of the holy Ghoste doeth more plainly appeare in this, that Zacheus obeyed so readily, and came so speedily from the tree, and receiued Christ with ioy. For though he had not as yet a perfect faith, yet this readniesse to learne, and obedi∣ence, was a beginning of faith.

7. VVhen all they sawe is. The inhabitants of the towne doe murmure, & so it may be that some of them that followed Christ, did, because that he went in to a man diffamed and of an euill name, yea when no manne bad him. So, when as the world neglecteth the grace of God offered vn∣to it, it murmureth and grudgeth that it is bestowed vpon others. But let vs see how farre their grudging is from equitie: they thinke it an absurd thing that Christ shoulde make that account of that wicked manne. For Sinner is not taken heere in the common sense, as in diuers other places: but it signifieth a man of a filthy and notorious euill life. Lette vs graunt that Zacheus was such a manne: yet it must first be considered, for what purpose Christe chose to lodge at his house. For while they murmured without the doores, God mightely shewing the glory of his name with∣in, confuted their wicked cauill. For the conuersion of Zacheus, was a wonderfull worke of God: yet there was no iust cause why they should speake so infamously of Zacheus. Hee was a receiuer of custome: and of it selfe it was not wicked to gather customes: but the Iewes were odious and enuious against that sort of people, because they thought it not mete for them to be tributaries. But what maner of man soeuer Zacheus was Christe was yet to be praised, and not to be blamed for his kindnesse for helping this miserable man: in that he brought him from destruction to saluation. For that offence feared him not, but that he went forwarde to doe that which his father commaunded. And it behooueth all the mini∣sters of the Gospel to haue this courage, that they should make more ac∣count of the saluation of one soule, then of the murmuring woordes of all the wicked, and therefore, thoughe they see their deedes and all their sayings subiect to sclanders, yet they should not cease from their office.

8. And Zacheus stoode foorth. Christes woorke may be iudged of by this comming foorth: but men make such preposterous haste, that they leaue no place to God. Also Zacheus conuersion is described by the frutes and the outward signes, because it was probable that he encreased his wealth, by the hinderāce of many men, he is ready if he hath defrauded any man, to restore foure fold: furthermore, he bequeatheth halfe of his goods to the poore. Some man might in deede haue bestowed all his goodes vpon the poore, whose liberalitye yet might be nothinge accounted of before God: but though heere be no mention made of the inward repentance, yet Luke meaneth that this godly purpose which he commēdeth in Za∣cheus, sprang from that liuely roote. So Paule speaking of repentaunce, exhorteth vs so to behaue our selues, that men may thereby vnderstande that we are become better. Let him that stoale, steale no more: but lette him rather labour and worke with his hands, that he may haue to helpe the poore and needy. Ephes. 4. 28. Therefore we must beginne at our

heart, but our repentance must be shewed by our workes. But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle, as many rich men do giue a part of their theftes to God, that they might haue the more libertye to spoile afterwarde, and that they may goe free for the wrongs they haue done before. But Za∣cheus doeth so sacrifice the one halfe of his goodes to God, that hee also recompenceth what iniuries soeuer he hath done. VVhereby we gather that he had not gotten his goodes by vnlawful gaine. So Zacheus is not only ready to satisfie any thing he had gotten by fraud, but he imparteth his lawfull patrimonie with the poore: whereby he declareth that hee is turned from a wolfe, not only into a shepe, but also into a shepheard. And now amending the faultes before committed, he renounceth those euill practises hereafter: as God requireth of his this first, that they should ab∣staine from all offence. But Zacheus doeth not of necessity binde others to follow his example, and to spoyle themselues of the one halfe of their goodes: but that rule only must be kept, which the Lord prescribeth, that we should yeelde our selues and all we haue, to holy and lawfull vses.

9. This day is saluation come to this house. This testimonie whiche Christe giueth to Zacheus, declareth that he did not dissemble: neither yet doeth he ascribe the cause of saluation to his good woorkes: but because that conuersion was a sure pledge of the adoption of God, hee doeth thereby gather very well, that that house shoulde enherite saluation: and this doe the woordes also signifie. For because Zacheus was one of the children of Abraham, hee argueth that his house should be saued. Further, it is ne∣cessary that he which woulde be accounted amongest the children of A∣braham, shoulde followe his faith: yea, the scripture giueth this commen∣dation properly to faith, for that it putteth the difference betweene the natural children of Abraham, and straungers. Therefore we must know that that is principally cōmended, which is the cause wherefore his good woorkes do also become acceptable to God. Neither is it to be doubted, but that Christes doctrine went before the conuersion of Zacheus. Ther∣fore that was the beginning of saluation, the hearing of Christe teaching of the free mercy of God, of the reconciliation of men with him, of the redemption of the Church, and by faith to receiue that doctrine. Because that House is the masculine gender in Greeke, this place may be expoun∣ded two wayes. The olde interpreater referreth this to Zacheus: which iudgement I doe also like best. Erasmus had rather translate it, that the house it selfe was the childe of Abraham: which though I do not refell, yet I doe thinke that it is most aptly applied to Zacheus. For while God adopteth the housholder, hee also promiseth that hee will be God of his whole house, by right the saluation reacheth from the heade to the whole body. But this worde Also, or And, is of importance: for Christe declareth that Zacheus is no lesse the childe of Abrahā then the other Iewes, which in their pride despised him. And least his former life should seme to haue shutte the gate of saluation againste him, hee reasoneth of his office, and prooueth that there is nothing in this chaunge, that shoulde offende any man: because he was sent of the father to saue them which were lost.

Mathew 25.	Marke.	Luke 19.
14. For the kingdom of heauen is as a man that going into a straunge countrey, called his seruaunts, and deliuered to them his goodes. 15. And vnto one he gaue fiue ta∣lents, and to an other two, and to an other one, to euery manne after his owne abilitie, and straight way went from home. 16. Then he that had receiued the fiue talents, went & occupied with them, & gained other fiue talents. 17. Likewise also, be that receiued two, he also gamed other two. 18. But he that receiued that one, went & digged it in the earth, & hid his masters money. 19. But after a longe season, the master of those seruaunts came and reckened with them. 20. Then came he that had recei∣ued fiue talents, and broughte other fiue talents, saying: Maister, thou deliueredst vnto me fiue talentes: behold, I haue gained with them o∣ther fiue talents. 21. Then his master said vnto him: It is well done good seruaunt and faithful: thou hast been faithful in little, I will make thee ruler euer much, enter into thy masters ioy. 22. Also, he that had receiued two talents, came and sayd: master, thou deliueredst vnto mee two talents: behold I haue gained two other ta∣lents with them. 23. His master said vnto him: It is wel done, good seruant & faithful. Thou hast been faithfull in little, I will make thee ruler ouer muche, enter into thy masters ioy. 24. Then he which had receiued the one talent, came and said: master, I knew thou wast an hard man, which reapest where thou sowedst not, and gatherest where thou strawedst not: 25. I was therfore afraid, & went and hidde thy talent in the earth: beholde, thou ••••st thine owne. ••••. And his master answeared &

sayd vnto him: thou euill seruaunt and slouthfull, thou knewest that I reape where I sowed not, and ga∣ther where I strawed not. 27. Thou oughtest therfore to haue put my mony to the exchangers, & then at my comming, should I haue receiued mine owne with vantage. 28. Take therfore the talent from him, and giue it vnto him whiche hath ten talents. 29. For vnto euery man that hath, it shalbe giuen, and hee shall haue aboundance, and from him that hath not, euen that he hath shalbe taken away. 30. Cast therefore that vnprofita∣ble seruaunt into vtter darkenesse: there shalbe weeping, and gnashing of teeth.

11. And whiles they heard these things, he continued & spake a pa∣rable, because he was neare to Ie∣rusalem, and because also they thou∣ght that the kingdome of GOD should shortly appeare. 12. He sayd therefore, a certaine noble man went into a farre coun∣trey, to receiue for him a kingdom, and so to come againe: 13. And he called his ten seruants, & deliuered ten pieces of mony, & said vnto them, occupy till I come. 14. Now his citizens hated him, & sent an embassage after him: say∣ing, wee wil not haue this manne to raigne ouer vs. 15. And it came to passe, when he was come againe, and hadde recei∣ued his kingdome, that hee com∣maunded the seruauntes to be cal∣led to him, to whome hee gaue his mony, that he might know what e∣uery man had gained. 16. Then came the first, sayinge: Lord, thy piece hath encreased ten pieces. 17. And he said vnto him: wel, good seruant: because thou hast ben faithful in a very little thing, take thou authoritye ouer x. cities. 18. And the second came, saying: Lord, thy piece hath encreased fiue pieces. 19. And to the same he said: Be thou also ruler ouer fiue cities. 20. So the other came and saide: Lorde, beholde thy piece whiche I haue laide vp in a napkin. 21. For I feared thee, because thou art a straite man: thou takest vppe that thou laidest not downe, and reapest that thou didd••st not sowe. 22. Then he sayde vnto him, of thy own mouth wil I iudge thee, O euil seruaunt: Thou knowest that I am a straite manne, takinge vppe that I laide not downe, and reaping that I did not sowe. 23. VVherefore then gauest not thou my m••ny into the banke, that at my comminge I might haue re∣ceiued it with vantage?

24. And hee sayde to them that stode by, take from him that piece, and giue it him that hathe tenne pieces: 25. (And they sayde vnto him, Lord, he hath ten pieces:) 26. For I say vnto you, that vnto all them that haue, it shall be gi∣uen: and from him that hath not, euen that hee hath, shall be taken from him. 27. Moreouer, those mine enne∣mies, which would not that I shuld raigne ouer them, bring hither, & slay them before me. 28. And when he had thus spoken, he went foorth before, ascending vp to Ierusalem.

LV. 11. And whiles they heard these things. This was a wonderfull thing, that the disciples being so oft admonished of the death of Christ, do passe ouer to a kingdom. And this was a double error: first that they dreamed of a blessed rest without affliction, then that they valued the kingdom of God after their owne fleshly vnderstanding. VVherby it appeareth how small & darke their faith was: for though they had tasted of the hope of the resurrection, yet that tast was so little, that they helde not any thinge certainly and firmly of Christ as they should. They beleeue that he is the redemer, which was promised in times past, by whō they hope y^e church shall be renued: but that knowledge doth presently vanish into fantasies, which do either peruert or darken the force of his kingdom. But nothing is more absurd, then that so many admonitions giuen them, shuld be for∣gotten without profite. This truely was a beastly blockishnesse in them, not onely to remaine secure and carelesse, but to haste as it were to the triumph, when as Christe had so lately and expresly tolde them, that his bitter and shamefull death was at hand.

12. Acertaine noble man. Mathewe not regarding the order of the times, placeth this parable amongst others. But because his purpose was frō the beginning of the 22. chapt. to gather togither the last speaches of Christ: there is no cause why the readers shoulde much seeke what was spoken the first, the second, or the thirde day, within so short a time. Nowe it is worth the labour to note, what Math. and Luke do differ amongst them selues: for whē he toucheth only one part, this latter toucheth two. Thys they do both sette downe, that Christ is like to a noble man, who going into a farre country to get a kingdom, deliuered his mony to his seruāts to occupy, and so forwards. But that other part is only touched by Luke, that his subiects abused the absence of the prince, mooued a tumult, that they might shake off his yoake from them. Christ in bothe poyntes bent to this, that the Disciples were farre deceiued, in that they thoughte that they should now haue a kingdom established, and that they went now

to Hierusalem, presentlye to erecte a gloryous estate of the same. So the hope of a present kingdome being taken awaye, he exhorteth them to hope and patience. For hee telleth them that they must abide manye troubles a long time, and carefully, beefore they shall enioy that glorye, which they so earnestly gape after.

Into a farre countrey. VVhereas the disciples thought that Christe went euen then to take possession of his kingdome, hee reproueth this errour first: because he must take a longe iourney to get him his kingdome. Fur∣ther, they which hunt after curious pointes, do subtilly dispute what that farre countrey shuld meane. I suppose that Christ meant no other thing, then his long absence from the time of his death, vntill his last cōminge. For though he sitting at the right hande of his father, hath obtained the rule ouer heauen and earth, and since hee ascended into heauen all po∣wer is giuen, that euery knee shuld bow before him: yet, because he hath not throughly brought all his enemies vnder, nor yet appeared as iudge of the world, nor manifested his glorye, it is not vnaptly said that hee is absent from his, vntill he returne againe furnished with a new kingdō. It is true that he reigneth now, in that he regenerateth his into a heauē∣ly life, and reneweth them after the image of God, and accompanieth them with Angelles, while he gouerneth his Church by his worde, pre∣serueth it by his might, enricheth it with the gifts of the spirit, cherisheth it with his grace, and sustaineth it by his power: and to be shorte, he bee∣stoweth vppon it whatsoeuer is necessary for the saluation of the same, while he stayeth the rage of Sathan, and of all the wicked, and bringeth al their deuises to nothing: but because this manner of gouernment is hid from the eye of the body, the manifestation of the same is properly de∣ferd vnto the latter day. Therfore when as the Apostles did fondly take hold of the shadow of a kingdome, the Lorde saieth that he must seeke the kingdom a farre off, that they might learne to abide that delay.

13. He called his ten seruaunts. The number of the seruants, is not so much to be rested vpon, as the summes of mony. For Math. speaking of diuers summes, containeth the more plentiful doctrine: for that Christ doth not lay the like burden of trauell vpon all men, but committing a small sum to one, he maketh an other ruler ouer more. They both agree in this, that Christ after a sort goeth a iourney into a far country from his, vntil the last day of the resurrection: but in the meane while it is not meete that they should sit idle and do nothing: for euery perticular man hath a cer∣taine calling laid vpon him, wherin he should exercise himselfe: therefore they ought to apply their businesse, that they might diligently further the Lordes worke. Luke sayeth simply, that euery man hath a piece of mony giuen him, because that whether the Lorde committeth vnto vs more or lesse, euery man shall giue a like account for himself. Mathew (as I sayde) dealeth more fully and plainly, for he speaketh of distincte and seuerall portions. For we know that the Lord doth not giue to al men without differēce, the like measure of gifts, but diuideth them diuersly as he thin∣keth best, that some shuld excel others, 1. Cor. 12. 7. & Eph. 4. 7. Also we must know, that what gift soeuer the Lord bestoweth vpon vs, is com∣mitted vnto vs as mony, that some gaine shuld arise thereof. For there is not a viler thing, then that the graces of God (the force wherof consisteth in the frute of them) should lie buried, and not be applied to some vse.

MAT. 15. To euery man after his own ability. Christ doth not in these words distinguish nature from the gifts of the spirit. For there is no po∣wer nor abilitie, which is not to be acknowledged to be receiued frō god. Therfore whosoeuer would parte with God, shal leaue nothing for him self. Then what is the meaning of this, that the maister gaue to euery mā more or lesse after his own ability? That is, because God, as he hath di∣sposed euery man, and adorned him with naturall gifts, so also dooth he lay this or that vpon him, exerciseth them in doing of things, hee carieth them forwardes to diuerse callinges, he furnisheth them notably, for the woorke, and giueth occasion for them to bee occupied in. But the Papistes are to bee laughed at, while they doe hereof gather that the gyftes of God are bestowed vpon euery man, according to the measure of his deseruing. For though the old interpreter vsed this worde vertue, yet he meant not that God would bestow vpon men, according as they should behaue themselues, and get the praise of vertue: but onely as the maister should esteeme them sitte. And wee know that God findeth no man sitte, vntill he hath made him so. And there is no ambiguitie in the Greek word Dunamis, which Christ vseth.

20. He which had fiue talents. They are sayde to gain, which do profitably employ whatsoeuer God hath left with them. For the life of the godly is aptly compared to gayning by occupying, for they ought to deale to & fro for the maintenaunce of societie amongst themselues. And the indu∣stry which euery man applyeth in the occupying of the gyft committed to him, & the calling it self, the faculty of wel doing, and the other gifts, are accounted for marchandise: because they belong to this vse and end, that there may be a mutuall fellowshippe amongst men. And the gayne whereof Christ maketh mention, is the common profitte, which setteth forth the glory of God. For though God doth not enrich nor encrease our works, yet as euery man doth profit most his brethren, and doth pro∣fitably apply for their saluatiō the gifts, which he hath receiued of God: so is he sayd to profit or to gaine to God himself. For the heauēly father doth so much accoūt of the saluation of men, that whatsoeuer is imploi∣ed that way, hee woulde haue it reckoned amongst his accountes.

Further, least we should waxe weary of well doing, Christ saith that their labour shall not be in vaine, which doe exercise themselues fayth∣fully in their calling. Luke saith, that he was made ruler ouer fiue cities, which had gayned fiue pieces: by which wordes hee declareth that the glory of his kingdome shalbe farre otherwise at his last comming, then it now appeareth. For now we labour and trauayle as it were about the businesse of one absent, but then hee shall haue great aboundaunce and store of honours in his hand, wherewith he will royally sette vs vp. The manner of speache set downe by Matthew is more simple and playne, Enter into thy maisters ioy: wherby he declareth that faythful seruants, whose labours he shall allow shall be made partners with him of the blessed a∣boundaunce of all good thinges: but it is demaunded what he meaneth by this, which is added, Take the talent from him, and giue it to him that hath ten: for then all maner of occupying shal cease. I aunswere, that must be re∣membred, which I spak of before: they doe amisse, which doe curiouslye search euery perticular poynt. But the naturall meaning is, that though slouthful and vnprofitable seruants are now furnished with gifts of the

spirit, at length they shal be spoyled of all, that theyr want and shameful pouertie may turne to the glory of the good. Christe saieth, that these slouthfull seruauntes doe hyde eyther their talent or piece in the earth: because they wil take no paynes, while they prouide for their own plea∣sures and ease: as we see manye while they giue themselues to thēselues and to their owne commodities, they do flye al dueties of charitye, and haue no respect of the common profit. VVhere it is sayde that the master after his returne called his seruauntes to an accounte, as the good may hereby receiue comfort, because they knowe that their labour is not in vaine: so againe it striketh no small terrour to the slacke and slouthfull. Therefore let vs learne before the Lord commeth and reckoneth with vs, to reckon with our selues euery day of our own accorde.

24. I knew that thou wast an hard man. This hardnesse appertaineth no∣thing to the summe of this parable: and they doe gather a fond fancye, which do here dispute, how austerely and straightlye God dealeth with his. For it was as farre from Christes purpose here to note any such ri∣gour, as to prayse vsuries, when as hee bringeth in the maister, speakinge thus: Thou oughtest to haue put my money to the exchaungers, that at the least it might haue encreased by vsury. Christ onely declareth that no excuse shall serue for theyr slouth, which both suppresse the gyftes of God, and consume their age in ydlenes. VVhereby wee doe also ga∣ther, that no kinde of lyfe is more commendable before God, then that whereof some profit doth arise to the societie of men. This sentence, To euery one that hath, shalbe giuen, is expounded beefore in the thirteene chap∣ter.

Also in the eight Chapter before, we haue taught, that the vtter dark∣nes is opposed to the home light. For when as in olde time the suppers were kept in the night, and had many torches and lamps to light them, Christ saith, that they which are cast out of the kingdōe of God are cast out into darknes.

LVK. 27. Moreouer, those mine enemies. In this second parte hee see∣meth specially to reproue the Iewes, yet hee toucheth all, which in the absence of the master do bend themselues to fall away. And Christ pur∣posed not onely to terrifie such with denouncing of horryble vengance: but also to keepe his in faythful obedience. For it is no light temptation to see the kingdome of God shaken with the faythlesnesse and rebellion of many. Therefore that wee myght remayne quyet amongst so manye tumultuous styrres, Christe saieth, that hee will come agayne, and wyll be reuenged at hys comming of that vngodlye fallyng away.

Math. 21	Mark. 11	Luk. 19.
1. And when they drewe neere to Ierusalem, and were come to Bethphage, vnto the mount of the Olyues, then sent Iesus two disciples. 2. Saying to them, goe into the

towne that is ouer agaynste you, and anon ye shall finde an Asse bounde, and a Colte with her: loose them, and bring them vnto me. 3. And if any manne saye ought vnto you, saye yee that the Lord hath neede of thē, and straight way he will let them goe. 4. All this was done, that it might be fulfilled whiche was spoken by the Prophet, saying. 5. Yell yee the Daughter of Sion, beholde, thy king cō∣meth vnto thee meeke, and sitting vppon an Asse, and a Colt, the soale of an Asse v∣sed to the yeake. 6. So the disciples went, and did as Iesus had commaun∣ded them: 7. And brought the Asse and the Colte, and putte on them their clothes, and sette him thereon. 8. And a great multitude spread their garments in the way, and other cutte downe braunches from the trees, and strawed them in the way. 9. Moreouer, the people that went before, and they that followed, cryed, sayinge, Hosanna the sonne of Da∣uid: blessed be hee that com∣meth in the name of the lord, Hosanna then which art in the highest heauen.

1. And when they came neere to Ierusalem, to Beth∣phage, & Bethania vnto the mounte of Oliues, hee sente forth two of his disciples. 2. And said vnto them, goe

your wayes into that towne that is euer against you, and as sonne as yee shal enter into it, ye shal finde a Colte beunde, whereon neuer man sate: lose him, and bring him. 3. And if any man say vn∣to you, why do ye this? say that the Lord hath neede of him, and straightway hee will send him hither. 4. And they wente theyr way, and sound a Colt tied by the dore without, in a place where two wayes mette, and they losed him. 5. Then certeine of them that stoode there, sayde vnto them, what doe yee loosing the Colte? 6. And they saide vnto them, as Iesus hadde com∣maunded them. So they lette them goe. 7. And they brought the Colte to Iesus, and cast their garments in him, and hee sate vpon him. 8. And manye spread their garmentes on the way▪ other cut downe braunches of the trees, and strawed them in the wayes. 9. And they that went be∣fore, and they that followed, cryed, saying, Hosanna, blessed bee hee that commeth in the name of the Lord. 10. Blessed bee the king∣dome that commeth in the name of the Lorde of our fa∣ther Dauid: Hosanna, O thou which art in the highest hea∣uens.

29. And it came to passe, when hee was come neere to Bethphage, & Be∣thania, besides the mounte, which is called the mount of Olyues, he sent two of his di∣sciples.

30. Sayinge, got to the towne, which is before you, wherein assoone as yee are come, yee shall finde a Colte tyed, whereon neuer manne 〈◊〉〈◊〉 lose him, and bring him hither. 31. And is anye man aske you why yee lose him, then shall yee saye vnto him: be∣cause the Lorde hath neede of him. 32. So they that were sent, went their waye, and found it, as he had saide vnto them. 33. And as they were lo∣singe the Colte, the owners thereof saide vnto them, why lose yee the Colte? 34. And they sayde, the Lorde hath neede of him. 35. So they brought him to Iesus, and they caste their garraentes on the Colte, and set Iesus thereon. 36. And as he went, they spred their clothes in ye way. 37. And when hee was nowe come neere to the go∣ing downe of the mounte of Olyues, the whole multitude of the disciples began to re∣ioyce, and to praise God with a loud voice, for al the great workes that they had seene. 38. Saying, blessed be the king that cōmeth in the name of the Lord: peace in heauen: & glory in the highest places.

Christe sent for the Asse by his Disciples, not beecause he was wearye of the iourney, but to an other ende. For sith the time of his death was now at hand, his minde was to shew, what shoulde bee the nature of his kingdome.

He beganne to doe so at his Baptisme: but this remained to be shewed towardes the end of his calling. For why should hee thus long abstaine from being called king, and now at the length of himself professeth him∣selfe to be a king, but because he is not farre from the ende of hys race? Therefore the time being neere of his departure into heauen, he openly beganne his kingdome vppon earth. But this pomp had beene very ridi∣culous, if it had not aunswered to the prophesie of Zachary. Christ chal∣lenging a kingly honour to himselfe, entreth into Ierusalem, riding vp∣pon an Asse, a royall shew I warrant you. Note also that he had borow∣ed the Asse of another. Now in that he wanted saddle and other furny∣ture, so as his disciples were compelled to lay theyr cloathes vpon it, was a token of vile and shamefull pouertie. He had, I graunt, a great compa∣ny following him, but of what manner of men, but such as vnaduisedly had runne to him out of the next villages? There are many ioyful shoutes heard: but of whome? namely, of poore men, and of the basest sort of the people: as if he had of purpose set himselfe to be scorned of all men. But, because he was to doe two thinges togeather, as to giue some shewe of his kingdome, and to teach that it is not like to earthly empires, nor stā∣deth in the transitory riches of this world, it was meete that hee should holde this very course. Yet this also might seeme a fonde thing to pro∣phane men, if God had not declared before by his Prophet, y^t there shuld come such a king to restore the sauing health of his people. Therefore least the contemptible estate of Christ should hinder vs from beholding his spirituall kingdome in this shew, let vs alwayes haue that heauenlye Oracle before our eyes, wherewith God more adorned his sonne vnder that contemptible shew of a begger, then if he should haue shone withal the ensignes of all the kinges of the earth. VVithout this sauce this hy∣story will neuer bee sauory to vs: therefore Matthewes wordes are of great weight, when hee saith, that the saying of the Prophet was fulfil∣led. For when he saw that men which are too much giuen to glorious and pompous shewes, can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye, he leadeth them from the simple beeholding of the thing to the consideration of the prophe∣sie.

2. Goe into the towne. Hee borowed not the Asse to ease him in hys iourney: for being come as farre as Bethani••, hee might easily haue gone the rest of the iourney on foote. But as kinges goe vp into their charets that they may be seene a farre off: so the Lorde woulde by this meanes moue the people to look vpon him, and by some token to ratifie the cries of his followers, least any man should thinke that they gaue him the ho∣nour of a kinge againste his will. It is vncerteine from whence the Lorde commaunded them to bringe the Asse, but that it is suppo∣sed from some countreye village. For it is verye ridiculous that some doe allegorically expound it of Ierusalem. As vnapt also is that allegory which they doe coyne of the Asse and the Colte, they woulde haue the Asse to be a figure of the Iewish people, which had beene before brought vnder, and accustomed to the yoke of the law: and that the Colt wher∣on neuer man had rydden represented the Gentiles. And that Christe did therefore first ride vpon the Asse, because he was first to begin with the Iewes: and that then he shifted ouer to the Colt, because that he was

also in the second place set ouer the Gentiles. And Mat. seemeth to note his riding vpon them both. But considering this figure Synecdoche is so often vsed in the scripture, it is no meruaile if hee name two for one. But it plainely appeareth by the other Euangelistes, that he ridde onely vpon the Colte. And Zachary taketh away this doubt: for because of the fami∣liar vse of the Hebrew tongue, he rehearseth one thing twise. And anon yee shall finde. Least he should hinder the Disciples from yeelding a readye o∣bedience, the Lord speedily aunswereth these questions. And first he tel∣leth them that he sendeth them not at aduenture, when he saith, that at the first entraunce of the towne they should finde a young Asse with his damme, then that no man should hinder them, but that they shuld bring him, so that they answered that he had neede of it. And by this meanes he proued his Godhead. For it belongeth to God alone to knowe that, which is absent, and to bend the heartes of men to yeeld consente. For though it might haue beene, that the owner of the Asse hauing no euill opinion of him, would willingly graunt it: yet to say whether he should be at home or no, or whether he would then lend it him, or whether he would giue credit to those men vnknowne to him, it was not in mortal man te say. And as Christ strengtheneth his disciples, that they might be the readier to obey: so we see how diligent and ready they shewe them∣selues in obeying. And the successe declareth, that this whole matter was gouerned of God.

5. Tell yee the daughter of Sion. This is not in Zachary word for word: yet the Euangelist doth aptly and fitly apply that to al godlye teachers, which God gaue in commandement to one Prophet to declare. For this was the onely hope, whereupon the children of GOD should staye and strēgthen themselues, that the Redeemer should come at the length. And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull. For because God is not otherwise merciful to them, but by putting a Mediatour betweene them, and the same Mediatour is he which delyuered his from all euilles, what can therebe without him, that can comfort men lost by their own sinnes, and oppressed with miseries. And as Christ being absent, it is of necessity that we should be altogeather ouerwhelmed with sorowe: so a∣gaine the Prophet telleth the faythfull, that they haue iust cause to re∣ioyce, when the Redeemer is present with them. And though he com∣mendeth Christ with other titles, as that he is iust and furnished with saluation: yet Matthew tooke but that one poynt, which serued for hys purpose, namelye, that he shoulde come poore or meeke, that is vnlike to earthly kinges, which excell in royall and pompous estate. And this is added as a token of his pouerty, that he should ride vpon an Asse, or the Colt of an Asse. For it is not to be doubted, but that hee opposeth thys meane manner of riding, against a princely pompe.

6 The disciples went. It is already spoken before, that the disciples are here commended for their diligence and readines to obey. For the au∣thority of Christ was not so great that his bare name shoulde suffice to moue straungers. Also it was to be feared, least they shoulde bee charged with theft. Therefore it doth hereby appeare, howe much they credited the maister, in that they answere not againe, but trusting to his promise, they hasted to execute that which they were commaunded.

Let vs also learne by their example, to go through all lets and hinde∣rances, that we maye obey the Lorde in those things, which he requireth of vs. For al lets set aside, he shal finde passage, and he wil not suffer our endeuours to be in vaine.

8. And a great multitude. The Euangelistes doe here declare, that the people acknowledged Christ as a king. But it might seeme to bee but a iest, that the simple people by cutting downe of boughes, and spreading of garmentes in the way, should giue to Christ the vaine title of a king. Yet as they did this in earnest, and testified their obedience from their heart: so Christ accounted them as fitte harauldes or proclaymers of his kingdome. Neither is there any cause why we should meruaile at such a beginning, when as at this day also he now sitting at the right hande of his father, euen frō his heauenly throane calleth obscure men, by whō his maiestie is set forth in base manner. That they cutte downe the boughes of Palmes (as many interpreters doe gesse) according to an auncient and solemne custome of that day, I see no probability nor likelihood. But it rather appeareth that they were moued with a soden instinct of the spi∣rit, to giue this honour to Christ, when as the disciples, which were ex∣amples of this matter to the reste of the multitude, had thought of no such thing: and this also may be gathered out of Lukes words.

9. Osanna the Sonne of Dauid. This prayer is taken out of the Psalm, 118. 25. Matthew also doth purposely set down the Hebrew words, that wee might knowe that these greetinges were not rashlye giuen to Christe, nor that the Disciples spake at randon without regarde, what wordes soeuer came vppon their tongues ende: but they reuerently fo∣lowed that forme of prayer, which the holy Ghost by the mouth of the Prophet had taught the whole Church. For though he speaketh there of his kingdome, yet no doubt, but that he had speciall regard, and would haue others to haue regard to that eternall succession, which the Lorde had promised him. For hee had prescribed vnto the Church a perpetu∣all order for prayer, which was also vsed, when the wealth of the kyng∣dome was decayed. So it came to passe by custome, that they euerye where vsed these wordes in theyr prayers for the redemption promy∣sed.

And Mathewes purpose was (as wee touched euen now) to set down in Hebrew a verse notably and commonly vsed, to declare that the peo∣ple acknowledged Christ to be the Redeemer. The pronunciation of the wordes is somewhat altered: for it should rather haue beene sayde, Hosch••a: na, Saue, I beseech: but wee know that the wordes can scarsly be translated into an other tongue, but that somwhat of the sounde must be chaunged. And the spirit did not onely teach the old people to praye for the kingdome of Christe, but also prescribeth the same rule vnto vs now. And when as God will not raigne but by the hande of his sonne, the same is noted in these wordes, when wee saye, Thy kingdom come, as it is more plainely declared in the Psalme. Furthermore, this praying to God, that hee would preserue his Sonne our king, we graunt that this kingdome is not erected by manne, nor vpholden by the power of menne: but standeth inuincible by his defence from heauen.

He is sayd to come in the name of God, which doth not intrude him∣self, but taketh the kingdom at the cōmandemēt & appointment of god

which is more certeinely gathered out of Marke, where there is another cry sette downe, Blessed be the kingdome that commeth in the name of the Lord of our father Dauid. For so they say in respect of the promises: because the Lord had said that he would at the length deliuer that peo∣ple, & had appoynted the meane of the restoring of the kingdom of Da∣uid. Then we see that the honour of the Mediatour, from whom the re∣stitution and saluation of all thinges was to be hoped for, is attributed to Christ. But when as they were common, rude & simple people, which called the kingdom of Christ, the kingdome of Dauid: hereby we learn that this doctrine was commonly knowne, which at this day seemeth to be so straung and hard, because they are but litle exercised in the Scrip∣tures.

In Luke are these few wordes added, Peace in heauen, and glory in the highest places. VVherein there is no difficulty, but that they aunswere not to the song of the Aungels, which we had in the second chapter. For there the Aungelles assigne the glory to God in the heauens, and peace to menne vpon the earth: here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie. For though the Aungels do shew the cause more plainely, why it was meete that glory should be song to God: (namely, because that by his mercy men enioy peace in this world) yet the meaning is all one, of that, and this that the multitude now saith, that peace is in heauen: for we know that miserable soules can otherwise haue no peace in the world, except God reconcile himself vnto thē from heauen.

Math.	Mark.	Luke. 19.
		41. And when he was come neere, hee behelde the citie, and wept for it. 42. Saying, O, if thou hadst euen knowne at the least in this day those thinges, which belong vnto thy peace! but now are they ••••d from thine eyes. 43. For the dayes shal come vpon thee, that thine enemies shall cast a trench about thee, and compasse thee round, and keepe thee in on euery side. 44. And shal make thee euen with the grounde, and thy children which are in thee: and they shall not leaue in thee a stone vpon a stone, because thou knewest not the time of thy visitation.

41. Hee wept vpon it. VVhen as Christe desired nothing more, then to discharge that office layde vpon him by his father, and he knew that this was the end of his calling, to gather together the lost sheepe of the house of Israel: he desired that his comming might be to the sauing health of al men. This was the cause why he being moued with mercy, wept for the destruction of the citie of Ierusalem, which was at hand. For when hee considered that it was chosen of God to be the sacred seate, wherin the couenaunt of eternal saluation should rest, and the sanctuary frō whence saluation should proceede into the whole world: it could not be but that ••e should greatly bewayle the destruction of it. Also, when he should see

the people which he had adopted into the hope of eternall life, misera∣bly to perish through their own vnthankfulnes and malice: it is no mer∣uaile if he could not refraine from teares. Some thinke it an absurditie that Christ should bewaile that mischiefe, which he could haue remedi∣ed, but this knot is easily dissolued. For as hee descended from heauen, that by taking vpon him the flesh of man, he might be a witnesse and mi∣nister of the saluation of God: so tooke hee vpon him indeede humane affections, so farre forth as was meete for the calling he had taken vpon him. And that must alwayes be wisely noted, what person hee taketh v∣pon him when he speaketh, or laboureth for the saluation of men, as in this place, that he might faithfully fulfill the commaundement of the fa∣ther, it was necessary for him to seeke that the fruite of the redemption might extend to the whole body of the elect people. Therefore for so much as he was appoynted a minister of saluation to this people, hee be∣wailed their destruction in respect of his office. He was God, I graunt: but as oft as he supplied the office of a teacher, his Godhead rested, and after a sorte hid it selfe, least it should be any hinderaunce to him in doo∣ing the office of a Mediatour. But by this weeping he declared, that he did not onely loue them brotherly, for whose sake was made manne, but that God had also powred into his humane nature the spirit of a fa∣therly affection.

42. O, if thou hadst knowne▪ This speach is patheticall or affectionate, and therefore abrupt. For wee know that they which are moued with vehe∣ment affections, can vtter but halfe their meaninges. Note also that two affections are mixed here together. For Christ doth not onely take pitie of the destructiō of the citie, but he also reproueth this vnthankful people of a haynous offence, in that they refusing saluation offred thē, puld wil∣lingly vpon them the horrible iudgmēt of god. And the copulatiue which is put betweene is very forceable. For Christ doth secretely compare Ie∣rusalem with the other cities of Iudea and of the whole woorlde, in this sense: If thou also, which hast a speciall priueledge aboue the reste of the world, if thou (I say) at least, which art a celestiall sanctuarie vppon earth hadst known. Presentlye there followeth after an other amplification gathered of the time. Though hetherto thou hast wickedly, vngodly and stubbornely behaued thy selfe against God, nowe at the length, it were time for thee to repent. For he sheweth that the day is now come, which was ordained before in the secrete counsell of God, and spoken of bee∣fore by the Prophetes for the saluation of Ierusalem. This is the accep∣table tyme (saith Isaias, 49. 8. and 2. Cor. 6. 2.) This is the day of saluati∣on. Seeke the Lord while he may be found: call vppon him, while hee is neere, Esay, 55. 6. By this word peace he noteth after the Hebrew phrase all poyntes of happinesse. Hee dooth not simplye saye that Ierusalem knewe not her peace, but those thinges which belonged to peace: for it falleth often out, that men are not ignoraunt of theyr happynesse: but the waye and meanes (as they saye) they knowe not, they are so blin∣ded with malice. But sith this reproofe is mixed with mercy, lette vs note that the excellenter giftes menne are endued with, the greater punish∣ment are they worthy of, beecause that to their other sinnes is added a sacrilegious prophanation of the heauenly grace.

Secondly, let vs note that the neerer God approacheth vnto vs, and proffereth the light of sound doctrine, if we neglect this occasion, we are so much the lesse to be excused. The gate of saluation is alwayes open: but because he somtime is silent, it is no smal nor common benefit, when as he calleth vs vnto him with a loud voice and familiarlye: and there∣fore there remaineth the sharper reuenge for that contempt. But now are they hidde. This is not spoken for the lessening of the fault of Ierusalem: for her wonderfull blockishnesse is noted as a shamefull cause, why shee could not see God being present. I graunt that it beelongeth only vnto GOD to open the eyes of the minde of them that are blinde: and no man can be able to see the misteries of the heauenly kingdome, but hee whome GOD lyghteneth inwardlye with his spirite: but they are not therefore worthye of forgiuenesse, which perishe through their owne beastlye blindnesse. Christe also purposed to take awaye the offence, which otherwise might be a hinderaunce to the rude and weake. For when as the eyes of al men were cast vpon that citie, the example of that Citie was of great importaunce of both sides eyther to worke mys∣chiefe or to doe good. Therefore least theyr incredulitie and proude contempt of the Gospell should hinder any man, it is condemned of fil∣thy blindnes.

43. The daies shall come vpon thee. Nowe taking vppon him, as it were the person of a iudge, he rebuketh Ierusalem more sharply. So also the Pro∣phets, thoughe they lamented with teares their destruction, for whome they ought to be carefull, yet they gather their courage and hearts, and fal to seuere threatnings: because they knowe that not onely the care of the saluation of men was laied vppon them: but also that they were appoyn∣ted preachers of Gods iudgements. Further, he sayeth that Ierusalem for this cause should suffer horrible punishments, because shee knewe not the time of her visitation: that is, they contemned the redeemer whiche was sent them, and did not embrace nor accept his fauour. Nowe let the cru∣elty of the punishments which they suffered terrifie vs, least we with our slouthfulnesse doe put out the light of saluation, but lette vs be carefull to receiue the grace of God: yea let vs speedily runne foorth to meete it.

Math. 21.	Mark. 11	Luk. 19.
10. And when he was come into Ierusalem, all the Citie was moued, sayinge, who is this? 11. And the people saide, this is Iesus the prophet of Na¦zaret in Galile. 12. And Iesus wente into the temple of God, and taste out all them that solde and

bought in the Temple, and ouerthrewe the tables of the money chaungers, & the seats of them that sold doues. 13. And said vnto them, it is written, mine house shal be called the house of prayer: but yee haue made it a denne of theeues. 14. Then the blind and the halt came to him in the tem∣ple, and he healed them. 15. But when the chiefe Priestes and Scribes sawe the meruailes that he did, & the children crying in the tē∣ple, and sayinge, Hosanna, the sonne of Dauid, they disday∣ned: 16. And sayde vnto him, hearest thou what these saye? And Iesus sayde vnto them, yea: reade yee neuer by the mouth of babes and sucklinges thou haste made perfecte the prayse? 17. So hee loste them, and wente out of the Citie vnto Bethania, and loged there. 18. And in the morninge, as hee returned into the citie, he was hungry. 19. And seeing a figgetree in the way, hee came to it, & founde nothinge thereon, but leaues onely, and saide to it: neuer fruit grow on thee hence forwardes▪ And anon the fig∣tree withered. 20 And when his disciples saw it, they meruailed, saying, how soone is the figtree withe∣red?

21. And Iesus aunswered and sayde vnto them, verelye I saye vnto you, if yee haue faith, and doubt not, yee shall not onely doe that, which I haue doone to the figtree, but also if you saye to this mountaine, take thy selfe awaye, and cast thy selfe into the sea, it shalbe done. 22. And whatsoeuer yee shal aske in prayer, if ye beleeue, yee shal receiue it.

11. So Iesus entred into Ie∣rusalem, and into the Temple: and when he had looked about on all thinges, and nowe it was euening, hee wente forth vnto Bethania with the twelue. 12. And 〈◊〉〈◊〉 the morow, when they were t••me out from Be∣thania he was hungry. 13. And seeing a figtree a farre off, that had leaues, hee

went to see if hee might finde anything thereon: but when he came vnto it, he found nothing but leaues: for the time of figs was not yet. 14. Then Iesus aunswered and said to it: neuer man eate fruite of thee hereafter while the world standeth: and his di∣sciples beard it. 15. And they came to Ie∣rusalem, and Iesus went into the Temple, and beganne to cast out them, that solde and bought in the Temple, and o∣uerthrew the tables of the mo∣ney chaungers, and the seates of them that sold Doues. 16. Neither would he suffer that any many should carye a vessel through the temple. 17. And hee taught, saying vnto them, is it not written, mine house shal be called the house of praier vnto all natiōs? but you haue made it a denne of theeues. 18. And the Scribes and high Priestes hearde it, and sought how to destroy him: for they feared him: beecause the whole multitude was astonied at his doctrine. 19. But when euen was come, Iesus went out of the city. 19. And in the morning as they passed by, they saw the fig tree dried vp from the rootes. 21. Then Peter remembred, and said vnto him, maister, be∣hold, the figgetree, which thou cursedst is withered. 22. And Iesus answered and said vnto them, haue fayth in God.

23. For verelye I saye vnto you, that whosoeuer shall say vnto this moun∣taine, take thy selfe away, and caste thy selfe into the sea, and shall not wauer in his heart, but shall beleeue that those thinges which he saieth, shall come to passe, whatsoeuer hee saith shalbe done to him. 24. Therefore I saye vnto you, whatsoeuer yee desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you.

39. There some of the Pharises of the companye saide vnto him, master, re∣buke thy disciples. 40. But he answered & said vnto them. I tell you, that if these shoulde holde their peace, the stones would cry. A litle after. 45. Hee wente also into

the Temple, and began to caste out them that solde therein, and them that bought. 46. Saying vnto them, it is written, mine house is the house of prayer, but ye haue made it a denne of theeues. 47. And he taught dai∣ly in the temple. And the high priests, & the Sribes, and the chiefe of the peo∣ple sought to destroy him. 48. But they coulde not finde what they might doe to him: for all the people hanged vppon him, when they heard him.

There seemeth to be some diuersitie betweene Mathew and Mark in the report of the hystory of the withering of the figgetree. For Mat∣thew saith that this was doone the next day after Christ hadde shewed himselfe as a king: but Marke seemeth to referre it to the day following that. Yet the aunswere is easie: for in this they agree, that Christ accur∣sed the tree, when he came into the citie, the next day after his solemne entraunce. Onely Marke reporteth (that which Matthew omitted) that the disciples marked it the day following. Therefore though Mark no∣ted the order of time more distinctlye, yet there is no diuersitie bee∣tweene them. He seemeth to differ aswell from Matthew, as from Luke in the hystory of reforming of the buying and selling. For when as both of them saye that Christ draue out the buyers and the sellers assoone as he entred into the citie and Temple: Marke simply saith, that he looked about vpon all thinges: but referreth that casting of them forth to an o∣ther day. But I do thus reconcile it, that when as he hadde not spoken of the cleansing of the temple, and had after set it in an other place; hee saith that he came the first day into the temple, and there looked aboute vpon all thinges. For to what end did he looke so diligently about, but that he might reforme so what that was amisse? For he was wont to vi∣sit the temple often, so that it was not the newnesse of the sight that mo∣ued him. Further, where as Marke should haue added presently after the casting of them out of the Temple, which bought and solde there, hee saith that Christ went out of the citie: and that which hee had omitted worthy of rehearsall, he reporteth after. Except that any man had rather say, that Marke in this hystory also obserued the circumstaunce of the time, which was omitted by the other two. For though they seeme to keepe a continuall course in the text: yet because they set downe no cer∣teine day, it were no absurditie to deuide that which is read ioyntlye to∣geather in them. Yet I doe rather allowe of that opinion, which I sette downe beefore. For it is verye lykely that Christe before that great as∣sembly of the people shewed that great token of hys power. But who∣soeuer shall obserue howe litle curiositie the Euangelistes doe vse in no∣ting the tymes, the diuersitie in setting down this history wil not offend them.

20. VVhen he was come into Ierusalem. Mathew saith that the citie was moued, that we might know that it was not a matter don secretly, nor by stelth,

but in the sight of all the people the Priestes and Scribes knowing of it. VVherefore the maiestie of the spirite euidentlye appeared in that con∣temptible estate of the flesh. For how would al men haue suffred Christ to their great perill to bee brought into the Citie in a kingly pompe, if they had not beene all amased? Therefore this is the summe, Christ en∣tred not secretely, neyther were his enemies content therewith: for they despised him▪ but were rather restrained by a secrete feare, because that God had striken them, so that they durst not attempt any thing. In the meane season the slouthfull security of the city is reproued, and the reli∣gion of straungers is commended. For in that the Citisens hearing that noyse, doe demaund who that should bee, it appeareth that they are not of the company of them that followed Christ.

11. Iesus entred into the temple. VVhen as he had gone often vp into the temple, and had seene this corruption, he put his hand but twyse to reforme the same: once at the beginning of his ambassage, and nowe a∣gayne when hee was comenye to the ende of the same. But sith there reigned filthy and prophane confusion, and the temple with the sacrifi∣cers was appoynted to be destroyed, it was sufficient for Christe twyse to reproue openly the prophaning of the same. VVhen as hee shewed himself a prophet and a teacher sent from God, that he might waken the Iewes, and make them the more attentiue, he tooke vpon him to cleanse the temple. And onely Iohn toucheth this former historye in his seconde chapter. And now towardes the end of his course, he againe challenging the same authority to himselfe, admonisheth the Iewes of the pollutions of the temple, and sheweth withall that there is a newe reformation at hand. And in the meane season it is not to bee doubted but that hee she∣wed himselfe both king, and high Priest, and president of the temple, & of the worshippe of God: which must therefore bee noted, least anye priuate manne thinke it lawfull for him to doe the lyke. It is meete that all godlye menne shoulde haue this zeale, wherewith Christ was moued to doe this: but least any manne vnder pretence of immitation shoulde runne headlong rashly, it must be seene what his calling wyll beare, and how farre it behoueth vs to goe by the commandement of GOD. If any corruptions shall creepe into the Church of God, let all the children of God be grieued: but because God hath not armed euery mans hand, let them which are priuate men sigh for sorowe, vntyll God shall giue re∣medy.

I graunt that they are to too blockish, that are not displeased with the pollution of the temple of God: neither is it sufficient for them to be in∣wardly grieued, except they abstaine from that corruption, and testifie with theyr tongue so ofte as occasion shall suffer, that they desire that such thinges should be reformed. But they which haue not publike au∣thoritie, the faultes which they cannot remedy with the hand, let them speak against with the tong, which they haue at liberty. Yet it is deman∣ded, when as Christe sawe the temple stuffed with grosse superstitions, whye shuld he only reforme that so smal a corruption, or at leaste more tollerable amongst them. I aunswere, it was not Christes purpose to re∣store al the holy ceremonies into their auncient vse, neither did he make

choyce, which corruptions were greater or lesser▪ but onelye bent to this to shew by this one visible signe, that God hadde committed to him the charge of reforming the Temple, and would also declare that the wor∣shippe of GOD was corrupted by this filthy and palpable abuse. They wanted not a pretence for that merchandise as that it eased the people of much trouble, that sacrifices shuld not be farre to seeke: also that there might be money ready at hand, for euery man that would offer. Neither were the tables for the money chaungers set, or the sacrifices offred to be solde, in the sanctuarye, but onelye in the courte or porch, whiche is sometime called by the name of the temple. But because that nothinge was more inconuenient to the maiestie of the temple, then to haue a market set vp there of thinges to be sold, and to haue the money chaun∣gers sit there to make their gaine by exchaunge, this prophanation was not to be borne with. And Christ inueighed sharplye against the same, for that it appeared that the couetousnes of the Priestes for filthye gaine sake, had brought in that custō. For as he which entreth into a shop rich∣ly furnished with diuers kinds of wares, though he purposeth to buy no∣thing, yet being caught by those baightes, altereth his purpose, so the priests cast forth their nets to catch offrings, that they might milk some gaine from euery one of them.

13. It is written. Christe bringeth two testimonies taken out of two Prophetes: one out of the fiftie sixe Chapter of Isaiah, the other out of the seuenth of Ieremy. Further, that which Isaiah writte agreed to the circumstaunce of the time: for there is the calling of the Gentiles fore∣tolde. Therefore Isaiah promiseth that God will not onely bringe to passe, that the Temple shalbe restored to the former bewtie, but also that all the Gentyles shall come from euery place thither. It is certeine that he speaketh metaphoricallye: for the Prophetes doe vnder the sha∣dowes of the law set forth the spirituall worshippe of God, which shuld be vnder the kingdome of Christ. But this was neuer fulfilled, that all people should come to Ierusalem to worshippe. Therfore when he saith that the Temple shall be the place of prayer for all the Gentiles, is as∣much as if he should haue sayde, the Gentiles shall be gathered into the Church of God, that togeather with the children of Abrahā they might with one mouth call vpon the true GOD. But because hee maketh men∣tion of the temple, for somuch as it was then the visible seate and place of religion, Christ dooth worthily reproue the Iewes, for that they most vilelye applyed the same to other vses, then those whereto it was ordai∣ned.

The meaning therefore is, that God would that the temple should re∣maine vnto that time as a signe or marke, whereto all true worshippers should be bent. How vnworthily and how wickedly then doe they in turning it into a prophane market? But in Christes time that temple was the house of prayer, so long as the lawe with the shadowes of the same was in force: but it beganne to be the house of prayer to all nati∣ons, when as the doctrine of the Gospel sounded from thence, whereby the whole worlde grewe into a consent of fayth. And though it was shortly after destroyed, yet vnto this day appeareth the effect of this pro∣phesie.

For sith the law came out of Sion, it is necessary that whosoeuer will pray rightly, shoulde looke to that beginning. I graunt that there is no difference of places: for the Lorde will bee called vppon euerye where: but as the faythfull, which professe themselues to worshippe the GOD of Israell, are sayde to speake the language of Canaan, and also to come into the temple, because that true religion sprang from thence: and that same was the fountaine of waters, which in short space were wonderful∣ly encreased and flowed forth in great aboundance, and they that drink of the same shall liue as Ezechiell maketh mention, chap. 47. 9. and those waters going out from the temple, doe spread themselues to the East & to the west. Though we do vse churches at this day, for the meeting of y^e holy assēblies, yet it is for an other cause: for since that Christ came, he is not proposed vs in an outwarde and shadowish image, as hee was in tymes past to the fathers vnder the lawe. Furthermore, it is to be noted, that the Prophet by this woord prayer meaneth the whole worshippe of God. For though there was at that time great aboundaunce of ceremo∣nies, yet God in few words taught the Iewes to what end al those cere∣monies should be referred: namely, that they might spiritually worship him, as it is more plainely set downe in the fiftie Psalme. For there dooth God also call backe all the exercises of godlynesse to prayer.

But you haue made it. Christe declareth that the complainte of Ieremi∣ah belongeth also to his time, wherein the Temple was no lesse defiled. The Prophet rebuketh the hypocrites, which strengthning themselues with the temple, tooke themselues a libertie to sinne. For where it was the purpose of God, to instructe the Iewes by outward signes, as instru∣ctions to true godlynes, as it is a common matter for hypocrites to turne trueth into a lye (as if it were sufficient to apply themselues to outward ceremonies) they were content with the vaine pretence of the Temple. But the Prophet cryeth out against them, that GOD is not tied to the temple, or bounde to ceremonies: and therefore they boasted in vaine of the name of the temple, which they had made a denne of theeues. For as theeues doe more boldly sinne in their dennes, beecause they hope they shall escape without punishment: so the hypocrites grow to be bolde vn∣der a faigned pretence of godlinesse, so that almost they are in hope to deceiue God.

Further, because that the Metaphor of a denne reacheth to all corrup∣tions, Christ doth very aptly apply the place of the Prophet to this pre∣sent cause. Marke addeth that Christ forbadde that no man should ca∣ry any vessell through the temple: that is, hee would not suffer anye pro∣phane thing to be seene there: for by the word vessell the Hebrewes doe signifie all kinde of furniture for a house. In summe, Christ tooke away whatsoeuer hindered the reuerence and maiestie of the temple.

14. The blinde and the halte came vnto him. Least that authoritie which Christe hadde taken vppon him more then hee was woont, shoulde bee suspected of rashnesse, hee confirmed the same by miracles. Therefore healed he the blinde and the halte in the Temple, that it might be mani∣festly knowne that the right & honour of the Messias belonged to him. For the Prophetes doe describe and sette him forth with these markes, whereby wee see agayne that which I spake of a litle beefore, that it is

not the parte of euerye of the people to immitate this deede of Christe, leaste that vnaduisedlye that manne shoulde lyft vppe himselfe into the throane of the Messias. This is to be noted, that the halt and the blynd, which were healed, were witnesses of the diuine power of Christe, as if God from heauen should sanctifie with his voyce the speach of the mul∣titude.

15. VVhen the chiefe Priestes and Scribes saw the miracles. Luke declareth that the Pharises beganne to murmur now by the way. The disciples then onely cryed, and they would haue them commaunded to silence. Christ aunswered that they laboured in vaine: for God woulde rather make the stones to cry, then that hee woulde suffer the kingdome of hys Sonne to be ouerwhelmed. It is to be supposed that when there was no end of crying, but that the children also ioyned themselues to them, the Scribes and Priestes waxed more angry: and then they assaulted Christe againe. And they seeme to nippe him very scornefully, while they caste in his teeth that he seeketh for praise of children. Further, it is to be no∣ted, whereof they toke their offence. That they were malitious, wicked, and deadly contēners of God, it appeareth by this, that they are as much vexed at the myracles, as at the happy and ioyfull cryes. But now I seeke after some speciall matter, what it was that should vexe them most. VVe know how fiercely they fought for their estate: for hottely they sought to maintaine that tyrannye, which they hadde once vsurped. And this had bene no small imparing of their kingdome, if it shuld be lawful for the people to giue Christ the tytle of a king: yea, euen in the smallest matters they would haue the decrees holden for Oracles: so that it shuld not be lawfull for to allow or to reiect any thing, but according to theyr pleasure. Therefore they thinke it an absurd and peruerse course for the people to giue title of Messias to any man, whō they shal not think wor∣thy of that degree. And certeinly, it was meete, if they would haue done theyr duety, that they should haue gone before the whole people, as lea∣ders and guydes. For the Priestes were created to this end, that al menne might aske for the knowledge of the law of God from their lippes, and also that they might be the Aungelles and interpreters of the GOD of hostes, Mal. 1. 7. But because they had wickedly extinguished the light of the trueth, Christ aunswereth them very aptly, that they shal preuaile nothing in seeking to suppresse the doctrine of saluation: because the stones shall rather vtter it. And in these wordes is contained a secrete graunt▪ for Christ doth not deny this to be a preposterous order, that the vnlearned common people and children shoulde first celebrate with their speach the comming of the Messias: but because y^t they do malitiou∣slye choake the trueth, which shoulde be the approued witnesses of the same, it is no meruaile if God raise vppe others, and to their shame chuse children to doe it. Heereby we reape no litle comfort: for though the wicked labour all the wayes they can deuise to darken & hide the king∣dome of Christ, here we heare that they labour in vaine. They hope that when of that company, which promote the kingdome of Christe, they shal kil some, and restraine others with feare, that they shal obtaine theyr purpose. But the Lord wil deceiue them: for he wil rather giue mouthes and tongues to stones, rather then the kingdom of his Sonne shall want witnesses.

16. Read yee neuer. The Scribes and Priests tooke occasion to quarrell at this, that Christ suffered the children to call him a king: as the wicked ones doe alwayes disdainfully despise the humility of Christes disciples. Christ reproueth this malice with the testimony of Dauid, who also ma∣keth the very infants preachers of his glory. These are the very wordes: Out of the mouth of babes and sucklinges hast thou ordained strengthe, Psal. 8. 3. whereby Dauid declareth, that though all tongues should kepe silence, God needeth not any other Rethoricians to set foorth his power, then yong infantes, which as yet hang vppon their mothers brests. They are dumbe: but the wonderfull prouidence of GOD, whiche shineth in them, is as eloquence loudly and well speaking his praise. For he that cō∣sidereth with himselfe, how the fruit is engendered in the wombe of the mother, is nourished there the space of nine moneths, commeth foorth at the length into the lighte, and findeth meate prepared for it assoone as it is borne: must of necessity not only finde & feele that God is the maker of the worlde, but is wholely caried into an admiration of the same. So the Sunne and Moone, thoughe they be creatures without tounges, yet it is sayd that they haue vtterance and speache, to declare and sing the prai∣ses of God, Psal. 19. 1. Seeing then that the tounges of infants doe sound foorth the praises of God, Christ doth heereby gather, that it is no absur∣dity if he haue the voyce of those children which now can speake.

18. And in the morning as he returned. Betweene that solemne entrance of Christ, whereof we heard, and the day of the Passeouer, he lodged euery night at Bethanie, and on the day time hee was teachinge in the temple. And Mathewe and Marke doe report a hystory which befel at that time by the way, that Christ as he came into the Citie was an hungred, came to a figge tree: and when he founde nothing thereon but leaues, he cur∣sed it: and the tree beinge curssed with his woorde, withered presentlye. Further, I take this for graunted, that Christ did not faine, but was truely an hungred. For wee knowe that of his owne accorde he became sub∣iecte to our infirmities, though by nature he was free and void of them. But the difficulty standeth in this, howe hee shoulde be deceiued to seeke for frute vppon a tree that was without: especiallye when as the time of frute was not yet come: Further, why is his anger so hot against a harm∣lesse tree? But to absurdity can follow, if we say, that as a man he knewe not what kinde of tree it was: yet it may be that he not being ignorant of the ende, came vnto it of purpose. But hee is not caried with any heate of anger to curse it: for that were not onely an vnrighteous, but also a childish and ridiculous reuengement. But when as hunger was grieuous vnto him in respecte of the flesh, he sought to ouercome the same with a contrary affection: namely, that he might set foorth the glory of the fa∣ther, as he sayeth in an other place. My meate is, that I may doe the will of my father, Iohn 4. 34. for there also he doeth striue with wearinesse and thirste: and I doe rather incline to this opinion, that hunger was as a meanes prouoking him to woorke this myracle, and to teache his disci∣ples. Therefore, when as he was an hungred, and had not meat ready, he fedde himselfe otherwise: namely in setting foorth the glorye of GOD. And his will was by the tree to giue a token, what ende remaineth for hypocrites, and also to declare howe vaine their boastinge is, and to no purpose.

19. Neuer frute grow on thee hence forwarde. Heereby we learne what this woord accursing meaneth: namely, that the tree is condemned to be bar∣ren: so againe God blesseth, when by his woord he maketh frutefull. But it doth more euidently appeare by Marke, that the figge tree did not pre∣sently wyther, or at the least that the disciples did not marke it, vntill the next day that they sawe the leaues fallen off. Marke also doeth attribute that to Peter alone, which Mathewe doeth commonly referre to all the Disciples: but when as Christ answeareth in the plurall number, it is ea∣sie to be gathered that one asked the question in the name of all the rest.

21. And Iesus answeared. Christ extendeth the vse of the myracle fur∣ther, that hee mighte encourage his disciples to faith and confidence. In Marke there is first sette downe a generall exhortation, that they should haue faith in God. Then followeth a promisse, that they shall obtaine by faith, what soeuer they shall aske of God. To haue faith with God, sig∣nifieth as muche as to promisse himselfe certainly, and to looke for from God, what soeuer is needeful. But because that faith, if there be any in vs, doeth presently breake out into prayers, and pearceth into those trea∣sures of the grace of God, which are shewed in the woorde, that it might enioy the same: therefore Christe addeth prayer to faith, for if hee hadde onely sayd that we should haue what soeuer we shall desire, faith to some might seeme to be too imperious, or too secure. VVherefore Christe de∣clareth that they do then beleeue a right, which trusting in his goodnesse and promisses, doe humbly flee vnto him. This is a notable place to ex∣presse the force and nature of faith: namely, that it is a certaine assurance resting in the goodnesse of God without any doubtfulnesse. For Christ doeth not acknowledge any others to beleeue, but them which doe vn∣doubtedly account God to be mercifull to them, and doubt not but that he will giue what they doe aske. VVhereby we see with what a diuelishe imagination the Papists are bewitched, which doe mixe faith and doub∣ting togither: nay, they charge vs with foolish presumption, if we being perswaded of the fatherly fauour of God towardes vs, dare be so bolde as to present out selues before him. And Paule doth especially commend this benefite of Christe, that by faith in him we haue boldnesse and en∣trance to God with confidence, Ephe. 3. 12. Furthermore this place doth teache, that the true examination of faith, is contained in prayers. If any manne doe obiecte that these prayers were neuer heard, that mountaines should cast themselues into the sea: The answeare is easie. Christe doeth not slacke the raynes to mennes prayers, that they shoulde desire what they lust, while he maketh their prayers subiecte to the rule of faith. For so is it necessary that the spirite should bridle all our affections, & bryng them into obedience to the woorde of God. Christe requireth a certaine and assured confidence in prayer without doubting. And whence shall the minde of manne conceiue this, but out of the woorde of God? Nowe then we doe see that Christe promised nothing to his disciples, except they keepe themselues within the boundes of the good will of God.

LVKE. 47. And he taught daily in the Temple. Marke and Luke do first teache, of what kinde of menne the Church consisteth, that is of the sim∣ple common people: Againe, what ennemies Christ hadde: namely, the Priests and Scribes, and all the chiefe rulers. And this is a parte of the fo∣lishnesse

of the crosse, that GOD passing by the excellent thinges of the worlde, chuseth that whiche is foolishe, weake, and despised. Then they make mention that those good gouernours of the church of God sought the meanes to destroy Christe: whereby their wickednesse and vngodly∣nesse was detected. For thoughe it were graunted that they hadde iuste cause to persecute Christe, yet it was not lawfull for them after the ma∣ner of theeues to come out to kill him, or secreatly to send foorth cutters against him. Thirdly, they teache that their wicked conspiracie was re∣pressed: because that Christe by the secreat counsell of God, was appoyn∣ted to the death of the crosse.

Mathew 21.	Marke 11.	Luke 20.
23. And when hee was come into the Temple, the chiefe priests, and the elders of the people came vnto him, as he was tea∣ching, and sayde: by what authority doest thou these thinges? and who gaue thee this authority? 24. Then Iesus answea∣red and sayd vnto them: I also will aske of you a certaine thinge, which if ye tell me, I likewise will tell you by what authori∣ty I doe these things. 25. The baptisme of Iohn, whence was it I from hea∣uen, or of menne? Then they reasoned amonge themselues, saying: If we shall say from heauen, he wil say vnto vs: VVhy did yee not then beleeue him. 26. And if wee saye of men, we feare the people: for all holde Iohn as a Prophet. 27. Then they answea∣red Iesus, and sayde, wee cannot tell. And he sayd vnto them, neither tell I you by what authoritye I doe these things.	27. Then they came againe to Ierusalem, and as hee walked in the Temple, there came to hym the hie Priests, and the Scribes, and the Elders. 28. And sayde vnto hym: By what authority doest thou these thinges? and who gaue thee thys authority, that thou shouldest do these things? 29. Then Iesus answeared and sayde vnto them, I will also aske of you a certaine thing, and an∣sweare you mee, and I will tell you by what authority I do these things. 30. The baptisme of Iohn, was it from heauen, or of menne? an∣sweare me. 31. And they thoughte wyth themselues, saying: If wee shall say from heauen, hee will saye: VVhy then did yee not beleeue him? 32. But if wee saye of menne, we feare the people: for all men counted Iohn, that he had beene a very Prophet. 33. Then they answeared and sayde vnto Iesus, we cannot tell. And Iesus answeared, and sayde vnto them, neither will I tel you by what aucthoritie I doe these things.	1. And it came to passe, that on one of those dayes, as hee taught in the tēple, and prea∣ched the Gospell, the highe priestes and the Scribes came vpon him with the elders. 2. And spake vnto hym, say∣ing: tell vs by what aucthori∣rity thou doest these things, or who is he that hath giuen thee this authority? 3. And he answeared, & said vnto them, I also wil aske you one thing, tell me therefore. 4. The baptisme of Iohn, was it from heauen, or of men? 5. And they reasoned with∣in themselues, saying: If wee shall saye from heauen, he will say, why then beleeued ye him not? 6. But if wee shall saye, of men, all the people will stone vs: for they be perswaded that Iohn was a Prophet. 7. Therefore they answeared, that they could not tel whence it was. 8. Then Iesus said vnto them, neither tell I you by what au∣thority I doe these things.

23. By what authority doest thou these things. Because their other purposes and open attempts did not proceede, now the Priests and Scribes doe o∣uerthwartly trie, if they may by any meanes driue him from his maner of teaching. But they quarrell not with him for his doctrine it selfe, whe∣ther it be true or no, for that they had often tried that in vaine: but they mooue the question of his calling and of the commaundement. And this was a goodly colour: for sith no manne might thrust himselfe either into the honour of the priesthoode, or into the office of a prophet, but muste waite for his calling from God: muche lesse is it lawfull for any manne, to take vppon him the name of the Messias, except it may euidently ap∣peare, that he is chosen thereunto of God. For he must be appoynted not onely by the woorde of God, but also by his othe, as it is wrytten in the Psalme. 110. 4. But they deale very peruersly and wickedly, because that when the diuine maiestie of Christ had beene declared by many myra∣cles, as though they were ignorant of all things, they inquire frō whence he came. For what is more absurde when they sawe the hande of God stretched foorth in healing the halte and the blinde, to doubte whether a priuate man hath rashly taken this authority vppon him. Further, it was more then sufficiently proued before, that Christ was sent from heauen: so that they could do no lesse, then to allowe of his dedes in their heart, when they acknowledged God to bee the authour of them. Therefore they rest vppon this, that he is not a lawful minister of God, whom they shall not chuse with their voyces, as if the whole power were in theyr handes. But though they were lawfull gouernours of the Churche, yet it were a monstrous thing for them to lifte themselues againste GOD. Nowe we vnderstand why Christ doeth not directly answeare them: be∣cause that wickedly and shamelesly, they asked him a question of a mat∣ter euidently knowne.

25. The baptisme of Iohn. Christe asketh the question of the baptisme of Iohn, not onely that he might shew that they are vnworthy of all autho∣rity, because they had despised the holy Prophet of God: but also that he might reprooue them in their owne aunsweare, impudently pretendinge ignoraunce of a matter euidently knowen: For it must be remembered, wherefore Iohn was sent, what his message was, what matter he special∣ly bent himselfe vnto. He was sent as a crier to proclaime Christ: he slac∣ked not those things he was set about: and he chalenged nothing to him∣selfe, but that he might prepare the way to the Lorde. Further, he poyn∣ted out Christ with his singer, and testified that hee was the onely sonne of God. Nowe then, whence would the Scribes haue the newe authority of Christe approoued vnto them, when as the baptisme of Iohn hadde made a lawfull and assured triall of the same? Nowe we see that Christe vsed not any crafty subtelty to auoide them, but answeared the question proposed wholely and fully: for Iohn coulde not be acknowledged for the seruant of God, but that Christ must be acknowledged for the lord. So he armed not frowarde men, whiche without any commaundement, but of their owne presumption, dare take a publike office vppon them: neither doeth hee by his example teache any sophisticall arte for the con∣cealing of the truth, as many subtile men doe falsly alleage him for their authour. I graunt that a man must not alwayes answeare after one ma∣ner, especially if the ennemies lay snares to catch vs: but their malice must

be so wisely auoided, that truth be not lest vndefended. But baptisme is not taken in this place onely for the outwarde signe of washing, but for the whole ministerie of Iohn. For Christe would haue had this answea∣red, whether Iohn was a true and lawfull Prophet of God, or a deceiuer. Yet this sentence containeth a profitable doctrine, whether the baptisme of Iohn be from God or of men: for thereby we gather, that the godly may not admit amongest them any doctrine or sacrament, except it may appeare that the same proceeded from God, neither is it in the power of men to coyne any other at their pleasure. Hee speaketh of Iohn, whome the Lord other where doeth highly commende aboue all the Prophetes. Yet Christ sayeth that his baptisme may not be receiued, except the same be commaunded of God. VVhat then shall be said of those fained Sacra∣ments, which are fondly brought in by menne of no value, without any commaundement of God? For Christe doeth openly declare in these woordes, that the whole gouernment of the Church doth depende vpon the direction of God, so that it is wickednesse for menne to bring in any thing of themselues.

They thought amongst themselues. The wickednesse of the priestes is heereby shewed, they consider not what is true, neither doe they aske their owne conscience: nay, they had rather most vilely to tourne backwarde, then to confesse that whiche they knowe to be true, least any poynt of their ty∣rannie should be lost. So all the godlesse, though they seeme desirous to learne, yet they shut the gate against the truthe, if they thinke it to be a∣gainst their gaine. Therefore Christ doeth not sende them away with∣out an answeare, but sendeth them away ashamed and confounded: and alleageth so much of the testimony of Iohn, as sufficeth to shewe that he doeth it by the power of God.

Mathew 21.	Marke.	Luke.
28. But what thinke yee? A certaine man had two sonnes, and came to the elder, and sayde: Sonne, goe and woorke to day in my vineyard. 29. But he answeared and sayde, I will not: yet af∣terward he repented himselfe, and went. 30. Then he came to the second, and sayd likewise. And he answeared and sayde, I will sir: yet hee went not. 31. VVhether of them twaine did the will of the father? They sayd vnto him. The first. Iesus sayd vnto them: Verely I say vnto you, that the Publicanes & the harlottes shall goe before you into the kingdome of God. 32. For Iohn came vnto you in the way of righte∣ousnesse, and ye beleeued him not: but the Publicanes and the harlots beleeued him: and yee, though ye saw it, were not mo••ued with repentance afterward, that yee might beleeue him.

This clause sheweth to what end this Parable tendeth, when as Christ

preferreth them which were notorious, infamous and abhominable peo∣ple before the Scribes and the priests. For he discouereth these hypocrites, that they should no more boast themselues for the ministers of God, and pretend a vaine shew of godlinesse. For though their ambition, & pride, and cruelty, and couetousnesse, were knowen to all men, yet they would be accounted otherwise. And when as lately they assaulted Christ, they fained themselues very carefull for the order of the church, as if they had beene faithful and carefull preseruers of the same. So, sith they so grosely mocke with God and men, Christ reproueth their impudencie, shewing that they were nothing lesse then suche as they boasted themselues, and were so farre from that dignity wherwith they flattered themselues, that they should sit beneath the Publicanes and harlots. For in that they pro∣fessed themselues to be the chiefe maintainers of the worship of God, & zealous of the law, Christ sayeth that this is euen like, as if a sonne shuld only in woord promisse obedience vnto him, and yet should deceiue him. As concerning Publicanes and harlots, he excuseth not their sinnes, but compareth their dissolute life, and the disobedience of an vntoward and disobedient sonne togither, who at the first reiecteth his fathers commā∣dement: but he sheweth that he did muche better in this, because they doe not continue in their sinnes to the end, but they rather become meete and apt to beare the yoake which they had so disdainfully refused. Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes, for that they doe stubbornly resist God, and doe not repent after so many admonitions: but he spoyleth them of that honour, wher∣of they were vnwoorthy: because their vngodlinesse was worse then the wantonnesse of harlots.

30. I will sir. This phrase is borowed of the Hebrew tongue. For when the Hebrewes woulde offer their seruices, and woulde say that they were ready to obey, they vse these wordes: Beholde, I am ready sir. And it is a vertue of it selfe praise worthy, to be willing and ready to obey, assoone as God shal speake the word. Neither doeth Christ in this place cōmend slacknes: but when as there is fault in both, after a mā hath lingred long, at length to goe to his labour, and in wordes to professe that which thou wilt not perfourme, Christ teacheth that this hypocrisie is more intolle∣rable, then that stubbornnesse which in processe of time is tamed.

32. For Iohn came vnto you. Because that Iohn was a faithfull minister of God, Christ referreth what soeuer he taught to god himself. This speach had beene more full and plaine, God came preaching righteousnesse in the mouth of Iohn: but because that Iohn spake in the name of God; and not as a priuate man, he is aptly sette in the place of God. And this place giueth no small authority to the preaching of the woorde, while they are accounted stubborne and disobedient against him, who soeuer they are, which shall despise the godly and holy admonitions of a teacher sent by him. Some doe more subtelly expound this word righteousnesse, whome I doe permit to vse their own•• sense. But in my iudgement it signifieth nothing else, then that the doctrine of Iohn was sound and right: as if he shoulde haue sayde, that there was no cause why they shoulde reiecte the same. Further, when he sayeth that the Publicanes beleeued, his meaning is, that they did not only allow of the word, but did with earnest affecti∣on embrace that which they heard. VVherby we gather that this of it self

is not faith, if any man subscribe to sounde doctrine: but it comprehen∣deth a greater and a deeper matter, that the hearer renouncing himselfe, should giue his life wholely to God. VVhen he sayeth that they were not mooued with such an example, he amplifieth their obstinate malice. For this were a token of extreeme desperation, at the least not to follow har∣lots and Publicanes.

Math. 21.	Marke 12.	Luke 20.
33. Heare an other parable, there was a certaine houshol∣der, whiche planted a vine∣yearde, and hedged it rounde about, and made a wine presse therin, and built a tower, and let it out to husbandmen, and went into a strange country. 34. And when the time of the fruit drewe neare, he sent his seruaunts to the husband∣menne, to receiue the fruites thereof. 35. And the husbandmenne tooke his seruaunts, and beate one, and killed another, and stoned another. 36. Again, he sent other ser∣uaunts, me then the first: and they did the like vnto them. 37. But last of al he sent vn∣to them his owne sonne, say∣inge, they will reuerence my sonne. 38. But when the husband∣men saw the sonne, they saide among themselues, this is the heire: come, lette vs kill him, and lette vs take his inheri∣taunce. 39. So they tooke him, and cast him out of the vineyard, and slew him. 40. VVhen therefore the Lorde of the vineyarde shall come, what will hee doe to those husbandmen? 41. They said vnto him, he wil cruelly destroy those wic∣ked men, and will let out his vineyard vnto other husband∣men, which shall deliuer him the frutes in their seasons.

42. Iesus sayd vnto them, read yee neuer in the sciptures: the stone which the builders refused, the same is made the heade of the corner? This was the lordes doinge, and it is merueillous in our eyes. 43. Therefore sayd I vnto you, the kingdome of God, shall be taken from you, and shall be gi∣uen to a nation, which shal bring foorth the fruites thereof. 44. And who soeuer shall fall on this stone, he shall be broken: but on whome soeuer it shal fal, it will grinde him to powder. 45. And when the chief priests and Pharisies had heard his pa∣rables, they perceiued that hee spake of them. 46. And they seeking to lay handes on him, feared the peo∣ple, because they tooke him at a prophet.

1. And he beganne to speake vnto them in parables, a cer∣taine manne planted a vine∣yard, and compassed it with an hedge, and digged a pit for the winepresse, and builte a towre in it, and lette it out to husbandmen, and went in∣to a straunge countrey. 2. And at a time, he sent to the husbandmen a seruaunt, that he might receiue of the husbandmen, of the fruite of the vineyard. 3. But they tooke him, and beat him, and sent him away emptie. 4. And againe, he sent vnto them an other seruaunt, and at him they cast stones, and brake his head, and sent him away shamefully handled. 5. And againe, he sent ano∣ther, and him they slewe, and many other, beating some, & killing some. 6. Yet had he one sonne, his deare beloued: him also hee sent the last vnto them, say∣inge: they will reuerence my sonne. 7. But the husbandmen sayd among themselues, this is the heir: come, let vs kil him, and the inheritance shalbe ours. 8. So they tooke him, and killed him, and cast him out of the vineyeard. 9. VVhat shal the Lord of the vineyeard do? he wil come & destroy these husbandmen, & giue the vineyeard to others.

10. Haue yee not redde so muche as this scripture? The stone which the builders did refuse, is made the heade of the corner. 11. This was done of the Lorde, and it is meruailous in our eyes. 12. Then they went about to take him, but they feared the people: for they percei∣ued that hee spake that pa∣rable against them: therfore they left him, and went their way.

9. Then began he to speake to the people this parable. A certain man planted a vine∣yeard, and lette it foorth to husbandmen: and went into a straunge countrey for a great season. 10. And at a time he sent a seruaunt to the husbandmen, that they shoulde giue him of the frute of the vineyard, but the husbandmenne did beate him, and sent him away emp∣tie. 11. Againe, he sent yet an other seruaunt, and they did beate him, and foule intrea∣ted him, and sent him away emptie. 12. Moreouer, hee sent the third, and him they wounded, and cast out. 13. Then sayd the Lord of the vineyearde, what shall I doe? I will sende my beloued sonne: it may be that they wil doe reuerence, when they see him. 14. But when the husband∣menne sawe him, they rea∣soned with themselues, say∣inge: this is the heire: come, lette vs kill him, that the inheritance may be ours. 15. So they caste him oute of t••e vineyearde, and killed him, what shall the Lorde of the vineyearde therefore d•••• vnto them?

16. He wil come and destroy those husbādmen, & wil giue cut his vineyarde to others. But when they heard it, they sayd, God forbid. 17. And he behelde them, and sayd: what meaneth this then that is wryttē, the stone that the builders refused, that is made the head of the corner? 18. VVho so euer shall fall vppon that stone, shalbe bro∣ken: and on whome soeuer it shall fall, it will grinde him to powder. 19. Then the hie priests, and the Scribes the same houre went about to lay handes on him: (but they feared the people) for they perceiued that he had spoken this para∣ble against them.

33. Heare another Parable. The woordes of Luke doe somewhat differ frō these, for he sayeth that Christ spake to the multitude: and the speach is heere directed to the Priests and Scribes. But this is easily answeared, for though Christ bent his speach to them, yet he discouered theyr shame before all the people. VVhen Marke sayeth that Christe began to speake in parables, he omitteth that which was first in order: as also in other pla∣ces of the whole, he onely toucheth a parte. The summe of the parable is this, it is no new thing, if the priests and other gouernours of the church, doe endeuour wickedly to defraude God of his right, for they haue vsed the like theeuery before against the Prophets, and now they are ready to slay the sonne, but they shall not escape vnpunished: for God wil arise to reuenge his own right. And this is spoken for two principall causes: first, that he might reprooue the priests of vnthankefulnesse full of infidelitie and wickednesse: then that he might take away the offence, which might be taken of his death which was so neare at hande. For they had preuai∣led so much by their false title, amongst the false & simple people, so that religion amongst the Iewes, depended of their wil and pleasure. There∣fore Christ prepareth the weake before, and teacheth that sith the priests in times past haue slaine so many Prophets one vppon an other, there is no cause why any man shoulde be troubled, if the like example be also wrought in his owne person. But nowe let vs consider euery parte of the same.

Hee planted a vineyarde. This similitude is often founde in the scripture. As cōcerning this present place, this is Christes only meaning, that when

God placeth pastours ouer his church, he giueth not ouer his right vnto them, but dealeth in like maner, as if a housholder shoulde set out a vine∣yeard or a field to a husbandman, who bestowing his labour in dressing it, shoulde pay yearely frute for the same. And as he complained by Isai, 5. 4. and Iere. 2. 21. that the vineyeard, about the dressing whereof he had bestowed much labour and cost, brought foorth no frute: so in this place he accuseth the keepers of his vineyeard, who as strong theeues tooke al the profit to themselues. This saying of Christ, that the husbandmen re∣ceiued the vineyeard well dressed and laboured at the hand of the house∣holder, doeth not a little encrease their faulte, for the better they were dealt with, the more worthy they are to be abhorred for their vnthank∣fulnesse. Paule vseth this argument, 1. Tim. 3. 15. when he would exhort the pastours diligently to doe their duety, because they were stewardes, chosen to gouerne the house of God, which is the pillar and grounde of truth. And well, for the excellenter and the more honourable their estate is, so muche the more bound are they to God, not to followe his woorke slouthfully, but diligently. So muche the more is their vnfaithfulnesse to be detested (as was sayd euen nowe) which do scornefully abuse so great liberalitye and honour which God hath voutchsafed to bestowe vppon them. But God planted a vineyeard, when he being mindfull of his free adoption, had separated againe the people deliuered out of Egypt as pe∣culier vnto himselfe, and had testified that he woulde be their God and father, and had called them into the hope of eternall saluation. For this is the planting whereof there is mention made in Isa. 60. 21. and in other places. By the winepresse and tower, are vnderstoode those meanes and helpes which were ioyned to the doctrine of the law, for the nourishmēt of the faith of the people, as the sacrifices and other ceremonies. For God as a prouident and carefull housholder, vsed all diligence for the fensing of his Church, with all the helpes that might be.

30. He set it out to husbandmen. God might of himselfe haue preserued the estate of the Church in good order without the helpe of men: but he taketh men for his ministers, and vseth their hands for helpe. So in times past he appoynted the Priests, that they should be as dressers of the vine∣yeard. But it is marueile why Christ should compare the Prophets to ser∣uants which are sent at the ende of the vintage to aske for frute. For we know that they also were vine dressers, and had one charge in common with the priests committed vnto them. I answeare, it was not necessary for Christe to shewe what agreement or difference there was betweene these two orders. The priestes were created at the first for this cause, that they might throughly furnish the church with sound doctrine, but when they either of slouthfulnesse or of ignorance neglected the worke com∣mitted vnto them, the Prophetes were sent as an extraordinarye supplie, which should purge the vine of hurtfull weedes, shoulde cutte off super∣fluous loppe, and should supply all thinges that were wanting throughe the negligence of the Priestes: and yet further they shoulde sharpely re∣prooue the people, restore religion decaied, stirre vppe slouthfull mindes, and bring them backe againe to the woorshippe of God and newnesse of life. And what was this else, but to aske for frute due vnto the Lorde of his vineyeard? the which Christ doeth aptly and truely apply to the pur∣pose.

Neither yet was the continual regiment of the Churche established in the Prophets, but the priestes alwayes kept it in their handes: euen as if a slouthfull husbandman forsaking husbandry, shoulde yet vnder pre∣tence of the possession keepe the place whereunto he was once appoyn∣ted.

35. They beate one. Marke and Luke doe somewhat differ in this place from Mathewe: for when as he maketh mention of many seruauntes, and when they were all euill and cruelly handled, there was a greater number sent againe: they onely sette euery manne in his seuerall order, as if there were not two or three sent togither, but one after another. And though they all had one generall purpose: namely, that the Iewes woulde attempt the like against the Sonne, of that which they had so of∣ten done against the Prophets: yet Mathewe doeth declare the matter it selfe more plainely: that is, that God by sending many Prophets, stroue with the malice of the priests. VVhereby it appeareth howe outragious their madnesse was, which could not be refourmed by any meanes.

37. They will reuerence my sonne. This thought doeth not properly be∣long to God. For he knewe what shoulde come to passe, neither was hee deceiued with the hope of any better successe: but it is a common thing, especially in parables to attribute humane affections to him. Neither yet is this added without a cause, for Christe would shew as in a glasse, how desperate their wickednesse was, whereof this was too euident a testi∣monye for them with a diuelishe madnesse to arise against the Sonne of God, who came to bring them againe into their right minde. As they hadde done before what lay in them, to driue God out of his possession, by the cruell slaughter of the Prophets: so this was the greatest sinne of all, to slaye the Sonne that they mighte raigne as in a house without an heire. For this was the cause why the Priests did rage so against Christe, least they shoulde lose their tyrannie as a pray. For it is he whome God the father would haue raigne, and to whome he hath giuen all authori∣tie. The Euangelistes doe also somewhat vary in the ende. For Mathewe sayeth that they began to make a confession against themselues, wherein they condemned themselues: Marke simply sayeth that Christe declared what punishment shoulde light vppon so wicked and vngodly seruantes. Luke seemeth plainly to differ from them both: saying that they wyth∣stoode and were against the iudgement which Christ had pronounced. But if we marke the meaning better, there is no diuersity amongst them, for it is not to be doubted, but that they would agree vnto Christe, that suche seruaunts hadde deserued that plague: but when they sawe bothe the sinne and the iudgement laid vppon themselues, they woulde shifte it off.

42. Reade you neuer in the scriptures? That must be remembred which we spake a little before, when the priestes and Scribes had the people bound vnto them, this principle was common amongest them, that they onely were the lawfull arbiters and iudges of the redemption to come: so that no man might be receiued for the Messias, but he whom they by their li∣king and consent shoulde allowe of. Therefore they affirme that Christ had spoken a thing impossible, that they should slay the sonne and heyre of the Lord of the vineyeard. But Christ confirmeth it by the testimonie

of the scripture: and he asketh the question very vehemently: as if he had sayd: You account it a great absurdity, that it shoulde come to passe, that the husbandmen to whome the vineyeard was lette, shoulde so wickedly conspire against the sonne of God. VVhat? hathe the scripture foretolde that he shoulde be chearefully and ioyfully receiued, and that the rulers themselues should not rather be against him? The place also which he ci∣teth, is taken out of the Psalme 118. 22. from whence that happy & ioy∣full cry was fetched. O Lorde saue nowe, blessed be hee that commeth in the name of the Lorde. And this was prophesied of the kingdom of the Messias, as it doeth appeare there, in that God created Dauid king, wyth this condition, that his throane should stand for euer, euen so long as the Sunne and Moone should shine in heauen, and being decaied, it shuld by the grace of God be restored into the former estate. Therefore whereas that Psalme containeth a description of the kingdome of Dauid, it pro∣miseth wythall, that it shall be perpetuall, and restored againe. If this had beene spoken of a temporall kingdome, Christ shoulde haue improperly drawen it vnto himselfe. But this muste alwayes be noted, that the king∣dome which God erected in the person of Dauid: was established in the true Messias vnto the ende of the worlde. For that annoynting in times past was but a shadowe of this. VVhereby it is gathered, that that which was begunne in Dauid, was a paterne and figure of Christe. Nowe let vs returne to the woordes of the Psalme. The Scribes and priestes thoughte it incredible, that Christe shoulde be reiected of the rulers of the Church. But he proueth out of the Psalme, that by the wonderful power of God he shoulde bee placed in his throane against the will of menne: and that was figured long before in Dauid, whome God tooke when he was re∣iected by the mighty powers of the world, that he might declare & shew, what he would woorke at the length in his Christ. And the Prophet bo∣roweth a Metaphore of buildings. For because the Churche is the holy house of God, Christ vpon whom it is builded, is called the corner stone: that is, the stone which beareth the whole weight of the building. Thys similitude holdeth not out square on euery side, if a man should sifte out euery particuler poynt which belongeth to Christe: but it agreeth very well in this, that the saluation of the Church lieth vppon him, and he vp∣holdeth the estate of the same. So other Prophets also followed the same phrase and maner of speakinge, especially Isaias 28. 16. and Daniel. But Isaias alludeth very neare vnto this place, who bringeth in God speaking thus. Beholde, I will lay in Syon a foundation stone, a stone tried and pretious, whereat bothe the houses of Israel shall stumble. And in the newe Testament this maner of speache is often founde. Therefore the summe is, that the kingdome of God shoulde be builded vppon a stone, which the chiefe builders themselues shoulde caste away as rubbishe and nothing woorth. And the meaning is, that the Messias who is the foun∣dation of the saluation of the Church, shoulde not be chosen by the com∣mon voyces of menne: but when the chiefe rulers, to whome the care of the buildinge is committed, shoulde be against him, God woulde woon∣derfully exalte him by a secreate and vnhoped for power. But heere are two thinges for vs to beholde: for God least the endeuours of the wic∣ked, whyche ryse vppe to hinder the buildinge of the Churche shoulde trouble vs, hee admonysheth vs before, that it shoulde so come to passe.

Then hee declareth withall, that in the erection of the kingdome of Christe, what soeuer menne shall labour to the contrary, his power shall preuaile, we must diligently obserue bothe. It is wonderfull that the au∣thour of saluation shoulde be reiected, not by straungers, but by them of the houshold: and not of the foolish people, but of the gouernours them∣selues, who hadde the gouernance of the Church in their hands. Against suche outragious fury of menne, faith must be nourished and supported, least it shoulde faint and fall away at the straungenesse of the matter. Nowe we vnderstande howe profitable that forewarning was, whiche putteth the mindes of the godly out of that feare, which they mighte o∣therwise conceiue, at that sorowfull sighte. For there is nothinge more straunge, then the members shoulde rise against the heade, the husband∣menne against their Lorde, the counsellours against their kinge, and the chiefe builders to cast away the foundation from the building. There is also more efficacie in the other clause, where God declareth that the wic∣ked shall preuaile nothing by reiecting Christe, but that he shall haue his dignity whole and perfect: namely, that the faithfull trusting in this pro∣misse, might safely as out of a fort, laugh at the ouerthwart pride of men in reiecting Christ. For when they haue done al that they may, yet Christ will in spite of them holde that place which his father hath giuen hym. Thoughe they which seeme to haue honour and power, shall forceably sette themselues against him, yet notwithstanding he will stand in his e∣state, and yeelde nothing at all vnto them for all their wicked contempt. To be shorte, the power of God shall preuaile, so that he shalbe the stone tried and precious, which shall vpholde the Church, kingdome and tem∣ple of God.

Further, he is called the heade stone of the corner, not as that hee were onely a parte of the foundation (when as it appeareth by other places, that the Churche is firmelye builded vppon him alone) but the simple meaninge of the Prophet was this, that he should be the chiefe stay of the building. Some doe very curiously discourse of the woorde Corner, that Christe was placed in a corner, that he might ioyne togither two diuers walles: namely, the Gentiles and the Iewes. Yet in my iudgement Dauid hadde no farther respecte, then that the corner stone vpholdeth the chief weight of the building.

Nowe it is demaunded why the spirite should call them Chiefe builders, which doe onely seeke the ruine and destruction of the Church of God. For Paul doeth therefore glory that he is a good maister builder, 1. Cor. 3. 11. because he builded the Church vppon Christ alone. The answeare is easie. Thoughe they vnfaithfully did discharge the charge committed vnto them, yet he graunted them this title in respect of their callinge. So deceiuers haue often the name of Prophets: and they are called shepherds which as wolues deuoure the flocke. Neither doe they gette so much ho∣nour as shame by this title, while they roote vppe the foundation of the Churche of GOD, when they were appoynted to be chiefe in buildinge the same. Heereof is this profitable lesson gathered, that notwithstan∣ding their lawfull calling, they may be wicked and vngodly ennemies of Christ, which should be his ministers.

It is euident that the Priesthoode of the lawe was ordained of God, and that the Lorde committed the authority of gouerning the Churche

to the Leuites: doe they therefore faithfully discharge their office? should it become the godly to deny Christ to obey them? Nowe let the Pope goe with his horned Bishops, and let them boast that they shoulde be be∣leeued in all things, because they supply the place of shepheardes. If wee shoulde graunte that they are rightly called to the gouernment of the Church: yet it is in vaine that they chalenge vnto themselues more then the titles of the prelates of the Church. But they haue not so much as the title of a callinge: for the whole order of the church was ouerthrowne, that they might lift vppe themselues into this tyranny. But graunt they doe rightly chalenge the ordinarie iurisdiction, yet if they ouerthrowe the holy house of God, they are to be accounted maister builders but on∣ly in name. This doeth not alwayes fall out, that they to whome the go∣uernment of the Church is committed, should reiecte Christe. For there were vnder the lawe many godly priests, and also in the kingdome of Christ, there were pastours, which laboured diligently and faithfully in building of the church: but yet because this must needes be fulfilled, it be∣hooueth vs wisely to discerne betweene them. And the holy Ghost hath purposely forewarned vs, least any man shoulde hee deceiued by a vaine title and dignity of calling.

This was the Lordes doing. Because the common capacitie of man could not conceiue how the pastours of the Church themselues shoulde reiect the sonne of God their Prince, the Prophet calleth them backe to the secreat councell of God, which thoughe we cannot conceiue in our vnderstan∣ding, yet may we beholde and wonder at it. Therefore we must knowe that here is cutte off all occasion of questioning, and expresly forbidden that no man should esteeme or measure the nature of the kingdome of Christ by the reason of flesh. For the simplicity of it, is wonderful, which the Prophet exhorteth vs to reuerence, for that his wil was so to abase it to the capacity of our vnderstanding. Thou wilt allowe no more of the kingdome of Christ, then seemeth probable to thee: and the holy Ghost sayth that it is a mystery worthy of great admiration, because it is hidde from the eyes of menne. Therefore, so ofte as there is mention of the beginning, restitution, state, and the whole preseruation of the Churche, let vs remember not to consult with our senses, but giue the honor to the power of God, and haue his secreat woorke in admiration. Here also is set downe a secreat opposition betweene God and men: for we are not onely commaunded to imbrace the wonderful maner of gouerninge the church, because it is the worke of God, but we are also called back from that fonde estimation of men, which often darkeneth the glory of God. As if the Prophet should haue sayd, though men excell in glorious titles, yet he doth very ouerthwartly that shall oppose thē against God, wher∣by the diuelish wickednesse of the Papistes is confuted, whiche doubteth not to preferre the determination of their Church before the woord of God. For whereof doeth the aucthority of the woorde of God depende according to their opinions, but of the pleasures of men, so that there is no more authority left vnto God, then that which he receiueth by the al∣lowance of the Churche. But the spirite teacheth vs farre otherwyse in this place: namely, that assoone as the maiestie of God shal appeare, that all the world keepe silence.

43. Therefore say I vnto you. Christ directed his speache thus farre to the

guids & gouernors, but before the people: but now he speaketh likewise to the people themselues, & he had good cause so to do, for that they as∣sisted and holpe the Priestes and Scribes to hinder the grace of GOD. The Priestes were the beginners of this mischiefe: but the sinnes of the people hadde already deserued to haue so corrupt and degenerate pa∣stours: to be shorte, the whole bodye was bent with like malice to resiste God. And this is the cause why Christ pronounced the horrible venge∣ance of God so generally against them all. For as the priestes were puft vppe with their authoritye, so the rest of the people was proude of theyr pretensed title of adoption. Nowe Christe declareth that God is not bounde vnto them, and that it shall therefore come to passe, that the ho∣nour which they haue made themselues vnwoorthy of, shall be bestow∣ed otherwhere. And this was once spoken to them, but it is wrytten for all our sakes, that if God shall chuse vs for his people, that wee become not wanton with a vaine and wicked confidence of the slesh: but lette vs againe endeuour to shewe our selues suche children towardes him as he requireth. For if he spared not the naturall braunches, what shal become of them that are grafted in? Rom. 11. 21. The Iewes thought that the kingdom of God belonged vnto them by right of inheritance, & there∣fore without all care they became hardened in their sinnes. VVe against nature do presently succede in their place, and therfore it is much lesse tied vnto vs, except we be r••ted in true godlines. And as we ought to be afraid of this, that Christ sayth, that they shall be depriued of the king∣dome of God, which shall prophane the same: so the perpetuitie of the same which is here noted, may comfort all the godly. For Christe doeth declare in these woordes, that thoughe the wicked doe beate downe the worshippe of God amongst them, yet they shall not bring it to passe that the name of Christe shoulde be abolished, and that true religion shoulde pearish▪ because that God (in whose hande all the endes of the earth are) wil finde a seat and dwelling plate for his kingdome other where. Thy•• moreouer is to be learned out of this place that the Gospel is not there∣fore preached, that it shuld lie barren and idle, but that it might fructifie.

44. VVhosoeuer shall fall on this stone. Christe doeth more fully confirme the former sentence, that he loseth nor wāteth not any thing, by that the wicked doe reiecte him, for though their obstinacy be hard as stone or y∣ron, yet he will breake them in their owne hardnesse, & so his glory shall the more appeare in their destruction. He sawe a wonderful vntoward∣nesse in the Iewes therefore it was necessary that this vengeance shoulde in this order be seuerely pronounced against them, least they should pea∣rish in their security. This doctrine doeth partly teache vs with a tender and flexible heart, quietly to deliuer our selues to be tamed by Christe, partly also he confirmeth his against the ouerthwart and furious violen∣ces of the wicked, whome hee will at the lengthe moste fearefully de∣stroy. They are sayde to fall vppon Christ, which thrust at him to ouer∣throwe him: not that they clinie vppe higher then he, but because theyr madnesse doeth cary them so farre foorth, that they endeuour to pull Christ downe from on high. But he declareth that they onely preuaile in this, that in this conflicte they themselues shall be broken in pieces. But whereas they shal lift vp thēselues so proudly, he telleth them before, that they shall bring an other thing to passe: namely, that they shalbe ground

to pieces vnder that stone, against the which they haue so boldly thrust.

45. They perceiued that he spake of them. The Euangelistes do declare how little Christ profited among them, least we shoulde marueile because the doctrine of the Gospell doeth not winne all menne at this day to obey it. Let vs also learne that it cannot otherwise be, but that threates should make the wicked more and more madde. For as God sealeth his woorde in our hearts, so hee also woundeth wicked consciences with his hotte y∣ron. VVhereby it commeth to passe that vngodlinesse doeth the more burne out and shew it self. Therfore we must pray vnto him to bring vs to a willing feare, least the naked feare of his vengeance shuld more ex∣asperate vs. That the only feare of the people restraineth them, that they lay not hands vppon Christ, let vs know that it was because God hadde brideled them. VVhereby no smal comfort doeth also come to the faith∣full, when they heare that they are shielded by the hande of God, so that they escape as it were the iawes of death.

Math. 22.	Marke 12.	Luke 20.
15. Then went the Pharisies & tooke counsell howe they might tangle him in talke. 16. And they sent vnto him their disciples with the Herodi∣ans, saying: Maister, we knowe that thou art true, and teachest the way of God truely, neyther carest for any manne: for thou considerest not the personne of menne. 17. Tell vs therefore, how thin∣kest thou? Is it lawfull to giue tribute vnto Caesar or not? 18. But Iesus perceiued their wickednesse, and said: why tempt yee me, yee hypocrites? 19. Shew me the tribute mo∣ney: and they brought him a pe∣nie. 20. And he said vnto them: whose is this image and super∣scription? 21. They sayd vnto him, Caesars. Then sayde he vnto them: Giue therefore to Caesar, the thinges which are Caesars, and giue vnto God, those thinges whiche are Gods. 22. And when they heard it, they marueiled, and left him, and went their way.	13. And they sent vnto him certaine of the Pharisies, and of the Herodians, that they might take him in his talke. 14. And when they came, they sayd vnto him: Master, we know that thou art true, and carest for no manne: for thou considerest not the per∣son of menne, but teachest the way of God truely. Is it lawful to giue tribute to Cae∣sar or not? 15. Shoulde we giue it, or shoulde we not giue it? But he knew their hypocrisie, and sayd vnto them: why tempte yee me? Bring me a pennye, that I may see it. 16. So they brought it, and he sayd vnto them: whose is this image and superscripti∣on? and they sayd vnto hym, Caesars. 17. Then Iesus answeared, & sayd vnto them: Giue to Cae∣sar, the thinges that are Cae∣sars, and so God, those that are Gods: and they maruei∣led at him.	20. And they watched him, and sent foorth spies, which shuld sai••e thēselues iust men, to take him in his talke, and to deliuer him vnto the power and auth••∣ritie of the gouernour. 21. And they asked him, saying, Maister: wee knowe that thou sayest, and tea∣chest righte, neither doest thou accept mans person, but teachest the way of god truely. 22. Is it lawfull for vs to giue Caesar tribute, or no? 23. But he perceiued their craftinesse, and sayde vnto them: why tempt yee mee? 24. Shewe me a pennye, whose image & superscrip∣tion hath it? They answea∣red and sayd, Caesars. 25. Then hee sayde vnto them: Giue then vnto Cae∣sar, the thinges whiche are Caesars, and to God those which are Gods. 26. And they coulde not reprooue his sayinge before the people: but they mar∣ueiled at his answeare, and held their peace.

VVhē the Pharisies had tried al other waies against christ, at the last they thought this the best way to destroy him, if they could deliuer him to the

gouernour as a seditious person, and one that sought after innouations. Ther was about that time a great question amongst the Iewes cōcerning tribute (as we haue sene other wher:) for when as the Romanes had trā∣slated to themselues the tribute, which God in the law of Moses cōman∣ded to be paid to himself, the Iewes in all places were offēded, & thought it a hainous offence, and not to be borne, that prophane men shoulde pull in this maner to thēselues, that which of right appertained to God. Fur∣ther, when as that paying of tribute appoynted by the law, was a witnes of their adoption, they thought themselues spoiled of the honour due to them. Now, the porer any man was, the bolder he was in hope of his po∣uerty, to raise stirres and tumults. Therefore the Pharisies do deuise this subtelty to catch Christ in, so that he should ensnare himselfe, which way soeuer he shuld answer. If he shuld deny to pay it, he shuld be guilty of se∣dition. But if he shuld graunt that it shuld be paid of right, he shuld be ac∣counted as an enemye to his owne nation, and a betraier of the liberty of their countrey. But this was their speciall purpose, to alienate the people from him. This is the catching which the Euangelistes doe note: for they thinke that they haue so laid a snare on euerye side for Christe, that now he could not escape. But because they were his professed enemies, & knewe that they were therefore suspected, they suborned some of theyr own disciples as Mat. reporteth. But Luke calleth them spies, or deceitful persons, which shuld fain thēselues to be righteous, that is, they shuld pre∣tend a simple & honest desire to learne. For this faining to be righteous, is not generally takē, but is restrained to this present cause: for they shuld not haue ben admitted, but vnder pretence of a sincere affection & desire to learne: they ioyne the Herodians to them, who had a greater fauour to the Romane Empire, wherby they were the apter to lay an accusation to his charge. But it is woorth the labour to note, how they being at sharpe dissention amongst thēselues, could yet agree togither to destroy Christ, so great was their hatred against him. VVee haue shewed other where what maner of sect this was. For when as Herode was but half a Iew, or a degenerate and adoulterous professour of the law, whosoeuer woulde kepe the lawe exactly in euery poynt, condemned him and his prophane kinde of worshipping: and he had his flatterers, which would cast a co∣lour vppon his corrupt doctrine. So besides other sectes, there was also sprung vp at that time a courtly religion.

16. Master, wee knowe. This is that righteousnesse which they dissemble, while they do flatteringly crouch vnto Christ, as if they were desirous to learne, and they do not only pretend to be godly, but seme also to be wel perswaded of his doctrine. For if they had spoken from their heart, this had ben sincere dealing. So by their wordes there may be a definition ga∣thered of a true and faithful teacher, such as they fain Christ to be. They say that he is true, & teacheth the way of God: that is, he that is a faithful interpreater of God, and that in truthe, that is without any corruption. The way of God is opposed against inuentions of men, and all forraine and straunge doctrines: and truthe is sette against ambition, couetous∣nesse, and other wicked affections, which doe vsually corrupte the pure manner of teachinge. Therefore wee muste accounte him for a lawful teacher, whyche bryngeth not in the deuices of menne, nor departeth from the pure woorde of GOD, but deliuereth as it were by hande,

that which he hath learned from his mouth: further, with a sincere mind to doe good he applyeth the doctrine to the benefit & saluation of the people, and corrupteth it not with any corruption. As concerninge this last clause, Paule, 2. Cor. 2. 17. in saying that he hath not made merchā∣dise of the word of God, declareth that there are some, which are verye expert: for they will not openlye ouerthrow true doctrine, neither are they notorious for wicked doctrine: yet they wil defile and corrupt the purity of doctrine: because they are eyther ambitious, or couetous, or chaungeable hether and thether after the desire of the fleshe. Therefore he compareth them to vinteners or mixers, because they corrupt the sin∣cere vse of the word of God. That also is worthy to be noted, whiche these hypocrites do adde withall, that Christ taught truelye, because hee regarded not the persons of menne. For there is nothing that withdra∣weth teachers more from faythful and pure dispensing, then the hauing of respect vnto men. For it is impossible that any manne shoulde serue God truely, which desireth to please menne, Gala. 1. 10. Menne must be regarded: but not so as that we shuld curry fauour with them by flatte∣ring them. To be short, that we may be sincere, it is necessary that we a∣uoyde acception of persons: for it darkeneth the light, and peruerteth iust iudgment, as GOD dooth often commaunde in the lawe, Deu∣teronomy, 1. 16. 17. and 16. 19, and experience dooth also declare the same. Therefore Christ in Iohn, 7. 24. compareth togeather iudgement according to the appearance, and righteous iudgment, as things contra∣ry one to the other.

18. Iesus perceiued their wickednes. They vsed their wordes so, as if they differed nothing from the sincerest disciples. Therfore how could Christ know this, but because his spirit was the searcher of heartes? For mans coniecture could not smell out their subtilty, but because that hee was God, he pearced into their heartes, so that their flatteries and faigned holynesse was but a vaine couer for them. Therefore before he gaue a∣ny aunswere, he shewed his deitie in reuealing their secret malice. Now sith the wicked doe dayly lay the like snares for vs, and their inwarde malice lyeth hidde from vs, we must pray that Christ would giue vs the spirit of discretion, and that he would bestow that as a free gift vpon vs, which he had by nature and of his own right. Further, how necessary it is that we should haue this wisdome, it appeareth by this, that if we take not heede of the snares of the wicked, wee shall make the doctrine of God subiect to their slaunders. Also that commaundement of Christe that they should shew their money, though it seemeth at the first to bee of no moment: yet is it sufficient to break their snares, & to ouerthrow their deuises. For therein he gaue them a plaine graunt of obedience, so that Christ needed not to commaund them any new thing: The image of Caesar was vpon the money. Therefore the authority of the gouern∣ment of the Romaines was commonly allowed. VVhereby it appeared that the Iewes hadde nowe of theyr owne accorde layde that lawe of payinge trybute vppon themselues: for they hadde graunted the po∣wer of the sworde vnto the Romaines. For they coulde not dispute of tribute alone: but this question dependeth of the whole gouernment of the common wealth.

21. Giue vnto Caesar, the things which are Caesars. Christ declareth that there

is no question to be made of that matter, when as the money declared the subiection of their nation: as if he should haue sayde, if you thinke it absurd to pay tribute, be not subiect to the Romane empyre. But the mo∣ney (which is a pledge of mutuall fellowshippe and dealing betweene menne) declareth that Caesar raigneth ouer you, and your owne secrete allowaunce declareth that the lyberty which you pretend, is lost and ta∣ken away. And Christes aunswere is not so indifferent, but that it deli∣uereth the whole doctrine of the question proposed. For here is a plaine difference put betweene the spirituall and politike gouernment, which teacheth vs that the outward obedience hindereth vs not, but that wee may with a free conscience serue GOD. For the purpose of Christe was to confute their errour, which thought that they could not be the people of God, except they were set free from the yoake of all humane autho∣ritie. As Paule also doth diligently apply himselfe in this matter, leaste they should thinke that they could not serue God alone, if they shoulde obey the lawes of menne, if they should pay tributes, and should submit their neckes to beare other burdens. In summe hee declareth that the lawe of GOD is not broken, nor his worshippe hindered, by the obe∣dience of the Iewes to the outwarde polytike gouernement of the Ro∣manes.

He seemeth also to reproue theyr hypocrisie, for that they carelesly suf∣fred the worshippe of God to be defiled manye wayes: nay, they defrau∣ded God wickedly of his power, and pretended onely this great zeale in a matter of nothing, as if hee shoulde haue sayde: you are very carefull least GOD should lose any of his honour, if you shoulde paye tribute to the Romanes. But you should rather applye your selues to yeelde that worshippe to God, that he requireth of you, and also to giue vnto men that which belongeth to them. This seemeth not to be a fitte diuision, for to speake properly, when we doe our duety to menne, we do there∣by yeelde obedience to God. But Christ framing his speach to the capa∣citie of menne, thought it sufficient to distinguish the spirituall kingdom of God, from the politike order and state of this present life. VVhere∣fore this difference must alwaies be remembred, when the Lorde wil be the onely lawgiuer for the gouernment of soules, the rule and order for worshipping him must be fetched out of his word, and wee must onelye rest in that sincere worshippe, which is there described: and the power of the sworde, and the lawes and iudgementes are no hynderaunce, but that the worshippe of GOD may remayne perfect amongst vs. Now this doctrine reacheth farther, so that euery manne according to his cal∣ling may discharge his duetie to menne, the children to the parentes, the seruauntes may submitte themselues willinglye to their maisters: other may be duetifull and obedient to others, according to the lawe of chari∣tie, so that God may alwayes haue the chiefe gouernment: in respect of the which let whatsoeuer is due vnto men be brought vnder, or holden as in a second degree, as menne saye. The meaning therefore is; sith that whosoeuer doe weaken the politike estate, are rebelles against GOD, the obedience towardes Princes and Magistrates must alwayes be ioy∣ned with the worshippe and feare of God: but againe, if Princes do cha∣lenge any thing to themselues, which belongeth to God: they are to bee obeyed no further, then we may with a good conscience.

22. They m••ruailed. Here also it appeareth how God turneth the wic∣ked endeuours of his enemies to a contrary end, and he dooth not onely delude their hope and make it frustrate, but also driueth them awaye with shame.

Somtime it shall fall out that though the wicked be ouercome, yet they will not cease to murmurre: but though their frowardnesse wyll not be tamed, how many battailes soeuer they doe make againste the word of God, so many victories are in his hand, that hee may tryumph ouer them and their head Satan. But in this answere the speciall purpose of Christ was to set forth his owne glory, while he compelleth them to depart with shame.

Math. 22	Mark. 12	Luk. 20.
23. The same daye the Saduces came to hym, (which say, there is no re∣surrection, and asked him, 24. Saying, maister, Mo∣ses said, if a man dye, ha∣uinge no children, let his brother mary his wife, & raise vppe seede vnto his brother. 25. Now there were with vs seauen brethren, and the first married a wife, and deceased: and hauing no issue, left his wife vnto his brother. 26. Likewise also the seconde, and the thirde, vnto the seauenth. 27. And last of all the woman died also. 28. Therfore in the re∣surrection, whose wife shal she be of the seauen? for al had her. 29. Then Iesus answered & said vnto them, ye are deceiued, not knowing the scriptures, nor the power of God. 30. For in the resurre∣ction they neither marye wiues, nor wiues are bee∣stowed in marriage, but are as the Angels of God in heauen. 31. And cōcerning the re∣rection

of the dead, haue ye not read what is spoken vn∣to you of God, saying. 32. I am the God of A∣braham, and the God of I∣saac, and the god of Iacob? God is not the God of the dead, but of the liuing. 33. And when the peo∣ple heard it, they were a∣stenyed at his doctrine.

18 Then came the Sadu∣ces vnto him, (which saye there is no resurrection) and they asked him, saying. 19. Maister, Moses wrote vnto vs, if anye mans bro∣ther die, and leaue his wife, and leaue no children, that his brother shoulde take his wife, and rayse vp seed vn∣to his brother. 20. There were seauen brethren, and the first tooke a wife, and when hee dyed left no issue. 21. Then the second took her, and he died, neither did he yet leaue issue, and the third likewise. 22. So seauen hadde her, and left no issue: last of all the wife died also. 23. In the resurrection then, when they shall ryse againe, whose wife shall she be of them? for seauen had her to wife. 24. Then Iesus aunswe∣red and saide vnto them, are yee not therefore de∣ceiued, because ye know not the scriptures, neither the power of God? 25. For when they shal rise

againe from the dead, ney∣ther men mary, nor wiues are maried, but are as the Aun∣gels, which are in heauen. 26. And as touchinge the dead, that they shal rise a∣gain, haue ye not read in the booke of Moses, howe in the bushe God spake vnto him, saying, I am the God of A∣braham, and the God of Isa∣ac, and the God of Iacob. 27 Hee is not the God of the dead, but of the lyuing: yee are therefore greatly de∣ceiued.

27. Then came to him cer∣teine of the Saduces (which de∣ny that there is any resurrection) and they asked him. 28. Sayinge, Mayster, Moses wrote vnto vs, if anye mans bro∣ther dye, hauing a wife, and hee die without children, that his bro∣ther shoulde take his wife, and raise vppe seede vnto his bro∣ther. 29 Now there were seauen bre∣thren, and the first tooke a wife, and he died without children. 30. And the seconde tooke the wife▪ and he died chidlesse. 31. Then the third tooke her: and so likewise the seauen died, and left no children. 32. And last of all the woman died also. 33. Therefore at the resurre∣ction, whose wife of them shall shee bee? for seauen hadde her to wife. 34. Then Iesus aunswered and said vnto them, the children of this world marrie wiues, and are married. 35. But they which shall bee counted worthye to enioye that worlde, and the resurrection from the dead, neither marrye wyues, neither are married▪

36. For they can dye no more, for asmuch as they are equall vnto the Aungels, and are the sonnes of God, since they are the children of the resurre∣ction. 37. And that the dead shal rise againe, euen Moses shewed it, besides the bushe, when hee sayd, the Lord is the GOD of Abraham, and the God of I∣saac, and the God of Iacob. 38. For hee is not the God of the dead, but of them which liue: for all lyue vnto him. 39. Then certeine of the Pharises aunswered, and sayde, Mayster, thou haste well sayde. 40. And after that, durste they not aske him any thing at all.

Heere we see how Sathan gathereth all the wicked together, to ouer∣throw the trueth of God, which men in other thinges coulde not agree amongst themselues. For though there was great dissention betweene these two ••ectes, yet they conspire together against Christe: so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan, though o∣therwise some of them are against others yet they ryse from al places a∣gainst Christ. And the Papistes do beare so great hatred against the go∣spell, that they doe gladly nourish Epicures, Libertines, and suche other monsters, so that they may haue their helpe to ouerthrowe the Gospell. In summe we see that they came out of diuers fortes to assault Christ: and this came so to passe, because that all menne generally hated the lyght of sounde doctrine. But the Saduces moue the question to Christ, so as vnder the colour of an absurditie, they might eyther drawe hym into an errour, or if hee shoulde dissente, they myght dyffame him, and bringe him into contempte amongste the rude and vnlearned multi∣tude. And it maye bee, that they were woonte to trouble the Pha∣rises before with the same obiection, but now they lay the same snare for Christ.

23. VVhich say that there is no resurrection. I haue shewed before of the be∣ginning of the Saduces. They did not onely deny the last resurrection of the slesh, but also the immortalitye of the soule, as Luke declareth, Act. 29. 8. And truely if the doctrine of the scripture be wel considered, with∣out the hopeof the resurrection the life of the soule shall seeme to bee a very dreame. For God doth not say that the soules do so liue after death, as if they should now enioy the present glory and blessednes: but he su∣spendeth theyr hope vnto the latter day, I graunt that the Phylosophers,

which were ignoraunt of the resurrection of the flesh, spak many things of the immortall essence of the soule: but they speake so fondlye of the estate of the life to come, that theyr writinges are to no purpose. But sith the scripture saieth, that the spirituall lyfe dependeth of the hope of the resurrection, and that the soules separated from the bodyes haue respect to that, whosoeuer denyeth the resurrection, doth also deny the immor∣talyty of soules. But here is to be seene the horryble confusion of the Iewish Church, that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come: so that after death there should be no diffe∣rence betweene men and beastes. They did not deny a holy & righteous lyfe, neither were they so prophane as to account the worship of GOD a needelesse matter, (but they rather acknowledged God to be the iudge of the world, & that al things appertaining to man are gouerned by his prouidence:) but sith they tyed aswell the reward of the godlye, as the paynes due to the wicked, to this present life, though they had sayd true∣ly, that euery manne is now handled equally, according to his desart: yet this was too preposterous, to shutte vp the promises of God into so na∣row corners.

Now experyence doth euidently declare, that their folly was too grosse, sith it is euident that the rewarde which is layde vp for the good, is de∣ferd to an other lyfe, and the punishmentes are not powred vppon the wicked in this world. To be short, there cannot be imagined any thing more absurde then this fantasie, that menne created after the image of God, should perish like beastes. But howe vile and monstrous a matter was this, when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gen∣tiles, that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God. VVhat should I say, that when they saw the holy Fathers, that they made haste to the heauenlye life, and the co∣uenaunte which God made with them is spirituall and eternall, muste they not be more blinde then blockes, which coulde not see in so cleare a light? But first this was a iust rewarde for them, which had rente the Church of God into sectes: then God in this maner reuenged the wic∣ked contempt of his doctrine.

24. Mayster, Moses sayde Sith it might haue sufficed to haue proposed the matter simply, to what end made they such a preface? namelye, they doe craftily pretend Moses name, to proue those mariages lawefull, whiche were made not after the pleasure of menne, but by the commaundement and ordinaunce of God himselfe: also it is necessarye that God himselfe should agree with himselfe. This therefore was their snare, if God will in time to come gather the faithfull into his kingdome, then will he re∣store vnto them that which he had giuen them in the worlde: therefore what shall become of that womanne, whom God had giuen to seauen men? So all the godlesse and Heretikes doe frame their cauils, wherwith they could deforme the true doctrine of godlynesse, and make the ser∣uauntes of Christ ashamed: yea the Papistes endeuoring to entrappe vs as past all shame, doe openly scorne at God and his word, Therefore it is not without cause that Paule, Tit. 1. 9. would haue the doctor furnished with weapons, wherewith he may driue backe the enemies to the truth. As concerning this law, wherein GOD commaundeth the next kinsmen

in bloud to succeede the dead in marriage, if the first should die without children, this was the reason, that the woman which was married into any family should receiue seede therof. This must not be vnderstoode of naturall brethren, but of cosines and such like: for it were incest to marry within the degrees forbidden by the law.

29. Yee are deceiued, not knowing the Scriptures. Though Christ speaketh to the Saduces, yet this reproofe doth generally belong to all deuisers of false doctrines. For sith God doth plainely shew himselfe vnto vs in the Scriptures, the ignaraunce of them is the fountaine and cause of all er∣rours. But this is no small comfort to the godly, that they shalbe safe and out of the daunger of errour: so long as with an humble and modest de∣sire to learne they shall seeke in the scriptures what is right and true.

Christes ioyning the power of God with his word, is to be referred to the circumstaunce of this present matter: because the resurrection far exceedeth the capacitie of mannes vnderstanding, it wil be incredible vn∣to vs, vntyll our mindes behold the great power of God, which is able to subdue all thinges to himselfe: as Paule teacheth, Phylippians, 3. 11. Fur∣ther, it was necessary that the Sadduces should be deceiued: because they did falslye measure the glorye of the heauenly lyfe with the presente e∣state. Yet, in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of hea∣uen, whiche doe ioyne the power of GOD togeather with the scrip∣tures.

30. They are as the Aungelles of God. Hee meaneth not that the chyl∣dren of God shalbe when they are rysen, in all thinges lyke vnto the an∣gelles, but so farre as they shall be free from all infirmitie of this presente lyfe: as if he shoulde saye, that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of. Luke dooth more plainely set forth the reason of the similitude, because they could not die againe: therefore they should not bring forth their fruite, as vpon earth. And he speaketh of the faythful onely, because there was no question of the reprobate. But it is demaunded why hee saith, that they shall then bee the sons of God, because they shalbe the children of the resurrection, sith the Lord doth vouchsafe this honour to his faithfull ones, though they be shutte vp in the pryson of the frayle body. And how should we bee the heires of eternall lyfe, if God shoulde not acknowledge vs nowe for children?

I aunswere, after we are grafted into the bodye of Christe by fayth, God adopteth vs for children, and the spirit is a witnesse, seale, marke & pledge of this adoption, so that in hope hereof wee may freely cry, Ab∣ba, Father, Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God, yet because it doth not yet appeare what we shall be, vn∣till we be trasfigured, and see him in his glory, as he is, wee are not in ef∣fect accounted as sonnes. And though we be regenerate by the spirite of God, yet, because our lyfe is hidde as yet, the manifestation of the same shall make a true and perfect difference betweene vs and straungers. In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye.

LV. 37. And that the dead shall rise againe. After Christe had confuted that absurdity obiected against him, now he confirmeth the doctrine of

the last resurrection by the testimonie of the Scripture. And wee muste keepe this order, that the enemies of the trueth hauing their quarels an∣swered, may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture, they may al∣waies murmurre and grudge. Christ citeth a place out of Moses, bee∣cause he had to doe with the Sadduces, who gaue but small credit to the Prophetes, at the most they accounted no better of them, then we do of the booke of Ecclesiasticus, or the hystory of the Machabes. Also seeing they alleadged Moses, he had rather turne him backe againe vpon the, then to obiect any one of the Prophetes. Further, hee had not this pur∣pose, to gather al the places of scripture that serued for this purpose: as we see the Apostles in lyke manner did not alwayes vse all the testimo∣nies that serued for the same matter. Yet Christ did not vnaduisedlye make choise of this place before the rest: but chose it with great iudge∣ment (though at the first sight it seemeth to be hard:) because the Iewes should especially account of that, and remember it: sith it declareth that the Lord did therefore redeeme them, because they were the children of Abraham.

God saieth that he came thither to helpe the afflicted people: but hee addeth withall, that he acknowledged that people for his, in respecte of the adoption, and for the couenaunt made with A braham. Howe com∣meth it to passe, that God should haue regard rather of the dead, then of them which liue: but because he gaue the greatest honour to the fa∣thers, with whome he had made his couenaunt? But how should they be so excellent and honourable, if they were dead? This relation doth eui∣dently set forth this matter also. For as there can be no father without childrē, nor a king without a people: so the Lord cannot properly be cal∣led god but of the lyuing. Christ doth not reasō so much of the commō maner and phrase of speach, as of the promise which is included in these wordes. For the Lord dooth offer himselfe of this condition to bee our God, that he might haue vs againe to be his people: which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes. Hence came that saying of the Church set downe by the Prophet, Haba. 1. 12. Thou art our God of old, we shall not dye. Therefore when he promi∣seth to saue all them, whose God he saieth he is: and this beeing spoken of Abraham, Isaac and Iacob after their death, it followeth that there re∣maineth hope of life euen for the dead. If any man obiect that the soules maye lyue, though the bodyes rise not againe▪ I aunswered a litle bee∣fore, that these two are ioyned togeather: beecause the soules beeinge not yet in their estate, doe aspyre to the enheritaunce layde vppe for them.

38. For all liue vnto him. This manner of speach is diuerslye vsed in the Scriptures: but Christ here meaneth, that the faythfull doe lyue in heauen with God after they passe out of the world: as Paule to the Ro. 6. 10. saieth, that Christ after he was receiued into the heauenly glory, liueth to God: because he is exempted from the infirmities and troubles of this transitory lyfe. But Christ doth purposely declare heere, that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God.

For if they be almost like vnto the dead, while they wāder in the world, much lesse doth there appeare anye token of life in them after the death of the body. But God is faithful, so that beyond the capacity of men hee will keepe them aliue before him.

39. Then certeine of the Pharises aunswered. It is euident that they were all malitiously bent, but by the power of God was this confession wrested out of some of the Pharises. Though they wished that Christe myght haue beene ouercome, and haue beene put to silence with shame: yet be∣cause they saw themselues armed by his aunswere against the contrarye faction, ambition causeth them to triumph at the victory gotten. It may be also that for enuy they would not haue Christ ouercome by the Sa∣duces. But by Gods wonderfull prouidence it commeth to passe, that e∣uen his greatest enemies should subscribe to his doctrine. Their boldnes also was brydeled, not onely because they saw Christ prepared to with∣stand all their assaultes: but beecause they feared they shoulde haue the foyle with shame, as they had oft receiued before. Further, because they were ashamed, by silence they graunted him the victory: so that his cre∣dit encreased so much the more amongst the people. And in Matthewes wordes that they wondred all at his doctrine, it is to be noted, that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries, that it might well bee accounted as a wonder, that the doctrine of the resurrection was so readily and so aptly proued by the law.

Mat. 22.	Mark. 12	Luk. 10.
34. But when the Pharises hadde heard that he had putte the Saduces to silence, they assembled togea∣ther. 35. And one of them which was an expoun∣der of the lawe, asked him a question, temp∣ting him, and saying. 36. Maister, which is the great commaun∣dement in the law? 37. Iesus said to him, thou shalt loue the Lorde thy God with all thine heart, with all thy soule, and with al thy minde. 38. This is the firste and the great com∣maundement.

39. And the seconde is like vnto this, thou shalte loue thy neighbour as thy selfe. 40. On these two com∣mandements hangeth the whole lawe and the Pro∣phets.

28. Then came one of the Scribes that had heard thē disputing together, and per∣ceiuing that he had answe∣red them well, he asked him which is the first comman∣dement of al? 29. Iesus aunswered him, the first of all the commaunde∣ments is, heare Israel, the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart, and with all thy soule, and with all thy minde, and with all thy strength: this is the first com∣mandement. 31. And the second is like: that is: then shalt loue thy neighbour as thy selfe. There is none other commaunde∣ment

greater then these. 32. Then the Scribe saide vnto him, well maister, thou hast saide the trueth, that there is one God, and that there is none but he. 33 And to loue him with all the hearte, and with all the vnderstanding, and with all the soule, and with al the strength, & to loue his neigh∣bour as himself, is more then all burnt offrings and sacri∣fices. 34 Then when Iesus sawe that he answered discretely, hee said vnto him, thou art not far from the kingdom of God. And no man after that durst ask him any question.

25. Then beholde a certeine ex∣pounder of the lawe stoode vp, and tempted him, sayinge, maister, what shall I doe, to enherite eternall lyfe. 26. And he sayde vnto him, what is written in the lawe? how readest thou? 27. And he aunswered, and sayd, thou shalt loue thy Lord God with al thine heart, and with all thy soule, and with all thy strength, and with all thy thought, and thy neighbour as thy selfe. 28. Then hee said vnto him, thou hast answered right: this do, & thou shalt liue. 29. But he willing to iustifie him self, said vnto Iesus, who is then my neighbour? 30 And Iesus aunswered, and said, a certeine man went downe from Ie∣rusalem to Iericho, and fell amonge

theeues, and they robbed him of his raiment, and wounded him, and departed, leauing him half dead. 31. And by chaunce there came down a certein priest that same way, and when hee saw him, hee passed by on the other side: 32▪ And likewise also a Leuit, when hee was come neere to the place, went and looked on him, and passed by on the other side. 33 Then a certeine Samari∣tan, as he iourneied, came neere vnto him▪ and when he saw him, he had compassion on him. 34. And went to him, and bound vp his woundes, and pow∣red in oyle and wine, and putte him on his own beast, & brought him to an inne, and made pro∣uision for him. 35 And on the morowe, when he departed, hee tooke out two pence, and gaue them to the host, & said vnto him, take care of him, and whatsoeuer thou spendest more, when I come a∣gaine, I wil recompence thee. 36. VVhich now of these three, thinkest thou, was neighbour vn∣to him yt fel amōg the theeues? 37. And he said, he that shewed mercy on him, thē said Iesus to him, goe, and doe thou likewise.

Though those thinges which Matthew in the 22. chapter, and Marke in the 12. doe reporte, haue onely something in them like to this hysto∣ry, and be not one: yet I haue chosen to set it down in this place, because that when Matthew and Marke doe say, that this was the last question, wherewith the Lord was tempted, Luke maketh no mention of that matter: And he seemeth to omit it of purpose: because that he hadde re∣ported it other where. Yet I doe not saye that it is one and the same hy∣story: for Luke hath some thinges diuerse from the other two. They all agree in this, that a Scribe moued this question to tempt Christe. But hee whom Matthew and Mark do make report of, at the length departeth well affected: for he yeeldeth to Christes aunswere, and sheweth a to∣ken of a mild spirit apt to be taught. Note also that Christ likewise saith, that he is not far from the kingdome of heauen. But Luke bringeth in an obstinate man, swelled with pride, in whome there appeareth no to∣ken

of repentaunce. And it may be sayde without absurditie, that this question of the true righteousnesse and obseruation of the lawe, and of the rule of good lyfe was ofte moued to Christ. But whether Luke re∣porteth this in an other place, or whether he pretermitted that other que∣stion (because that former history was sufficiēt in respect of the doctrine) the likenesse of the doctrine seemeth to require, that I should confer the three Euangelists together.

Now it must bee considered what occasion moued this Scribe to aske this question of Christ: which was because he was an interpreter of the law, and was offended at the doctrine of the Gospel, because he thought that the authoritie of Moses was thereby diminished. But hee did it not so much of zeale to the law, as that hee tooke it disdainefully, that hys maister should lose any honour. Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe. For though hee vttereth not this in wordes, yet his captious question ten∣deth to this, to bring Christ to be hated of the people. Further, Mathew and Marke doe not attribute this subtiltie to one man onely, but they do teach that the matter was done by agreement: and that one was chosen out of the whole company, who seemed to excell the reste in witte and learning. Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question. For in him the Scribe demaundeth what men should doe to attaine eternall life: and in the other two, what is the greatest commaundement in the law. Ye•• it is to one end: for hee assaulteth Christ subtilly, so that if hee could draw any thing out of hys mouth that differed from the law, he might shake him vp as an Aposta∣ta, and an aucthour of wicked backsliding.

LV. 26. VVhat is written in the law? He heareth another maner of aunswere of Christ, then he looked for. And Christe shewed no other rule of a holy & righteous life, thē that which was deliuered in the law of Moses: because that the chiefe perfection of righteousnesse is contay∣ned vnder the perfect loue of God, and of our neighbours. Yet it muste be noted that Christ spake here of the meanes to obtaine saluation, ac∣cording to the question that was moued to him. For he doth not plaine∣ly teach here as he doth otherwhere, how men shoulde come to eternall lyfe: but how they shoulde liue, that they might be accounted righteous before God. It is euident that the law teacheth men howe they shoulde frame theyr lyfe, to purchase their owne saluation before God. But that the law can do nothing but condemn, and is therfore called the doctrine of death, and is saide to encrease transgressions (Rom. 7. 13.) the fault is not in the doctrine, but in vs, because it is impossible for vs to performe that which he commaundeth. Therefore though no manne is iustified by the law: yet the law it selfe containeth the chiefe righteousnesse: for it doth not deceitfully promise saluation to them that follow the same, if any man doth fullye obserue whatsoeuer it commaundeth. Neyther should this manner of teaching seeme absurd to vs, that God should first require a righteousnes of workes, and shoulde after offer it freelye with∣out good workes: because it is necessarye for men▪ to acknowledge theyr owne iust damnation, that they might be driuen to flye to the mercy of God. Therfore Paule dooth compare both the righteousnesses togeather (Rom. 10. 5.) that we might know that God iustifieth vs freelye, bee∣cause

we haue no righteousnesse of our owne. But Christ applyed him∣selfe in this aunswere to the Lawyer, and had respect to the manner of the question mooued. For he demaunded not whence they should seeke their saluation, but by what works it should be attained.

MAT. 38. Thou shalt loue the Lorde. Marke setteth downe a pre∣face, and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes. For this should be both a sharpe spurre to stirre vs vp to worship God, while wee are certeinly perswaded that we worshippe the true maker of heauen & earth, for doubting dooth naturallye make vs slouthfull, and it dooth sweetely allure vs to loue him, because that hee adopteth vs of hys free grace to be his people. Therefore least the Iewes should be afrayde (as it commonly vseth to be in thinges that are doubtfull) they heare that the true and onely GOD prescribeth them this rule for them to liue by. And least that distrust should draw them backe, God commeth to them fami∣liarly, and commendeth his free couenaunt vnto them. Yet notwithstan∣ding it is not to be doubted, but that God would make himselfe known from all Idolles, least the Iewes should be drawne away, but shuld keepe themselues in the true worshyppe of him alone. But nowe if no vncer∣teinety canne hynder the miserable Idolaters from following their loue with a madde heate, what excuse shall the hearers of the Law haue, if they become slouthfull, when God hath reuealed himselfe vnto them? That then which followeth is a briefe summe of the lawe, which Moses also setteth downe. For when as the lawe was deuided into Tables, of the which the first commaundeth the worship of God, the seconde cha∣ritie, Moses gathered this summe well and wisely, that the Iewes might knowe what GOD required in euerye of the commaundementes. But though it is meete that GOD shoulde bee beloued farre otherwise then menne: yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him: for by this meanes he declareth that no other worshyppe pleaseth him, then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God, that lo∣ueth him.

Furthermore, because the wicked and corrupt affections of the fleshe do withdraw vs frō a right course, Moses declareth that our lyfe shal thē be well brought into order, when the loue of God shall possesse all our senses. Let vs therefore learne that the loue of GOD is the beginning of godlynes: for God refuseth al obedience of mē, which cōmeth of con∣straynte, and will be worshipped wyllingly and freely. Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him. Moses addeth not the minde, but onelye maketh mention of the hearte, the soule and the strength. And though this partition into these foure partes is the fuller, yet it altereth not the sense. For when Moses would summarilye declare that God should be beloued perfectlye, and that what power soeuer is in men, should be imployed this waye, it was sufficient for him to adde strength to the soule & hart, and so to leaue no part of vs voyd or without the loue of God. Also we know that the He brewes do somtime note the mind by this word heart, especially where it is ioyned with this word soule. But I do not labour much to shew what

the minde doth differ from the hearte aswell in this place, as in that of Matthew, except that it signifieth a higher seate of reason, from whence all counselles and thoughtes do proceede. But by this short summe it ap∣peareth that God in giuing the lawe and commaundementes respecteth not what men can doe, but what they should doe. For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh. For we know how all the senses of our minde are bent to vanitie. Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works, but doth especiallye require the inwarde affection, that good fruits may grow of a good roote.

39 The second is like to this. He placeth loue and charity amongst men in the second place, beecause the worshippe of GOD is firste in order. And he saieth that the commaundement of louing the neighbours is like to the first: because it dependeth of it. For sith euerye manne is giuen to selfe loue, true charitie towardes our neighbours cannot be founde anye where, but where the loue of God reigneth. For the loue wherewith the children of the world doe loue one another is to bee bought and solde: for euery manne careth for his owne profite. Againe, it is impossible that the loue of God shoulde reigne, but that brotherlye loue amongste menne should spring out of it.

Also, when Moses commaundeth vs to loue our neighbours as our selues, hee woulde not set the loue of our selues first, that euerye manne might loue himselfe firste, and then his neighbours (as the Sorbonicall Sophisters doe cauill, that the ruled is inferiour to his rule) but sith wee are giuen too much to our selues, Moses reproouing this faulte, sette our neighbours in equall degree with vs: as if hee should forbid euerye man neglecting others, to haue care of himselfe: because that charitie ioyneth all into one body. And correcting selfe loue, which deuideth men asun∣der, hee bringeth them all backe to a common societie, and as it were to a mutuall embraceing one of another. VVhereby we gather that Paule doth not without cause call it the band of perfection, Coloss. 3. 14. and the fulfilling of the law, Romans, 13. 10: Because that all the commaun∣dementes of the second Table should be referred to it.

LV. 28. Doe this, and thou shalt lyue. I haue shewed somewhat bee∣fore how this promise agreeth with the free iustification by fayth. For God doth not therefore iustifie vs freely by grace: because the lawe doth not shewe and describe a perfecte righteousnesse, but beecause that wee fayle in the obseruation of the same: and therefore hee saieth, that wee cannot lyue by the same, beecause it is weake in our fleshe. So that these two doe ••gree well togeather: the lawe teacheth howe menne shall bee iustified by workes, and that no manne shal be iustified by workes, bee∣cause the want is not in the doctrine of the lawe but in men. Yet was it Christes purpose to take awaye that obiection: because he knew that the rude and vnlearned people murmured against him, as if that he shuld goe about to ouerthrowe the lawe, as it is the perpetuall rule of righte∣ousnesse.

29. But he willing to iustifie himselfe. This question might seeme to serue no∣thing to the iustifying of man. But if we remember that which is said o∣ther where, that mens hipocrisie is most found out in the secōd table (for

while they faigne themselues to be great seruers of God, they doe open∣ly deale vncharitably towardes their neighbours) and thereby it may be easily gathered that the Pharise vsed this shift: that being couered vnder this false cloake and colour of holines, hee might not be brought foorth into the light. Therefore when hee perceiueth that the examination of his charitie would make against him, least that he shuld be foūd a trans∣gressour of the law hee seeketh starting hoales in the name of a neigh∣bour. And first we see that the Scribes had herein corrupted the law, be∣cause they accounted none others for their neighbours, but they which were worthy of it. And thereof was that as a generall rule receiued a∣mongst them, that it was lawfull to hate their enemies. For this was one meanes that the hipocrits vsed to cleare themselues of guiltines, to draw back as much as they could, least their life shuld be brought to be iudged by the law.

30. Iesus aunswered. Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne, beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe. And surely the Lord set downe this name in the lawe for no other cause, but that he might gently allure vs to loue one another. The commaundement had beene playner thus, Loue euery man as thy selfe: but because that men are so blinded in their owne pride, that eue∣ry man lyketh so wel of himselfe, that he scarse thinketh others worthy of the lyke estate, but withdraweth their dueties from them, the Lorde therefore of purpose calleth all neighbours, that the affinity it self might ioyne them together one to another. Therefore that any man may bee∣come our neighbour, it sufficeth that hee is a man: for it is not in our po∣wer to blotte out that nature common to all. But the purpose of Christ was to drawe such an aunswere out of the Pharisee, as that hee myght thereby condemne himselfe. For sith that this maisterly determination had taken place amongst them, that no man is our neighbour, but hee which is our friend: if Christe had precisely asked him the question, at one word he would neuer haue graunted, that all menne are compre∣hended vnder this name neighbour: which he vrgeth him to confesse by the similitude, which he bringeth forth. And the summe is, that the grea∣test straunger is our neighbour: beecause GOD hath so tyed all men togeather, that euery of them shoulde helpe others. Yet at the firste hee doth properly rebuke the Iewes and Priestes, beecause that when they boasted themselues to bee the Sonnes of one Father, and that they were separate from all other nations by a priueledge of adoption, that they might be God his holye inheritaunce: yet they despysed and had eache other in barbarous and beastly contempt, as if there were no neighbour∣hood betweene them. For it is not to be doubted but that Christe descri∣beth this cruell neglect of charitie, whereof they were guiltie. But, as I sayde, this is the chiefe purpose, the neighbourhood which bindeth vs to doe each for other, is not tyed to friends or kinsefolkes, but to belong to al mankinde.

To proue this, Christ compareth the Samaritā to the priest & the Leuit. It is very well knowne howe the Iewes hated the Samaritanes with a mortal hatred: so that there was great discord euen amongst them that dwelt neere together.

Now, saieth Christ, a Iewe, a citisen of Iericho, when as he iourney∣ed to Hierusalem, being wounded of theeues, was neglected aswell by the Leuite as by the Priest, which came by him, as hee lay halfe dead: but he was louinglye prouided for by the Samaritan: and at the length hee asketh which of the three was neighbour to this Iew. This subtil Do∣ctour could not shift away, but that he must preferre the Samaritan bee∣fore the other two. For here may be seene, as in a glasse the felowshippe and neighbourhood of menne, which the Scribes endeuoured to wipe a∣way with their wicked cauill. And the mercy which this enemy shewed to the Iewe, declareth by the direction and instruction of nature, that manne was made for mannes sake: whereof the mutual bond of neigh∣bourhood amongste all menne is concluded. The Allegory whiche the patrons of free will doe coyne out of this place is so foolish, that it nee∣deth not to be confuted. In their opinion the condition of Adam after his fall is described vnder this figure of the wounded manne. VVhereof they inferre that the power to doe well was not altogeather quenched in him: beecause it is sayde onely, that hee was halfe dead. As though that it should be Christes purpose to speake in this place of the corrup∣tion of mannes nature, and to shewe howe deadly or curable a wound Sathan gaue Adam: and as though hee sayde not plainelye, and without a figure, Iohn 5. 25. All menne are dead, but they whom hee maketh a∣liue by his voice.

The other Allegory hath no more colour in it: which yet is so much accepted, as that it is receiued for an oracle almoste by all mennes al∣lowaunce. They imagined this Samaritan to bee Christe, because hee is our keeper: they say that wine and oyle were powred into the wound, because that Christ healeth vs with repentance and the promise of grace. They haue forged a thyrde subtiltie, that Christe dooth not restore to health presently, but committeth vs to the Churche, as to an Inne kee∣per, to bee healed by litle and a litle. I graunte that euerye of these is ve∣ry plausible: but the Scripture must bee more reuerenced, then to take this libertie thus to alter the sense of the same. But it is manifest to eue∣ry man, that these imaginations were deuised by curious men againste Christes minde.

MAT. 40. In these two commaundementes. Nowe I returne to Mat∣thew, where Christe saieth, that all the lawe and the Prophetes depen∣deth vppon these two commaundementes: not that he would restraine the whole doctrine of the Scripture to this: but because that whatsoeuer is commaunded anye where of the rule of holye and righteous lyfe, ••houlde be referred to these two heades. For Christe dooth not gene∣rallye declare what the lawe and the Prophetes doe containe: but in his speach hee saieth that nothinge else is requyred in the lawe and the Prophetes, but that euery manne should loue God and his neighbours: as if hee shoulde haue sayde, the summe of a godlye and vpright lyfe is contayned and included in the worshippe of GOD and loue of men: as Paule saieth, Romans, 13. 10. that loue is the fulfillinge of the lawe. VVherefore certeine ignoraunt people doe wickedly snatch at this say∣ing of Christe: as if that wee shoulde search no further in the law and the Prophetes. For, as there is a difference betweene the promises and the commaundementes: so Christ doth not generallye declare in this place

what must be learned out of the word of God: but according to the cir∣cumstaunce of the matter he sheweth to what end all the commaunde∣mentes are directed: yet the free remission of sinnes, whereby wee are reconciled to God, the hope of calling vppon God, the marke of our en∣heritaunce to come, and all other partes of fayth, though they haue the highest place of the law, doe not depende vppon these two commaun∣dementes. For it is one thing to demaunde that, which is due, and an∣other thing to offer, that which wee want. Mark noteth the same thing in other wordes, that there is none other commaundement greater then these.

MAR. 32. VVell Mayster, thou hast sayde the trueth. Onelye Mark ma∣keth mention that the Scribe was humbled. And it is worthy to bee no∣ted, that he which malitiously and deceitfully assaulted Christe, did not onely with silence giue place to the trueth, but hee subscribeth to Christe openly and freely. So we see that hee was not one of that sorte of ene∣mies, whose obstinacie was incurable: for though they shoulde be ouer∣come a hundred tymes, yet they doe not cease to sette themselues against the trueth euery waye. But it is to bee gathered by this aunswere, that Christ did not precisely comprehend the rule of lyfe in two words one∣ly: but as occasion was giuen, he enueighed against the feigned & coun∣terfeit holynesse of the Scribes: who giuing themselues only to outward ceremonies, made no account almost of the spirituall worship of God▪ and there was no great reckoning of charity amongst them. And thogh the Scribe had some such corruptions: yet, as it commeth sometymes to passe, hee had conceiued the seede of true knowledge out of the Lawe, which laye hydde and smothered in his heart, and by reason heereof hee yeeldeth & suffereth himselfe to be reclaymed from that corrupt course. This yet seemeth not to fall out well, that the sacrifices, which are parte of the worshippe of God, and apperteine to the firste table of the law, should be lesse esteemed then charity towardes menne. The aunswer is, though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe: yet the outwarde exercises of them are not of themselues of that value, as to ouerthrowe charitie. For wee knowe that charitie pleaseth GOD simplye and of it selfe, when as hee doth not regarde nor allowe of sacrifices but to an other ende. Note that hee speaketh heere of naked and vaine sacrifices: for Christ dooth oppose a faygned kynde of holynesse againste true and sincere hone∣stye.

The same doctrine is found also in diuerse places of the Prophets, that the hypocrites might know that the sacrifices are of no value, which are not offred in spirite and trueth: for God is not pleased with the sacrifices of beastes, where charitie is neglected.

34. Then, when Iesus sawe. It is vncerteine whether this Scrybe did profitte anye further afterwardes or no: but beecause hee sheweth him∣selfe apt to be taught, Christ reached his hande forth vnto him, and tea∣cheth vs by his example to helpe them, in whome there appeareth some beeginning eyther of readinesse to be taught, or of right vnderstanding. For it seemeth that Christ said, that this Scribe was not farre from the kyngdome of heauen for two causes: namely, because he would yeeld to

his duety, and did wisely discerne the outward profession of the worship of God, from the necessary dueties of neighbourhood. Further, Christe tolde him that hee was not farre from the kingdome of GOD, not so much to praise him, as to exhort him to goe forwarde, and in his person he encourageth vs al, that being once entred into the right way, we shuld goe the cheerefullier forward. By these wordes we are also taught, that many while they are yet in errour, doe yet with closed eyes come to the waye, and are by this meanes prepared, to runne in the race of the Lord when tyme shall serue. That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt, so that they durste not tempte Christ any more, must not so be taken, as if they ceased and left of their obstinate frowardnes. For they fretted inwardly as wilde beastes vse to doe, when they are shutte vp in caues, or as fierce horses doe byte vppon the brydle. But the more they shewed themselues hard harted, and their rebellion not to be vanquished, the more notable triumph did Christ get vpon them both.

And this his victory must not a little encourage vs, neuer to bee ama∣sed in defending of the trueth, being sure of the successe. It shal come oft times to passe, that the enemies shall frowardlye lift vp thēselues euen to the end: but God will bring it to passe at the length, that this madnesse shall fall vppon their own heades, and the trueth shall notwithstanding proceede with the victory.

Math. 22.	Mark. 12.	Luk. 20.
41 VVhile the Pharises were gathered togeather, Iesus asked them▪ 42. Saying, what thinke yee of Christ? whose Sonne is hee? They sayde vnto him Dauids. 43 Hee sayd vnto them, how then doth Dauid in spirite call him Lord, saying▪ 44 The Lorde saide to my Lord, sitte at my right hande, till I make thine enemies thy feotestoole? 45 If then Dauid called him Lorde, howe is hee his sonne? 46 And none could answere him a word, neither durste anye from that daye forth aske him any moe questions.	35 And Iesus aunswered and saide, teaching in the Temple: How say the Scribes that Christe is the sonne of Dauid? 34 For Dauid himself said by the holy Ghost, the Lorde said to my Lord, sitte at my right hand, till I make thine enemies thy footstoole. 37 The•• Dauid himselfe calleth him Lorde: by what meanes is he then his sonne? And much people heard him gladly.	41 Then hee saide vnto them, howe saye they that Christ is Dauids sonne? 42 And Dauid himself saith in the booke of the psalmes, The Lorde saide vnto my Lord, sitte at my right hand, 43. Till I shal make thine enemies thy foote∣stoole. 44 Seeing Dauid cal∣leth him Lord, howe is hee then his sonne?

42. VVhat thinke ye of Christ? Marke and Luke doe more plainly declare, why Christe asked this question: namelye, beecause the Scribes had this corrupt opinion amongst them, that the promised Redeemer should bee some one of the sonnes and successours of Dauid, who should not bring with him any thing more excellent then the nature of manne.

For presently euen from the beginninge, Sathan endeuoured by all the meanes he coulde, to thrust in some fained Christ, who should not be the true mediatour betweene God and men. Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid▪ this perswasion was so deepely setled in the hearts of all menne amongst the Iewes, that they would neuer be drawen from this perswasion, to beleue that he shoulde not haue the nature of man. Therefore Sathan suffered them to acknowledge Christe to be very man, and the sonne of Dauid, because he should haue tempted in vaine, to ouerthrow this article of the faith: but that which was worse, he spoyled him of his Godheade, as if he shoulde bee some one of the sonnes of Adam. And by this meanes the hope of the eternall life to come, and the spirituall righteousnesse was a∣bolished. But since that Christe came into the worlde, heritikes haue en∣deuoured by many engines or snares to ouerthrowe sometime his man∣hoode, sometime his Godheade, least that hee shoulde haue full power to saue vs, or least that we shoulde haue familiar accesse vnto hym. Further, sith that the hower of death was now at hand, the Lorde himselfe would make his Godheade knowen, that all the godly might without feare put their confidence in him. For if he were only man, it were neither lawfull to glory in him, nor to hope to be saued by him. Now we vnderstand his purpose, that he shewed himselfe to be the sonne of God, not so much for his owne sake, as that he might establish our faith on his heauenly pow∣er. For as the infirmity of the fleshe, wherein he came neare to vs, maketh vs bolde to approche neare vnto him: so if that onely shoulde be before our eyes, it would rather fill vs with feare and desperation, then make vs to be of good hope. Yet it is to be noted, that the Scribes are not repre∣hended, because they taught that Christ shoulde be the sonne of Dauid, but because they imagined Christ to be meere manne, who shoulde come from heauen, to take vpon him the nature and person of a man. Neither doeth the Lord speake these woordes expresly of himselfe: but he simply sheweth that the Scribes were in a wicked errour, which only loked for a Redemer from the earth, and of the progenie of man. But thoughe it was an olde opinion amongst them, yet we gather by Mathew, that they were asked before the people what they thought.

43. Howe then doeth Dauid in spirite. The saying of Christe that Dauid spake in spirit, is a forceable and vehement speache. For he opposeth the prophesie of a thing to come, to the testimony of a thing present. For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day. They say that the kingdom of Dauid was commended with this commendation, as if that God who had appoynted him to raigne, would rise against the furious endeuours of his ennemies, and hee sayeth they shall preuaile nothinge againste the will of God. Least the Scribes should obiecte any such thing, Christ sayeth before, that the Psalme was not made nor spoken of the person of Dauid, but was spoken by the spi∣rite of prophesie, describing the kingdom of Christ which was to come: so also it is easie to be prooued out of the text, that the words which are read in that place, can neither agree vnto Dauid, nor to any other earthly kings. For Dauid in that place doth bring in a king adorned with a new priesthoode, whereby it was necessary that the olde shadowes of the law shoulde be abrogated.

Nowe it is to be seene how he proueth that Christ should be of grea∣ter excellency, then that he could be begotten of the seede of Dauid one∣ly: Namely, because that Dauid, who was the king and heade of the peo∣ple, calleth him Lord. VVhereof it followeth, that in him there was som∣what more then a man. Yet the reason seemeth to be very weake & cold: because it may be excepted, that when hee gaue this P••alme to the people to be song, not hauing respect of his own persō, he gaue Christ authority ouer others. But I doe take exception to the contrary, when as hee was one of the mēbers of the Church, there was nothing more vnlikely, then that he would depriue himselfe of the common doctrine. Here he com∣mandeth all the children of God to reioyce as it were with one voice, for that they shuld be safe vnder the defence of the heauenly and victorious king. If he should be separate from the body of the church, he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few, the kingdom of Christ should not extend so farre as to Dauid. But nowe neither he, nor any other, can exempt himselfe from his subie∣ction, but that withall he must fal away from the hope of eternall salua∣tion. Therfore sith a better thing could not befall vnto Dauid, then to be comprehended within the compasse of the churche, he made this Psalme aswel for himself as for the rest of the people. In sum, by this title Christ is appoynted to be the chiefe and only king, that should raigne ouer all the faithful. Neither may there be any exception admitted, but where the redemer is made gouernour of the churche, all men should be brought to one order. VVherefore it is not to be douted but that Dauid would sub∣mit himself to his gouernment, that he might be accounted amongst the people of God. But now heere ariseth an other question: coulde not God haue raised vp some man whom he might haue made the redeemer, that might haue ben Dauids Lord, though he was his sonne: For the substan∣tiall name of God is not here set downe, but only Adenai, which is often∣times giuen also to men. I answer, Christe taketh it for graunted, who is exempted from the number of men, & is exalted to that degre of honor, that he shuld be the chief head of the church, that he was not mee••e man, but also endued with the maiesty of God, for the eternall God who cha∣lengeth this with an oth to himself alone, that euery knee shuld bow be∣fore him, Isa. 45. 23. & 42. 8. He also sweareth that he wil not giue his glory to another, Ro. 14. 11. And Paul sayth, Phil. 2. 9. while Christ was made king, he hadde a name giuen him, which is aboue euery name, that before him euery knee should bow. And though Paule had neuer spoken it, yet so it is, that Christ is therfore aboue Dauid & all other holy kings, because that he is also aboue angels. VVhich could not befall to any man which is a creature, except the same were also GOD manifested in the flesh. I graunt that he doeth not heere expresly, and in woorde expresse his diuine power, but it maye easily bee gathered that hee is God, who is placed aboue all creatures.

44. The Lorde said to my Lorde. The holy ghost beginneth here a trium∣phant song to al the godly, so that they might boldly stand against sathan & all the wicked, and might laugh their madnes to scorne, forasmuche as they goe about to throwe Christ out of his throne. Therefore, least they should be amased or afraid, when they should see great stirres vppon the earth, they are commaunded to oppose the holy and inuiolable decree of

God against all their endeuours to the contrary. Therfore the meaning is, though men become mad, yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shalbe in vaine, because that it stan∣deth not vpon the pleasure of men, but is erected by god to stād for euer. Therfore, so oft as this kingdom is violently assaulted, let vs remēber this heauenly oracle: for certainly this promisse was laid vp in Christes hand, that euery of the faithful might apply the same to their own profit. And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth. The sitting also on the right hād, is meta∣phorically taken for the second or next degree, which Gods vicar or de∣puty holdeth. VVherfore it signifieth asmuch as to get great authority & power in the name of God: as we know that god committed these things to his only sonne, that he might gouerne his church by his hande. So this speache appoynteth not any place, but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne, to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe, not that he should be depriued of the power that is giuen him, when his ennemies are ouerthrowen: but because that he shal stand found for euer, when al his enemies are fallen. Yet the estate of the kingdome which is seene at this day must be noted, least we should be troubled, when we see it assaulted on euery side.

Mathew 23.	Mar. 12.	Luke 11.
1. Then spake Iesus to the multitude, and to his disciples: 2. Saying, the Scribes and the Pharisies sit in Moses seate. 3. All therefore, what soeuer they bid you obserue, that obserue and doe: but af∣ter their workes doe not, for they say and doe not. 4. For they binde heauye burdens, and grieuous to bee borne, and laye them on mennes shoulders, but they themselues wil not mooue them with one of their fingers. 5. All their woorkes they doe for to be seene of men: for they make their phy∣lacteries breade, and make long the frin∣ges of their garments. 6. And loue the chiefe place at feastes, and to haue the chiefe seates in the as∣semblies. 7. And greetings in the markets, and to be called of men, Rabbi, Rabbi. 8. But be not ye called Rabbi: for one is your doctour, to witte, Christ, and all ye are brethren, 9. And call no man your father vppon the earth: for there is but one, your father which is in heauen.

10. ••Bel not called doctours: for one is your doctour, euen Christ. 11. But he that is greatest amongst you, let him be your seruaunt. 12. For who soeuer wil exalt himselfe, shal be brought low: and who soeuer will humble himselfe, shalbe exalted.

38. Moreouer, he sayd vnto them in his doctrine: Be∣ware of the Scri∣bes which loue to goe in long robes, and loue saluta∣tions in the mar∣kets. 39. And the chief seates in the sy∣nagogues, and the first roumes at feastes.

45. Then answeared one of the expounders of the lawe, and sayd vnto him: maister: Thus saying, thou putst vs to rebuke also. 46. And he sayd: woe be to you also, yee interpreaters of the lawe: for ye lade menne with burdens grievous to be borne, and yee youre selues touche not the burdens with one of your fingers. A little before. 43. VVoe be to you Phari∣sies: for yee loue the vp∣permost seates in the Syna∣gogues, and greetings in the markets. Luke 20. 45. Then in the audi∣ence of all the people, hee sayde to his disciples:

46 Beware of the Scribes which desire to go in long robes, & loue salutation•• in the markettes, and the highest seates in the Sy∣nagogues, and the chiefe roumes at feastes.

1. Iesus spake to the multitude. This was a very profitable admonition, that amongst so many dissentions, and grudging contentions, amongest the troubled and confused estate of things, in the desolation of a right & lawfull gouernment, yet the authority of the woord of God shoulde re∣maine safe. For to this ende bent the purpose of Christe, least the people being offended with the sinnes of the Scribes, shoulde cast of all regarde and reuerence of the law. For we know how readily mennes mindes are bent to loath and despise the same. Especially, where the life of the pa∣stours is dissolute, all men commonly fall to wantonnesse after theyr ex∣ample, as if they had a graunt to doe it freely. The same also (nay some∣what woorse) falleth out in dissentions: for the greater part shaking off the yoake, powre foorth their lustes, and breake forth into extreme con∣tempt. Furthermore, at that time the Scribes were euen enflamed wyth couetousnesse, they swelled with ambition, their extortiōs were knowne, their fearful cruelty and corruption of their liues were so great, that they seemed to haue conspired the ouerthrowe of the lawe. Moreouer, they had peruerted the right and naturall sense of the lawe, with their corrupt commentaries, so that Christe was compelled sharply to contende wyth them: because they were caried with a wonderfull madnesse to quenche the light of the truthe. Therefore, because it was to be feared least that many shoulde growe into contempt of all godlinesse, partly by reason of such corruptions, partly because of tumultuous contentions, Christ mee∣teth with them in good time, and sayth that it should be wickedly done, if for the corruptions of men, true religion should be beaten downe, and the law should be any thing the lesse regarded. Sith that the Scribes were moste obstinate ennemies againste the truthe, because they oppressed the Church with their tyranny, Christ was compelled to discouer their cor∣ruptions. For except that good and simple men had bene drawen out of their bondage, the gate had beene shutte vppe against the Gospel. There was also another reason: because the people thoughte that lawfull for them, which they sawe theyr rulers do, they made a law vnto themselues of their corrupt liues. But least any man should wrest those things which he shuld speake into a diuers sense, he vseth this speach before, what ma∣ner of men soeuer the doctours be, yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues, or that they should take the liberty to sinne of their wicked examples. And this wisedome must be diligently noted. For many while they take holde of one thing, that they might bring the vngodly and the wicked into ha∣tred and infamie, doe with an vnaduised zeale mixe and confounde all things togither. For all discipline is despised, shame is troden downe: to be shorte, there remaineth no regard of honestie: yea, many become im∣pudent, and doe of purpose spread abroade the sinnes of the Priestes, that

they might haue the better cloake for their sinne. But Christ doeth inu••y so against the Scribes, that first he deliuereth the law of God from con∣tempt. Therefore wee must learne to vse the same wisedome, if we desire that our reprehensions should do any good: yet againe it is good to note, that Christ was not afraid of offending any man: whereby he shoulde be kept from discouering those vngodly Doctours, as they had deserued. He onely helde this moderation, least the woord of God shoulde grow into contempt through the wickednesse of men. Further, to let vs vnderstand that he spake of the sinnes, and not to procure hatred to the personnes of men, but least that infection should spread further, Marke sayeth expre∣sly that he spake in his doctrine. By which words he declareth, that he wold haue the hearers profit by these admonitiōs, that they might take hede to themselues. And though Luke semeth to restrain this to the disciples, yet it is probable that he directeth this speach generally to the whole multi∣tude. The which doeth also more euidently appeare by Mathewe: and the matter it selfe required that Christ shoulde haue respecte to all men in generall.

2. They sitte in Moses seat. It is not without consideration that I haue set that heere whiche Luke rehearseth in another place. For besides that it is the same doctrine, I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes, he added also other reprehensions, which Mathewe deferde to a proper place. For nowe we haue seene how the Euangelists haue placed diuers sayings of Christ to∣gither, as occasion required. But because that Mathewe wryteth more at large, I will rather interpreat that which he wryteth. The Lorde in sum exhorteth the faithfull, sith the Scribes liued moste wickedly, not to leade their life after their corrupt maners, but rather to frame it accordinge to the rule of the lawe, which they heare out of the mouthes of the Scribes. For it was necessary (as I touched euen nowe) that he should reprehende many corruptions in them, least they shoulde infecte the whole people. Therefore, least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers, hee commaundeth the faithfull to attend to their wordes, but not to their deedes: As if that he should haue sayd, there is no cause why the euill examples of the pa∣stours should hinder the children of God from liuinge well. Vnder the name of the Scribes are the Doctours or the interpreaters of the law no∣ted, and it agreeth very well with the Hebrewe phrase. And it is certaine that Luke calleth the same men lawyers. But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes: because that at the time this secte had the chiefe place in the gouernment of the Church, and in the interpretation of the scripture. For we shewed other where that when the Sadduces and the Essenes would be accoūted lear∣ned, according to the learned, the Pharisies followed an other maner of teaching deliuered vnto them from their elders, as it were from hande to hand, so that they would searche out more subtilly the mysticall sense of the scripture. And thereof they had their name giuen them: for they are called Pherusim as interpreaters. And though they had defiled the whole scripture with their inuentions: yet because they gloried in that popular kinde, they had most authority in setting forth the worship of God, and the discipline of holy life. Therefore the sentence must be resolued thus:

the Pharisies & the rest of the Scribes: or the Scribes amongst whom the Pharisies haue the greatest honor, are in their words, good maisters of an vpright life: but in their vngodly dedes they teach you very yl: wherfore marke rather their mouthes then their hands. Now it is demanded whe∣ther we must obey what soeuer the doctors do cōmand without putting any differēce. For it sufficiently appeareth that the Scribes of that age had wickedly & vngodly corrupted the law with their vngodly fantasies, & had laden the miserable soules with vnrighteous lawes, & had defiled the worship of God with many superstitions, and Christ woulde haue their doctrine kept, as if that it were not lawful to resist their tyranny. The an∣swer is easie, he doeth not simply compare euery doctrine with their li••e: but this was Christes purpose to put a difference betweene the holy law of God & their prophane works: for to fit in Moses chaire, is nothing els then to shew out of the law of God how they should liue. And though I do not certainly know whēce this maner of speach is borowed, yet their cōiecture is probable which do refer it to the pulpit which Esdras set vp, whēce the law was red. Neh. 8. 4. And when the Rabbines wold speake of the scripture, they of the cōpany which were to speake, arose in order. But it may be that the custome was to read the law it self out of a higher place. He therfore sitteth in the chaire of Moses, which commandeth not of himself, or of his owne iudgement, but of the authority and woord of God. Yet herewithal is noted a lawful calling: for Christ doeth therfore command that the Scribes shuld be heard, because they were the publike teachers of the church. The papists which do giue lawes, think it inough to haue the title and the place: for to this ende doe they wrest Christes words, as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do cōmand. But this cauil is confuted againe & againe, in another cōmandement of Christes, where he willeth to take heede of the leauen of the Pharisies. If by the authority of Christ it is not only lawful, but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe: it is euident that what soeuer they please to cōmande, may not be receiued without choise & iudgement. Furthermore, if Christ wold haue tied their consciences to the precepts of men, he had spokē falsly other where, saying that god was worshipped in vain with the precepts of men. Heereby it appeareth, that christ exhorted the people that they shuld so far obey the Scribes, as they continued in the simple & pure interpretation of the law. For Aug. doth very wel & aptly according to the mind of Christ, expoūd the sitting of the Scribes in Moses chair, to be that they taught the lawe of God: and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office. To the which words he presently addeth, therfore God teacheth by them: but if they will teache their owne, heare them not, do not after them. In the treatise vpō Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana, answeareth: Because the good faithful men do not hear all men, but they hear God himself obediētly, therfore they are heard profitably, who also do profitably abstain from those things they should not do. Therfore the chair not of the Scribes but of Moses cōpelled them to teach good things yea though they did those things which were not good. In their life they did their own works▪ but the chair which was none of theirs, suffred thē not to teach their owne doctrines.

4. For they binde burdens. He accuseth not the Scribes, as if they should ty∣ranically oppresse the soules with hard & vnrighteous lawes: for though they had brought in many superfluous rites (as it appeareth by other pla∣ces) yet Christ doth not touch that fault now: for he compareth true do∣ctrine with a corrupt and dissolute life. Also it is no maruel that the law of God is called a heauy burden, and hard to bee borne, and especially in respect of our infirmity. But thogh the Scribes required nothing, but that which God had cōmanded: yet Christ doth here reproue their strait and austere kind of teaching, which is cōmon with these proud hypocrites, so that they do imperiously require of others what soeuer is due to god: they are not to be entreated frō vrging others in their dueties, & they do flat∣teringly spare thēselues, euen in those things which they doe seuerely en∣ioyne to others, & carelesly they giue themselues to any thing. In which sense Ezechiel reproueth them, for that they ruled with austerity & po∣wer. For they which doe earnestly feare God, though they endeuour to frame their disciples to obey him sincerely and perfectly, yet because they are seuere, rather towards thēselues then towards others, they are not so precise exactors: further, because they know their own infirmity, they do louingly forgiue the weak. But none cā be imagined more bold or more cruel in cōmāding, then the blockish contēners of God: because they care not for the difficulty of that, from the which they do exempt themselues. VVherfore no man can orderly rule others, but he which first hath ruled himself. 5. Al their works they do. He had said euen now that the Scribes liued far otherwise then they taught: but now he addeth, that if they had a shew of any good thing, euen that was but fained and toyishe: because they had no other purpose but to please men and to glorye of thēselues. And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life. For a sincere worshipper of god wil neuer giue himself to these vainglorious boastings, wherwith the hypocrits are puffed vp: so he doth not only reprooue ambition in the Scribes and the Pharisies: but sith the Lord had condemned the transgression and contempt of the law of god in their whole life, least they should obiect their fained holinesse as a de∣fence, he answereth it before it be obiected, that these things wherof they glory, are but friuolous trifles, & not to be accounted of, because ther rai∣gned nothing in them, but mere boasting. Afterward he bringeth foorth one kind wherby such ambition was easily knowen, for that euen in the ••ems of their garmēts they wold shew before the eies of mē that thei wer good obseruers of the law. For to what end wer the borders of their gar∣ments broder, & their philacteries exceding the common custome of the people, but to make a vaine shew? The Lord had commanded the Iewes to weare certaine choyse sentences, both in their forhead and vppon their garments: for because that man woulde easily forget the lawe, therefore the Lord would that his people should thus ••e put in minde therof. And therefore were they also commaunded to wryte such sentences vpon the postes of their houses, that whether soeuer they turned their eyes, they might presently haue some godly admonition. But what did the Scribes? They wore the commaundements of God more gorgeously wroughte vppon their garments, that they might differ from the rest of the people. And in this their glorious boasting, their filthy ambition was bewrayed.

But hereby we do also learne, how wise men are, to adde their own vain fantasies, to the ende they might couer their owne sinnes vnder some co∣lour and cloake of vertues: as in this, that they wrest to serue their hypo∣crisie, those exercises of godlinesse which God commaunded. There was nothing more profitable then to exercise all the senses in meditating of the lawe: neither was that commaunded of the Lord in vaine. But they were so farre from profiting by such instructions, that they put a perfect righteousnes in the decking of their garments, and despised the law in al their life. For the lawe of the Lord coulde not more reprochefully be de∣rided, then when as in a stagelike habite they woulde faine to keepe the same, and woulde call to be the keepers of it persons prepared to playe a comedy. That which Marke and Luke do speake of the robes, doth tend to the same ende: for we know that the people of the East vsed long gar∣ments euery wher, which fashion they also kepe at this day. But it appea∣reth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished frō the rest of the people. And it was not without a cause, that the teachers shuld be so apparelled, that there might be more grauity and modesty in their apparell, then in the common sort. But the Scribes had wickedly turned that to serue their pleasure and pomp. The which example the popish sacrificers wrested to serue them, whose robes appeare to be nothing else but badges and tokens of their proud tyran∣nie.

6. And they loue the chiefe roumes. He proueth by manifest signes, that the Scribes had no desire of godlinesse in them, but were altogither giuen to ambition. For none do desire the chiefe roumes, and the chiefe seates, but they which had rather to be proudly extold amongst men, then to be ap∣proued of God. But Christ doeth condemne this especially in them, that they desired to be called masters: For though the name Rabbi signified of it self excellency, yet it was growen at that time into such an vse amongst the Iewes, that they called the masters and teachers of the lawe by that name. But Christ sayeth that this honour belongeth not to any manne, but to himselfe alone: whereof it followeth, that it can not be giuen to men without doing iniury to him. But this seemeth to be too harde and absurde, sith that Christ doeth not teache vs now by himselfe, but ordai∣neth and setteth masters ouer vs: and it were a follye to take away the name from them, to whom he giueth the office. Yea, when hee was con∣uersant vpon the earth, he ordained Apostles which should go and teach in his name. If that the question be of the title, Paul certainly would not haue gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ, when hee called himselfe the maister and doctour of the Gen∣tiles, 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order, that euery one might haue his owne right, there is no cause why any manne should striue about the woorde. Therfore Christ regardeth not how they be called, which discharge the office of teaching, but he tieth them within their bondes, least they shuld raigne ouer the faith of the brethren. For this distinction must alwayes be holden, that Christ onely must be obeyed, because the voyce of the fa∣ther spake from heauen of him onely.

Heare him. And the doctours must be his ministers, so as he may be heard in them, and they may be masters vnder him, because that they supply his

roume. The summe is, that he may haue his authority wholely to him∣selfe, and that no mortall man should take the least part of it away from him. So he is the onely pastour: but yet hee admitteth many pastours vn∣der him, so that he only may be aboue all, and may gouerne the churche by them. So the cōtrary must be noted: for because that we are brethren, no man must striue to vse mastershippe ouer others. And so it followeth, that such mastership as doth not violate brotherly felowship amōgst the godly, is not condemned. To be short, heere is nothing els commaunded, but that all men should depend of Christes mouth only. Paul reasoneth almost after the same maner, when hee sayeth that we are forbidden to iudge rashly one of an other, because we are all brethren, and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10.

9. And call no man your father. He chalengeth the honour of a father to God alone, almost in the same sense, in which he sayd euen nowe that he was the onely maister. For men tooke not this name to themselues, but it was graunted them by God. VVherefore it is not only lawfull to call them our fathers vppon earth, but it is a wicked thing to depriue them of that honour. Neither is that distinction whiche some doe make, to any purpose, that menne which doe begette children, are fathers accordinge to the flesh: but that God onely is the father of the spirites. I graunte that God is so distinguished sometime from men (as to the Hebrewes 12. 5.) but sith Paule doeth often call himselfe a spirituall father, 1. Corrinthi∣ans 4. 15. and to the Philippians 2. 22. it must be seene howe that agre∣eth with the woordes of Christe. Therefore this is the true meaninge, the honour of a father is giuen wrongfully to men, if the glory of God be thereby darkened. And that doeth come to passe so oft as mortal man will be accounted a father of himselfe without God, when as all degrees of kinred doe depende of God alone through Christ, and they doe so a∣gree amongest themselues, that God is properly the onely father of all menne. So the former sentence of the maistershippe of Christe is againe rehearsed the seconde time, that we might know this to be the lawful or∣der, if God alone doe rule and enioy a fatherly right and authority ouer all menne: and Christ woulde haue all menne subiecte, and become disci∣ples to his doctrine. As it is sayde other where, that Christe is the onely head of the Churche, Ephes. 1. 22. because that it is meete that the whole body be subiect and obedient to him.

11. But he that is the greatest amongest you. In this sentence he declareth that he doeth not Sophistically quarrell about woordes, but hath rather re∣specte to the matter: least any manne forgetfull of his estate, should take vppon him more then is meete. Therefore he sayeth that the greatest di∣gnity in the Churche is not to rule, but to minister. VVho soeuer keepeth himselfe in this measure, robbeth neither God nor Christe of any thing, what title soeuer he haue. So againe that authority whiche derogateth from the maistershippe of Christe, doeth pretende the title of a seruaunt in vaine. For what profiteth it the Pope when hee hath oppressed poore soules with tyrannous lawes, to call himselfe the seruaunt of the seruants of God, but that he might openly rise vppe against God, and opprobri∣ously laugh menne to scorne?

But as Christe doeth not stande vppon woordes, so hee gaue this pre∣cise

commaundement to his Disciples, that they should not aspire nor de∣sire to clime higher, that they may equally maintaine a brotherly fellow∣ship vnder the heauenly Father: and that they which do excell in honour, shoulde become seruaunts to others. Hee addeth that notable sentence whych is expounded in an other place. He that exalteth hymselfe, shall be brought lowe, &c.

Mathew 23.	Mar. 12.	Luke 11.
13. VVe therfore be vnto you Scribes & Pha∣risies, hypocrites, because ye shut vp the king∣dome of heauen before menne: for yee your selues goe not in, neither suffer yee them that would enter, to come in. 14. VVoe be vnto you Scribes and Phari∣sies, hypocrites: for yee deuoure widowes hou∣ses, euen vnder a colour of long prayer, where∣fore yee shall receiue the greater damnati∣on. 15. VVoe bee vnto you Scribes and Phari∣sies, hypocrites: for yee compasse sea and lande to make one of your profession: and when hee is made, yee make him two folde more the childe of hell, then you your selues.	40. VVhich de∣uoure widowes houses, euen vn∣der a colour of longe prayers. These shall re∣ceiue the greater damnation.	52. VVoe be to you in∣terpreaters of the lawe: for yee haue taken away the key of knowledge: yee entred not in youre selues: and them that came in, yee forbade. Luke 20. 47. which deuour widows houses, euen vnder a co∣loure of longe prayinge: these shal receiue grea∣ter damnation.

Hee inueigheth yet more sharpely againste them, and hee doeth it not so muche for their cause, as that he might call backe the common and simple people from their secte. For though we see the vengeance of God against the reprobate proposed oft-times in the scripture, that they might be the more inexcusable: yet vnder the personne of them, the children of GOD doe receiue profitable admonitions, least they shoulde intangle themselues in the same snares of wickednesse, but that they shoulde be∣ware of the like destruction. For when the Scribes hauing ouerthrowne the woorshippe of GOD, and corrupted the doctrine of godlinesse, woulde beare no correction, and in a desperate madnesse opposed them∣selues (to the destruction of themselues and the whole people) againste the redemption profered, it was meete that they shoulde be made odious and detestable to all menne. Thoughe Christe did not so muche respecte what they hadde deserued, as what was profitable for the rude and vn∣learned people. For his will was, at the ende of his life, to leaue some so∣lemne testimonie, that no manne might but he which wittingly and wil∣lingly woulde, be deceiued by those vngodly knaues. And wee knowe what a hinderaunce the foolish reuerence of the false teachers was to the simple, least they shoulde bee deliuered from errours. The Iewes were then defiled with false doctrine, yea they hadde drunke vppe many su∣perstitions euen from their infancie. Sith it was a difficult and hard mat∣ter of it selfe to drawe them backe into the way, they were moste hinde∣red by a preposterous opinion whiche they hadde conceiued of the false teachers, for that they thought the false teachers to bee the lawfull pa∣stours

of the Churche, the chiefe maisters of the woorshippe of GOD, and pillers of godlinesse. Adde also, that they were so bewitched, that they coulde scarce be drawen from thence, but by a violent feare. Ther∣fore Christe denounceth the horrible iudgement of God againste them, not that hee might heale the Scribes, but that hee might driue the rest by feare from their deceitfull practises. As at this day wee are enforced to thunder the sharplyer againste the Popishe cleargie, not for any other cause, but that they which are apte to bee taught, and not altogither cast awaye, shoulde giue eare to their saluation, and being smitten wyth the iudgement of GOD, shoulde breake those deadly superstitious snares wherein they are holden prisonners. VVhereof it may be gathered, that their tender daintinesse is crueltie, whiche are troubled with our earnest vehemencie. It displeaseth them that the wolues shoulde bee so sharpely and hardly handled, whiche doe daily seeke to kill and to deuoure the sheepe: and yet they see the miserable sheepe deceiued with a vain pomp, cast themselues willingly into the wolues ••awes, except the Pastour who desireth that they shoulde be safe, and endeuoureth to deliuer them from destruction, shoulde driue them away wyth a loude crying voice. There∣fore the purpose of Christe must bee remembered, that we after hys ex∣ample might seuerely threaten those wicked deceiuers, & cry out aloud against them: that who soeuer are curable might flee from them for fear of destruction. For thoughe the ennemies of the truthe doe not profitte thereby, yet they must be cited to the tribunall seat of God, and others must be warned, that the same cursse is ready to fall vppon them, if they depart not speedily from that wicked company.

13. You shutte vppe the kingdome of heauen. Christ pronounceth a cursse a∣gainst them, because they peruerte their office to the generall destruction of all the people. For sith the gouernment of the Churche was in theyr handes, they shoulde haue beene as porters of the kingdome of heauen. For where vnto belongeth religion and sacred doctrine, but to open the heauens for vs? For we knowe that all mankinde is banished from God, and shutte out of the inheritance of eternall saluation. And the doctrine of godlinesse, is as the gate whereby we enter into life, therfore the scrip∣ture sayeth Metaphorically, that the keyes of the kingdome of heauen, are giuen to the pastours: as I haue shewed more at large in the sixteenth Chapter. And this definition must be remembered, which is more plain∣ly deliuered in Lukes woordes, where Christe vpbraideth the Lawyers, because they tooke away the key of knowledge: Namelye, because that they being the keepers of the lawe of God, defrauded the people of the true vnderstanding of the same.

Therefore, as at this daye the keyes of the kingdome of heauen are committed to the pastours, that they shoulde admitte the faithfull into eternall lyfe, and should driue the vnfaithfull from all hope of the same: so in times past was the same office committed to the Priests and Scribes vnder the lawe.

Further, by the woorde knowledge we doe gather howe foolishly the Papistes doe make theyr fantasticall keyes: as if it were a certaine magi∣call power without the woorde of GOD. For Christ sayeth that none canne vse these keyes, but they whiche are minysters of the woorde.

If any manne wil obiecte, that the Pharisies, though they were corrupt interpreaters of the lawe, hadde yet the keyes: I answeare, thoughe they were committed vnto them in respecte of their office, yet they were so o∣uerwhelmed with malice & deceit, that there remained no vse of them. Therefore Christe sayeth that they had taken away, or stolne away the key of knowledge, wherewith they should haue opened the gate of hea∣uen. As at this day heauen is shut vp in Popery against the miserable peo∣ple, while the porters (at the least they to whome this charge was cōmit∣ted) doe by their tyranny hinder the opening of the same. So that vnlesse we were very blocks, we would not willingly giue our hands to vngod∣ly tyrants, who do cruelly hinder vs from entring into life.

14. For ye deuoure. Nowe he proceedeth further. For he doth not only lay open their sinnes, which were woorthy of hatred and detestation, but also he discouereth their fained and dissembled vertues wherewith they deceiued the people. If any man wold say, that it was not nedeful to re∣prooue those thinges, the example whereof were not hurtfull, it must be remembred, that the saluation of them coulde not otherwise be prouided for, which were intangled in the errours of the Scribes, except they shuld altogither depart from them. This cause therefore compelled Christe to speake against their vaine shewe of holinesse, which was the nursse of su∣perstitions. Therefore he sayeth in summe, that euen there where they seemed to doe well, they did wickedly abuse the pretence of religion. There was some signe of rare godlines in their long prayers: for the ho∣lier a man is, the more he is giuen to the exercise of prayer. But Christe sayeth that the Scribes and Pharisies are so wicked, that they coulde not vse the chiefe part of religion without sinne: for their custome to pray was for filthy gaine sake. For they solde their prayers as hired labourers doe their daies workes. VVhereof we doe also gather that he doeth not precisely forbidde long prayers, as if the thing it selfe were sinfull (espe∣cially sith it behoueth the pastours of the church to be much bent to prai∣er:) but this corruption is cōdemned, that a thing which of it self is com∣mendable, should be turned to a wicked ende. For where as gaine is got∣ten by setting prayers out to hire, the more feruent (as they say) and de∣uout they seeme to be, the more is the name of God prophaned. But be∣cause the mindes of the people had bene wrongfully perswaded a longe time, Christ doth therfore threaten them the sharplier. For the pollution of so holy a thing could not be any small fault. And it is no maruell that they especially went about to entrap widowes: for sith simple women were bent to superstition, it was alwaies a common matter for lewd men to make their gaine of them. So Paule obiecteth against the false teachers of his time, that they ledde captiue simple women laden wyth sinnes, 2. Tim. 3. 6.

15. For yee compasse sea and lande. The Scribes had gotten them fauour by this their zeale, for that they labored to bring strangers and the vncircū∣cised to the Iewish religion. And so if they had gotten any man by theyr swete perswasions or any other subtilty, they triumphed wonderfully as though the church were encreased. For this cause also had they much al∣lowance of the cōmon people, for that by their industry & the power of God they had brought strangers to the Church. But Christ sayeth to the contrary, that they are so far from being worthy of praise for their labor

that they rather prouoke the vengeance of God thereby more and more against themselues: for they draw them which ioyne themselues to theyr secte, into a greater destruction. For it must be noted how corrupt the e∣state, and howe confused religion was at that time: for as it was a nota∣ble woorke and a godly, to bring disciples to God: so to bring the Gen∣tiles to the Iewish religion (which was at that time degenerate and stuf∣fed full of wicked prophanations) was nothinge else but to drawe them out of Scylla into Charybdis. Furthermore, by their sacrilegious abusing of the name of God, they prouoked the greater vengeance against them∣selues, for that by reason of religion they tooke the greater libertie to sinne. The like example may be seene at this day amongest the Monkes, for they doe busily scrape togither Proselites from all places: but suche as of wantons, and of men of a wicked life they do make very deuils. For such is the corruption of those dennes wherein they keepe their Bacchus bankets, as woulde corrupt euen the Angels of heauen. Yet euery kinde of the Monkes apparrell, is a fit couer for their sinnes.

Mathew 23.	Marke.	Luke.
16. VVoe be to you blinde guides, which say: who∣soeuer sweareth by the Temple, it is nothinge: but who soeuer sweareth by the golde of the temple, hee offendeth. 17. Ye fooles and blinde, whither is greater, the gold or the temple that sanctifieth the golde? 18. And who soeuer sweareth by the altar, it is no∣thing: but who soeuer sweareth by the offering that is vppon it, offendeth. 19. Yee fooles and blinde, whether is greater, the offering, or the altar which sanctifieth the offering? 20. VVho soeuer therefore sweareth by the altar, sweareth by it, and by all things thereon. 21. And whosoeuer sweareth by the temple, swea∣reth by it, and by him that dwelleth therein. 22. And hee that sweareth by heauen, sweareth by the throne of God, and by him that sitteth thereon.

16. VVoe be to you blinde guides. As ambition is almoste alwayes ioyned with hypocrisie, so the couetousnesse and extortion of the pastours is woont to nourish the superstitions of the people. The world doeth wil∣lingly runne into errours: yea, it doeth as it were procure it selfe to be de∣ceiued and beguiled euery way: but then doe false and corrupt woor∣shippings take place amongest them, when the chiefe maisters of religi∣on doe confirme them. And it commeth to passe for the most parte, that the gouernours doe not only fauour those errours by winking at them, but they doe rather kindle them, and sette them the more on fire wyth their bellowes, because they see them gainful for them. So we see in Po∣perie, that when the sacrificers doe gape for gaine, superstition encreaseth many wayes: for they doe yet daily deuise many things wherewith they might the more bewitche the simple multitude.

And when Sathan hath once darkened their eyes with his mists, there is nothing so absurd or monstrous that they wil not receiue euen with gre∣dines. Hereof it came to passe that the Iewes gaue more reuerēce to the golde of the temple, and to the holy offrings, then to the temple or to the aulta••. But the holines of the offrings depended vpon the temple and the aultar, and this was only a meaner addition to the same. And it is to be supposed that the Scribes and Priests were the authors of this fansie: for it was a very fitte way for to gette them gain. But the errour was no lesse daungerous then foolish, because that it caried the people to grosse ima∣ginations. There is not any thing more easie then for menne to fal away from the true worshippe of God. VVith the helpe therefore of this saile, it was an easie matter for sathan to drawe them altogither awaye from God, who already were bent more then was meete to foolishe imagina∣tions. This is the reason why Christ doth so sharply rebuke that errour. And yet the papistes were not ashamed to abuse the holy name of God more shamefully then so. For a crust of vinowed bread, was more accoū∣ted of amongest them, then the holy booke of both the testaments: or else to lift vp the handes to heauen. So by this meanes ther was broughte in a fleshly worshipping of God, which by little and little blotted out all true feare of him.

It is nothing He doeth not meane by this word that all honour was ta∣ken away from the temple: but hee speaketh by the way of comparison. For when they extold their oblations more then was meete, the common people was drawn into such a reuerence of them, that the maiesty of the temple and the aultar was not accounted of, and they made lesse consci∣ence of prophaning the same with periuries, then to sweare vnreuerently by the holy offerings.

18. And who soeuer sweareth by the aultar. The Lord doth that heere, which was meete to be done in reproouing of errours, in this that he calleth vs backe to the fountaine, and teacheth vs by the nature of an oth, that the temple doeth farre excell their offrings. Therfore he taketh that princi∣ple, that it is not lawfull to sweare but by the name of God, whereof it followeth, that what maner of othes soeuer menne shal deuise, God will haue his honour reserued to himselfe alone. VVhereof it is to be gathe∣red againe, how and in what respect it is lawful to sweare by the temple: namely, because it is the seat and sanctuary of God: as by heauen, because the glory of God doeth shine there. For in suche outwarde tokens of his presence, the Lorde suffereth himselfe to be called to be a witnesse and a iudge, so that he may reserue his owne righte safe vnto himselfe. For it were sinfull idolatrie to imagine that heauen had a Godhead. Nowe, the more token God hath sette of his glory in the temple, then in offerings, the more reuerence and estimation doth the name of the temple deserue. Nowe therefore we doe vnderstand in what sense Christe sayeth, that in swearing by heauen, he that dwelleth in heauen is sworne by, for that he would direct all maner of othes to their lawfull ende and purpose.

Mathew 23.	Marke.	Luke 11.
23. VVoe bee to you Scribes and Pharisies, hypocrites: for yee tithe Minte, and Anise, and Commin, and leaue the weightier mat∣ters of the lawe, as iudgement, and mercy, and fidelitie. These ought ye to haue done, and not to haue lefte the other. 24. Yee blinde guides, whiche straine out a gnatte, and swallowe a camel. 25. VVoe be to you Scribes and Pharisies and hypocrites: for yee make cleane the vt∣ter side of the cuppe, and of the platter: but wythin they are full of briberye and ex∣cesse. 26. Thou blinde Pharisie, cleanse first the inside of the cuppe and platter, that the outside of them may be cleane also. 27. VVoe be to you Scribes and Pharisies, hypocrites: for yee are like vnto whyted tombes, which appeare beautifull outwarde, but are within full of deade bones, and of all filthinesse. 28. So are yee also: for outward ye appeare righteous vnto menne, but within yee are full of hypocrisie and iniquitie.		41. But woe be to you Pharisies: for yee tithe the Mint and the Rewe▪ and all maner of herbes, and passe ouer iudgement and the loue of God: these oughte yee to haue done, and not to haue lefte the other vndone. A little after. 44. VVo be to you Scribes and Pharisies, hypocrites: for ye are as graues which appeare not, and the men whiche walke ouer them, perceiue not.

Christ reprooueth that fault in the Scribes, which all hypocrites haue: for they are very diligent and carefull in small matters, and they neglecte the greater poyntes of the lawe. This disease raigned almoste in all ages, and in all nations, so that the greater sorte of the people thought lightly to please God with some small obseruation. And because they coulde not exempt themselues wholely from all obedience, they flee to this seconde remedy, that they might redeeme their hainous offences with satisfacti∣ons of no value. So we see the Papists at this day, when they transgresse the greatest commaundements, they are very earnest to satisfie him with colde ceremonies. Therefore Christ now reprooueth such dissimulation in the Scribes, who were very diligent and scrupulous in payinge their tythes, and little regarded the chiefe poyntes of the lawe. Further, that he might the rather make their vile oftentation to be loathed, he doeth not say that they payed tithes of all thinges, but of Mint, Anise seede, and as Luke sayth, of all maner of herbs: that with a little cost they might make a shewe of a rare desire of godlinesse. Yet because that Christe putte the chiefe righteousnesse of the lawe in mercy, iudgement and faith, we must first see what he meaneth by these woordes: then why he omitted the cō∣maundements of the first table, which doe properly pertaine to the wor∣shippe of God, as if godlinesse were inferiour to charitie. Iudgement is taken for equitie or vpright dealing, whereby it commeth to passe that euery manne hath that giuen him which is his owne, and that no manne should defraud or hurt others.

But mercy extendeth further, as that euery man shoulde endeuour to helpe his brethren with that which hee hathe, to helpe the poore with counsell or goodes, to defend them which are vniustly oppressed, & with a good wil to employ that power he hath for their common good. Faith is nothing else but a sincere simplicitie which attempteth nothing subtil∣ly, malitiously, or through deceit: but seeketh that plaine dealing be mu∣tually vsed amongest all menne, in euery thing wherein they haue to doe one with an other. And so charitie is accounted to be the summe of the lawe. I knowe that there are some which doe otherwise interpreate the woorde faith, as that by the figure Synecdoche it should comprehend the whole woorshippe of God: but Christe heere after his maner doeth dili∣gently trie their holinesse by their loue to their brethren, and therefore he toucheth not the first table at all.

And thoughe Luke putteth in the loue of God for faith, yet doeth it not make against this sense: for it was the purpose of Christe, to shewe what the Lorde doeth especially require of vs in the lawe. And it is well knowen that the lawe was deuided into two tables, that he might shew first what was due to the Lorde, and after what was due to menne. And Luke setteth downe both partes: as if Christ should say, that the law did principally tende to this, that wee shoulde loue God, and be vprighte and mercifull towardes our neighbours, Mathewe was content with the one table onely, and it is no absurdity to call the dueties of charity the chiefe poyntes of the lawe, sith that Paule to the Romanes 13. 18. calleth cha∣ritie it selfe the perfection of the lawe, as he sayeth in another place that the lawe is fulfilled if we loue our neighbours. And Christ being deman∣ded before of the commaundements of the lawe, onely rehearseth these of the seconde table.

If any man wold obiect that by this meanes mē shuld be preferred be∣fore God, because the charitie which is done to thē, is more accounted of then relygion, it is easily aunswered: the second Table of the lawe is not opposed here against the first, but he rather proueth by the obseruation of the second, whether their worship of God be true and from the heart. Because that godlynes lyeth hidde within, and that God is not conuersāt amongst vs, to try our loue towards him, and needeth not our seruice, it is an easie matter for hypocrites to lye, and falsly to pretend the loue of God.

And because the worke of brotherly charity may be seene and iudged of all men, their impudency is the better reproued by them. Christ ther∣fore would not subtilly dispute in this place of the seueral partes of righ∣teousnes, or of the order of them: but as the common capacity of menne could conceaue, he taught simply, that the law of God is then truely ob∣serued, when they behaue themselues vprightly, louingly, and truely to∣wardes each others: for so they doe witnesse that they doe loue and re∣uerence God, and do shew forth a lawfull and fit testimony of sincere godlynes. Not that it shall auaile to doe our duety towardes menne, ex∣cept that God haue his due: but because it dooth necessarily follow that he should be a true worshipper of GOD, which frameth hys lyfe af∣ter hys appoyntment. But yet the question is not throughly aunswered: for the tythes before the which Christe preferreth equitye and mercye,

were a part of the worshippe of God, and some part of them was wont to be bestowed amongst the poore: so there was a double sacrifice in thē. I aunswere, he doth not simply compare here the tithes with almes and faith and iudgment: but the fained holynes of the Scribes with sincere and perfecte charitie. For why were they so ready and willing to paye tythes, but that they would please God with a small charge and trouble? For they were not bent to do it throughly. And therfore it might not be numbred amōgst the works of charity, because that in smal matters they dissembled both with God and men.

23. These thinges you should haue done. It is an aunswere wherwith Christ preuenteth their quarrel. For they might haue ouerthwartlye quarrelled at his speach, as if he should make no accounte of that, which was com∣maunded in the law of God. Therefore he graunteth, that what things soeuer God hath commaunded must be obserued, and not any thinge of the same omitted: but the loue of the whole law is no impediment, to hinder them from obeying the chiefe poyntes. VVhereof hee gathereth that they deale preposterously, which busie themselues in small matters, when they should rather beginne at the chiefest, for the tithes were but an addition to the law. Therefore Christ saieth, that it was not his mind to derogate from the authoritie of the least commaundementes, though he commendeth and requireth an order in the obseruation of the lawe. The whole law therefore remaineth sound, which cannot be broken in any poynt without the contempt of the Authour for he which hath for∣bidden to commit whoredome, and to kill, and to steale, hath also con∣demned all concupiscence. VVherby we gather that al the commaunde∣ments are so knit togither, that it is not lawfull to disceuer the one from the other. VVherfore it is also wrytten: Curssed is he that doeth not all things that are wrytten. In which wordes the whole righteousnes of the law is sanctified without exception: but this regard, as we saide, taketh not away the difference betweene the commaundementes, nor the pur∣pose of the law: whereto the true obseruers of the same doe direct their minde, least they should onely play with the outward shew.

24. Yee blinde guides. It is a prouerbe, which doth well set forth the vile scrupulositie of hypocrites in small matters. For at smal sinnes they trem∣ble, as if they had rather die an hundred deathes, then fall into one such transgression: but in most grieuous sinnes they doe fauourablye flatter themselues and others. Therefore they doe asmuch, as if a man shoulde straine at a crumme of bread, and swallow downe a whole loafe. VVee know that a gnat is a small creature, and a camell a great beast: nothing therefore is more ridiculous then to straine wine or water, leaste thou shouldest hurt the iawes with swallowing vp a gnat, but carelesly suppe vp a camell. But it is manifest that hypocrites doe dally with such toyes: for when they passe by iudgment, mercy & faith, and neglect the whole law, they are very austere and sharpe in matters of no great weight. And when by this meanes they would seeme to kisse Gods feete, they do dis∣dainfully spit in his face.

25. Yee make cleane the outward side. The Lord prosecuteth the same sen∣tence, and after this manner, as in a figure, he reproueth the Scribes, bee∣cause that they did only regard this to be accounted of before men. For by the outward side of the platter, he doth metaphorically note the out∣ward

shew. As if that he should say, you haue no regard of any cleannes, but of that which is to the outward appearaunce: euen like as if any man should diligently wipe away the filth from the outward side of the cup, and should leaue the inside filthy. This is a borrowed manner of speach, as it appeareth by the seconde parte of the sentence, where the inwarde filthines is condemned, and that because they were inwardly full of in∣temperaunce and rapine. Therefore he reproueth their hypocrisie, bee∣cause they only sought to frame their liues to the eyes of men, that they might get themselues the reporte and vaine fame of holynes. Therefore he calleth them backe to a pure and sincere desire to liue wel. Make cleane, saith he, first that which is within: for it were a ridiculous thing to feede the eyes with outward cleannes, and to drink of a cuppe foule with dregges, or filthy by other means.

27. You are like to whited tombes. Here is an other similitude, but it ten∣deth to the same ende. For hee compareth them to tombes, which the menne of the worlde doe ambitiouslye make fayre and gorgeous for themselues. Therefore as the painting and pargeting of tombes draw∣eth mennes eyes to looke vppon them, when as they are full of dead carkases within: so Christe saieth, that hypocrites doe deceiue with the outwarde shewe, because they are full of fraud and wickednesse. Luke vseth other wordes, as that they deceiue mennes eies, as the graues which they do not often perceyue, which walke ouer them: yet the meaning of them both is one, for vnder the pretence of feigned holynesse there laye filthynes hydden, which they nourished in their heartes: euen as the mar∣ble tombe, beecause it maketh a fayre and pleasaunt shewe, couereth the filthines of the carkases, least it should offend them that passe that way. VVhereby we gather that which I sayde before, that Christ puld of their paynted visor, that he might helpe the simple and vnlearned people, whō the Scribes through dissimulation kept in bondage vnder them. For this admonition was profitable to the simple, that they might the speedilyer withdraw themselues out of the iawes of the wolues. Yet this doctrine containeth a generall doctrine, that the children of God shoulde not so much desire to be seene, as to be pure.

Math. 23.	Mark.	Luk. 11.
29 VVoe be to you Scribes and Pharises, hypocrites: for yee builde the tombes of the Prophets, & gar∣nish the sepulchres of the righte∣ous. 30 And say, if wee had beene in the dayes of our fathers, we woulde not haue beene partners with them in the bloud of the prophets. 31. And then yee bee witnesses vnto your selues, that yee are the chyldren of thē that murthered the Prophets.

32 Fulfil ye also the measure of your fathers. 33 O serpents, the generation of vipers, how should ye escape the damnation of hel? 34 VVherefore beholde, I sende vnto you Prophets, and wise men, and Scribes, and of them ye shal kil and crucifie: and of them shal ye scourge in your Synagogues, and persecute from citye to ci∣tie: 35. That vppon you may come all the righteous bloud that was shed vppon the earth, from the bloud of Abell the righteous, vn∣to the bloud of Zacharias, the son of Barachias, whom yee slew be∣tweene the temple and the altar. 36. Verely I saye vnto you, all these things shal come vpon this generation. 37 Ierusalem, Ierusalem, which killest the Prophetes, aud stonest them which are sent to thee, how often would I haue gathered thy children togeather, as the hen ga∣thereth her chickens vnder her winges, and ye would not. 38 Beholde your habitation shall be left vnto you desolate. 39 For I say vnto you, yee shall not see me henceforth, till that ye say, blessed is he that commeth in the name of the Lord.

47. VVoe bee to you: for y••e builde the sepulchres of the Pro∣phetes, and your fathers killed them. 48. Truely yee beare witnesse, and allow the deedes of your fa∣thers: for they killed them, and ye build their sepulchres. 49 Therfore said the wisdome of God▪ I will sende them Pro∣phets and Apostles, and of them they shal slay and persecute.

50 That the bloud of all the pro∣phets shed from the foundation of the worlde, may be required of this generation. 51 From the bloud of Abel vnto the bloud of Zacharias, whiche was slaine betweene the altar and the temple: verely I saye vnto you, it shall be required of this generati∣on. Luke. 13. 34 O Ierusalem, Ierusalem, which killest the Prophetes, and stonest them that are sent to thee, how of∣ten would I haue gathered thy chil∣dren togeather, as the henne gathe∣reth her broode vnder her wings, & ye would not. 35 Behold, your house is lefte vnto you desolate: and verely I tell you: yee shall not see me, vntill the time come, that yee shall saye, blessed is hee that commeth in the name of the Lord. Luke. 11. 53▪ And as hee said these thinges vnto them, the Scribes and Phari∣ses began to vrge him sore, and to prouoke him to speake of manye things: 54 Laying waite for him, and see∣kinge to catch some thinge of his mouth, whereby they might accuse him.

29. For you buylde the tombes. Some doe wrongfully thinke that he re∣proued the Scribes of superstition, because that they preposterouslye ho∣noured the Prophets, which are dead, with sumptuous Sepulchres, as the Papistes nowe doe giue the honour due to God to dead Saintes, and do wickedly worshippe their images. They were not at that time so blinde nor so madde: wherefore Christ had another purpose. The Scribes also by this dissimulation gatte themselues credit amōgst the vnlearned peo∣ple, and amongste all the Iewes, beecause that they reuerentlye estee∣med the memory of the Prophetes. For when they in this manner feig∣ned to maintain their doctrin, euery man would haue thought that they had beene faithful followers, and most earnest and zealous keepers of the worshippe of God. Therfore it was a thing verye plausible, to build the monumentes of the Prophetes: for by this meanes religion was puld as it were out of darkenesse, to be honoured.

But they meant nothing lesse then to restore the doctrine, which might seeme to haue ben ouerthrown by the death of the Prophets. But thogh they were straungers and most cruel enemies of the doctrine of the pro∣phetes, yet being dead they honoured them with sepulchres, as if that they maintained one cause with them. And this is the manner of hypo∣crites, to honour the holy ministers of God and pure teachers after theyr death, whom they could not abide in their life. And this commeth not onely of common corruption (which Horace noteth in these wordes, of enuie we hate vertue when it is present, and seeke for it, when it is taken away:) but because the dead ashes doe not trouble them any more with sharpe and seuere rebukes, they doe willingly make a vaine shew of re∣ligion in worshipping of them, at whose wordes and speach they hadde beene almost mad. For this dissimulation, to desire to worshippe the dumbe, is not much to be regarded. So all the Prophetes in their tyme were contumeliously reiected, and much troubled of the Iewes, yea, and they were oft times most cruelly slaine: And the posteritie which came after them, being nothing better then their fathers, rather reuerenced the memory of them as in a shadow, then imbraced their doctrine: for that they hated that as much as their teachers. For as the world, because it da∣reth not despise God altogeather, or at the least to arise against him alto∣gether, inuenteth this subtill deuise, to worshippe a shadow of GOD for God: so it vseth the like mockery with the Prophetes. VVhereof there is too plaine experience in Popery: for they beeing not contente with the lawfull reuerence of the Apostles and Martyres, doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather, they do not thinke that they doe exceede measure: yet by their raging against the faithfull, they doe declare how they would worshippe the Apostles and Martires, if they were aliue at this day, and shoulde doe their office they did in times past. For why are they so outragious against vs, but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish.

Further, sith the holye seruauntes of God esteemed it more pretious then their owne life, would they spare theyr life, which doe so outragi∣ously persecute the doctrine? Therefore let them adorne the Images of Saintes with incense, candelles, flowers, and with all kinde of pompes at theyr pleasure: if Peter were now aliue, they would teare him in peeces, they would ouerthrow Paule with stones: if Christ himself liued yet in the world, they would roast him with a small fire. And because the Lord saw the Scribes and sacrificers of his time, seeke to be praysed of the peo∣ple, as holy worshippers of the Prophetes, he reproueth them for deceit∣full dealing, because they doe not onely refuse the Prophets, which were presently sent vnto them, but they doe cruelly trouble them. And there∣in doth their vile dissimulation and grosse impudency bewraye it selfe, while they desire to seeme religious in worshipping of the dead, and la∣bour to ouerthrow them that are aliue.

30. If we had beene in the dayes of our fathers. Christ spake not this in vaine. For though he doe not accuse them in the person of their Fathers, nor doth impute it as a faulte to them, for that they were murtherers chyl∣dren: yet he doth by the way reproue their vaine boasting, because they vsed to glory of their kinred, who yet were the offspring of bloudy ene∣mies

of GOD. The sentence therefore must bee expounded thus. The worship which you do to the Prophetes which are dead, is as you think, a sacrifice for your fathers sinnes. Therefore I doe nowe conclude this, that you doe glory in vaine of a holy kinred, when you come of vngod∣ly and wicked parentes. Goe now and couer your wickednes with their godlynes, whose hands you confesse were defiled with innocent bloud. But you commit a farre greater offence: for the sacrilegious madnes of your fathers, which you doe condemne in the sepulchres of the dead, you doe follow in murthering them that liue. VVherefore he concludeth at the length, that in this matter they were not degenerate from theyr fa∣thers: as if that he should haue sayde, your nation doth not begin nowe to rage against the Prophetes of God: for this is an olde order, this cu∣stome was vsed of the fathers: to be short, this manner of dealing is as it were planted in you. But hee doth not commaund them to doe, as they doe, as to kill the holy teachers, but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God, and haue lybertie giuen them to oppresse the trueth: for by this meanes they fulfill the wickednesse whiche was wanting in their fathers, and they weaue vp the webbe, which they beganne. And in these wordes hee doth not onely say that they are past hope, and such as cannot bee brought a∣gaine to their right minde: but hee admonisheth the simple, that it is no meruaile if the Prophetes of God be euill handled by murtherers chil∣dren.

33. O generation of vipers. After that Christ hath shewed that the Scrib•• are not onely wicked enemies of godlye doctrine and faithlesse corrup∣tours of the worshippe of God, but also deadly plagues of the Church: he making an end of his speach, inueigheth more sharpely against them, as it is necessary that hypocrits should be violētly shaken or driuen from their dainties, and drawne as it were before the tribunall seate of God, that they might be terrified: yet Christ had not onelye respect vnto thē, but his purpose was to make all the people afraide, that all might bee∣ware of the like destruction. But how hard and intollerable these sharpe wordes were to these reuerend maisters, may bee gathered by this, that their gouernment had now bene peaceably setled to them by longe cu∣stome, so that no man durst murmur against them. And without doubt many were offended at this freedome of Christ his words, they were so bitter: and he was accounted very froward and immodeste, for that hee durst speake so reproachfully of the order of the Scribes, as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy. But because that Christ had to doe with most vile hipo∣crites, which were not onelye puft vp with a disdainefull contempte of God, and were drunken with a vaine confidence in themselues, but they had bewitched the common people with their vaine shewes, therefore it was necessary that he should deale the vehementlyer against them: ther∣fore he calleth them serpentes aswell in nature as in manners: then hee pronounceth a vengance against them, which they shal not escape except they repent speedily.

34. Therefore behold I send. Luke setteth it downe somewhat plainelier, VVherefore the wisdome of God also sayd, which some interpreters doe expound thus, I which am the eternall wisdome of God doe pronounce of you.

Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome, after the vsuall manner of the scripture: so the sense should be this, God hath spoken of you beefore in the spirite of prophesie what should come to passe. I graunt that the very wordes of this sentence are not read in any place: but because that God dooth euery where reproue the vntamed frowardnesse of this people, Christe maketh as it were a briefe collection, and sheweth more plainely in this, mouing the Lord to speake againe, what the iudgment of God was, of the incurable wicked∣nesse of this nation. For it might seeme a wonder, if the teachers hadde done nothing worthy the noting, why the Lorde would tyre them out spidily. For so men doe reason, God loseth his labour, when hee sendeth his word to the reprobate, whom he knoweth to bee obstinate. And the hypocrites doe hope that God is mercifull and fauourable to them, be∣cause they had dayly preachers of the heauenly doctrine amongst them, as though this onely were sufficient, that the outward worde was prea∣ched amongst them, though they would neuer learne any thing therby. So the Iewes made great boast of themselues, that they farre excelled all other nations in this their hauing of Prophetes and doctours: as if they had deserued so great an honor, and that this had bene an euident signe of their dignitie.

Christ that he might beate downe this their foolish arrogancye, doth not onely say, that they are no better then other nations, beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vnto them: but he proueth that this grace being abused, shalbe their greater rebuke, and the more to theyr destruction: for the purpose of GOD was farre otherwyse then they imagined: namelye, that hee might make them the more inexcusable, and that the heape of their wic∣ked malice might be brought to the full height: as if he should haue said, you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes. For God hath determined another thing in his secrete iudgment, that by this continuall course of calling of them so louingly, he might openly discouer your wicked obstinacy: and that he might when he hath brought the same to passe, destroy the chil∣dren and the fathers togeather. As concerning the wordes, the sentence in Matthew wanteth somewhat, the sense wherof must be supplied out of Lukes wordes.

He numbreth the Scribes and the wise men with the Prophetes, that he might amplifie and set forth the grace of God. VVhereby their vn∣thankfulnesse dooth the more appeare: that when GOD had omitted no meanes that might serue for their destruction, yet it preuailed no∣thing. Luke for the Scribes and wise menne placeth the Apostles, but the sense is all one. This place doth also teach, that God dooth not al∣wayes saue menne so oft as he sendeth his word vnto them: but his will is that it shall be preached to the reprobate, whom he knoweth to be ob∣stinate, that it might be vnto them a ••auour of death vnto death. The word of GOD is of it selfe and of the owne nature holsome, and cal∣leth all menne generallye to the hope of eternall life: but because that all menne are not moued inwardlye, neyther dooth GOD open the eares of all menne: to be short, because that all menne are not renew∣ed

by repentaunce, nor brought to obedience: whosoeuer doe refuse the worde of God, doe by their vnbeliefe turne it to their destruction and make it deadly to them. VVhen God knoweth before that it shall come so to passe, he doth purposely send his Prophets vnto them, that he may cast the reprobate headlong into the greater destruction: as hee declareth more at large, Isay, 6. 10. I graunt that this agreeth not with the reason of manne, as we see the wicked contemners of God, doe take a iolly occasion to barke out, that God, as some cruell tyrant, should de∣light himselfe in the greater destruction of menne, whom without hope of profiting, he doth wittinglye and willingly blinde and harden more and more. But God doth by such instructions teach the faythfull mode∣stie. Therefore let vs learne this sobrietie, fearefully to reuerence that which passeth our vnderstanding. They which doe say that the fore∣knowledge of God is no hinderaunce, but that the vnbeleeuers may bee saued, they doe fondly excuse God with a vaine defence.

I graunt that the reprobate doe not seeke their owne death, beecause that God foresawe that it should be so, and therefore their destruction cannot be ascribed to his foreknowledge: but I say that the righteous∣nesse of God is not thus rightly defended, for it may be presently obie∣cted, that it is in the power of GOD that they doe not repent, beecause that the gyfte of fayth and repentaunce is in his hand. This maye also be obiected, what the meaning of this should be, that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men: why is he not contented simply with the destruction of them that are appoin∣ted to eternall death, but would haue them perish twise or thrise? There is no other aunswere to be made, but to giue this glory to the iudge∣mentes of God, that we may cry with Paule, that it is a profounde and vnsearchable depth, Romanes, 15. 33. But it is demaunded howe GOD should say, that the prophesies were giuen to the Iewes for their destru∣ction, when as his adoption did alwaies flourish effectually in that nati∣on. I answere, when as onely a smal remnaunt embraced the worde by faith to saluation, he speaketh here of the greater nūber or of the whole bodye: as where Iesaias, 8. 61. foretelleth the generall destruction of that nation, hee is commaunded to seale vppe the lawe of God amongst the disciples. Therefore we must knowe, that as ofte as the Scripture iudg∣eth the Iewes to eternall death, the remnauntes are alwayes excepted, in whom the Lorde preserueth some seede, beecause of his owne free ele∣ction.

35. That vppon you may come all the righteous bloud. Hee dooth not onelye take from them that which they wrongfully toke to themselues, but hee teacheth that the Prophetes were giuen them altogeather to an other end, that no age might be free from the sinne of rebelling against God. For the Pronowne you doth generallye comprehende the whole nation from their beginning. If any man would obiect that it agreeth not with the iudgement of God, that the children should be punished for the of∣fences of the fathers: the answere is ready, sith they ioined with them to∣geather in that vngodly conspiracy, it must not seeme absurd, if God ge∣nerally punishing all men, should cast the punishment due to the fathers into the bosome of the children.

Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation, and the punishment is laid vppon them at once, though some of them liued at one age, and others in another. For as God by the long continuance of his patience, stroue continually with the malice of the whole people, so the whole people is woorthily founde guilty of stubbornnesse, which would not be amended, but continued e∣uen to the last of it, and as all those ages slewe their Prophets, as if they had agreed vpon the same, so it was meete that they should be called to a generall iudgement, and that all those slaughters which were done with one consent, should be reuenged vppon them all.

From the bloude of Abel. Thoughe Abel was not slaine by the Iewes, yet Christ imputeth his death vnto them, because there was a certaine kinred of vngodlinesse betweene them and Caine: otherwise that which he sai∣eth coulde not agree, that the righteous bloude euen from the beginning of the worlde was shed by this generation. Caine therefore is accoun∣ted as the heade and the prince and author of the Iewish people, for since they began to kill the Prophets, they succeeded in his roume, whose steps they followed. Further, hee nameth Zachariah, not as if that he were the last martyr (for the Iewes made not an ende then of murthering the Prophets: but their boldnesse and rage rather encreased therby, and their posterities which followed them, made themselues drūken with the blud which their fathers had only tasted:) neither yet for that his death were more famous and knowne, though the holye scripture reporteth the same: but there is an other reason, which is worthye to be noted, but the interpreters saw it not. VVhereby it came to passe, that they not onelye staggared themselues, but also entangled their readers with a trouble∣some question. For so Christ might seeme to haue bene forgetfull in ma∣king mention of this one slaughter, which had beene done of olde, and passeth an innumerable sort of murthers, which were committed after∣warde vnder Manasse. Neyther did the Iewes cease to persecute good men at the time when they were load into captiuity, yea, when they were now afflicted, we know how cruelly they raged against Ieremiah, 32. 2. But the Lorde of set purpose did not vpbraide them for these late mur∣thers, but rather chose this which had beene done so long before (which was a beginning and fountaine of a wicked libertie, so that afterwarde they brake out into an vnbrideled crueltie) because that it was most apt for his purpose. For this was the chiefe end of his purpose, as I shewed euen now, to proue that nation (sith it ceased not from wickednes) guil∣tie of all those murthers, which had bene committed long before. Ther∣fore he doth not onelye pronounce vengeaunce againste them for this present crueltie: but hee saieth that they shall yeelde a reckoninge for the bloud of Zachariah, as if their handes were yet wette with his bloud. Neyther is their opinion probable, which doe referre this to Zacharyah, who exhorted the people which were brought backe from the captiui∣tie of Babylon to buyld the Temple, whose Prophesies doe yet remaine. For though the tytle of the Booke declareth that hee was the Sonne of Barachias, yet we read not in any place that he was slaine. Further, that exposition is wrested, that he was slaine in the meane time betweene the building of the Altar and the Temple. But the scripture maketh mention of an other Zachariah the son I••iada, which agreeth best with this place:

For, when after the death of his father true relygion decayed by the vn∣godly falling away of the king and the people, hee being moued by the spirite of God, reproued sharpely their publike idolatrie: and therefore he was slayne in the court of the Temple. And it is no absurditie to saye that his Father Ioiada hadde the name of Barachiah giuen him for ho∣nours sake: for sith in all his lyfe he was a defender of the true worship, hee might worthily be accounted the blessed of GOD. But whether Io∣iada had two names, or whether there was a faulte in the word (as Hie∣rome imagineth) the matter is not to be doubted of, but that Christ no∣teth that sacrilegious stoning of Zachariah, whiche is recorded in the second booke of the Chronicles, the 24. cha. verse 22. The circumstance of the place augmenteth the hay nonsnesse of the faulte: for that they re∣garded not the holynesse of the place. Further, the Temple is taken here for the court or porch, as in other places. The Altar of burnt offringes was neere to this place, that the Prieste might offer the sacrifices in the sighte of the people. Therefore it appeareth that theyr madnesse was too outragious, which the sight of the Altar and Temple coulde not ap∣pease, but that the Iewes woulde defile the holye place with horrible murther.

37. Ierusalem, Ierusalem. Christ declareth more euidently how iuste a cause he had to be angry, that Ierusalem, (which GOD had chosen for a sāctuary & a heauenly dwelling place) had not onely shewed it selfe vn∣worthy of so great honor, but was as a den of theeues and had acusto∣med nowe a long time to shedde the bloud of the Prophetes. Christe therefore with great affection cryeth out at so great a wonder, beecause that the holye citie of GOD was falne to that madnesse, that it shoulde so lately endeuour to blotte out the wholsome doctrine of GOD with the bloud of the Prophetes. And therefore he rehearsed the name, bee∣cause that so wonderfull and incredible wickednesse was worthy of no samll detestation.

And Christ dooth not reproue them for one murther or two, but hee saieth that the citie was growne into such a custome, that it ceased not to slaye the Prophetes, how many soeuer were sent vnto them. For the Participle is putte in the place of an Epithite, as if Christe shoulde haue sayde, thou which oughtest to haue beene a faythful keeper of the word of GOD, the mistresse of heauenly wisdome, the light of the world, the fountaine of true doctrine, the seate of the worshippe of GOD, an ex∣ample of fayth and obedience, art become a murtherer of the Prophets: so that nowe thou haste gotten a certeine habyt in sucking theyr bloud. Therefore it dooth heereby appeare, that they which hadde so filthilye prophaned the sanctuarie of GOD, were worthye of all kinde of re∣proaches.

It was Christes purpose also, to meete with the offence which was at hande: least the faythfull when they shoulde see him slayne at Ierusa∣lem without a cause, shoulde be troubled at the straungenesse of suche a sight. For they were nowe admonished with these wordes, that it was no meruaile, if that citie which had beene accustomed to slaye or stone the Prophetes, shoulde cruellye slaye their Redeemer. But heereby it ap∣peareth howe much it is conuenient to attribute to places. God had gi∣uen such notable ornamentes to no citie in the world, nor so honoura∣blye

exalted anye as this: yet wee see how vnthankfull it became. Now let the Pope compare the seate of hys the euerye with that holye Citie: what shall hee finde worthye of the like honour? his hyred flatterers doe boast to vs, that fayth flourished there in times past. If we shoulde graunt that to be true, if it appeare at this daye to be alienated & falne away from Christ through infidelytie, and that it is full of innumerable sacrilegies, howe fondly doe they glorye that the honour of the supre∣macye is tyed vnto it? And lette vs rather learne by this example wor∣thye to bee remembred, that the higher anye place is sette by the great benefittes of GOD, and thereby exempted from other places there a∣boutes, if it degenerate, it shall not onelye bee spoyled of those orna∣mentes, but it shall bee so much more odious and execrable, beecause it hath filthily polluted the glory of God, by defiling the bewtie of his gra∣ces.

Howe ofte woulde I. It is rather a woorde of disdaine then of compassi∣on. Hee pittyeth as yet the citie it selfe, ouer the which hee had wepte a litle beefore, but hee dealte more hardlye and sharpelye towardes the Scribes the aucthours of saluation, as they had deserued. Neither dooth he spare the rest, for that they were all faulty, allowers and companions of the same sinne: but hee prouing all alike guiltie, inueigheth specy∣allye against theyr leaders and guydes, which were the cause of all those euilles.

Now the vehemencye of the speach muste bee noted. If the grace of GOD hadde beene simplye denied to Ierusalem, theyr vnthankful∣nesse might so much the lesse haue bin excused: but sith God tried by lo∣uingnesse and gentlenesse to allure the Iewes vnto him, and preuayled nothing by so great gentlenesse, the offence of their proud contempt was so much the greater. Heere is also to bee added theyr vntamed fro∣wardnesse: for GOD went not about to gather them once or twise, but continually tyme after tyme hee sent vnto them diuerse Prophetes, all which almost were refused for the most parte. Nowe wee vnderstande why Christe in the person of GOD compareth himselfe to a Henne: namelye, that hee might lay so much the more shame vppon this wic∣ked nation, which had refused his sweete and more then motherlye al∣lurementes. And certeinly this was a wonderfull and incomparable to∣ken of loue, that hee disdayned not to humble himselfe euen to entreate them, that hee might so by that meanes bringe those rebelles to obeye him.

The like reproofe almoste is sette downe by Moses, Deuteronomye, 32. 11. that God as an Eagle embraseth the people with stretched out winges. And though God dooth not stretch out his winges in one sort or manner to nourish that people, yet Christe dooth peculyarlye applye this manner of speach, to this one thing: namely, that God sent his Pro∣phetes, to gather them which wandred and wente astray into the bosom of God. VVhereby hee declareth that the worde of God is neuer ope∣ned vnto vs, but that hee with a motherlye kindnesse openeth his lappe vnto them: and not satisfied therewith, hee woulde humble himselfe to the simple affection of a Henne in nourishing her chickens. VVhereof it followeth that our crueltie is more then monstrous, if wee will not suf∣fer our selues to be gathered togeather by him. Certeinelye, if of the

one parte wee could remember the fearefull maiestie of GOD, and of the other our owne vile and base estate, we shuld be compeld for shame to stand amased at so great and wonderfull goodnesse. For what mea∣neth this, that God should humble himselfe so farre for our sakes: when hee taketh vppon him the person of a mother, hee humbleth himselfe farre beneath his glory: how much further then, when hee becommeth like vnto a Henne, and vouchsafeth to account vs as his chickens? Fur∣ther, if this was worthily obiected to the olde people, which lyued vnder the lawe, it dooth much more pertaine to vs. For though that was al∣wayes true, which I cited euen nowe out of Moses, and also that those complaintes are true, which are read in Isaiah, 65. 2. that GOD hath dai∣lye spread out his armes in vaine to embrace a stiffe and rebellious peo∣ple, that by rysing early and taking daily care hee could preuaile nothing amongst them: yet at this day hee calleth vs more familyarly and louing∣lye vnto hym by his Sonne. VVherefore there remayneth a horrible vengeaunce for vs, so ofte as he proposeth the doctrine of the Gospel, if that wee doe not willinglye hide our selues vnder his winges, with the which hee is ready to take and to couer vs. Yet Christ teacheth that al they shall rest in safetie, which in obedience of faith doe gather them∣selues to God: for vnder his wings they haue a sort, which cannot be o∣uerthrowne.

The other part also of the reproofe must be noted, that God was not presently so moued with the peruerse frowardnes of the olde people, as that it shoulde cause him to cast awaye his fatherly loue and motherlye care, when as he ceased not continuallye to sende Prophetes after Pro∣phetes. As at this day, though hee hath too much experience of the wic∣kednesse of the worlde, yet he continueth the course of his fauor. There is yet a further thing to be noted in these words: namely, that the Iewes fell from him, assoone as the Lorde hadde gathered them. Heereby we note by their falling away so ofte, that they rested quietlye scarse the space of a moment vnder the winges of GOD, such wildenes is seene at this daye in the worlde, and hath beene also in all ages: therefore it is necessarye that GOD shoulde call vnto him them that wander and goe astray.

But this is the most desperate conclusion of wickednesse, when menne doe stubbornelye refuse the goodnesse of GOD, and refuse to come vnder his winges. That also, which I sayde beefore, that Christ spake in the personne of GOD, I interprete that this speach dooth properly be∣longe to his eternall Godhead. For hee dooth not declare heere what hee beganne to doe, sith hee was manifested in the fleshe, but hee shew∣eth howe carefull hee hath beene for the saluation of this people e∣uen from the beginning. And wee knowe that the Church was so go∣uerned of GOD, that Christe gouerned it, as hee was the eternall wis∣dome of God. In the which sense Paule saieth not that GOD the Fa∣ther, but that Christe hymselfe was tempted in the desarte, 1. Corin. 10. 9. This place is wrested by cauillers for the proofe of free wyll, and to ouerthrowe the secrete predestination of GOD: but it is easily an∣swered. They saye, the Lorde woulde gather all menne: therefore it is free for all menne to come, and their will dooth not depend of Gods e∣lection.

I aunswere that the will of GOD, whereof there is mention made heere, is to be considered of the effecte. For when as by his woorde hee calleth all menne generallye to bee saued, and this is the ende of prea∣ching, that all should repose themselues in his keepinge and fayth, it is rightlye sayde, that hee woulde gather all menne vnto him. Therefore hee describeth not heere the secrete counsell of GOD, but that wyll which is learned by the nature of the word. For he dooth not only call them by the outwarde voyce of manne, whome hee would gather effe∣ctually, but he draweth them inwardly by his spirit. If anye man should obiecte that it were absurd to imagine God to haue two willes: I aun∣swere, we doe not beleeue otherwise, but that the will of GOD should be one and simple: but because that our mindes cannot reache the pro∣founde depth of the secrete election, but according to the simplicitie of our capacitie the will of God is proposed to vs two wayes. And I mar∣uaile at the frowarde heades of some, that are nothing offended at that humane affection, which is founde so oft in the Scripture, and will not admytte it in this place onelye. But beecause that I haue handled thys argument at large in another place, least I shoulde be longer in a need∣lesse matter, I onelye saye in a woorde, that assoone as the doctrine, whiche is the ensigne of vnitie, is broughte amongste the people, GOD woulde gather all menne: whosoeuer doe not come are inexcu∣sable.

37. And you would not. This may be referred aswell to the whole na∣tion, as to the Scribes: yet I do rather expound it of them, by whom that gathering togeather was moste hindred. For Christ enueighed against them in the whole course of his speach: and nowe when hee spake to Ierusalem in the singuler number, it presentlye appeareth that hee alte∣red not the number without a cause. But there is a vehement opposi∣tion betweene the will of GOD and their vnwyllingnesse: for it ex∣presseth the deuillishe fury of men, which set themselues to striue against God.

38. Beholde your habitation shall be left. Hee foretelleth the destruction of the Temple, and the ouerthrow of the whole common wealth. For though they were defiled with vngodlines, wickednesse, and all manner of infamy: yet they were so blinded with a corrupte hope in outwarde worshippe, and of the Temple, so that they thought God bounde vnto them. And they had this buckler alwayes readye: what? will God de∣parte from this place, which he onely chose vnto himselfe alone in al the earth? If that he dwelleth amongst vs, hee must of necessity restore vs at the length. To be short, they held the Temple as a Forte vnuanquisha∣ble, as if they ••ate in Gods lappe. But Christ proueth that they glorye of the presence of God in vain, whom they had driuen from them by their sinnes, and by calling it their house he sheweth plainly that it is the house of God no more.

The temple of God was builded of this condition, that it might cease to be the seate & place of God, at the comming of Christ: yet it shuld haue stoode as a notable monument of the perpetuall grace of God, if the sin of the people had not prouoked the destruction of the same. This there∣fore was the horrible vengeaunce of God, that he not onely forsooke & would altogether ouerthrowe that place, which he had so royally and so

bewtifully adorned, but left it so as a note of extreame ignominye and shame to the end of the world. Now let the Romanes goe, and let them proceede in extolling their tower of Babilon in spite of God, when they see the temple of God built by the allowaunce and commaundement of God, ouerthrowne for the sinnes of the people.

39. For I say vnto you. He confirmeth that which hee had spoken bee∣fore, that the vengeaunce of God was neere at hand: and the only mean•• to escape that destruction should be taken from them. For that was the acceptable time, that was the day of saluation, so long as he whiche was come to bee their Redeemer was the witnesse and preacher of the re∣demption which he brought. But at his departure the light of lyfe vani∣shed away, euen as if it were at the setting of the sunne. VVherefore it was necessary that this miserable destruction should followe, which hee speaketh of. Now it is demaunded what time is noted by this phrase, vn∣till yee shall say. Some tye this to the last daye of iudgement: other some thinke that it is a prophesie of that whiche was fulfilled shortlye after. VVhen as some of the Iewes should in humility worshippe Christe. But I like neither of these interpretations, and certeinely I meruaile that lear∣ned men should make such a doubt at so light a matter, when they do so doubtfully demaund, how the vnfaythfull should say of Christ, Blessed is he which commeth, &c. For he dooth not declare what they should become, but what hee himselfe would doe. For that Abuerbe Vntyll extendeth no further, then to the time which goeth before. Ioseph laye not with his wife vntill she brought forth Christ. The Scripture doth not meane by these wordes, that they afterward came together as manne and wife af∣ter the byrth: but onely declareth that Marye was a virginne vntouched of manne, before the byrth of her Sonne. Therefore in my iudgemente this is the naturall sense of this present place. Hetherto I haue behaued my selfe humbly and louingly amongst you, and haue discharged the of∣fice of a teacher.

Now the course of my calling being finished, I will departe, and you shall not enioy me hereafter: but the redeemer and minister of saluation whō you do now despise, you shall find & try to be a iudge. So this place agreeth with that of Zachary, 12. 10. They shall see him, whome they haue pearced through. But Christ also seemeth to reproue after this sort their vaine hypocrisie, that as menne earnestlye desiring their promised saluation, did sing dayly out of the Psalme, Blessed is hee which com∣meth in the name of the Lorde: and yet they had the Redeemer in deri∣sion, when he was offered them. Further, he saieth, that he will not come at them, vntill that at the sight of his maiestye horryble to bee seene, they shall cry out as menne afrayde, but too late, truelye this is the Sonne of God. And this threatning doth belong to all the contemners of the go∣spell: especially them which doe wrongfully pretende his name: and yet refuse his doctrine: for they shall knowe at the length that they cannot escape his handes, whom they laugh nowe to scorne with theyr faygned dissimulation. For the Papistes sing the same song at this day, and yet they make no account of Christ, vntill he ascend to his trybunall seate, armed with reuenge. VVee are also admonished so longe as Christ ap∣peareth vnto vs in the name of the Father, as a messenger and mediator of saluation, to honour him not onely with the lyppes, but sincrelye to

desire that hee maye bring vs and all the worlde in obedience to him.

LV. 53. And as he sayde these thinges vnto them. I sayde euen nowe that Luke putte not these former sentenses in their proper place: for when he reporteth that Christe reproued the Scribes at a certeine dyn∣ner, hee addeth also withal, his last words, wherewith their offences a li∣tle beefore his death were layde open. So also Luke setteth downe the next reproofe in the thirtene chapter, where hee rehearseth another hy∣story.

If any manne had rather follow their opinion, which doe thinke that Christ rehearsed the same wordes oft times, I doe not greatly stande a∣gainst them. Now after that Luke hadde rehearsed the cursses spoken of a litle before, at the length hee concludeth, that all the Scrybes ha∣ted Christe the more, so that they ceased not to seeke to deceiue him by laying snares for to entrappe and catch him. The which must rather be referred to that speach had at the table, then to his last sermon. But I haue not much regarded to be curious about the time, which the Euan∣gelist neglected.

Math.	Mark. 1••.	Luke. 21.
	41 And as Iesus sate ouer against the treasury, he beheld howe the peo∣ple caste money into the treasurie, and manye riche menne caste in much. 42. And there came a certeine poore widow, and shee threwe in two mites, which made a quadrin. 43. Then hee called vnto him his disciples, and sayde vnto them, verely I say vnto you, that this poore widow hath cast more in, then al they, which haue cast into the treasury. 44. For they all did caste in of theyr superfluitie: but shee of her po∣uertie did cast in al that she had, e∣uen al her liuing.	1. And as he beheld, hee sawe the rich men, which cast theyr gifts into the treasury, 2. And he sawe also a certeine poore widow, which cast in thi∣ther two mites, 3. And he said, of a trueth I say vnto you, that this poore wi∣dow hath cast in more then they all. 4. For they all haue of theyr superfluitie cast into the offrings of God: but shee of her pennurye hath cast in all the lyuing that she had.

43. Verely I say vnto you. This aunswere of Christe containeth verye profitable doctrine, whatsoeuer men do offer to God is not valued after the outward price, but according to the affection of the heart: yea, hys godlynesse is more worth, who according to his ability offereth that li∣tle he hath, to God, then he which offereth a hundred fold more of hys aboundaunce. This doctrine is profitable two wayes. For the Lord en∣courageth the poore, which want ability to doe well, that they shoulde not be afrayde cheerefully to testifie their good will with that litle they haue: for if they consecrate themselues, their offring, though it be in shew but vile and vaine, shalbe asmuch esteemed as if they offred all Croesus treasures.

Agayne, they which haue aboundaunce, and doe giue many giftes are admonished, that it is not sufficient for them to excell the common and poore people in giueing: for it is lesse to be accounted of before God for a rich man to giue a meane summe, then for a poore man for to bestowe a litle, being that which he hath. Further, this widow was very godlye: for she had rather be without meate her selfe, then that shee woulde ap∣peare empty before the Lord. And the Lord commendeth this simplicity for that she forgetting her selfe, declared that she and all that she had be∣longed to God. As also the chief Sacrifice, which is required of vs, is to deny our selues. And though it is to be supposed that the holye offringes were not rightly bestowed at that tyme, nor to lawfull vses: yet because that the manner of worshippe appoynted by the lawe was yet in force, Christe doth not reiect them. And certeinely the corruption of menne could not bring it to passe, but that the holy worshippers of God would according to his commaundement offer for the sacrifices and other god∣ly vses.

Matth. 24.	Mark. 13.	Luk. 21.
1. And Iesus wente out, & departed from the tem∣ple, and his disciples came to him, to shew him the building of the Temple. 2. And Iesus said vnto them, see yee not all these thinges? verely I saye vnto you, there shall not be here lefte a stone vpon a stone, that shall not bee caste downe. 3. And as hee sate vppon the mounte of Oly∣ues, his Disciples came vn∣to him aparte, sayinge, tell vs when these thinges shall bee, and what signe shalbe of thy comming, and of the end of the world. 4. And Iesus aunswered and saide vnto▪ them: take heede, that no man deceiue you. 5. For manye shall come in my name, sayinge, I am Christe, and shall deceiue many.

6. And yee shall heare of warres, and rumours of wars: see that yee be not troubled: for all these things must come to passe, but the ende is not yet. 7 For nation shall rise a∣gainst nation, and realme a∣gainst realme, and there shall be pestilence and famine, and earthquakes in diuerse pla∣ces. 8 All these are but the be∣ginning of sorowes.

1. And as hee went out of the Temple, one of his disci∣ples said vnto him: mayster, see what stones & what buil∣dinges are here. 2. Then Iesus answered & said vnto him, seest thou these great buildings? there shall not be left one stone vppon a stone, that shal not be thrown downe. 3. And as hee sate on the mount of Olyues ouer against the temple, Peter and Iames, and Iohn and Andrew asked him secretely: 4. Tell vs when shal these thinges be? and what shal be the signe, when al these things shalbe fulfilled? 5. And Iesus aunswered them, and began to saye, take heede least anye man deceiue you. 6. For manye shall come in my name, sayinge, I am Christe, and shal deceiue ma∣nye.

7. Furthermore, when yee shall heare of warres and ru∣mours of warres, bee yee not troubled: for such things must needes be: but the ende shall not be yet. 8 For nation shall rise a∣gainst nation, and kingdome against kingdome, and there shalbe earthquakes in diuerse quarters, and there shall bee famine and troubles: these are the beginnings of sorowes.

5. Now as some spake of the Temple, howe it was garni∣shed with goodlye stones, and with consecrate thinges, hee said, 6. Are these the things that yee looke vpon? the dayes will come, wherein a stone shal not be left vpon a stone, that shal not be throwne downe. 7 Then they asked him, sai∣ing, maister, but when shall these things be? and what signe shal ther be, when these things shal come to passe? 8. And hee said, take heede, that yee bee not deceiued; for manye wyl come in my name, saying, I am Christe, and the time draweth neere: followe yee not them therefore. 9. And when yee heare of warres, and seditions, bee not afrayde: for these thinges muste first come, but the end followeth not by and by,

10. Then saide hee vnto them, nation shall rise a∣gainst nation, and kingdome against kingdome. 11. And great earth∣quakes shall bee in diuerse places, and hunger, and pe∣stilence and fearful things: and great signes shall there be from heauen.

1. And Iesus went out and departed. The Disciples perceiued that Christ gaue this as his last farewell to the Temple. Therefore it was meete that he should erect a new Temple more bewtifull then this, and a more flo∣rishing estate of a kingdome, as the Prophetes had foretolde. For they had nothing to doe with that Temple, wherein all thinges were so out of order and against them. But yet the Disciples thought it incredible, that the Temple so strongly built and so gorgeous, should giue place to Christ.

And this must be noted diligently: for sith the outward bewtie of the Temple was such as was to be wondred at, their eyes were so set vppon the present glory of the same, that they could scarsly hope that the king∣dome of Christ might spring vp. They doe not expreslye confesse theyr doubt, but they doe shewe the same secretely, when as they doe obiecte to Christ the great heape and hugenes of the stones, which should be o∣uerthrowne, yea and brought to nothing, if that he would reigne. Also such admiration at the estate of Popery, withholdeth many simple men at this day: for they see them furnished with great abundance of wealth and mightie power, they are presentlye so amased, that the base and sim∣ple shew of the Church seemeth vile and contemptible vnto them. Many also think that we are deceiued, whē we go about the ouerthrow of that kingdome, euen as if it were as harde a matter as to pull the sunne out of heauen. And it is no meauaile, if Christes disciples were amased at that notable sight. For how much that building cost Herod, may be gathered by this, that he had tenne thousand workmen labouring about the same continually for the space of eight yeares. And they doe not wonder at the stones without a cause: for they were verye goodly and fayre, lose∣phus writeth that they were fifteene cubytes longe, twelue hygh, and eight broade. And nowe it was so much reuerenced in forraine coun∣treies, that no manne durst scarsely suspect that it could at any time be ouerthrowne.

2. Verelye I saye vnto you, one stone shall not bee left vppon an other. Because the greatnesse and wealth of the Temple (being sette as a vaile beefore their eyes) hyndred them from beleeuing that the kingdome of Christe

was at hand: therefore he affirmeth by an othe, that what soeuer thinges doe hinder them, should shortly pearish. So the foretelling of the destru∣ction of the temple, made a way ready for the rude and weake people. And thoughe it was profitable that the temple shoulde be ouerthrowen, least it shoulde keepe the Iewes in this ceremonial kinde of worship, who of themselues were giuen too muche to earthly elements: yet this was a speciall reason, that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne, and contempt of the grace he offered them. VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people. So at this day what soeuer the scripture foretelleth of the pu∣nishments of the wicked shoulde driue vs from those sinnes whiche pro∣uoke the wrath of God. Also, what soeuer it teacheth of the transitory & vaine fashion of the world, it shoulde correcte the vanitie of oure minde, which followeth too greedily after pompe, pleasure, and delites. And es∣pecially that which he foretelleth of the fearful destruction of Antichrist and his secte, should remooue away all those lets, which doe hinder vs in the right course of faith.

3. And as he sate vpon the mount. Marke nameth foure, Peter, Iames, Iohn and Andrew. He and Luke doe not set downe so much as Mathew. For they say that they enquired only of the time of the destructiō of the tem∣ple, (and because it was a thing harde to be beleeued) what signe GOD would giue from heauen, that the same shoulde come to passe. But Ma∣thewe reporteth that they aske the question of the time, of the comming of Christ, and of the ende of the worlde. But it may be noted howe they had thought euen from their childehoode, that the temple should stand for euer, and their mindes were so wholely bent vpon the same, that they thought the temple could not fall while the world stoode. Therefore as∣soone as Christ sayd that the temple should be destroyed, they presently thought with themselues of the ende of the world. And (as errour beget∣teth errour) because they were perswaded, that presently at the begin∣ning of the kingdome of Christe, they shoulde bee happy euery way, they presently speede to the triumph before the battell. Therefore they ioyne the comming of Christ, and the ende of the worlde togither, with the destruction of the temple, as things which coulde not be seperate: and by the ende of the worlde they vnderstande the restoring of all thinges, when nothing should be wanting of the perfecte felicitye of the godlye. Therefore we see now howe they leape to diuers questions at once, be∣cause they were entangled in these fantasies, that the temple coulde not fall, but that it should shake the whole worlde: that the shadowes of the law and the world should ende togither: that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie: that the apparant renewing of the worlde was at hand, which shuld presently bring all things confused into order. And es∣pecially the hope which they had fondly conceiued before of the present kingdome of Christ, doth driue them preposterously to hast to the hap∣py rest. As in the Act. 1. 6. when they see Christ risen from the dead, they runne headlong to that felicitie which is laide vppe for vs in heauen, to the which we must aspire by hope and patience. And thoughe our estate is not like theirs, because we are not trained vppe in the shadowes of the

lawe, so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs, yet ther shall scarce be found one amōgst a hundred, which is not troubled with the like disease. For when al men do by nature loath troubles, contentions, and all maner of afflictions, the wearinesse of these things, vrgeth them without moderation & wythout hope to haste before the time to the frute of faith. So it commeth to passe that no man is willing to sowe, and all menne would mow before the time. But to returne to the disciples, they had the good seede of faith in their harts, but they would not tary for the time appoynted: and they hauing corrupt fantasies, seeke to thrust the perfection of the kingdome of Christ togither with the beginning: and that which they should seeke for in heauen, they sought to enioy vppon the earth.

4. Iesus answeared. They had such an answeare as liked them not. For when they gaped for the triumph, as if the warre were ended, Christ ex∣horted them to long sufferance: as if he should haue sayd, you would re∣ceiue y^e price at the first beginning of the race: but of necessity you must first runne foorth the race. You would haue the kingdom of God vppon the earth, but no man can attaine vnto it, except that he ascend into hea∣uen. But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life, we see howe by the wonderful counsell of God it was brought to passe, that the Apo∣stles errour tourned to our profite.

This is the summe, the preaching of the Gospell is like to a sowinge time: and therefore we must with patience wait for the haruest time, and they are too to dainty and effeminate, whiche are discouraged in theyr mindes for the frost, snowes, cloudes, or the sharpe tempests of the win∣ter. Christe doeth especially giue his disciples commaundement of two things, that they shoulde beware of false doctrines, and that they shoulde not be troubled by offences. In whiche woordes, hee declareth that hys Churche shall be subiecte to suche troubles, while it wandereth in the worlde. But this might seeme very vnlikely, because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte. Isaias 54. 13. promiseth that they shall all be then taught of God. And by Ioel it is reported, 2. 28. I will poure my spirite vppon all fleshe, and your sonnes and daughters shall prophesie, your yong menne shall see vi∣sions, and your olde menne shall dreame dreames. Ieremiah also promi∣seth a brighter light of vnderstanding, 31. 34. They shall teach no more euery man his neighbour, and euery man his brother, saying: knowe the Lord, for they shall knowe me from the least of them to the greatest of them. Therefore at the rising of the Sunne of righteousnesse, as it was spokē of before by the prophet Malachie 4, 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours. And heereof the woman of Samaria sayd, Iohn 4. 25. when the Messias shall come, he will teache vs all things. So nowe wee knowe howe great promisses doe euery where appeare of peace, righteousnesse, ioye, and of aboundance of all good things. VVherefore it is not to be marueiled at, if they thought that by Christes comming, they shuld be exempted from troubles of warres, from spoyles, from all maner of iniury, and also from famine and pestilence. But Christe declareth that they shall haue no lesse trouble heereafter with false teachers, then the olde people hadde wyth

false prophets: and that there shall be no lesse troubles vnder the Gospel, then there were in times past vnder the lawe. Not that those prophesies which I touched euen nowe, were not fulfilled: but because they were not fully perfourmed presently at the first day. For it is sufficient that the faithfull haue onely a taste giuen them nowe of those good thinges, that they might nourish the hope they haue of the full enioying of them here∣after.

And therfore they were much deceiued, which would haue all things perfectly perfourmed at the beginning of the Gospell, which we see ful∣filled euery day. Furthermore, though the wickednesse of menne, cannot altogither make of none effecte that felicitye whiche the Prophets sayde should be in the kingdome of Christe, yet it hindereth and troubleth the same. The Lorde causeth, by striuing with the malice of menne, that hys blessings finde way through all lettes: and certainly it were absurde, that the thing which is established vppon the free goodnesse of God, and de∣pendeth not vppon their pleasure, should be abolished for theyr fault. Yet that they might receiue some rewarde of their vnthankfulnesse, he doeth onely distill his graces by a little at once, whiche otherwise shoulde bee powred downe in great aboundance. Hence commeth the Labyrinth of so many mischiefes, through the which all the faithfull doe wander all theyr life, though Christ being their captaine, and bearing the light of his Gospell before them, they holde the ready way to saluation.

Hence arise the heape of so manye contentions, that they shall passe through sharpe warres, but yet without daunger. Hence spring so many and so sodaine troubles, that they are troubled with miserable disquiet∣nesse, but yet by the helpe of Christe they continue stedfast to the ende. Also, when Christ commandeth his disciples to take heede of deceits, we are to vnderstand that they shal not want meanes to auoyd them, so that they be carefull themselues. VVherefore let vs be sure, if any of vs doe di∣ligently apply himselfe to watche in his place and calling, what subtel∣ties soeuer sathan shall deuise, we shalbe free from them.

5. For many shall come. Hee doeth not yet speake generally of corrupt & fals doctrines, but toucheth one kinde, which was as a beginning of al errors, wyth the whych Sathan endeuoured sundry wayes to ouerthrow the pure doctrine of the Gospell. For shortlye after the resurrection of Christe, there arose deceiuers, and euery one of them professed hymselfe to be Christe. And because the true redeemer was not onely taken from among them, but put to the shamefull death of the crosse, and the mindes of all men were mooued and kindled to hope and to desire theyr re∣demption, they hadde a meanes ready at hand to deceiue them. And it is not to be doubted but that God gaue the Iewes ouer to be deceyued by suche guiles, for that they had so wickedly reiected his sonne. And though those madde toyes were quickely brought to nothing, yet it was the will of God that the Iewes shuld haue such tumults amongst them: first, that they might make themselues in famous and odious, then that the hope of saluation might be taken from them altogither: lastly, that they being so often deceiued, might in a brutish blockishnesse, runne headlong to theyr owne destruction. For when the worlde slipt from the sonne of GOD, whose office it is to gather vs into an holy vnitie, it is meete that it should be caried hither and thither as in tempestuous waues.

And by the same vengeance of God it came to passe, that moe were ca∣ryed away with a fonde opinion, then true faith brought to obey God. And Christ sette downe this circumstance of purpose, least the faithfull beholding the multitude of such madde people, should growe fainte and weary. For we know how easie a matter it is to follow after the multi∣tude, especially where we are but few in number.

6. And ye shall heare of warres. In this place he only maketh mention of the stirres which fell out amongst the Iewes: for shortly after hee will shew that the same should creepe further. And as he first commaunded them to take heede least any man should deceiue them, so now he com∣maundeth them to be of good courage when they heare of the rumours of warres, and of warres themselues. For it was daungerous, least they being ouerwhelmed with euilles, should fall away: especially, if they had promised and perswaded themselues of a peaceable, ioyfull and quiet e∣state. He addeth that these things must come to passe, assigning no cause but declaring that none of these things shall fall out by fortune, but by the prouidence of God, least they should kick in vaine against the pricke. For there is nothing more effectuall to bring vs in obedience, then when wee knowe that God accordinge to his pleasure, gouerneth euen those things which seeme most confused. God hath iust causes and great rea∣sons, why he suffreth the world to be troubled: but because it is mete that the faithfull shuld rest vpon his only pleasure, it was sufficient for Christ to exhort his disciples to beare these thinges with patient mindes, and to abide constant▪ because it so pleased the Lord.

But the ende is not yet. He plainly declareth as I sayd euen now, that these were greeuous of themselues, yet they were but as the beginninges of greater troubles: for when this flame of warres had consumed Iudea, it should wast further, For after that the doctrine of the Gospel was spred, the like vnthankfulnesse kindled also the wrath of God amongst other nations. Hereof it cōmeth to passe that they which had broken the co∣uenant and band of peace with God, shoulde with mutuall dissentions rent themselues in pieces: they which refused to obey the authoritye of God, were driuen to yeelde to the force of the ennemies: they whyche woulde not be reconciled to God, should fall to tumults and troubles a∣mongst themselues: to be short, they whiche hadde exempted themselues from the heauenly saluation, shoulde by raging one againste another, fill the earth wyth slaughters. Further, because he knewe how great the ma∣lice of the world woulde be, he addeth againe, that these are but the be∣ginnings of sorrowes: not that the faithfull shoulde ouerwhelme them∣selues with sorrowe (who haue comfort at hande alwayes in the middest of troubles) but that they mighte prepare themselues with patience to a∣bide a longer time.

Luke also addeth Earthquakes and signes from heauen. Of whiche thinges, though there remaine no certaine hystory, yet it is sufficient that Christe spake of them before. They which will, may read the rest in Iosephus.

Math. 24.	Marke 13.	Luke 21.
9. Then shall they de∣liuer you vppe to be af∣flicted,

and shal kil you, and yee shall be hated of all nations for my names sake. 10. And then shall manye be offended, and shall betraye one ano∣ther, and shall hate one another. 11. And many false prophets shall arise, and shall deceiue many. 12. And because ini∣quitie shall be encrea∣sed, the loue of manye shalbe colde. 13. But he that endu∣reth to the ende, he shal be saued. 14. And this gospel of the kingdome shall be preached throughe the whole worlde for a wit∣nesse vnto all nations, and then shall the ende come.

9. But take ye heede to your selues: for they shal deliuer you

vppe to the councels, and to the synagogues: yee shall be beaten, and broughte before rulers and kings for my sake▪ for a testimo∣niall vnto them. 10. And the gospell must first be published among all nations. 11. But when they lead you, & deliuer you vppe, take yee no thought before, neither preme∣ditate what you shall say: but what soeuer is giuen you at the same time, that speake: for it is not yee that speake, but the ho∣ly Ghost. 12. Yea, and the brother shall deliuer the brother to death, and the father the sonne, and ••he children shal rise against the pa∣rents, and shall cause them to die. 13. And yee shalbe hated of all men for my names sake: but who soeuer shall endure to the ende, shalbe saued.

12. But before all these, they shall lay their hands on you, &

persecute you, deliuering you vp to the synagogues, and into pri∣sons, and bring you before kinges and rulers for my names sake. 13. And this shall turne to you for a testimoniall. 14. Lay it vp therfore in your hearts, that you premeditate not what yee shall answeare. 15. For I will giue you a mouth and wisedome, where against all your aduersaries shall not be a∣ble to speake nor resist. 16. Yea, yee shalbe betraied al∣so of your parents, and of your brethren, and kinsmen & frends. and some of you shall they putte to death. 17. And yee shall be hated of all men for my names sake. 18. Yet there shal not one haire of your heads pearish. 19. By youre patience possesse your soules.

9. Then shall they deliuer you vppe to be afflicted. Now Chirst foretelleth his disciples of an other kinde of temptation, wherewith besides their com∣mon afflictions, their faith should be tried: for they shoulde be hated and detested of all the world. This is harde and sharpe of it selfe to the chil∣dren of God, to be afflicted togither with the reprobate and contemners of God, to be subiect to the same punishmēt which they endure for their sinnes. And this seemeth the more intollerable, to be sharpely oppressed with such grieuous miseries, as the very wicked are free from. But as the wheate, when it is togither with the chaffe threshed out with the flailes, is afterward broken and ground in the mill: so God doth not onely af∣flicte his children togither with the wicked, but layeth the crosse more vppon them then vppon others, that they might seeme to be the moste miserable of all men. But Christe doeth properly speake heere of the af∣flictions, which the disciples should suffer for the Gospell. For thoughe that saying of Paule is true. Rom. 8. 29. whome God hath chosen, them hath he also ordained to beare the crosse, that they might be made like to the image of his sonne: yet he doeth not marke all his children wyth this speciall marke, that they should be persecuted by the ennemies of the Gospell. Christe speaketh nowe of that kinde of affliction, at that time when the faithfull of necessitye were to beare for the testimonie of the Gospel, the hatred, the reprochefull wordes and the fury of the wicked. For his will was to let his disciples vnderstande, that the doctrine of the Gospell (whereof they shoulde be messengers and witnesses) shoulde not

be accepted or allowed of the world, euen as he had tolde them before. And he telleth them before, that they shal haue contention not only with a fewe ennemies, but that they shall be hated of all nations, whether so euer they shall come. But this was a wonder hardly to be beleeued, which might make the most couragious mindes to feare & quake, that the name of the sonne of God should be so infamous and odious that it shuld pro∣cure all them to be hated euery where.

Therefore Marke sayeth: Take heede to your selues. By which word he no∣teth the ende and vse of this admonition: namely, that they should be rea∣dy to beare this, least this temptation shuld ouerthrow them before they be aware. Marke addeth in the same place, that this should be a testimo∣niall to kings and rulers: when the disciples of Christ shoulde be brought before their iudgement seat. Luke reporteth this somewhat otherwyse. This shall be to you for a testimoniall: but the meaning is one with the former. For Christ declareth that his Gospell shall be the more set foorth when it shall be defended with the daunger of death. For if the Apostles should haue imployed their trauaile in preaching the Gospel, and shoulde not stand constantly against the furious dealings of the ennemies in de∣fence of the same, it should not haue ben so notably confirmed. But when they doubted not to lay their heades in daunger, and that no terrours of death coulde driue them from theyr purpose, it appeared by this their courage and constancie, howe certainly they were perswaded of the goodnesse of their cause. So this was a sure seale of the Gospell, that the Apostles stoode without feare at the iudgement seates of kings, and fre∣ly professed the name of Christ there. And therfore Peter calleth himself a witnesse of the passions of Christe, the signes and tokens whereof he bare vppon him. And Paule to the Phil. 1. 17. glorieth that he was sette in defence of the Gospell. The which is especially woorthy to be noted, least they through vile cowardlinesse should fal away from the faith vp∣pon whome God hath thought good to bestow so great honour, as that he woulde make them patrones of his truthe.

MAR. 11. Take yee no thought before. VVe haue expounded this sentence and the next in the tenth chapter of Mathewe, for that the Lordes will was to ease his disciples of that sorowfull doubtfulnesse, which hindereth vs from continewing in our calling, while that wee distrust our selues as vnable to beare the burden. Not that he would haue vs altogither care∣lesse (for nothing is more profitable for vs, then that we be taught humi∣litye by knowing our owne infirmitye, and be prouoked to prayers) but Christ teacheth vs to cast our cares into the bosome of the father, that trusting in his promised helpe, we may goe foreward chearefully in oure course.

But Luke setteth downe the promisse otherwise, not that Christ wold deliuer his from death (for this is not alwayes to bee hoped for) but that he will giue them a mouth and wisedome, wherewith they should make their ennemies ashamed. But thoughe Christe giueth at the same tyme a minde and power to speake, yet I do thinke that he meant another thing by ioyning these two words togither: as if that Christ shuld promise, that he woulde gouerne their tongues, so that they shoulde answeare wisely and to the purpose.

He addeth further, that this wisedome shoulde haue the victory against

all theyr ennemies: because they coulde not resist nor speake agaynste the same. Not that their impudencie should giue place to the truthe: but because the truth, against the which they sette themselues in vaine, should triumph ouer their frantike boldnesse. And I would that all men that are required to make confession of their faith, woulde repose themselues in thys hope: for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers. Now while we are caryed partly by our owne sense, and puffed vppe with pride, we runne headlong rashly, or goe further forwarde then is mere: and part∣ly we are withholden and restrained with peeuish fearfulnesse: and wo∣full experience sheweth that we are destitute of the grace of God & help of his spirite. Further, when in Mathew and Marke Christ calleth it the spirite of the father, which speaketh in vs, and sayeth heere that hee him∣selfe will giue vs a mouth: we do gather that it is proper and peculiar to him to directe vs by the spirite.

LVKE. 19. By your patience possesse your soules. Christe doth here teache his disciples a farre other way to preserue life, then the reason of manne would teache. For euery manne doeth naturally desire to keepe his life in safety: and we doe all seeke for those meanes of preseruation which wee thinke to be best, and we flee from all daunger: to be short, we seeme not to liue, except we be well garded. And Christ giueth vs this fortresse for our life, that we should walke through fire, water, and swordes alwayes in daunger of death. And truely no manne committeth his spirite rightly into the hand of God, but he which is alwayes ready to die, and learneth euery day to liue. In summe Christ commaundeth vs to possesse our life both vnder the crosse, and amongst the continuall terrours of death.

MATH. 10. And then shall many be offended. Nowe he rehearseth the temptations which shall come by euill examples. And this is very grie∣uous and harde to ouercome, when Christ himselfe should be a stone of offence to many, whereat some shoulde stumble, or others at the sighte thereof should goe backwarde, and others doe fall away, 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles: because they doe not onely fall away which were en∣tred into a right course but many become enemies to Christ: others for∣getting modesty and equity, become raginge madde, others become pro∣phane men, and cast of all sense and feeling of godlinesse: others do take themselues liberty in such troubles to commit sinne.

11. Many false prophets shall arise. This admonition differeth frō the for∣mer, where Christ sayeth before, that many shuld come in his name. For there he spake onely of the deceiuers, which shortly after the entrance of the gospel, shuld fain thēselues to be Christes. But now he saith that there shuld false teachers arise, which shuld corrupt the foūd doctrine with er∣rours: as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel, then it was before vnder the law, 2. Pet. 2. 1. wherfore there is no cause, why errors & the subtil practises of sathan, & the corruptions of godlines, shuld ouerthrow the minds of the godly: be∣cause that no man is rightly established in Christ, but he which hath lear∣ned to stād against such assaults. For this is a right trial of our faith, when it standeth without remoouing, against such false doctrines as shal arise.

And he doeth not only say that false prophets shall come, but also that they shalbe so subtile as to deceiue, so as they shal draw sectes after them. And heere we haue neede to take great heede: because the multitude of them which follow errours, do as a violent storm enforce vs to turne our course, if we be not throughly setled in God: whereof there is somewhat spoken before.

12. Because that iniquitie shall abounde. No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe: but very fewe doe marke it. For sith the light of the Gospell doth more plainly discouer the malice of men, the desire to doe well waxeth colde, and is almost quen∣ched euen in good and well minded men. For euery man thinketh with himselfe that those things are loste, which are done for this or that man, for that experience and daily vse declareth that all menne almost are vn∣thankefull, or faithlesse, or wicked. Truely a great & a dangerous temp∣tation. For what can bee more absurde, then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie? But where the Gospel taketh place, charitie, with the heat wher∣of the hearts of all men should be enflamed, rather waxeth colde. But the fountaine of this mischiefe must be noted, which Christe vttereth thus. For many doe waxe faint, because that for weakenesse they cannot stand in the floud of iniquitie, which floweth euery where, Christ then requi∣reth his disciples to be thus strong, as they may stande fast in these wrast∣lings. As Paule commaundeth, 2. Thes. 3. 13. that we should not be wea∣ry of behauing of our selues louingly and kindely. Therfore, though the loue of many being ouerwhelmed with the abundance of sinnes, shoulde waxe colde. Christ sayeth that this let must also be ouercome, least that the faithfull for such euil exāples shuld giue ouer as men tired. Therfore he rehearseth that sentence, that no man can be saued, but hee which shall striue lawfully, and shall continue to the ende.

14. And this Gospell of the kingdome shall be preached. VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe, thys consolation was added in very good time, either for the raising vp of the mindes ouerthrowen, or for the strengthening and staying of them that are falling: for what soeuer sathan shall deuise, and how many stirres so euer he shall make, yet the Gospell shall goe forward, vntill it be spredde through the whole world. And though this was incredible, yet it behoo∣ued the Apostles, hauing this warrant of their maister, to hope well be∣yond hope, and with courage to goe forwarde to discharge their calling, Some doe obiecte the Antipodes, and other people which do dwel farre away, which as yet haue heard nothing of Christ, but it is easily answea∣red. For Christ doeth neither note all the perticular partes of the world, neither doeth he appoynt any certaine time▪ but only sayeth that the Go∣spell (which all men thought, shoulde bee speedily banished out of Iudea the proper dwelling place) shoulde be spred to the farthest partes of the round world, before the last day of his cōming. He declareth also the end of preaching, that it may be for a testimoniall to all nations. For thoughe God neuer left himselfe without witnesse, Act. 14. 17. and gaue very spe∣ciall testimony to the Iewes of himselfe, yet he gaue a testimonye in thys more notable then all the rest, when hee reuealed himselfe in his Christe:

and therefore Paule sayeth, 1. Tim. 2. 6. that he reuealed himself in due time, because this was the time appoynted to call all the world to God. Therefore we must learne, that so ofte as the Gospell is preached, God appeareth as it were openly, and he directeth vs by this solemne & law∣full course, that we should not wander in darknesse we know not whe∣ther: and that they which refuse to obey, should be without excuse.

Then shall the ende come. Some doe vnaptly apply this to the destruction of the Temple, & to the ouerthrow of the maner of worship appoynted by the lawe, which should be vnderstode of the ende, and the renewing of the world. For because the disciples had ioyned those two togither, as if the temple could not be ouerthrowne without the destruction of the whole worlde, Christ answeareth to the question proposed, and telleth them that there is a long and sorrowfull time of troubles at hande, and that they should not hast to the price, before they had gone through ma∣ny conflictes and troubles. Therefore this last clause must be vnderstode thus: The end of the world shall not come before that I will exercise my Church with sharpe and painfull temptations. For he opposeth himselfe against that vaine imagination, which the Apostles hadde conceiued a∣mongst themselues. VVhereof it must be againe considered, that there is not any certaine day appoynted, as if that the last day shoulde presently follow, the performance of those things which he foretolde euen nowe. For all those things whereof we haue red before, the faithfull haue ta∣sted long agoe, but Christ is not yet appeared. But he had no other pur∣pose, but to teache his Apostles long sufferance, which too hastily spee∣ded to the heauenly glory: as if he should haue sayd, that their redemp∣tion was not so neare at hande as they imagined, but that there shoulde be many croked turnings before.

Mathew 24.	Marke 13.	Luke 21.
25. VVhen yee therefore shall see the abhomination of desola∣tion spoken of by Daniel the prophet, standinge in the holye place, (lette him that readeth, consider it.) 26. Then let them which be in Iudea, flee into the mountaines. 27. Lette him which is on the house toppe, not come downe to fetch any thing out of his house. 28. And he that is in the field, lette not him ret••urne backe to fetch his cloathes. 29. And woe shall be to them that are with childe, & to them that giue sucke in those dayes. 30. But pray that your flight be not in the winter, neither on the sabboth day.

21. For then shalbe great tribu∣lation, such as was not from the beginning of the worlde to this time, nor shallbe. 22. And except those dayes should be shortned, there should no flesh be saued: but for the e∣lectes sake those dayes shall be shortned. 23. Then if any man shall say vnto you: Loe heere is Christ, or there, beleeue it not. 24. For there shall arise false Christes and false prophets, and shall shew great signes & won∣ders, so that if it were possible, they should deceiue the very e∣le••te. 25. Behold, I haue told you be∣fore. VVherfore if they shal say vnto you: behold he is in the de∣sart, goe not forth: beholde he is in the secreat places, beleeue it not. 26. For as the lightning com∣meth out of the East, & shineth into the VVest, so shal also the comminge of the son of man be. 27. For where soeuer a deade carkasse is, thither wil the Egles resort.

14. Moreouer, when ye shall see the abhomination of de∣solation spoken of by Dani∣el the prophet, standing wher it ought not, (lette him that readeth, consider it) then let them that bee in Iudea, flee into the mountaines, 15. And let him that is vp∣on the house, not come downe into the house, neither enter therein, to fetche any thinge out of his house. 16. And let him that is in the field, not turne backe a∣gaine vnto the thinges which he lefte behinde him, to take his cloathes. 17. Then wo shalbe to them that are with childe, and to

them that giue such in those dayes. 18. Pray therfore that your flight be not in the winter. 19. For there shall bee in those dayes such tribulation, as was not from the begin∣ning of the creation whiche God created vnto this time, neither shall be. 20. And except that the Lord hadde shortened those dayes, no flesh should be sa∣ued: but for the electes sake, which hee hathe chosen, hee hath shortened those dayes. 21. Then, if any manne say vnto you, loe heere is Christ, or lo•• he is there, beleeue is not. 22. For false Christes shal rise, and false prophets, and shall shewe signes and won∣ders, to deceiue if it were possible, the very electe. 23. But take ye heede: be∣holde, I haue shewed you all things before.

20. And when you see Ie∣rusalem besieged with sol∣diours, then vnderstande that the desolation there∣of is neare. 21. Then let them which are in Iudea, flee to the mountaines: and let them whiche are in the middes therof, depart out: and le•• not them that are in the countrey, enter therein. 22. For these be the daies of vengeance, to fulfill all things that are wrytten. 23. But wo be to thē that be with childe, & to them that giue sucke in th••se daies: for there shall be great distresse in thys lād,

& wrath ouer this people 24. And they shal fal on the edge of the sword, and shalbe ledde captiue into al nations, and Ierusalem shalbe trod••u vnder sote of the Gentiles, vntil the time of the Gentiles bee fulfilled. Luke 17. 22. And hee sayde vnto his disciples, the dayes will come, when yee shall desire to see one of the dayes of the sonne of mā, and yee shall not see it. 23. Then they shall say to you: beholde heere, or beholde there: but goe not thither, neyther followe them. 24. For as the lightening that lighteneth oute of the one part vnder hea∣uen, so shall the sonne of man be in his day. 25. But first muste hee suffer many thinges, and bee reprooued of this ge∣neration.

15. VVhen yee therefore shall see the abhomination. Because it was a thing in∣credible (as I sayd euen nowe) that the temple and the citye of Ierusalem should be ouerthrowne, and that the whole cōmon wealth of the Iewes should be destroyed, and also for that it might seme absurd, that the dis∣ciples coulde not otherwise be saued but by separating themselues from that people, with whome the adoption and the couenant of eternall life was laid vp as it were in pledge: Christ cōfirmeth both the one and the other by the testimony of Daniel. As if he should haue sayde, settle your selues neither vpon the temple, nor ceremonies of the law, for god hath brought them to an end: and hath declared before, that when the rede∣mer should come, the sacrifices should cease: neither let it trouble you to be separated from your nation, God hath also in time foretold his chil∣dren of the casting away of this nation. Also such forewarning auaileth not onely to take away the occasion of offence, but also to comforte the mindes of the godly, that they knowing that GOD beholdeth them in extreeme miseries, and regardeth their saluation, might flee to that holye anker, wherby amongst most cruel stormes, they may haue a sure & safe roade. But before I goe any further, this place which Christe citeth, must be examined. First it is certaine that the Angel in the 8. chapt, doeth not

directly speake of the latter destruction, wherof Christ maketh menti∣on in this place, but of a temporall spoyle, which the tyrante Antiochus made. But a little after, as well in the 9. as in the 12. the Angell foretel∣leth the ende, and as they call it the abrogation of the ceremonies of the law, which should be perfourmed at the comming of Christ. For after that he had exhorted the faithfull, to cōtinue constant without yelding, and had tolde before that the comming of Christ should put an ende to the ceremonies, and had giuen the outwarde prophaning of the temple for a signe to them, at the length he appoynteth in the 12. chapter a cer∣taine time as well for the destruction as for the restoringe. From the time (sayeth he) that the daily sacrifice shall be taken awaye, and the ab∣homination of desolation set vp, there shall be a thousand two hundreth and ninety dayes. Blessed is he that wayteth, and commeth to the thou∣sand, three hundreth and fiue and thirty dayes. I know that this place is diuersly wrested, because of the hardnesse of it: but I thinke that thys is the simple meaning of it, after that the Angel had declared that the tem∣ple should be once purged from the pollutions and idolles whiche An∣tiochus hadde brought in, he sayeth that there shall a time come againe, when it shalbe prophaned a newe, and it shall loose for euer all the holi∣nesse and reuerence it had wythout hope of restitution. And because this was a grieuous and sorrowfull message, he calleth the Prophet backe a∣gaine to one yeare, and two yeres and sixe moneths. In whiche woordes there is noted as well the long continuance, as the ende of euilles. For the compasse of a yere seemeth a long time to be in continual sorrowes, but when that time is doubled, the sorrowe encreaseth muche more. Therefore the spirite exhorteth the faithfull to prepare themselues to beare patiently not onely for the space of a whole yeare (that is for a long time): but that they should account to beare afflictions continually through many ages. Yet there is no small comfort in that halfe time: for though the afflictions shoulde be long, yet the spirit declareth that they shall not be for euer. First he spake thus, the calamitie of the church shall endure for a time, times, and halfe a time. But now he reckeneth the thre yeares and sixe moneths by dayes, that the faithfull might bee the more strengthened by that long continuance of euilles. For it is an ordinarye matter for men in afflictions to accounte the time not by yeares or mo∣neths, but by the seuerall dayes: because that one day with them is as a yeare. At the length he sayth that they shalbe blessed, which shal endure to the ende of that time: that is, which with inuincible patience come to that goale or marke. Christ chuseth only that whiche serueth for his pur∣pose: namely, that the ende of the sacrifices was at hand, and that abho∣mination is placed in the temple, which is a signe of the last destruction. And because the Iewes setteled themselues too much in their present e∣state, so as they would not attend to the prophesies, whiche spake before of the abolishing of the same, Christ taking them as it were by the eare, commandeth them to read that place diligently, that they might learne that the prophets gaue euident testimony of that, which was so harde to them to be beleued: except that any man had rather take this to be spokē by the Euāgelist: but it is more probable that Christ cōtinued his speach, wherin he exhorted hys disciples to the more attentiuenes. Abhominati∣on signifieth asmuch as prophanation: for by this worde is signified that

filthinesse which defileth or ouerthroweth the pure worshippe of God.

And it is applied to desolation, because it draweth with it the destru∣ction of the temple and of the common wealth: as he hadde sayd before in the 9. chap. that the pollutiō brought in by Antiochus, was as a signe that it should be destroyed for a time: for so doe I interpreat the worde wing, or spreading abroade. And they are deceiued which thinke that the besieging of Ierusalem is noted by these woordes: neither doe Lukes words make any thing for that errour, whose purpose was not to speake of that same, but of the other. For because that citie hadde bene hereto∣fore deliuered in the middest of the ruine, least the faithful shoulde hope for the like heereafter, Christ sayeth that it shall be destroyed assoone as the ennemies shall compasse it about: because it shall be vtterly depriued of the helpe of God. Therefore the meaning is, that the successe of the warre shall not be doubtfull: for that citie shall be destroyed, because it hadde wholely giuen it selfe to breake the lawe of God. Therefore it is added somewhat after, that it shall be troden downe of the Gentiles: which saying signifieth the last destruction. Further, because it myghte seeme absurde that the Gentiles should so haue their pleasure of the ho∣ly citie, there is added a peculiar cōfort in respect of the faithful (which Daniel omitteth, because he speaketh to the whole body of the people) namely, that the Gentiles had only liberty for a time, vntill that theyr i∣niquitie should waxe ripe, and that the vengeance which was laide vppe for them, should come to light.

16. Then lette them which be in Iudea. After that Christe hath taught by the testimony of the Prophet, that the legall maner of worshippe should be extinguished immediately after the prophanation of the temple, hee addeth that there should hang ouer all Iudea suche fearfull and horrible plagues, that nothing shoulde be more to be desired, then to be caried far away out of that countrey. And he sayeth withall, that they should come of such a sodain, that they should scarce haue any time to flee away most speedily. For to this purpose doe these speaches belong. Let him which is on the house toppe, not enter into his house. Let not him which is in the field, returne backe. Least while they seeke to saue their goodes, they loose themselues. Al∣so, VVee be to them that are with childe, and giue sucke. For they cannot be apt & ready for the flight. In like maner Pray you that your flighte be not in the winter, or on the sabboth daye: least that either religion, or the hardnesse of the iour∣ney, and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily. Therefore Christes purpose was first to stirre vppe hys disciples, and to waken them that they shoulde no more haue that ima∣gination of a blessed estate and delite of an earthly kingdome: then hee encourageth them, least they should fall away at these generall plagues. This was a sharpe warning, yet was it necessary in respect of their bloc∣kishnesse and the huge greatnesse of the euils.

21. For then shall be greate affliction. Luke also sayeth, that it shall be a day of reuengement and of wrath against that people, that what soeuer thinges are wrytten, might be fulfilled. For when as the couenāt of God was then broken through the obstinate malice of the people, it was mete that by a wonderfull chaunge, the earth it selfe and the aire shoulde bee shaken. And a more deadly plague coulde not haue lighted vppon the Iewes, then that the light of the heauenly doctrine beinge extinguished

amongst them, they were cast away from god. But (as necessity required in so great hardnesse of hear) they are enforced to feele the plague of their casting off, by hard and sharpe whips. But this was the cause of so horrible vengeance, that the desperate wickednesse of that nation was now come to the ful measure. For the medicine which was laid to their diseases, was not only proudly disdained, but they also reiected the same most reprochefully: yea, as madde men or people distraught, they raged cruelly against the Phisition himselfe. But sith the Lord reuenged so se∣uerely vpon them that obstinate contempt of the gospell togither wyth their raging madnesse, let their plague be alwayes before our eyes: and let vs learne thereby, that there is nothing more intollerable to GOD, then the disdainful contempt of his grace. And though the same reward remaineth for the like contemners of the Gospel, yet God woulde haue a more notable example remain of the Iewes then of any others, that the glory of the comming of Christ might be the more renoumed amongst the posterities. For the hainousnesse of the offence cannot be expressed by any wordes, that they should put to death the sonne of God, the au∣thour of life which was giuen vnto them from heauen. So when they had committed that most abhominable sacriledge, they ceased not by di∣uers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction. Therefore Christ sayeth that the lyke affliction shall not be in the world after that: for as that one reiection of Christe, accompanyed with so many circumstances of wicked rebellion and vn∣thankefulnesse, was more to be detested then all the sinnes of all ages: so also it was meete that it shoulde be more sharpely reuenged then all the rest.

22. And except those dayes shoulde be shortned. He amplifieth the greatnesse of those calamities, and yet hee addeth a comfort wyth it: Namely, that the name of the Iewes might be extinguished, if the Lorde had not re∣garde of his electe, and holpe not somewhat for their sake. And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vs a small remnant, we should haue bene as Sodome, and like vnto Go∣morrha: for that vengeance of God which befell at the captiuity of Ba∣bylon, shoulde be fulfilled againe at the comming of Christe, as Paule witnesseth in the ninthe chapter to the Romanes, & the nine and twen∣ty verse: yea, the more iniquitie hadde then spread it selfe, the greater re∣uenge shoulde then light vppon them. Therefore Christe sayeth, except God putte an ende to those euilles, the Iewes shall vtterly pearish, so that not one of them shall remaine: but God maketh account of his gratious couenaunt, so that hee will spare his electe, according to that other say∣ing of Isaiah, 10. 22. If my people Israel bee as the sande of the sea, the remnant of them shall only be saued.

And this is a notable testimony of the iudgement of God, when hee so afflicteth the visible Churche, that it may seeme to be vtterly destroy∣ed: and yet that he might reserue some seede, he doeth wonderfully de∣liuer his electe thoughe they be but sewe in number from destruction, that they might beyonde all hope escape the gulfe of death. So are the hypocrites terrified, that they shoulde not vnder the title and fourme of the Church nourish a vaine hope, and imagine that they should goe vn∣punished. Because the Lorde when hee deliuereth them to destruction,

will finde a meanes to preserue and deliuer his Churche, and it bringeth great comfort to the godly, that God will neuer so lette louse the bri∣dle of hys wrath, but that he will prouide for their saluation. So in pu∣nishing of the Iewes hys wrath burnt in most horrible maner: and yet beyonde the hope of menne he so gouerned himselfe, least any of hys e∣lecte should pearish. And this was in deede a woonderfull myracle, that when saluation shoulde come of the Iewes, God of a fewe droppes of a fountaine dried vppe, made floudes to water the whole worlde. For (as they hadde procured the hatred of all the Gentiles against them) it wanted but little, but that in one day there should haue beene a signe gi∣uen, to slaye them euerye where. And it is not to be doubted, but that when many desired so to haue murthered them, Titus was restrained by God, from arming by his allowance his souldiours, and others greedie enough to execute such a purpose. Therefore that Romane Emperour stayed then that last destruction of that whole nation, and this short∣ning was for the preseruation of some seede. This must yet bee noted, that he restrained the violence of his wrath for the electe sake. For why would he haue so fewe remaine of so great a multitude? and what cause hadde he to preferre these aboue the rest? Namely, for that his grace re∣sted vppon that people which he hadde adopted: and least his couenant should be made of none effecte, some were chosen and appoynted by his eternall counsell to saluation. Therefore Paule Romanes 11. 5. assig∣neth his election of grace for the cause why of so greate a people there was onely a remnant saued. Then lette the merites of menne giue place when we are called to the meere good will and pleasure of God, that the difference betweene these and them, shoulde not bee in anye other poynte, but that it is meete they should be saued which are chosen. And Marke, that he might sette forth the matter more plainly and expresly, addeth one woorde more, speaking thus. For the electe sake which hee hathe chosen, hee will shorten those dayes. The participle myghte haue sufficed, but that hee woulde expresly declare, that God was not mooued by any o∣ther causes why hee shoulde rather fauour these then those: but because he pleased to chuse and to establish in them whome hee would saue, the secreate purpose of his grace. Yet it is demaunded howe God for hys e∣lecte sake moderated these calamities, and did not altogither destroy the Iewes, when as many reprobate & desperate leud people were preser∣ued. The answeare is easie, part of that nation was deliuered, that so he might bring forth his electe which were mixed amongest them, as seede separate from the chaffe. Though both the reprobate and the elect were partakers of this tēporall preseruation, yet because it profited not those, it is aptly ascribed to these: for that the wonderful prouidence of GOD directed it for their preseruation.

23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers, and not without a cause. For there was more daunger lyke to come by thys temptation, least miserable men afflicted and troubled, being deceiued by a false title, shoulde in steade of Christe seeke after spirites, and for the helpe of God take holde of the sleightes of the deuil. For when the Iewes were so hardly oppressed for contem∣ning theyr redemption and were to be wythdrawne from theyr infide∣litie

by suche violent remedies, Sathan subtilly proposed newe thynges for them to trust in, whiche might draw them the further from GOD. And certainly there is nothing more daungerous, then when we want counsell in aduersities, vnder the pretence of the name of God to be de∣ceiued with lies, which doe shutte vppe the gate of repentaunce against vs, and encrease the darkenesse of infidelitie, and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse. So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed: and especially, sith Christe declareth that the false prophets shall be so throughly furnished to deceiue, as with signes and wonders, whych shal amase the mindes of the simple. For sith that God doeth testifie the presence of hys power by myracles, and are therefore seales of true doctrine, no meruaile if the deceiuers doe gette credite thereby. And in suche maner of scorning, doeth God reuenge the vn∣thankefulnesse of menne, that they might beleeue a lye, whiche refused the truthe, and that they shoulde be blinded more and more, which shut theyr eyes at the light offered them. And yet he trieth their constancye wythall, whych appeareth to be so muche the better, while that no sub∣telties can ouerwhelme them. Further, sith the Lord sayeth that the An∣tichristes, and the lying prophets shall be furnished wyth myracles, there is no cause why the papistes shoulde vnder thys pretence bee so proude, or why we shoulde be afraide of their glorious boasting. They confirme theyr superstitions by myracles: for the sonne of God foretolde, that by suche meanes the faith of many shoulde be ouerthrowne. VVherefore, wise menne ought not to esteeme them so, as to account them sufficient of themselues to prooue thys or that kinde of doctrine. If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing, whereby the authoritie as well of the lawe as of the Gospell was established: I aunsweare that there was a certaine marke of the spi∣rite grauen in them, whych shoulde putte the faithfull out of all doubte and feare of erring: for so ofte as God doeth shewe foorth hys power for the confirming of hys children, he woorketh not so confusedly, but that there shoulde appeare a manifest distinction to shew it free from all deceite.

Note, that the myracles do so confirme the doctrine, that the doctrine also doeth so shyne foorth, and it scattereth all the cloudes, wherewyth sathan darkeneth the mindes of the simple. To bee short, if we desire to auoide such subtelties, let vs holde the signes and the doctrine so ioyned togither, as that they may not be separate.

24. So that if it were possible, they shoulde deceiue the very electe. Thys was added to make menne afraide, that the faithfull mighte the more care∣fully apply and bende themselues to beware. For where false prophets shoulde passe wyth suche vnbrideled libertie, and shoulde haue so great power giuen them to deceiue, it were an easie matter for them to en∣trappe in their guiles the secure and heedelesse people. Therefore Christ exhorteth and stirreth vppe his disciples to watche.

Further, hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter, if they shoulde see manye in euery place caried into errour. But as hee commaundeth hys to bee

carefull least sathan circumuent them ere they be aware: so againe he gi∣ueth them great occasion for them to hope well, wherein they myght quietly repose themselues, while hee promiseth them that vnder the defence and keeping of God, they should be safe against all the guiles of sathan. Therefore, thoughe the estate of the godly be fraile and brittle, yet they haue a sure pillar shewed them heere, whereupon they may rest: for it is not possible that they shoulde fall away from saluation, whyche haue the sonne of God for their faithfull keeper. For they haue not such a strong defence of themselues, as may resist the assaultes of Sathan, but because they are Christes sheepe, whome no manne can take out of hys hande, Iohn 10. 28. And it must be noted that the strength and assured∣nesse of our saluation resteth not in vs but in the secreat election of god. For though our saluation is kept by faith (as 1. Pet. 1. 5. it is sayde) yet it behoueth vs to goe further, for wee are therefore safe, because the father hath giuen vs to his sonne, and the sonne sayeth that nothing shall pea∣rish which is committed to him.

25. Beholde, I haue tolde you before. Marke setteth downe the meaning of the Lorde more fully: But take yee heede: beholde I haue shewed you all things be∣fore. By which woordes we are taught, that they are without all excuse, which are ouerthrowne by those offences whereof Christ hath spoken before. For sith the will of God shoulde be a rule to vs, it is sufficient for vs, that we were warned in time before, that so it pleased hym. Further, when he calleth himselfe faithfull, and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare, 1. Cor. 10. 13. we shall neuer be without power to resist, so that slouthfulnesse nouryshe not our infirmitie.

26, Beholde he is in the desart. Luke mixeth this speache with an other answeare of Christ: for when the Pharisies asked him of the comminge of the kingdome of God, he sayd that it should not come with obserua∣tion. It followeth in the text set downe by Luke, that he tourned to the disciples, and sayd that those dayes should come, when they shoulde see no more one day of the sonne of man. By which words his will was to forewarne vs to walke in the light, least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them, to prouoke them to profite, so long as they enioyed the presence of Christ, sith they heard that most grieuous troubles were at hand. It is not known whe∣ther Christ gaue his disciples twise warning of one thing. But I thinke it to be probable, that when mention was made of the cōming of the king∣dom of God, Luke added these sentences which I haue here set downe, though they were spoken at an other time, which is no rare matter with him, as we haue sene otherwher. But because this place is through igno∣rance diuersly wrested, that the readers may haue the natural vnderstā∣ding of the same, they must note the opposition betwene the secreat pla∣ces, & the open spreading of the kingdom of Christ farre and neare, and that of a sodain & vnloked for, as is the comming of the lightning from the East to the VVest. For we know that the false Christes (which was agreeable to the grosse and foolish ignorance of that nation) could haue gathered any powers into corners of the desart, or into dennes, or into other secreat places, that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them.

The sense therefore is, that whosoeuer gathereth his riches into a secret place, that he might by armes recouer the lybertie of that nation, dooth falsely challenge himselfe to be Christ: for hee is sent to bee the Redee∣mer, who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde. But these two were contrarye the one to the o∣ther, to shutte vp the redemption in some corner, and to spread the same through out the whole world. By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea: for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth. And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde, was a notable testimony of the power of God. For it coulde not be brought to passe by the witte of manne, that the light of the Gospell should as the lightning assoone as it shineth, presentlye spread it self from the one end of the world to the other: and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance. Fur∣ther, by this describing of the largenes of his kingdome, his will was to shew that the destruction of Iudea, could not be any hindraunce to him, but that he would reigne.

28 VVheresoeuer a dead carkasse is. The meaning is, by what shiftes so∣euer Sathan shall endeuour to drawe the children of God backe hether and thether, yet the holy band of vnitie resteth in Christ himself, where∣with it is meete that they shuld be holden, which are bound. For whence commeth this diuision or confusion, but because that manye fall awaye from Christ, who is our onely staye and strength? Therefore here is a prescribed meane how to nourishe this holy vnitie, least the fallinge into errours shoule teare the body of the Church asunder: that is, if we con∣tinue fast setled in Christ. The which must bee noted dilygentlye: for Christ doth not tye vs eyther to the supremacy of the seate of Rome, or to any other trifles: but by this knotte onelye would hee tie his Church togeather, if that all from all places would looke to him, who is the on∣ly head: whereof it followeth that whosoeuer doe cleaue to him with a pure fayth, are out of daunger of a schisme. Now let the Romanists goe and cry out that they are Schismatikes, which doe not suffer themselues to be alienated from Christe, that their faith might bee enthralled to a theefe.

The interpretation of the Papists is too sottish, who take them, which are of that company, which professe one faith: and the Eagles to be alle∣gorically expounded for sharpe and quicke sighted menne: when as it is euident that Christ hadde no other purpose, then to call the children of God to him, and to keepe them in him wheresoeuer they were dispear∣sed. And he doth not heere call it simplye a bodye, but a carkasse. And Christe attributeth nothing to the Eagles, but that which agreeth to the rauens and vultures with vs, after the nature of the countrey, which we inhabite. Neither is there any firmenes in the fancy of others, who saye that the death of Christ was so odoriferous, as that it allured the electe of God. For in my iudgment, the purpose of Christ was to reason from the lesse to the greater: if there is so great wisdome in byrdes, that ma∣ny of them canne come together out of places farre distant to one car∣kasse: it is a shame for the faithfull if they should not come togeather to

the authour of lyfe, who is their onely true foode.

Matth. 24.	Mark. 13.	Luke. 21.
29. And immediatelye after the tribulations of those dayes, shall the Sunne bee darkened, and the Moone shall not giue her light, and the Starres shall fall from heauen, and the po∣wers of heauen shalbe shaken. 30. And then shall appeare the signe of the sonne of man to heauen: and then shall all the kinreds of the earth morne, and they shal see the sonne of manne come in the cloudes of heauen with power and greate glo∣rye. 31. And hee shall sende his Aungelles with a greate seunde of a trumpet, and they shall gather togeather his elect, from the foure windes, and from the one ende of the hea∣uen.	24. Moreouer in those daies after that tribula∣tion, the Sunne shal wax darke, and the Moone shal not giue her light. 25. And the starres of heauen shal fall, and the powers which are in hea∣uen shal shake. 26. And then shal they see the sonne of manne comming in the cloudes, with great power & glo∣rye. 27. And he shall then send his Angels, and shal gather together his elect from the foure windes, and from the vtmoste parte of heauen.	25. Then there shalbe signes in the Sun, and in the moone, and in the stars, and vpon the earth: trouble among the na∣tions with perplexitie: the sea and the waters shal roare. 26. And mens harts shal fayle them for feare, and for loo∣king after those things, which shal come on the worlde: for the powers of heauen shall be shaken. 27. And then shall they see the sonne of manne come in a cloude with power and great glory. 28. And when these thinges beginne to come to passe, then look vp, & lift vp your heads: for your redemption ••••aweth neere.

Now Christ manifesteth his kingdome more fully, whereof hee was demaunded at the firste: and promiseth that after they haue beene vexed with so many troubles, their redemption shall come at the time appoin∣ted. For in his aunswere he specially bent to this, to strengthen and to make his disciples of good comfort: least they should faint in their minds for those troublesome stirres. Therefore hee doth not simply speake of his comming, but he vseth a propheticall kinde of speaking, and as euery man was specially bent, so contrarily it was necessary for him to abide a sharper kinde of temptation. For what could seeme more absurde, then to beholde the kingdome of Christ, whereof the Prophets had so roy∣ally spoken, not onely despised, but oppressed with the crosse, couered with many reproaches, and ouerwhelmed with all kinde of affliction? Could not that maiestie haue beene sette vppon it, which mighte haue darkened the Sunne, Moone, and Starres, and shaken the whole estate of the world, and haue altered the vsuall course of nature? The Lord now aunswereth these temptations, saying, though these prophesies are not presently perfourmed, yet at the length they shall be fulfilled. The mea∣ning therefore is, that those thinges, which were spoken beefore of the wonderfull shaking of the earth and the heauen, must not be restrained to the beginning of the kingdom: for the Prophets spake of the whole course, euen to the comming to the goale.

Now, when we conceaue the purpose of Christe, the wordes are easie to be vnderstoode: namely, that the heauen shal not presently be darke∣ned, but after that the Church shall haue abyden many afflictions. Not that the glory and maiestie of his kingdome shoulde appeare at the laste comming of Christ: but because that he deferred to that time the fulfil∣ling of those thinges, which beganne to appeare after the resurrection, and whereof God had giuen his onely, some taste, that hee might leade them the further in the way of hope and patience. After this manner Christe helde the mindes of the faithfull in suspence to the laste daye, least that they should thinke that the Prophetes hadde spoken in vaine of the restoring to come, because that it laye a long time ouerwhelmed vnder a thicke cloud of afflictions.

But some interpreters doe corruptly take the affliction of those dayes for the destruction of Ierusalem: when as it rather signifieth that vni∣uersall floud of all euilles, whereof Christe spake before. Further, hee perswadeth them by this argument to patience, because that those affli∣ctions shal haue at the length a happy & ioyful end. As if he should haue sayd, so long as the Church shall be in the worlde itshall be a cloudy & a darke time: but assoone as those miseries shall come to an ende, a daye shall come, wherein the glorye and maiestie of the same shall appeare. But wee cannot imagine now how the Sunne shall be darkened, but the successe shall shew it. Hee meaneth not that the starres shal fall indeede, but according to the imagination of menne: and therefore Luke onelye saieth: that there shall be signes in the Sunne, and the Moone, and in the Starres.

The meaning therefore is, that the frame of the heauen shall bee so shaken, as that the Starres themselues shall be thought to fall. Luke al∣so maketh reporte of the fearefull shaking of the Sea, so that men shall for feare and doubt become astonied. And the summe is, that the crea∣tures both in heauen aboue, and on the earth belowe, shalbe as cryers or preachers to cite menne to appeare at that fearfull iudgment seate, in contempt whereof they shall most wickedly liue in wantonnes euen to the last day.

30. Then shall appeare the signe of the sonne of manne. Christe by this worde dooth put a more manifest difference betweene the present estate of hys kingdome, and the glory thereof, which was to come. For hee seemeth after a manner to graunt, that the maiesty of Christe cannot bee scene plainelye through the clowde of afflictions, neyther can menne feele the redemption which hee offereth them. For the confused estate of things which we doe nowe beholde, partely darkeneth our mindes, partelye o∣uerwhelmeth the grace of Christ, & causeth it as it were to vāquish out of our eyes, at the least that the sense of the flesh should not take hold of the saluation, which he hath obtained.

Therefore he saieth that hee will shew himselfe plainely at his last cō∣minge, fullye furnished with the power of heauen, wherewith as with a banner sette vppe on high, hee wyll turne the eyes of all the woorlde vnto him. But beecause hee saw the greater parte of menne contemne his doctrine, and sette againste his kingdome, hee saieth withall, that all people shall sorrowe and lamente: beecause that it is meete that

he should breake those rebels in peeces, and destroy them which despi∣sed his power when he was absent. And he speaketh this, partely that he might by terrifying the proude and disobediente drawe them to repen∣taunce: partely also that he might strengthen the mindes of his childrē in so crooked dealinges of the world. For the securitie of the wicked is no small occasion of offence: because they seeme to haue God in derision, & yet escape vnpunished. Further, nothing is more daungerous then to bee caught in the bayghtes of prosperity, which they enioy, and so dryue vs from all reuerence of God. Therefore, least the faythfull should enuie at the drunken mirth of the wicked, Christ saieth, that their ioy shall bee turned at the length into weeping and gnashing of teeth. And in my iudgement he alludeth to the 12. Chap. of the Prophet Zachariah, the 11. verse, where God declaring that there is a notable example of his iudgement at hand, saieth that all families shall lament, as a man mour∣neth at the buriall of his onelye Sonne. VVherefore there is no cause why any man shuld looke for the conuersion of the world: for they shall feele at the length him, whom they haue pearsed through, but it shall be too late, and without any profit to them. Then followeth the declara∣tion of that signe, that they shall see the Sonne of manne comminge in the clowdes, who then liued vppon the earth in the estate of a despised seruaunt. And by this meanes hee declareth that the glorye of his kyng∣dome is heauenlye and not earthlye, as the Disciples had falsely imagi∣ned.

31. And hee shall send his Aungels. Hee describeth the maner of that his power by this, that he will send his Aungels, who shall gather his electe from the vtmost coastes of the world. For the highest heauen doth signi∣fie the farthest region. But Christ speaketh hyperbolycally, to teache his elect, that though they should be taken out of the earth, and cast headlōg through the aire, yet they shal be gathered together again, that they may liue vnder their head in life euerlasting, and enioy the enheritance which they haue hoped for. For the purpose of Christe was to comfort his di∣sciples, least the great affliction of the Church should dismaye them. VVherefore so oft as we see the Church eyther molested by the subtilty of Sathan, or torne asunder by the crueltie of the wicked, or troubled by false doctrines, or tossed with stormes, let vs learne to looke to this ga∣thering together. And if this seeme incredible to vs, let the power of the Aungels helpe vs, which Christ dooth therefore propose to lift vs vp a∣boue all meanes that man can yeelde. For though the Church through the malice of men is nowe vexed, and is diuerse times driuen to flighte, and banished, and being tossed with the waues is bruised, and miserably torne asunder, and hath nothing certeine in the world, yet we must bee of good courage: for the Lord will gather it togeather, not by the helpe of man, but with an heauenly power, which cannot by any meanes bee hindered.

LV. 28. And when these thinges shall beginne to come to passe. Luke dooth more euidently set downe that consolation, wherewith Christe maketh gladde the hearts of his disciples. For though this sentence hath nothing in it contrary to the words of Matthew, which we expounded euē now: yet he sheweth more plainely to what end it is said, that the Aungels shal come to gather the elect together. For it was necessary that the ioy of the

godly should be opposed againste the sorrow and trouble common to the world, and that the difference should bee noted betweene them, and the reprobate, least they should bee afraide of the comming of Christe. VVe know that the scripture doth not onely speake diuersly of the laste iudgement, but of all things which the Lord doth put dayly in practise, accordingly as he directeth his speach either to the faithfull or to the vn∣beleeuers. VVhat haue you to doe with the day of the Lord? (saieth the Prophet Amos, 5. 18) that is a cloudy day of darkenes, and not of light, of sorrow, and not of ioy, of destruction, and not of saluation. Contra∣riwise, the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king. And good cause why: for (as I∣saias, 35. 4. saieth) that day which bringeth wrath and vengaunce to the reprobate, is a daye of mercy and redemption to the faithfull. Christe therefore declareth that the light of ioy shal arise at his comming to his, so that as the wicked shalbe confoūded with feare, so they shal reioice, be∣cause their saluation is neere. Therefore Paule, 1. Cor. 1. 7. giueth them this note, that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie & ioy is deferred, 2. Tim. 4. 8. Therefore it is heere called the redemption, (as to the Rom. 8. 22) because that we shall then truely and fully enioy that deliuerance, which Christ hath obtained. VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe, which shall not onely be soū∣ded to amaze the reprobate with the feare of death, but to call the electe to the second life: that is, those whom the Lord quickneth with the voice of the Gospel, he calleth to enioye that life. For it is a signe of infidely∣tie, to be afrayde when the Sonne of GOD is neere at hande to saue vs.

Math. 24.	Mark. 13.	Luke. 21.
32. Now learne the parable of the figge tree: when her bo••gh is yet tender, and it bringeth forth leaues, ye know that sommer is neere. 33. So likewise ye, when ye see al these things, know that the kingdome of GOD is neere, euen at the doores. 34. Verely I say vnto you, this generation shal not passe, tyll all these things bee done. 35. Heauen and earth shall passe away: but my word shal not passe away. 36. But of that daye and houre knoweth no man, no not the Angels of heauen, but my father only.	28. Now learne a parable of the figge tree: when her bough is yet tender, and it bringeth foorth leaues, ye knowe that sommer is neere. 29. So in like manner, when yee see these thinges come to passe, know that the kingdome of God is neere euen at the dores. 30. Verely, I say vnto you that this generation shall not passe, till all these things be done. 31. Heauen and earth shall passe away, but my wordes shall not passe away. 32. But of that day & houre knoweth no man, no, not the an∣gels which are in heauen, neither the Sonne himselfe, saue the fa∣ther.	29. And he spake to them a parable: beholde the fig tree, and al trees▪ 30▪ VVhen they nowe shoote forth, ye now see∣ing them, knowe of your own selues, that sommer is then neere. 31. So likwise yee, when ye see these thinges come to passe, know ye that the kingdom of God is neere. 32. Verely I say vnto you, this age shall not passe, till all these thinges bee done. 33. Heauen and earth shall passe away, but my wordes shall not passe a∣way.

I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate, as we doe certeinely know that sommar is at hand, when the trees beginne to wax greene: but Christ in my iudgement meaneth some other thing. For whē as the trees nipt in together in winter by the force of the cold, and the hardnes being dissolued in the springe, they seeme to be more brittle, and doe also open that the young boughes may haue passage: so the force and strength of the Church is nothinge hindred, or weakened by afflictions, as manne woulde iudge. For as the inwarde sappe spread through the bodye of the tree, after it waxeth tender, gathereth strēgth, and causeth that to spring, which was almoste dead: so the Lorde resto∣reth his children fullye from that corruption of the outward manne. The summe is, that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same, but they should rather hope for immortall glorye, whereunto the Lorde by the crosse and afflictions prepareth his. For that which Paule speaketh of the seuerall members, muste bee fulfilled in the whole bodye: for if the outwarde manne perishe, yet the inwarde manne is renewed daylye, 2. Corinthians, 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke, Knowe you that it is neere, euen at the doores, is more plainelye expounded by Luke, that the kingdome of God is at hande. And the kingdome of GOD is not to be taken for the beginning of the same (as it is ofte otherwhere) but for the full perfection of the same, and that ac∣cording to their sense, whom Christ taught. For they did not apprehend the kingdome of GOD in the Gospell, in peace and ioye of fayth, and in spirituall ryghteousnesse: but they soughte for that blessed reste and glory, whiche was layde vppe vnder hope, vntyll that last daye.

34. This generation shall not passe. Though Christe speaketh thus vni∣uersally, yet hee doth not generally meane al the miseries of the church: but simplye saieth, that before this one age shal passe, whatsoeuer he hath spoken, shall be approued by the successe. For within fiftie yeares the ci∣tie was destroyed, the Temple ouerthrowne, and the whole kingdome was miserably wasted. The world in her pride lifted vp her selfe against God, it was also extreamely bent to ouerthrow the doctrine of saluati∣on, false teachers arose, whiche peruerted the sincere Gospell with theyr falsehoodes, relygion was wonderfullye shaken, and the whole compa∣nye of the godly was miserably vexed. And though those euilles con∣tinued manye ages after: yet Christe spake truelye, that the faythfull shoulde before the ende of that one age feele in deede & by true expe∣rience, howe true his prophesie was. For the Apostles suffered the same thinges, which we see at this daye. But it was not the purpose of Christe to promise his Disciples, that their calamities should shortly haue an end: for so hee should haue beene contrary to himselfe▪ (for hee sayde before that the ende was not yet:) but that hee might encourage them to bear with patience, hee expreslye saide that it beelonged to this their age. Therefore the meaning is, that this prophesie is not of euilles a farre off, which the posteritie should see manye ages after, but of those which doe nowe hange ouer them in great aboundaunce: so that there is no myse∣rye,

which that present age shoulde not taste of. Yet the Lorde heaping all kinde of miseries vppon one age, doth not free the posterities from thē, but only commandeth his disciples to prepare themselues constantly to beare al things.

35. Heauen and earth shall passe. That his woordes myght bee of the more creditte, hee proueth the certeintie of them by comparison: name∣lye, that it is more certeine and sure then the frame of the whole world. But the interpreters doe diuerselye expounde this manner of speach. For some doe referre the passinge of the heauen and earth to the laste daye, when the transitory estate of them shalbe abolyshed. Others doe ex∣pounde it thus, that the whole frame of the woorlde shall perishe rather then that prophesie shoulde passe awaye, whiche wee hearde euen now.

But beecause that it is not to bee doubted, but that Christe purposed to moue the mindes of his Disciples to looke vppe aboue the worlde, I thinke that hee noteth the continuall alterations, which are seene in the woorlde: as if hee shoulde haue sayde that his woordes muste not bee valued by the vncerteine and vnconstante estate of the woorlde. For we knowe that in the chaunge and alteration of the worlde howe readye our mindes are to bee carryed awaye. Therefore Christe forrbiddeth his Disciples to bee carried awaye with the fashion of the worlde, but to looke alofte as it were into the glasses of Gods prouidence, which hath foretolde what thinges shall come to passe. Yet there is verye profita∣ble doctrine to bee gathered out of this place, that our saluation, (bee∣cause it is establyshed vppon the promises of Christe) dooth not ebbe and flowe with the vnconstaunt worlde, but slandeth sure: so al∣so our fayth must ascende vp aboue the heauen and earth to Christ him∣selfe.

36. But of that daye and houre no manne knoweth, no not the Aungels. Christe meant by this sentence to holde the mindes of the faythfull in suspēce, least in a vayne imagination they shoulde appoynte some certeine tyme for the last redemption. VVee knowe howe our witte dooth wander, and what a vaine desire wee haue to knowe more then beecommeth vs. Christe also sawe that his Disciples hasted to tryumph before the time. Therefore he woulde that the daye of his comming should be so hoped for and desired, that yet no manne shoulde be so bold, as to aske when he should come. Also hee woulde that his Disciples shoulde so walke in the light of fayth, that they being vncerteine of the tyme, shoulde pati∣entlye waite for his appearaunce. Therefore we must take heede that wee bee not more curyous about the momentes and poyntes of times, then the Lorde alloweth vs. For the chiefe parte of our wisdome consi∣steth in this, that we do soberly keepe our selues within the limits of the word of God.

Further, that menne should not be troubled, because they knowe not that day, Christ accompanieth the angels with them. For it were a point of too much pride and of wicked curiosity, for vs, which creepe vppon the earth to desire that more should be reuealed to vs, then is to the An∣gels which are in heauen.

Marke addeth The Sonne of manne also. Yea hee were thrise and foure

times madde, which could not be content with this ignoraunce, whiche the sonne of God himselfe refused not for our sake. But beecause that many thought this vnmeete for Christ, they endeuoured to mollifie the hardnesse of this speach with their comment. And it may bee that they were driuen to seeke this shift by the lewdnesse of the Arrians, whoe by this place went about to proue that Christ is not true & only god: ther∣fore in their opiniō christ knew not the last day, because hee reuealed it not vnto others. But sith it is plaine, that Christ and the Aungelles were ignoraunt of it alike, wee muste seeke for a more apte exposition of the same, and before that I will sette it down, I will briefly take away their obiections, which thinke it a reproach for the sonne of God, if it should be sayd that there were any ignoraunce in him. That which they doe obiect first, is easily aunswered. For wee knowe that the two natures in Christe were so ioyned in one person, that yet either of them hadde the propertie remaininge to it selfe: and especiallye the Godheade gaue place, and shewed not it selfe, so ofte as the humane nature wrought se∣uerally that, which appertained thereunto, for the perfourmaunce of the office of the Mediatour. VVherfore there was no absurditie in that, that Christ, who knew all thinges, was yet ignoraunt of something, accor∣ding to the iudgement of man: for otherwise he could not haue beene subiect to sorrow and griefe, and like vnto vs. And that which some do obiect is very absurd, that Christ could not be ignoraunt, because that it is a punishment for sinne. And first they do trifle very fondly, when they say, that the ignoraunce of the Aungelles came of sinne: but they are as foolish in that other point, that they know not that Christ did therefore take our flesh vppon him, that he might beare vpon him the punishmēts due for our sinnes. And that Christ knew not as he was man the latter day, did no more derogate from his diuine nature, then that he was mor∣tall. But I doubt not, but that he had regard to that office, whiche was inioyned him by the father, as before when hee saide, that it was not his office to place these or those at his right hand & his left. For as I expoun∣ded it there, he did not simply say that he had nothing to do with that, but his meaning was, that he was not sent by the Father with this com∣maundement, so long as he was conuersant amongste mortall menne. So also doe I vnderstand this nowe, in respecte that hee came downe to vs to be a Mediatour, vntill he had discharged that office, he hadde not that power giuen him, whiche hee tooke after that hee was rysen a∣gayn: for then he saith that power ouer al things was giuen vnto him.

Math. 24.	Mark. 13.	Luke. 17.
37. But as the dayes of Noe were, so likewise shall the com∣ming of the sonne of man be. 38. For as in the daies before the floud, they did eate & drink marrye, and gaue in marriage, vnto the daye that Noe entred into the Arke,

39. And knew no∣thing til the floud came and tooke thē all away: so shal al∣so the comming of the sonne of manne be. 40. Then two men shall bee in the fieldes, the one shal be receiued, the o∣ther shall be refu∣sed. 41. Two womenne shal be grinding at a mill: the one shal be receiued, & the ther shall be refu∣sed. 42. VVake ther¦fore: for yee knowe not what hour your master will come.

33. Take heede: watch and pray: for yee knowe not when the time is.

26. And as it was in the daies of Noe, so shall it be in the daies of the sonne of man. 27. They eate, they dranke, they married wiues, and gaue in marriage vnto the daye that Noe entred into the Arke: and the floude came, and destroyed them al. 28. Likewise also, as it was in the

dayes of Lot: they eate, they dranke, they bought, they solde, they planted, they buylt: 29. But in the daye that Lot went out of So∣dome, it rained fire and brimstone from heauen, and destroyed them all. 30. After these examples shall it bee in the daye, when the Sonne of manne shal be re∣uealed. 31. At that day he that is vpon the house, and his stuffe in the house, lette him not come downe to take it out: and hee that is in the fielde like∣wise, let him not turne backe to that he left be∣hind. 32. Remember Lots wi••e. 33. VVhosoeuer will seeke to saue his soule, shal lose it: and whosoeuer shal lose it, shall get it life. 34. I tell you, in that night there shall be two in one bed: the one shalbe receiued, and the other shalbe left. 35. Two womenne shall be grinding togea∣ther: the one shal bee taken, and the other shal be left. 36. Two shall be in the fielde: one shall be receiued, and an other shal be left. Luke. 21. 34. Take heede to your selues, least at anye time your hearts be oppressed with surfeiting and drunkennes, and cares of this life, and least that day come on you at vnwares. 35. For as a snare shall it come on all them, that dwel on the face of the whole earth. 36. VVatch therefore and praye continuallye, that ye may be counted worthy to escape al these thinges that shal come to passe, and that ye may stand before the sonne of man.

37. At the dayes of Noe were. Though Christe did euen nowe holde the myndes of his Disciples in suspence, least they shoulde be too scrupu∣lous in enquyring for the last day: yet least they shuld liue too carelesly in the pleasures of the world, he exhorteth thē now to watch. Therfore his will was to holde thē so vncerteine of his comming, that yet he wold haue them to watch for him dayly and euery moment. Further, that he might shake slouth from them, and moue them to watch the better, he

saieth, that the ende shall come sodenly, when the world shall be drow∣ned in a beastly slouthfulnesse: euen as in the daies of Noe all nations were swallowed vppe, when they looked not for it, but gorged them∣selues in pleasure and delightes. And shortly after the Sodomites when they wallowed in their own lustes, and feared nothing, were consumed with fire from heauen. Sith the world shal be giuen so to securitie at the last day, there is no cause why the faythfull should frame themselues af∣ter the example of the common people. Nowe we vnderstand the pur∣pose of Christ, the faithfull must continually watch, least they be soden∣ly ouerthrowne: because the day of the last iudgement shal come vppon them before it be thought of. Onely Luke maketh mention of Sodom, and that in the 17. chapter, where, by occasion withoute regarde of the time, he rehearseth this speach of Christe. But there is no absurditie in it, that two Euangelists hold themselues satisfied with one example, thogh Christe proposed two, especiallye sith it accorded in all poyntes, that all mankinde was sodenly swallowed vp, when they wallowed in idlenes and pleasure, a fewe onely excepted. And where he saieth that men eate, dranke, made marriages, and applyed themselues to other worldly mat∣ters, when God destroyed the whole world with a floud, and Sodō with lightninges: he declareth by those wordes, that they were so occupied in the commodities and pleasures of this present life, as if that no chaunge were to be feared. And though hee doth presently commaund his disci∣ples to take heede of surfeiting and cares of this world, yet hee doth not in this place directly condemn the intemperancie of that time: but rather their stubbornnesse, whereby it came to passe, that they carelesly despy∣sing the threatninges of God, tasted of that horrible destruction. Ther∣fore when they promise themselues a durable estate, they stay not, but goe carelesly forwardes in their accustomed waies. But this was not cor∣rupt, or to be condemned of it selfe, to prouide for their necessities, ex∣cept they would oppose a grosse blockishnes against the iudgemente of God, that they might runne blindly into all manner of sinne, as if there were none in heauen to reuenge it. So Christ doth now declare that the last age of the world shalbe altogeather blockishe, so that it shall thinke vppon nothinge but this present life, deferring their cares for a longe time, continuing the wonted course of their life, as if the earth shuld con∣tinue in one estate. The similitudes are most apt: for if we set before our eyes what befell then, the beholding of the course of the worlde alwaies in one estate, shal not deceiue vs any more, to make vs beleeue that the world shall stand for euer. For within three dayes after that euery man possessed those thinges which he hadde in great quietnes, the earth was drowned with water, and fiue cities were consumed with fire.

39. They knewe nothing, til the floud came, The fountaine and cause of their ignoraunce was incredulitie, which had blinded their mindes: as the A∣postle dooth againe declare to the Hebrewes. 11. 7. Noe by the eies of faith sawe the secrete vengeaunce of God, when it was yet a farre off, so that he speedily reuerenced the same. And Christ doth here cōpare Noe with the rest of the world, and Lot with the Sodomites: that the faith∣full might learne to be of good comfort, least they should wander with others to destruction. And it is to be noted, that the reprobate wallowed

still in their sinnes, because the Lord did not vouchsafe in time conueni∣ent to giue this profitable admonition to any other but his seruants: no•• that the floud which was to come was kept altogether secrete from the inhabitauntes of the earth: (for Noah by making of the Arke did sette a feareful sight before their eies aboue a hundred yeares:) but because that one man was especiallye admonished by an Oracle from heauen of the destruction that should come vpon the whole worlde, and was comfor∣ted with the hope to be saued. Now though the report of the last iudg∣ment is commonly spoken of, yet because that a fewe, which are taught of God, do know that C••riste shall come as a iudge in his due time, it is meete that they should be ••irred vp with this singuler benefit of God, and that their senses should be sharpened, least they should ouerwhelme themselues in that slouthfulnes, which floweth euerye where. For Peter doth to this end compare the ark of Noe with our baptism, because that a small company of men separated from the multitude was saued in the water, 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few, if we desire to escape safe.

40. Then two men shalbe in the fieldes, the one shalbe receiued. Luke setteth downe some other sentences before he speaketh of this: the first where∣of, as Matthew noteth, belongeth to the destruction of Hierusalem, Hee that is vppon the house, let him not come downe into his house to take his stuffe out: But it may be that Christ applyed the same wordes to diuerse things. There followeth in Luke an admonition, that the disciples should remember Lot•• wife: for that they should forget those thinges which are behinde them, and should striue to come to the end of that calling, which they haue from aboue. For therefore was Lots wife turnde into a pillar of salte, Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine, looked behinde her, which was a distrust of the woorde of God. It is also probable that shee was drawne backe with the desire of her neast, wherein she had taken pleasaunt rest. Therefore sith GOD would that there should be sette vppon her a lesson to be learned for e∣uer, the mindes must be stedfast and constant in faith, least through di∣strust they faint in the midst of the course, then, they must be framed to perseueraunce, that they may bydde the pleasaunt baightes of this tran∣sitory lyfe farewell, may willingly and gladly haste forwardes to heauē Also the third sentence which Luke addeth, that they shoulde loose their soules▪ which would saue them, perswadeth the faithful that the desire of this earthly life shuld not hinder them, but that they shuld with courage hasten euē through the midst of many deathes to that saluation, which is laid vp for them in heauē. And Christ doth very aptly describ the frailty of this pre∣sent life, whē he saith that the soules Zoogoneisthai, (that is, are begotten or engendred to life,) whē they are lost. For it is as much as if he shuld deny men life vpon the earth: beecause that the renouncing of the world is the beginning of the true & perfect life. Afterwards Lu. addeth that which Mat. also hath, that men & women shal then be separated, least those fe∣lowshippes wherin men are mutually bound ech to other in this world, shuld be any hinderāce or stay vnto the godly. For it falleth out oft times that whil some do look vpon others, none of thē steppeth one foote for∣wards. Therfore y^t euery man might be freed, & at liberty frō al lets, and might shift for himself with speed, christ declareth y^t of 2, y^e one cōpanion

shalbe taken and the other refused: not that it is necessary, that whosoe∣uer are ioyned togeather, should be so separated (for a holy fellowshippe in holinesse, causeth an honest woman to ioyne with an honest man, and that children shuld follow the father:) but the purpose of Christ is one∣lye to cut away al lets, to exhort al to make speede, least that they which are now prest forward, should in vaine waite for their fellowes. Luke addeth this sentence, VVheresoeuer the body is, &c. it may not be restrained to the last day. But when the Disciples asked this question, VVhere Lorde? that is, how shal we stand fast, when so many fall away, and remaine safe in so great stormes, and what places of defence shall we that are ioyned to∣gether hide our selues in. Christ (as it is reported by Matthew) saieth, that he is the banner and standard of al assured vnitie, vnder the which al the children of God must be gathered.

42. VVatch therefore. The exhortation sette downe by Luke is more playne and more speciall, Take heede least your heartes be oppressed with surfeiting and drunkennesse, and cares of this world. And certeinly he which by lyuing intem∣perately hath his senses ouercome with meate and wine, can neuer lifte vp his minde to meditate vppon the heauenly life. But because that there is no pleasure of the flesh, which dooth not make a man drunken, al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde. By that one word of wat∣ching in Matthew is noted that continuall diligence, which maketh vs to lift vppe our mindes to heauen, while wee liue as straungers vppon earth.

In Marke the Disciples are commaunded first to looke least the de∣struction come vppon them vnawares or carelesse: then they are com∣maunded to watch: because that the mindes are made sluggish and slee∣pye, with diuerse pleasures of the fleshe, which creepe vppon them. Af∣terwarde there followeth an exhortation to prayers: for it is necessarye to seeke for helpes other where, to ayde those infirmities. Luke repor∣teth the forme of the prayer. First, that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth: then, that hee would place vs safe and sure in the presence of his sonne: and we cannot be placed there, except we escape an infinite number of deathes. But bee∣cause it is not enough by escapinge manye daungers to passe ouer the course of this life, Christ noteth this as a principall matter, that we may stande before his iudgement seate.

Beecause yee knowe not the day. It is to bee noted that the vncerteintie of the time of the comming of Christ (which maketh the most part of men slouthfull) should stirre vs vppe to be more dilygent in watchinge. For GOD of purpose woulde that it shoulde bee kept secrete from vs, that wee might neuer bee carelesse, but watch continuallye. For what tryall should there be of faith and patience, if the faithful al their life wandring idlely in their pleasures, shoulde for the space of three dayes beefore, pre∣pare themselues to meete with Christ.

Matth. 24.	Mark. 13.	Luke. 12.
43. Of this be sure, that if the good man of the house knewe at what watche the theefe would come, hee would surelye watch, & not suffer his house to be digged through. 44. Therfore be ye also rea∣dy: for in the hou••e that yee thinke not will the sonne of man come. 45. VVho then is a faith∣full seruaunt and wi••e, whom his maister hath made ruler euer all his housholde, to giue them meate in season? 46 Blessed is that seruant, whome his master, when hee commeth, shal finde soo doing. 47 Verely I say vnto you, hee shal make him rular ouer all his goodes. 48 But if that euil seruaunt shall say in his hart, my ma∣ster dooth deferre his com∣ming. 49. And beginne to smyte his fellowes, and to eat and to drinke with the drunk••n: 50. that seruaunts maister will come in a day, when hee looketh not for him, and in an houre that he is not ware of. 51. And wil cut him off, & giue him his portion with hi∣pocrites: there shalbe weeping and g••ashing of teeth.	34. As a manne going into a strāg countrey, and lea∣ueth his house, & giueth authoritie to his seruants & to euerye man his worke, and com∣mandeth the por∣••er to watch. 35 VVatch ther∣fore, (for ye know not when the ma∣ster of the house will come, at the euen, or at midde∣night, at the cocke crowing, or at the dawning)▪ 36. Leaste if hee come sodenly, hee shoulde finde you sleeping. 37. And th••se things that I saye vnto you, I say vn∣to al men, watch.	35. Let your loynes be girde about, & your lightes burning. 36. And ye your selues like vnto men that waite for their maister, when hee wil return from the wedding, that when he commeth and knocketh, they may o∣pen to him immediately. 37. Blessed are those seruauntes, whom the Lord when he commeth shall finde waking: verely I say vnto you, hee will g••rd himselfe about, and make them to sit downe at table, and will come forth and serue them. 38. And if he come in the secōd watch, or come in the third watch, & shal find them so, blessed are those seruauntes. 39. Now vnderstande this, that i•• the good man of the house had knowne a•• what hour the thief wold haue come, be woulde haue watched, and woulde not haue suffered his house to bee digged through, 40. Be ye also prepared therefore: for the Sonne of man wil come at an hour when yee thinke not. 41. Then Peter said vnto him, ma∣••ster, tellest thou this parable vnto vs, or euen to al. 42. And the Lorde saide, who is a faithful stewarde and wise, whome the maister shal make rular ouer his hous∣hold, to giue them their portion of meat in season? 43. Blessed is that seruant, whom his master when he commeth shal finde s•• doing. 44. Of a trueth I say vnto you, that he will make him rular ouer all that hee hath. 45. But if that seruant say in his hart, my master doth defer his comming, and shal beginne to smite the seruants, and maidens, and to eat and drink, & to be drunken, 46. The maister of that ser∣uant will come in a day, when he thin∣keth not, and at an houre when hee is not ware of, and will cut him off, and giue him his portiō with ye vnbeleeuers. 47. And that seruant that knew his maisters wil, and prepared not himself, neither did according to his will, shalbe beaten with many stripes.

48. But hee that knewe it not, and yet did committe thinges worthye of stripes: shalbe beaten with few stripes: for vnto whom soeuer muche is giuen, of him much shalbe required, and to whom men much commit, the more of him will they aske. 49. I am come to put fire on the earth, and what is my desire, if it bee already kindled? 50. Notwithstanding I must be bap∣tised with a baptisme, and howe am I grieued, vntill it be ended?

4•• If the good man of the house knew. Luke doth not rehearse this saying of Christ in the same place that Mathew doth. And no meruaile: for in the 12. chapter hee gathering togeather the summe of the doctrine of many Sermons (as we haue shewed other where) hee setteth downe this parable also. Further, there is this general preface, that the disciples with their loynes girded and their lightes burning in their hands, shuld waite for their maister. The which sentence is aunswered with that parable, which followeth a litle after in Mathew, of the wise Virginnes and the foolish. But Christ dooth aptly note in few woordes how the faythfull should passe as straungers through the world. For first hee opposeth the girding of the loynes against slouthfulnes, and the burning lights against the darkenes of ignoraunce. First therefore Christ commandeth the di∣sciples to be ready and prepared to take a iourney, that they shoulde with speede passe through the earth, not seeking for a resting place any other where but in heauen. The warning is very profitable, for though the ve∣ry prophane men can speake of the short and speedy course of the life of man, yet we see how they rest & tye themselues vnto the earth. But god vouchsafeth not the honor of children to any, but to such as do acknow∣ledge themselues to be straungers vpon earth, and are not only ready at al times to go forward, but also do continually go forward in the way to heauen. But now because they are compassed about with darkenes on e∣uery side, so long as they liue in the world, he furnisheth thē with lightes as if they were to take a iourney in the night. So here is first commended a diligent speedines to perfourme the course: then, a certeine direction, least the faithful wandring out of the way, should weary themselues in vaine, for otherwise it were better to go faintly in the way, then rashely to runne in a blinde and vnknown way. That which he speaketh of the girding vp of the loynes, is a phrase of speach taken of the common ma∣ner of the easterne people.

LV. 36. And yee your selues like vnto men. Hee vseth an other simily∣tude, which Mathew speaketh not of, but is shorter in this matter. For he compareth himselfe to a housholder, who while he feasteth merely at

marriages, or seeketh to be mery otherwhere frō home, will yet haue his seruauntes liue modestly and soberly at home, applying their lawful la∣bours, and cotinually waiting for his returne. Therefore though the sonne of God being take vp into the blessed rest of heauen, should bee absent from vs: yet because he hath appoynted euery manne his office, it were absurde for vs to sleepe in idlenes. Furthermore, because he promi∣seth to returne, it behoueth vs to stand in a readines to receiue him at al times, least he should find vs sleeping. For if a mortall man thinketh this due vnto him, that at what houre soeuer hee shall returne home, his ser∣uauntes should be ready to meete him, how much more lawfullye doth the Lord require this of his, that they shoulde be sober and watch, al∣wayes waiting for his comming. And that hee might make them the willinger, he saieth that earthly maisters are so delighted with this rea∣dinesse of seruauntes, that they also will serue them: not that all maisters doe vse to doe thus, but because that this dooth sometimes fall out, that a maister, which is of a milde and gentle nature, dooth admitte his seruauntes to his owne table, as his fellowes. Yet it is demaunded, sith that the Scripture dooth euery where call vs the children of light, Ephe∣sians. 5. 8. 1. Thessalonians 5. 5. and the Lorde dooth also giue light vnto vs by his woorde, that wee might walke as in the mydst of the daye, how shoulde the Lord compare our lyfe to night watches? But the answere to this obiection is easily made by the wordes of Peter, whoe teacheth that the worde of God shineth as a burning light, so that wee may see the way euen in a darke place, 2. Pet. 1. 19. Therfore both must be noted, that we must take our iourney through the obscure darkenesse of the world, and yet the light of the heauenlye doctrine going beefore vs, we are sure from wandring out of the way, especially sith Christ him selfe doth the duety of the sunne vnto vs.

MAT. 43. Of this bee sure. Christ by an other similitude doth ex∣hort his disciples to keepe diligēt watch. For if any mā heareth of theeues wandring abroad in the night, feare and suspition will not suffer him to sleepe. Therefore now sith we are admonished and expresly tolde of this before, that Christ shall come as a theefe, we must alwayes watche, least he finding vs sleeping, shoulde ouerwhelme vs with the wicked. Our sluggishnes cannot be excused, especially sith here is not only to be feared the breaking downe of a wall, nor the losse of our riches, but a deadly wound to the destruction of our soule, if we take not heede. The wordes therefore bend to this purpose, that Christes warninge shoulde waken vs: for although the last iudgement be long deferred, yet it han∣geth ouer vs continually, therefore the time not knowne, nor the neere∣nes of the daunger, it is absurd that we should become slouthfull.

45. VVho then is a faithfull seruaunt? Luke reporteth this place more ex∣presly, where Peters question is set downe, which was the occasion of a new parable. For when Christ had declared that there was no tyme for them to be slouthfull, in that his daungerous comming as a theefe, Peter demaunded whether this doctrine was generall, or belonged onelye to the twelue. For (as we haue seene in other places) the disciples were wōt alwayes to thinke themselues euill dealt with, except they were exemp∣ted from the common sorte of menne, and preferred farre aboue all o∣thers.

Nowe, when they are taught that their estate, is but finally to be de∣sired, and hath little pleasure in it, as men amased, they looke hither and thither. But the answeare of Christ tendeth to this, if it be meete that e∣uery one of the common sort should watche, it may not be suffered that the Apostles should be sleepie. VVherefore as Christ had first generally exhorted his whole housholde to watche for his comming: so nowe hee requireth that his chiefe seruaunts should haue a singular care, whyche are therefore sette aboue others, that by their example they might shewe others the waye of sober attendance and sober temperaunce. In these woordes he declareth that they had not an idle dignity bestowed vppon them, that they might haue libertye to follow their pleasures: but the greater degree of honour they were in, the greater burden was layed vppon them, and therefore hee teacheth them especially to shewe theyr faithfulnesse and wisedome. VVhosoeuer are called to honour, maye hereby learne, that they are the more bounde, not onely to labour for a fashion: but to apply all theyr diligence and witte for the performance of their office. For when as it is sufficient for priuate seruaunts to apply themselues to their priuate woorke, it behooueth the stewardes to pro∣ceede further, for theyr office is to haue care of the whole housholde. On the other side Christe vpbraideth their vnthankfulnesse, that beinge preferred aboue others, answeared not theyr honor. For wherfore doth the Lord preferre them before others, but that in faithfulnesse & wise∣dome they shoulde excell all men? All men are generally appoynted so∣berly and diligently to watche: but if the pastours shuld become slouth∣full, that should be most vile and least to be excused. Afterwarde, he also prouoketh them to be diligent for hope of rewarde.

48. But if that euill seruaunt shall say. Christ in these wordes doeth briefly declare, whereof these euill seruaunts became so carelesse: namely, while they trusting to the delaying of his comming, theu doe willingly bryng the darkenesse vppon themselues: they imagine that the day of recke∣ning and account shall neuer come. Further, vnder pretence of the ab∣sence of Christ, they perswade themselues that they shall escape vnpu∣nished. For it cannot be but that the looking for him, howe oft so euer it befal vs, should shake off all sluggishnesse, and shoulde much more bridle wantonnesse, and keepe vs from being caryed into wantonnesse. And so there cannot be a more vehement and effectuall exhortation to mooue, then the setting foorth that seuere iudgement seat, which no manne can escape. VVherefore, that euery one of vs may diligently apply himselfe to watch in the performance of his callinge, and that he may diligent∣ly and modestly keepe himselfe within his bandes, lette vs thinke vp∣pon the sodaine comminge of that highe Lorde, in contempte whereof the reprobate do reioyce. Christ doeth also note by the way, how easie a matter it is for impudencie to growe, when a man hauing shaken of the bridle, hath cast himself headlong to sinne. For Christ doth not only say that he is a dissolute & wicked seruāt, but such a one as frowardly beha∣ueth himselfe to the troubling of the whole house, and wickedly abuseth the authority committed to him, exercising cruelty vpō his fellow seruants, & want only wasting his masters goods not without his reproche. For their terrour he addeth also a punishment, and that not a common one: namely, because that suche vnbrideled wickednesse, deserueth a greater punishment.

LV. 47. And that seruaunt. There is great weight in this circum∣staunce, which is onely added by Luke that if any man shall wittinglye and willingly contemne the Lorde, so, hee is worthy of the greater pu∣nishment. For the comparison of the greater and the lesse it made to this ende, if the seruaunt which sinneth of ignoraunce escapeth not pu∣nishment, what shall become of that peruerse and disobedient seruaunt, who of sette purpose treadeth as it were his maisters power vnder his feete. And it must be remembred, that they which are sette vp to rule & gouerne the Church, sinne not of ignoraunce, but doe peruerselye and wickedly defraud their Lord. Yet hereof may this generall doctrine be gathered, that it is a vaine shift for men, vnder the pretence of ignorance to free themselues from guiltines. For if mortall man doth callenge this right vnto himselfe, that he will examine his seruauntes according to his owne wil, least any thing be disorderly and confusedly done: how much more authority hath the Son of God, so that whosoeuer will serue him, should carefully desire to be instructed in his commaundementes? They may not vncerteinely at their own pleasure doe what they wil, but they must be wholly at his appoyntment, especially when as hee commaun∣deth vs what must bee done, and dooth alwayes aunswere louinglye to them that seeke vnto him. It is certeine that our ignoraunce is alwaies a companion of carelesse and grosse negligence. VVe see that this is but a vaine defence: that hee is not to bee blamed, who sinned of ignoraunce: when as the heauenly iudge saieth the contrary: for though such faults shall haue lesse punishment, yet they shall not go altogether vnpunished. But now if ignoraunce dooth not excuse, how horrible a vengeance shal fal vpon them, which sinne of set purpose, and do furiously run headlōg against their owne conscience to prouoke God. VVherefore the more knowledge any man hath, so much the greater is his sinne, excepte that obedience dooth follow his knowledge. VVhereby it appeareth what a vile and vaine excuse they make, who refusing at this day the cleare light of the Gospel, doe maintaine their frowardnes with the ignoraunce of the Fathers: as if y^e the shielde of ignorance were strong enough to beare off the iudgement of God. But graunt that the faultes of such offenders were spared, it were not equitie that the same pardon shuld be graunted to them which sinne willingly, when as of purposed malice they rage a∣gainst God.

48. To whome soeuer much is giuen. Christ teacheth by an other circum∣staunce, that they which are chosen Disciples shall bee more grieuouslye punyshed, if that neglectinge their callinge, they shall wantonlye giue themselues to all lycentiousnesse: for the greater any manne is, so much the more hee must thinke is committed vnto him, and of this condition, that in time to come he must yeelde an account. VVherfore the greater giftes any of vs hath, if as a fielde tyld with great charge, hee yeelde not aboundaunce of encrease vnto the Lorde, it shall cost him much, eyther for his vnprofitable suppressing of that grace, or for the abusing of it pro∣phanely.

49. I am come to put fire on the earth. It may be easilye gathered by this clause, that this was one of Christes last Sermons, & was not set down by Luke in the right time. But the meaning is, that Christe broughte greate trouble into the woorlde, as if that heauen and earth shoulde

meete together. For the Gospel is Metaphorically compared to fire, be∣cause that it doeth violently alter the shew of things. Therefore, wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly, Christe setteth before them a terrible fire, wherewith the worlde must first be burnt. And be∣cause that now the beginnings did but then appeare, Christ doth ther∣by encourage his disciples, because they should feele the present power of the Gospell. VVhen as (sayeth he) the great stirres begin to waxe hotte, you must not be afraid, but rather of good cōfort therfore: and I reioyce to see this fruite of my labour. Now it behooueth all the ministers of the Gospel to apply this vnto themselues: that when the worlde is troubled, they should the diligentlier apply their calling. Further it is to be noted, that with the same fire of the doctrine (while it generally burneth eue∣ry thing,) the chaffe and stubble shall be consumed, and the gold and sil∣uer purged.

50. I must be baptised with a baptisme. Christ by these woordes declareth that the last woorke which remaineth for him to doe, is that he shoulde by his death consecrate the renewing of the world, for because that sha∣king whereof hee maketh mention, was fearefull, and that burninge of mankinde full of terrour, hee presently declareth that the firste fruites should be offered vppe in his owne person, least that it shuld afterwardes seeme grieuous to his disciples, to beare any part of the same. He compa∣reth death (as other wher) to baptism, because that the children of God, being by the death of the flesh swallowed vp for a time, they doe short∣ly after rise againe to life, so that death is nothinge else but a passage through the midst of waters. And he sayeth that he is grieued vntill hee be thus baptised, that therby he may mooue euery one of vs after his ex∣ample to be ready as well to beare the crosse as to suffer death. Not that any man can by nature desire death, or any alteration of the present e∣state: but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare, for the desire of the which things we do not onely die patiently, but we are caried also with greedinesse thither, as faith and hope doe drawe vs.

Mathewe 25.	Marke.	Luke.
1. Then the kingdome of heauen shall bee lykened vnto tenne virgines, whiche tooke their lampes, and went to meete the bridegrome. 2. And fiue of them were wise, and fiue foolish. 3. The foolish tooke their lampes, but tooke none oyle with them. 4. But the wise tooke oyle in their vesselles, wyth their lampes. 5. Nowe while the bridegrome taried longe, all slumbred and slept. 6. And at midnight there was a crie made: Be∣holde, the bridegrome commeth: goe out to meete him. 7. Then all those virginS arose, and trimmed their

lampes. 8. And the foolish sayde to the wise: Giue vs of your oyle, for our lampes are out. 9. But the wise answeared, saying: VVe feare least there will not be enough for vs and you: but goe yee rather to them that sell, and buy for your selues. 10. And while they went to buy, the bridegrome came: and they that were ready, went in with him to the wedding, and the gate was shut. 11. Afterwardes came also the other virgins, say∣ing, Lord, Lord, open to vs. 12. But he answeared and sayd: Verely I say vnto you, I know you not. 13. VVatch therefore: for yee knowe neither the day, nor the houre, when the sonne of man wil come.

Though this exhortation tendeth almost to the same ende that the former did, as it shall appeare by the conclusion, yet it is especially added to confirme the faithfull in perseuerance. The Lord knewe how weake mannes nature is: and that it cōmeth oft times to passe, that they do not only in long tracte of time waxe faint, but with a sodaine loathsomnesse they fall away. That he might cure this disease, he declareth that the di∣sciples are not well furnished, except they be able to beare a long while. VVhen as the end of this parable is vnderstode, there is no cause to tra∣uaile much in smal matters, which doe nothinge appertaine to Christes meaning. Some do much trouble themselues with the lampes, the vessels and the oyle: but the simple and naturall summe is, that it is not suffici∣ent to vse an earnest diligence for a short time, except there be a continu∣ance in constancie without wearinesse. And Christe declareth this by a most apt similitude. Hee had exhorted his disciples a little before, to be furnished with lights, that they might passe through obscure and darke places: but because that if oyle be not supplied, the matche of the lampe doeth by little and little waxe dry, and loseth the light, Christ sayth now that the faithfull haue nede of a continuall supply of vertue, which may nourish the light which is kindled in their hearts: otherwise it wil come to passe, that theyr frowardnesse will fall awaye in the middest of the course.

1. The kingdome of heauen shall be likened. By this title he meaneth the e∣state of the Church to come, which was gathered by the fauorable mer∣cies of the Messias. And he vseth this so notable a testimony of set pur∣pose, least the faithfull shoulde deceiue themselues with a wrong deuice of a blessed perfection. Further, he boroweth this similitude of the com∣mon vse of life. For that was but a childish fantasie of Hierome & suche others, which doe wrest this to the praise of virginitie: when as Christe had no other purpose, then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming. Therefore hee sayeth that he requireth nothing of vs, but that which was woont to bee performed by friends at solemne mariages. For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber. But the summe of the parable ten∣deth

to this, that it is not sufficient for vs to be once bent and ready to our calling, except we endure to the ende.

2. Fiue of them were wise. In the ende of the former chap. the Lord espe∣cially willed the stewards to be wise: because it is mete that the greater burden any man beareth, and the harder matters he dealeth in, the wise∣lier he shuld behaue himself. But now he requireth that all the children of God should be wise: least, by running forwarde without aduice, they shuld cast themselues forth as a pray to sathan. And he appoynteth this kind of wisdom, that they should take care to furnish thēselues with ne∣cessary helps for the performāce of the iourney of their life. For though the time is short, yet through the heat of our impatience, it seemeth to be too longe: also, oure wante is suche, as hathe neede of helpes euetye moment.

5. Now, while the bridegrome taried long. That some wrest this sleping into the worst part, as if the faithfull togither with others, shuld giue themselues to slouthfulnesse, and apply themselues to the vanities of the worlde, is farre from the meaning of Christ, and the course of the parable. It were more probable to vnderstand it of death, which ceaseth vpon the faith∣full before the comming of Christe, for we must not onely wayte for saluation nowe, but when wee are dead and rest in Christe. Yet I doe more simply vnderstand it of the earthly affaires, wherein the faithfull are occupied of necessity, so long as they dwell in the flesh. And thoughe they should neuer forgette the kingdome of God, yet the wythdrawing of them by the affaires of this world, is not in vaine cōpared vnto slepe. For they cannot be so throughly bent to meete with Christ, but that di∣uers cares doe either withdrawe them, or make them slowe, or entangle them, whereby it commeth to passe, that wakinge, they are somewhat a sleepe.

As concerninge the crye, I take it to bee spoken Metaphorically for the sodaine comming. For we knowe that as oft as any new or vnwon∣ted thing commeth to passe, menne vse commonly to be troubled. The Lorde crieth vnto vs euery day, that he will come vnto vs shortly: but then the whole frame of the world shall sound foorth, and hys fearefull Maiestie shall so fill the heauen and the earth, that it shall not onely wa∣ken them that are a sleepe, but shall bring foorth the deade out of theyr graues.

••. And the foolish sayd to the wise. Their too late repentance is heere re∣proued, which feele not their wants, before the gate is shutte against all remedies. For they are therfore condemned of folly, which prouide not for themselues for a long time, because that they do carelesly please thē∣selues in their owne want, and they doe so passe the time wherein they should make their gaine, that they contemne the helpes which are offred them. Therefore, because they thinke not of getting oyle in time, Christ scorning their ouer late knowledge, declareth what punishments they shall receiue for theyr slouthfulnesse: namely, that they shall finde them∣selues empty and dry without fruite.

9. VVee feare least there will not be enough for vs and you. VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man, accor∣ding to his proper measure, that they might mutually help ech others, & bestow that in cōmon, which is laid vp with either of them, and by this

meanes is nourished in the Churche, the holy societie of the members of the same. But Christe noteth heere the time when the burdens being ta∣ken away, he will call them all to his iudgement seat, that euery manne may receiue according as he hath behaued himselfe in his body. There∣fore he doeth rightly compare that portion of grace receiued and layde vppe with euery man, vnto prouision made for one manne in a iourney, which will not serue sufficiently for moe. Furthermore, that whyche is presently added, Goe yee, and buy for your selues, is not an admonition but an vpbraiding, in this sense, you had a time to buy before, which you negle∣cted: for then it was best to prouide oyle, but the want therof now can∣not be recouered. The Papistes doe very fondly gather heereof, that the gifte of perseuerance is gotten by our owne power or industrie: for in the woorde buying there is yet no price sette downe: as it doth euident∣ly appeare by the Prophet Isaiah, chap. 55. 1. VVhere the Lorde callinge vs to buy, requireth no recompence, but sayeth that hee hathe wyne and milke in a readinesse, which hee will giue freely. Therefore there is no other meanes of getting, then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course. Neither must we seke here cu∣riously, how Christ sayeth that the foolish virgines went to buye: for it signifieth nothing else but that all should be shut out of the kingdome of heauen, which should not be ready at the very moment.

Mathewe 25.	Marke.	Luke 21.
31. And when the sonne of man commeth in his glory, and all the holy Angels with him, then shall he sit vpon the throne of his glory. 32. And before him shalbe gathered all nations, and he shall separate them one from an other, as a shepheard separateth the sheepe from the goates. 33. And he shall set the sheepe on his right hand, and the goates on the left. 34. Then shall the king saye to them on his right hande: Come yee blessed of my father, inherite yee the kingdome prepared for you from the foundati∣ons of the world. 35. For I was an hungered, and yee gaue me meat: I thirsted, and yee gaue me drinke: I was a stranger, and yee lodged me. 36. I was naked, and yee cloathed me, I was sicke and yee visited mee: I was in prison, and yee came vnto me. 37. Then shall the righteous answeare him, saying: Lorde, when sawe we thee an hungred, and fed thee? or a thirst, and gaue thee drinke? 38. And when sawe we thee a stranger, and lodged thee? or naked, and cloathed thee? 39. Or when sawe wee thee sicke or in prison, and

came vnto thee? 40. And the king shall answear and say vnto them: Ve∣rely I say vnto you, in as muche as yee haue done it vnto one of the least of those my brethren, yee haue done it vnto me. 41. Then shall he say vnto them on the left hand: De∣part from me yee curssed, into euerlasting fire, which is prepared for the deuill and his angels. 42. For I was an hungred, and yee gaue me no meat: I thirsted, and yee gaue me no drinke. 43. I was a stranger, and ye lodged me not: I was naked, and ye cloathed me not, sicke and in prison, and yee visi∣ted me not. 44. Then shall they also answeare him, sayinge: Lord, when saw we thee an hungred, or a thirst, or a stranger, or naked, or sicke, or in prison, & did not minister vnto thee? 45. Then shall he answeare them, and say: Verily I say vnto you, in as muche as you did it not to one of the least of these, yee did it not to me. 46. And these shall go into euerlasting paine, and the righteous into life eternall.

37. Now in the day time hee taughte in the temple, and at night, hee went out, and aboade in the mount, that is cal∣led the mount of o∣liues. 38. And all the people came in the morning to him, to heare him in the temple.

Christ prosecuteth the same doctrine: and that which he first descri∣bed by parables, he now expoūdeth plainly & without figures. The sum is, that the faithful should stir vp themselues to the desire of liuing holily & righteously, & that they should with the eyes of faith looke vp to the heauēly life, which now lieth hid, but shalbe at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory, where he shal come with the angels, he opposeth this his last appearance, against the confused and disordered troubles of the earthly warfare: as if he should haue said, that he did not therefore appeare, as if that he shuld haue set his kingdom presently in an order: and therefore his disciples haue nede of hope & patience, least the long delay shuld tire them out. VVherby we gather that this is added again, that the disciples being remoued frō that error, of a present & soden felicity, shuld suspēd their minds vntil the second cōming of Christ: and in the meane season, that they should not fal away nor waxe faint: therfore he sayeth that he shal then at length be renouned by the name of a king. For although he beginneth his kingdō vpon the earth, & sitteth nowe at the right hād of his father, that he might with great authority gouerne heauen & earth: yet, that his throne is not as yet erected in the sight of mē, so that his di∣uine maiesty shal far more fully appear & shine in the last day thē now. For then shal the ful effect of his glory appear, which we tast now only by faith. Therfore Christ sitteth now in his throne in heauē, so far forth as it is necessary for him to raign for the brideling of his enemies & the defence of his church. But then he shal openly ascende into his tribunall seat, that he may establish a perfect order in heauē & earth, that he may tread his enemies vnder his fete, & that he may gather his faithfull ones into the fellowship of the eternal and blessed life: to be short, he wil then shew forth in dede to what end his father hath giuen the kingdō to him. He sayth that he wil then come in his glory because that while hee was

uersant vppon earth as a mortall man, he lay hidde vnder the contemp∣tible habite of a seruaunt. And he calleth it his glory, which in an other place he attributeth to his father euen in the same sense: for he simply meaneth the glory of God, which shone then onely in the father, when as it was hid in him.

3••. And before him shalbe gathered all nations, and he shall separate them. He ex∣tolleth his kingdome with great & royall titles, that the disciples might learne to hope for an other felicity, then they had then cōceiued in theyr mindes. For this one thing sufficed them, that their nation should be de∣liuered from the miseries wherwith it was then oppressed, that it myght appeare that God had not made his couenant in vaine, with Abraham and his posterity. But Christ extendeth the frute of the redēption which he bringeth further, because that he shalbe the iudge of the whole world. Then, that he might exhort the faithful to liue godly, he saith that it shal not be common bothe to good and badde: for he will bring wyth hym the reward which is laid vp for them both. In summe, he sayeth that the estate of his kingdome shall then be rightly ordred, when the ryghteous shall obtaine the crowne of glorye, and the wicked shall haue that reward paied them which they haue deserued. Nowe, that separation of the goates from the lambes which is deferred vnto that daye, declareth that the wicked are now mingled with the holy and godly men, to lyue together in one, and the same flock of God. And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates, which pushe the leane sheepe wyth theyr hornes, and spoyle the pastures and trouble the water: and he saith that he will reuenge it. So that Christe his wordes doe tend to this, that the faithfull shoulde not thinke their estate to be too sharpe, if nowe they be compelled to liue with goates, yea, and to abide many pushes and trou∣bles of them: then, that they shoulde take heede, least the corruption of their sinnes should infecte them also: thirdly, that they might know that they loose not their labour by liuing godly and righteously, for the dif∣ference shall appeare at the length.

34. Come ye blessed. The purpose of Christ must be remembred: for he willeth his disciples to be now content with hope, and patiently, & with quiet mindes to wayte for the enioying of the celestiall kingdome: then he willeth them to goe earnestly forwarde, and not to be weary of well doing. The latter parte is referred to this, that he promiseth the enheri∣tance of heauen to none, but to them which in good workes do go for∣warde to the marke of that calling which is from aboue. But before that he will speake of the rewarde of good woorkes, he sheweth by the way that the spring of saluation ariseth from an higher fountaine. For by cal∣ling them the blessed of the father, he declareth that their saluation pro∣ceedeth of the free fauour of God: for the blessed of God, and chosen, or beloued of God, is all one amongst the Hebrewes. Further, not onely the faithfull haue vsed this phrase of speach, to expresse the grace of God towardes men, but they which had no taste of true godlinesse, helde yet this principle. Come in thou blessed of the Lorde, sayde Laban to Abra∣ham his seruaunt, Gen. 24. 31. VVe see that nature had taught them to vse this title, that they might thereby yeelde the praise of all good thing•• which they had receiued, to God.

VVherefore it is not to be doubted, but that Christ describing the sal∣uation of the godly beginneth at the free loue of GOD, whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life, are predestinated to life. Heereunto also appertaineth that which he sayeth a little after, that the kingdome was prepared for them from the beginning of the world, into the possession whereof they shall be sent at the last day. And though it may easily be obiected, that the rewarde was layde vppe before for their merites which shoulde come after, yet if any man will way the woordes without contention, he will graunt that it is a secreat commendation of the grace of God. For Christ also doeth not simply call the faithfull to possesse the kingdome, as if they haue gotten the same by their merites: but expresly sayeth that it shoulde be giuen as to heires. Yet there is an other end to be noted, whereunto the Lord had regarde, for though the life of the godly is nothinge else but a miserable and grieuous banishmēt, so that the earth can scarcely bear them: though they trauaile vnder a harde want, vnder reproaches and other troubles, that they may with a stronge and valiant minde ouercome these lettes, the Lord declareth that there is a kingdome prepared for them in an o∣ther place. And it is a notable exhortation to patience, when menne are certainly perswaded that they beare not in vaine. Therefore, least the pride of the wicked wherin they doe glory now, should make our minds to fainte, and least our owne miseries shoulde weaken our hope, lette vs alwayes remember that enheritance which remaineth for vs in heauen: for it dependeth not of any doubtfull case, but it was prepared for vs of God before we were borne, yea I say for euery one of the electe, because that Christ doeth heere call them the blessed of the father. But there is no absurdity in this, that it is onely sayd heere, that the kingdome was prepa∣red from the beginning of the world, and in an other place: Before the creation of the heauen and the earth. For Christ doth not here set downe the poynt of time, when the inheritaunce of eternall life was prepared for the children of God, but only calleth vs to the cōsideration of the fatherly care of God, wherein he embraced vs before we were borne: and hee doeth thereby confirme the assurance of our hope, so that the troublesome stormes of the world cannot ouerthrow our life.

I was an hungered. If the disputation heere had beene of the cause of our saluation, the Papists had not gathered amisse, that we shoulde merite e∣ternall life by good woorkes, but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously, it is yll gathered by his woordes what the merites of workes shoulde auaile. They rest vppon the woorde causall, which is but a weake stay: for wee knowe that it doeth not alwayes note the cause, but rather the conse∣quence, when as eternall life is promised to the righteous. But there is a plainer answeare. For we deny not but that there is a rewarde promised to good woorkes, but it is of fauour, because it dependeth of the adopti∣on. Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righ∣teousnesse laied vppe for him. But whereof gathered hee thys comforte, but of this, that he was a member of Iesus Christ, who is the onely heire of the heauenly kingdome? Hee sayeth that the iust iudge will giue hym that crowne, but howe should he come by that rewarde, but because hee was adopted of free grace, and endowed with that righteousnes wher∣whereof

we all are voide? Therefore these two things must be conside∣red, that the faithfull are called to the possession of the kingdome of heauen, in respecte of good woorkes, not because they should deserue it by the righteousnesse of workes, or because that they shoulde be the au∣thours of the getting of it for themselues: but because that God doeth iustifie them whome he hath first chosen. Furthermore, though that by the direction of the spirit they shuld aspire to the loue of righteousnesse: yet because they doe neuer satisfie the lawe of God, there is no reward due to them, but that is called a rewarde whiche is giuen freely. But Christe doeth not recken vppe all the partes of a godly and a holy life: but doeth only note for example sake some poyntes of charitye, where∣by we declare that we doe worship God. For though the woorshippe of God excelleth the loue of menne, and therefore faith and inuocation is more to be desired then almes: yet Christe doeth not without cause sette downe the testimonies of true right••ousnesse which are more apparant to be seene. If any man despising God, should only deale wel with men, such mercy shuld nothing auaile for the appeasing of God, because that in the meane season he is defrauded of his owne right. Christe therefore doeth not say that the summe of righteousnesse consisteth in almes, but by signes which may be moste easily seene, he declareth what it is to liue godly and rightuously: so that truely the faithfull doe not only professe with the mouth, but by diligent exercises they doe shewe that they doe worship God. VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues, both from the hea∣ring of the word, and also from receiuing the holy supper: for vnder the same coloure they might also cast away faith and bearing of the crosse, and prayers, & chastitie. But Christ meant nothing lesse, then to restrain to a part of the seconde table, the rule of holy life, which is contained in the two tables of the law. The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy, because that Christ maketh mention of no mo. As if that children might not plainly see, that by the figure Synecdoche, al the workes of charity are here cō∣mended. For to comfort the sorrowfull, to helpe them that be vniustly oppressed: to aid the simple with counsel, to pull the poore wretches out of the iawes of the wolues is a woorke of mercy, as much worthy to be praised, as to cloath the naked, or to feede the hungry. But may a man thinke, that Christe commending charity vnto vs, woulde exclude those dueties which appertaine to the worship of God: yet he telleth his disci∣ples, that this shalbe a lawful trial of a holy life, if they exercise thēselues in charity, according to that saying of the Prophet, I will haue mercy & not sacrifice, Hose 6. 6. Namely, because that the hypocrites being coue∣tous, cruel, deceitfull, snatching to them by violence, & proud, do yet vn∣der a vaine pompe of ceremonies, dissemble a kinde of holines. VVher∣by we do also gather, if we desire to haue our life approoued before the chiefe iudge, we must not wander in our owne fantasies, but rather loke what he doeth especially require of vs. For who soeuer shal depart from his commaundements, althoughe they sweate and tire out themselues in their fained workes, they shal yet at the length heare this at the last day: who required these things at your hand, Isa. 1. 12.

17. Then shal they answer. Christ bringeth in the righteous doubting, who

yet are not ignorant, but that he accoūteth what soeuer is giuen to men, as bestowed vpon himselfe. But because that this is not so throughly set∣led in their minds as was mete, therfore he setteth forth the same by rai∣••ing the person, as it were to speake it: for wherof commeth it, that we are so slow and slacke to do wel, but because that promisse is not rightly setled in our harts, that God wil in time to come recōpence with gaine, that which we bestow vpon the poore? So then this admiration which Christ setteth downe, tendeth to this purpose, to teache vs to arise aboue the capacity of our flesh, so oft as our pore brethren do craue our aid & helpe, that the beholding of the miserable man, shuld not make vs slacke or slow, to do wel. 39. Verely I say vnto you. As Christ taught euen now by a figure, that we doe not yet vnderstand, how much he estemeth the dueties of charity: so now he openly declareth that he accepteth as done to him, what things so euer we bestow vpon his children, and wil recō∣pēce them to vs. And we were too too carelesse, if this sentēce could not frame our bowels to compassion, that Christ is either neglected, or wor∣shipped in their person which nead our helpe. Therfore, so oft as we do waxe slow to help the pore, let vs loke vpon the sonne of God, to whom if any thing shoulde be denied it were most cruell sacriledge. In these wordes he also declareth, that he acknowledgeth those benefites as done to him, which were done freely without regarde of any rewarde. And truely, when he commandeth to do good to the hungry and the naked, & strangers, and prisoners, of whom there can be no hope of recōpence, it is necessary to loke to him, who of his owne accord bindeth himselfe vnto vs, and that which otherwise might seeme to be lost, he suffereth to be reckened amongst his accounts. But he doth here by name commend the faithful onely: not that he would that others shuld be altogither des∣pised, but because that the nearer any manne approcheth vnto God, so much the dearer he must be to vs. For though there is a common band of society, yet the children of God haue a more strong and sacred knot of frendship amongst thēselues. Therefore sith it is mete to prefer them that are of the houshold of faith before strangers, Christ doth especially name them. And though the purpose was to perswade the rich, & them which haue abundāce to supply & ease the want of the brethren: yet the pore & miserable haue no smal cōfort hereby, for that though they be re∣iected & despised of the world, yet they are as pretious to the son of god as his own mēbers. And surely, by calling them brethrē, he vouchsafeth them a wonderful honor. 41. Depart from ••e ye curssed. Now he descen∣deth to the reprobate, who were so dronken with their transitory pro∣sperity, that they dreamed that they should be alwaies blessed. Therfore he sayth that he wil come to be their iudge, to shake away their plesures wherin they are now drowned: Not that he woulde terrifie them wyth the tidings of his comminge (which seeme to haue made a couenante with death, and doe harden themselues in securitye) but that the faith∣full being forewarned of their horrible destructiō, might not enuie their present estate. For as promisses are necessary for vs to prouoke and stir vs vp to desire to liue wel: so likewise are the threatnings, to keepe vs in carefulnesse & feare. Therfore we are taught how much it is to be desi∣red to be ioyned with the sonne of God: because that eternal destruction and the torment of fire remaineth for them, whom he reiecteth frō him

at the last day. And then he wil cōmand the wicked to depart frō him, because that many hypocrites are now so mixed amōg the iust, as if ther were great affinity betwene Christ and them. Further, we haue sayd o∣ther where, that the word fire doth metaphorically set foorth the sharp∣nesse of the punishment, which our sences cannot cōprehend. VVherfore it is a vain thing subtilly to inquire either of the matter, or of the fourm of this fire, as the sophisters do. For, so likewise should there be question had of the worm, which Isai. 66. 24. ioyneth with the fire. Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metapho∣rical kind of speach: for he compareth the spirit of God to a pair of bel∣lowes, wherwith the fire is kindled, & he addeth also brimstone. VVher∣fore by these wordes we may rather imagine then know the vengeance of God which shal light vpon the wicked, which exceeding al other tor∣ments, may terrifie vs.

But heere is to bee noted the perpetuitye of the fire, as of the glorye which was promised euen now to the faithful. VVhich is prepared for the de∣uil. Christ opposeth the deuil against himselfe, as the head and chiefe of all the reprobate. For though all the angels which fel, are deuils, yet ma∣ny places of the scripture do referre a chiefty to one, who gathereth all the wicked vnder him, as into one body to destruction: euē as the faith∣ful in life, become one togither vnder Christ, and doe grow vnder him, vntil they become perfecte, and are throughly knitte to God by him. But Christ sayeth nowe, that hell is prepared for the deuil, that the wicked might be out of hope of escaping the same, when they hear that they are appoynted to the same punishment with the deuill, who as it is well knowen, is already enthralled and chained in hell without hope of deli∣uerance. And though some do by the angels of the deuill vnderstād wic∣ked men, yet it is more probable that Christ speaketh only of the deuils. And so in these words he doeth secreatly reproue men, who being called by the Gospell to the hope of saluation, had rather pearish wyth sathan, and reiecting the authour of saluation, doe willingly cast themselues in∣to this miserable lotte. Not that they were not ordained to destruction as well as the deuill: but because that in their wickednesse the cause of their destruction doeth euidently appeare, while they refuse the grace calling them. Therefore though the reprobate were in the secreat iudge∣ment of God ordained to death before they were borne, yet so long as life is offered them, they are not accounted heires of death, or compani∣ons of Sathan: but their destruction which was hid before, appeareth and is discouered by their incredulitie.

44. Then shall they answear. The same figure of setting them to speake in their owne persons, which was vsed before, Christ doth now againe re∣hearse, to let the reprobate vnderstand, that those vaine pretences wher∣with they doe nowe deceiue themselues, shall auaile them nothinge at the last day. For, whence commeth this so cruell pride against the poore, but because they thinke that they shall escape vnpunished. Therefore the Lorde, that he mighte driue away such deceitfull flatteries, forewarneth them that they shall feele at the length, (but to too late) that which they nowe doe not vouchsafe to thinke vppon: namely, that they which now doe seeme to bee suche abiectes, are as pretious to Christe, as hys owne members.

Mathew 26.	Marke 14.	Luke 22.
1. And it came to passe, when Ie∣sus had finished al these sayings, he said vnto his disciples. 2. Yee knowe that within 2. dayes is the Passeouer, and the Sonne of man shall be deliuered to be cruci∣fied. 3. Then assembled togither the chiefe Priests and the Scribes, and the Elders of the people into the hal of the hie priest called Caiphas, 4. And consulted how they might take Iesus by subteltie, and kill him. 5. But they sayd, not on the feast day, least any vproare be amonge the people. 6. And when Iesus was in Betha∣nia, in the house of Simō the leper, 7. There came vnto him a wo∣man, which hadde a boxe of very costly oyntment, & powred it on his head, as he sate at the table. 8. And when his disciples saw it, they had indignation, saying: what needed this wast? 9. For this oyntment might haue beene solde for muche, and beene giuen to the poore. 10. And Iesus knowing it, sayde vnto them: why trouble yee the woman? for shee hath wrought a good woorke vppon me. 11. For yee haue the poore al∣wayes with you, but me shall ye not haue alwaies. 12. For, in that shee powred this oyntment on my bodye, shee did it to bury me. 13. Verely I say vnto you: wher∣soeuer this Gospell shalbe preached throughout al the world, there shal also this that he hath done, be spo∣ken of, for a memoriall of her.	1. And two dayes after follow∣ed the feast of the Passeouer, and of vnleauened bread: and the hie Priestes and Scribes sought howe they might take him by craft, and put him to death. 2. But they sayd: not on the feast day, least there be any tumult a∣mong the people. 3. And when he was in Bethania, in the house of Simon the Leper, as hee sate at the Table, there came a woman hauing a boxe of oyntment of Spikenard, very costly, and shee brake the boxe, and powred it on his head. 4. Therefore some disdained a∣mong themselues, and sayde: To what end is this wast of oyntment? 5. For it might haue beene sold for more then three hundreth pence, and bene giuen to the pore, and they grudged against her. 6. But Iesus sayd, let her alone: why trouble yee her? for shee hath wrought a good woorke on me. 7. For ye haue the poore with you alwayes, and when ye will, ye may do them good, but me ye shal not haue alwaies. 8. Shee hathe done that shee coulde: shee came afore hande to annoynt my body to the burying. 9. Verely I say vnto you, where∣soeuer this Gospell shall be prea∣ched throughout the whole world, this also that shee hath done, shal be spoken of in remembraunce of her.	1. Now the feast of vnleauened bread drew neare, which is called the Passeouer. 2. And the hie priests & Scribes, sought howe they might kil him, for they feared the people.

Christ doth now again cōfirm that, which he forewarned his disciples of so oft before: but this last forewarning doth most euidently declare howe willingly he offered himselfe to death: and it was necessary that it should be so, because that God could not be appeased, but with a sacrifice of obedience.

His minde was also, thereby to meete with that offence, least the disci∣ples supposing that he was brought to death of necessity or constrainte should fall away. So this sentence was profitable two wayes: first, that it might be manifest that the sonne of God did willingly submit himself to death, that hee might reconcile the worlde vnto the father (for there was no other meanes whereby either the guiltinesse of sinnes coulde be washed away, or the righteousnesse obtained for vs:) then, that he dyed not as one oppressed so with violēce, which he could not escape: but be∣cause that he offred himselfe willingly to death. Therfore he sayth that he cōmeth purposely to Hierusalem to die there. For when as he was at liberty to go backe againe, and to passe away that time in some safe and secreat place, wittingly and willingly he goeth forth amongst them euen in the appoynted time. And thoughe the disciples profited nothing at that time by the warning that was giuen them of the obedience which he yelded to the father, yet afterwards their faith was muche strengthe∣ned by this doctrine. As also at this day we receiue no smal profit ther∣by: for it setteth before vs as in a liuely glasse, that freewil offering and sacrifice, whereby all the transgressions of the worlde are blotted out: and we beholde the sonne of god gladly and boldly, going forwarde to death, and now a conquerour of death.

3. Then assembled together. Mat. meaneth not that they were assembled in the space of those 2. dayes: but hee setteth downe this hystory, to declare that Christ was not told by mā of the day appoynted for his death. For by what coniectures could this haue beene gathered, when as the enne∣mies themselues had purposed to defer the time? The meaning therfore is, that he spake by the spirite of prophesie of his death, when as no man could suspect it to be so nie at hād. Further, Iohn setteth downe the cause why the Scribes and priests had this assembly: namely, because that daily there was more concourse of people to Christ. And then by the perswa∣sion of Caiphas it was decreed that he should die, because that he could not be ouercome any way but by death: but they saw no fit and conue∣nient time, vntill that the feast being past, the people should be departed. Hereby we gather, y^t though those hungry dogs did gredily hunt after the death of Christe, yea, though they sought the same outragiously, yet they were restrained with a secreat bridle of God, so that nothing was done by their purpose or wil. As much as lieth in them, they loke for an other time, but God hastneth the houre whether they will or no. And it behoueth vs greatly to marke this, Christ was not rashly caried to death at the pleasure of his enemies, but was brought vnto it by God: because that the hope of our help is established vpon the same, God is appeased with that sacrifice, which he had ordained frō the beginning. And there∣fore his wil was that his sonne shuld be offred, euen vpon the day of the Passeouer, that the olde figure might geue place to the onely sacrifice of the eternal redemption. They which had no other purpose but to ouer∣throwe Christ, thought an other time more meete: but God who hadde ordained him for a sacrifice to purge away sinnes, chose a speciall daye, that might ioyntly oppose the body to the shadow. VVhereby the fruit of the passion of Christ doth now more plainly appeare vnto vs.

6. VVhen Iesus was in Bethania. That which the Euangelist doeth now set downe, befell a little before Christe came to Ierusalem: but it is recorded

heere in very good time, to giue vs to vnderstand what occasion moued the hie priests so sodainly to make this hast. They durst not sette vppon Christ with open violence: and it was not so easie a matter to take hym by subtelty. Now when Iudas offred them a meanes vnhoped & vnlo∣ked for, the easinesse to bring the matter to passe, made them to take an other course. But the obiectiō that Iohn doth somwhat differ in this hy∣story from Math. & Marke, which caused some interpreaters, corruptly to imagine it to be an other hystory, is easily answeared. The name of the woman which annoynted Christe, which out two Euangelists doe conceale, is expressed by Iohn 12. 3. but ther is no mention of the man who feasted Christ, yet Mat. and Marke do expresly say that he supped with Simon the leper. But there is no contrariety in this, that Iohn saith that his feete were annoynted, and ours say his head. VVe doe certainly know that the oyntments were not cast down to his fete: but when ther was more aboundance shed then was wont, Iohn to amplify the same, sayth that his feete were wet. Marke also reporteth that the Alablaster boxe being broken, all the oyntment was powred vppon his head: so it doeth very well appeare, that it ran downe to his feete. This therefore is certaine, that they all doe report one, and the same hystory.

8. And when his disciples saw it. This also is a common thing amongst the Euangelists, to attribute that to moe which was begunne by one, if they consented to the same. Iohn sayth, that Iudas the betrayer of Christ, be∣gan this murmuring, Mathew and Marke doe bring in all the disciples with him: for that none of the other euer durst to haue grudged if the vngodly grudging of Iudas, had not been as a firebrand to set them on fire. But when as he began vnder some good colour to condemne that wastfull expence, they were all taken easily with that infection. And by this example we are taught what danger commeth of malitious & poi∣sonfull tongues. For they which are of a good, simple, & modest nature, except they do wisely take hede to themselues, yet being deceiued wyth false reports, doe easily fall into wrong iudgements. If Christes disciples by keeping company with Iudas, were caried into a light and fond opi∣niō, what shal become of vs, if we do too easily admit talebearers, which do commonly malitiously quarrell at things well done? Heere may also be gathered an other less••on, that we should not rashly geue sentence of a matter not throughly knowen. The disciples take holde of that whyche Iudas spake, and because it hadde some pretence, they doe rashly geue wrong iudgement. But it was meete for them to haue made better in∣quirie, whether the deede had beene worthy of reprehension: especially sith the maister was present, whose iudgement they shuld haue abidden. So we know, that except the word of God doth goe before, the sentence is preposterously giuen: because that none of vs (as Paul teacheth, Rom. 14. 10.) liueth or dieth vnto himselfe, for wee must all appeare before the iudgement seat of Christ, where he shall yeelde his account, 2. Cor. 5. 10. And though there was great difference betweene Iudas & the o∣thers, because that hee sought wickedly and cunningly to cloake hys theft, and the other were caryed away with a meere simplicitie: yet we see howe they by their vnaduisednesse were drawne from Christe, and ioyned to Iudas.

10. VVhy trouble yee the woman. It is maruell that Christ, whose whole life

was a rule and example of temperance and frugality, shoulde nowe al∣lowe immoderate charge, whiche seemeth to be neare superfluous and needelesse delites. But the maner of defence which he vseth must be no∣ted: for he doth not say that the woman had done well, as if he woulde haue the same done daily: but that which she had done once, hee sayeth was acceptable to God, for that there was iust cause why it shuld be so done. Therfore, though Christ desired not the vse of oyntment, yet in re∣spect of the circumstance, this annoynting pleased him. VVhereby we gather that some particular dedes, are sometime accepted of God, which yet may not be made an example to be followed. And it is not to bee doubted but that Mary was mooued by a secreat motion of the spirite to annoynte Christe, as it is certaine that so oft as the Sainctes are called to some extraordinary woorke, they are driuen with an vnwonted motion, least they shoulde attempt any thing but by the direction and gouerne∣ment of God. There was no commandement which enioyned Mary to this annoynting, neither was it needeful that there should haue beene a law set downe for one worke: but because that the heauenlye calling is the only rule of wel doing, and that God refuseth what soeuer men take in hand of themselues, Mary was gouerned by the motion of the spirite, with a certaine perswasion of faith to performe this duty to Christ. But this one action of the woman is not only defended by this answeare of Christ, but the godly ioy of all men is hereby defended, who may be sa∣tisfied that they and their workes are approued of God. It commeth oft to passe that godly men are not only reproued, but also vniustly condē∣ned openly, who yet haue their consciences bearinge them witnesse that they haue done nothing but by the commandement of God: and in this respecte they are accounted proud, if they despising the peruerse iudge∣ments of the world, doe satisfie themselues with the onely allowance of God.

Because this is a hard temptation, and it canne hardly be, but that the corrupt consent of many must grieue vs, this doctrine must be noted, that none can at any time be throughly encouraged to doe well, excepte they depende of the onely allowance of God. Therefore Christe doeth heere make the difference of good and euill to his only pleasure: for whē he sayeth that this womannes woorke was good, whiche his disciples hadde already condemned, he doeth by this speache reprooue the rash∣nesse of menne, which iudge as they list. VVee therefore being armed with this defence, must learne to neglecte what rumours so euer are spredde abroade of vs in the worlde: so that we know that which men condemne to be approued of God. So Isaias, 50. 7. being oppressed with the slaunders of the wicked, calleth God to witnesse. So Paule appealeth to his iudgement, 1. Corrinthians 4. 4. Therefore lette vs learne to re∣garde the iudgementes of menne no further, then that by oure example they may be taught to obey God: and when as the worlde shall wyth a greate clamour rise vppe againste vs, lette this comforte and satisfie vs, that which is accounted euill vppon earth, is pronounced good from heauen.

11. You haue the poore alwayes with you. Christ doth not simply defend the anoynting, that we shuld follow the same: but declareth that there was a cause wherfore it was acceptable to god. It is cōueniēt y^t this shuld be wise

obserued, least, that togither with the papists, we should preposterously deuise sumptuous rites for the worshipping of God: for whē they heard that Christ would that Mary should anoynt him, they imagined that he was delited with incense, waxe candles, magnificall ornaments, and such like pomps. For this cause they had al their glorious ceremonies, & they thought that they could not worship God aright, if they should not la•••• out into great charges. But christ doth plainly except here, that the thing which pleased him to be done once, shoulde not be accepted of him if it were done afterwards. For when he sayth that the pore shuld be alwais in the world, he distinguisheth betwene the daily worship, which should be vsed amongst the faithfull, & that extraordinary, which ceased at hys ascension into heauen. VVould we bestow our mony wel vpon true sa∣crifices? let vs bestow it vpō the pore. For Christ sayth that he shal not be alwaies with vs, to be worshipped with outward pomps. VVe know as∣suredly & by experience of faith we fele that he is present with vs by spi∣ritual power & grace: but he is not visibly conuersant amongst vs to re∣ceiue earthly honors at our hāds. So they are outragious obstinat, which doe thrust vpon him fantastical charges against his will, and he refusing the same. Also, by that he saith the pore shalbe alwaies, we do hereby ga∣ther that it is not by fortune that many do want, but by the determinate coūsel of God they are left amongst vs, for vs to exercise our charity vpō them. The sum of this place is this, though the lord cōmandeth that we & all that we haue, should be dedicated to him, yet he requireth not any other worshippe to be bestowed vppon him, but that which is spirituall, which requireth no outward expēces: but rather wold that those things should be bestowed vppon the poore, which of superstition hadde beene fondly bestowed vpon his worship. 12. Shee did it to bury mee. Christ by these wordes confirmeth that we said, that the pretious oyntment was accepted not for the sauour of it, but only in respect of the burial: name∣ly, because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour, so as it shoulde breath life and saluation into all the worlde. Therefore Iohn praiseth Mary, because that she had reserued that oyntment for the day of his burial. But after that the perfecte truth of this figure appeared, & Christ come out of the graue, he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death: it were a childishe thing to reiterate that which had neither reason nor profit. 13. VVhersoeuer this gospel shalbe preached. He fore∣telleth that this deede of Mary shoulde be honoured, for the doctrine of the gospell shalbe praised. VVherby we gather that our workes are not valued after the opinion of men, but by the testimony of the woorde of God. And in this he sayeth, that the memoriall of her shall be renowmed throughout the whole worlde, he doeth by this comparison sharply re∣proue his disciples: for by the consent of all people, yea, euen straungers, and such as dwell in the farthest partes of the world, this deede shall be praised, which these present were so froward to condemne. Christ doth also louingly reprooue his disciples, because they thought not so honou∣rably of his kingdome as was meete. But by this sentence is the callinge of the Gentiles testified, whereuppon oure saluation is established. But howe the Gospell shoulde be preached throughout the worlde, we haue shewed before, Math. 24.

Matth. 26.	Mark. 14.	Luk. 22.
14. Then one of the twelue ••alled Iudes Iscariot, went vnto the chife priestes, 15. And saide, what will ye giue me, and I wil dely∣uer him vnto you? and they appoynted vnto him thirty peeces of siluer. 16. And from that time he sought oportunitie to betray him. 17. Now, on the firste day of the feast of vnleauened bread, the Disciples came to Iesus, saying vnto him: where wilt thou that wee prepare for thee to eate the Passeouer? 18. And he said, goe into the Citie to such a manne, and say to him, the maister saieth, my time is at hand: I will keepe the Passeouer at thine house with my di∣ciples. 19. And the Disciples did as Iesus had giuen thē charge, and made ready the Passeouer. 20. So when the euen was come, he sat down with the twelue.	10. Then Iudas Iscariot, one of the twelue, went away vnto the high priestes, to be∣tray him vnto them, 11. And when they heard it, they were glad, and promi∣sed that they would giue him money: therefore hee sought how hee might conuenientlye betray him. 12. Now the first day of vn∣leauened bread, when they sa∣crificed the Passeouer, his di∣sciples saide vnto him, where wilt thou that we go and pre∣pare, that thou maist eat the Passeouer? 13. Then he sent forth two of his disciples, and saide vnto them, go ye into the citie, & there shal a man meete you, bearinge a pitcher of water: follow him. 14. And whither soeuer hee goeth in, say yee to the good∣man of the house: the master saith, where is the lodginge, where I shall eate the Passe∣ouer with my disciples? 15. And he wil shew you an vpper chamber, which is larg, trimmed and prepared: there make it ready for vs. 16. So his disciples went forth and came into the citie, and found as he had said vno thē, & made ready the Passeouer. 17. And at euen hee came with the twelue.	3. Then entred Sathan into Iudas, who was called Iscariot, and was of the number of the twelue. 4. And he went his way, & communed with the ••ie priests and captaines, how hee might betray him to ther••. 5. Si they were glad, and agreed to giue him money. 6. And he cōsented, & sought oportunitie to betray him vn∣to them, when the people were away. 7. Then came the day of vn∣leuened bread, when the Passe∣ouer must be sacrificed. 8. And hee sent Peter and Iohn, saying▪ go, and prepare vs the Passeouer, that we may eat it. 9. And they saide to him, where wilt thou that we prepare it? 10. Then he said vnto them, behold, when ye be entred into the citie, there shall a manne meete you, bearing a pitcher of water: followe him into the house that he entreth in, 11. And say vnto the good man of the house, the mayster saieth vnto thee, where is the lodging, where I shal eate my Passeouer with my disciples? 12. Then he shall shew you a great hie chamber trimmed: there make ready. 13. So they went & found as he had saide vnto them, & made ready the Passeouer. 14. And whē the hour ••as come, he sat down, & the twelue apostles with him.

The admonition of Christe auailed so litle for the mouinge of the heart of Iudas, or for the bettering of him, that he without regard went presently to make that lewd couenaunt with the enemies. But it is won∣derfull and straunge that he was so amased, that he thought hee hadde gotten by the losse of that oyntment a meete excuse for such an offence:

then, that being warned by Christes wordes, felt not what he did. The onely mention of the buriall should haue mollyfied a heart as hard as i∣ron: when as thereby it had beene easilye gathered, that Christe woulde offer himselfe in sacrifice for the saluation of mankinde. But wee see in this glasse howe blinde wicked couetous desires are, and howe effectu∣ally they bewitch the minde. Iudas was earnestly bent to steale, hee was hardened by long vse to commit any offence: now beecause he sawe no pray comming in from other where, hee sticketh not to deliuer to death the sonne of God, the aucthour of life: & though hee had a holy admo∣nition to withdraw him, yet he went forward with violence. VVhere∣fore it is not without cause that Lu. doth expresly say, that Satan entred into him, not that he was gouerned by the spirit of God before (for hee could not haue bin giuen so to robberies & spoiles, if he had not bin the bondslaue of Satan:) but Luke meaneth that he was then wholly dely∣uered into the possession of Satan, that as a man desperate, he might run forwardes to his own destruction. For though Satan driueth vs not to sinne dayly, but raigneth in vs while he carieth vs to a greater liberty of sinning: yet he is said then to enter into the reprobate, when the feare of God being ouerthrowne, the lighte of reason put out, and shame shaken off, he possesseth all the senses. But God doth not execute this last kind of vengeaunce vppon others, but such as are alreadye ordeined to destru∣ction. VVherefore let vs learne to repent in tyme, least our long remai∣ning in hardnesse doe establysh the kingdome of satan in vs: for when we are once caught in this tyranny, there is no measure of maddenesse.

It must especiallye bee noted, that the couetousnesse in Iudas was the cause and fountaine of so great blyndnesse. VVherby it appeareth that it was worthily called by Paule, 1. Tim. 6. 10. the roote of all euils. Fur∣ther it is a vaine thing to demaund here, whether Satan entred substan∣tially into Iudas. It is more meete to consider this, howe horryble and monstrous a thing it is, for menne created after the image of GOD, and appoynted to be temples of the holy Ghost, shoulde not onelye bee turned into filthy stables and synckes, but to become accursed dwellinge houses for Satan.

17. The first day of vnleauened bread the Disciples came. First it is deman∣ded, why that is called the day of vnleauened bread, which goeth before the kyllinge of the Lambe. For the Law hadde not commaunded them to refraine from leauen, vntyll they eate the Lambe. But this knotte is easily losed: namely, for that this note is referred to the day following, as by Mark & Luke it doth euidently appeare. Therfore when as the day of kylling and eating the Passeouer was at hand, it beginning at the e∣uening, the Disciples doe aske of Christ, where he would eate the Passe∣ouer. But there doth a harder question arise vpon this, that Christe ob∣serued that rite the day before the whole nation celebrated the publike Passeouer. For Iohn saieth plainly, that the daye when hee was crucified, was holden of the Iewes for the preparation not of the Sabboth, but of the Passeouer.

Further, they went not into the iudgment hall, least they shoulde de∣file themselues, because the next day they were to eate the Passeouer. I know that many menne doe seeke for shiftes, but they are such as auayle them not. For this cannot be shifted ouer by any cauilles, they kepte not

their feast on that day whereon they crucified Christ (for it had not bin lawfull for them on that daye to haue doone execution vpon any man,) and then they helde the solemne preparation, that after the buryall of Christ they might eat the Passeouer. Now it is demaunded how it bee∣fell that Christ eat his before. For in this law he wold not take vnto him selfe any lybertie besides the prescript rule of the Lawe. Some doe ima∣gine that the Iewes deferred the Passeouer of purpose that they might destroy Christ. But this deuice is very well confuted by Bucer: yea, and it falleth away of it self, it is so vaine. Therfore I doubt not but that Christ obserued the day prescribed by the Law, and the Iewes followed some custom receiued now before. First it is without controuersie that Christ was slaine the day before the Sabboth: because that before the sunne was set, he was put with speed into the next sepulcher, because that it was ne∣cessary to keepe holy after the euening. But now no man doubteth but when the Passeouer and other feast dayes fell vppon the day beefore the Sabboth, of an olde custome they were deferred vnto the next daye: be∣cause that to keepe two dayes holy together were too hard for the peo∣ple.

The Iewes doe say that this law was giuen presently after the people returned out of the captiuitie of Babylon, and that by an oracle frō hea∣uen, least they should seeme to haue altred any of the commaundements of God rashlye. If that it was the manner then to ioyne two feast dayes together in one (as the Iewes do also graunt, and as it appeareth by their auncient recordes) the coniecture is probable enough, that Christ obser∣ued the Passeouer the day before the Sabboth, obseruing the day appoin∣ted by the lawe. For wee knowe how diligent and carefull hee was to keepe euerye poynt of the law. For sith his will was to be bound to the lawe, that hee might deliuer vs from the yoke of the law, he would not forgettte to be subiect to this chiefe point. Therefore hee had rather o∣mit the vse of the outward ceremonie, then to transgresse the comman∣dement which GOD hadde giuen, and so to bee scorned of the wic∣ked. But it is certeine that the Iewes themselues will not deny, but that it was ordained by the Rabbines, that so ofte as the Passeouer fell neere vnto the Sabboth, they should onely keepe holye one day for both. So it followeth, that Christ did nothing against the law, though he keepe not their common custome.

18. Goe into the citie to such a man. Matthew noteth out a certeine man: the other two doe say that the two disciples were sent as to a straunger: because they had this token giuen them, of a manne bearing a pitcher of water. But this diuersitie is easily reconciled. For Matthew omitting the miracle, noteth the manne, who was then knowne to the Disciples. For without doubte after they came to the house, they founde some one of theyr acquaintaunce.

For Christ also of his own authority commaunded him that he shuld prepare a place for him and his, naming himself the master: and he pre∣sently obeieth. But though he could haue poynted out the manne by his name, yet he had rather direct his disciples to him by a miracle: that whē they shuld shortly after see him humbled, yet their faith by this instructiō might be supported. And this was no, smal confirmation, that in so short a space before his death, he was by so manifest a tokē declared to be god:

that they might know that hee was not drawne to it of necessitie, but that hee yeelded to it of his owne free will. And though it may be that this profited them very litle in the very moment of their trouble, yet the remembraunce of it afterwardes was profitable. As at this daye also it is profitable for vs to know this for the auoyding of the offence of the crosse, that in Christ at the very time of his death appeared the glorye of the Godhead togeather with the infirmity of the flesh.

My time is at hand. Though hee celebrated the Passeouer rightly accor∣ding to the commaundement of the law, yet he seemeth of purpose to al∣leage this cause, that he might not be accounted ouerthwart. Therefore he saieth that he hath cause to make haste, so as he could not obserue the vsual custom: because that he shuld be called to a greater sacrifice. Yet in the meane season, as we sayd, hee altereth nothing in the ceremonie. But he doth thus oft rehearse this, that the time of his death is at hande, that they might know that he dooth haste of his owne free will to obeye the decree of the father. And where hee ioyneth the shadowish sacrifice with the true, he doth by this meanes exhort the faythful to compare with the olde figures, that which he fulfilled in deede. For this comparison dooth not a litle set forth the force and effect of his death. For the Passeouer was not giuen to the Iewes onely to this ende, that they might remem∣ber their olde deliuerance, but that through Christe they should hope for an other to come more to be desired then the former. To this bee∣longeth that saying of Paul, Christ our Passeouer is offred, &c. 1. Cor. 5. 7.

13. The Disciples did as Iesus had giuen them charge. In this that the Disciples doe obey of so ready a minde, is to bee noted their frameablenes to bee taught. For they might haue doubted, when as they shuld follow a man vnknowne, whether they should obtaine of the housholder that whiche their maister commaunded them to demaunde, sith they knew that hee was not onely despised, but also hated euerye where. But they doe not doubtfullye enquire of the successe, but they doe willingly obey the cō∣mādement. And we must hold this rule, if we desire to try our faith, that being satisfied by the commaundement only: we may go forward whe∣ther God commaundeth, and hoping for the successe which hee promy∣seth, let vs not be too careful.

20. VVhen the euen was come, hee sate downe. Not to eate the Passeouer, which should be doone standing (as trauailers which make hast hauing their shooes on, and the staffe vppe, doe vse to take their meate spee∣dily): but the solemne rite beeinge finished, I interprete it that hee sate downe that hee might suppe. Therefore the Euangelistes do say, the euen was come: for in the first euening they slew the Lamb, and did eat the flesh thereof rost.

Matth. 26.	Marke. 14.	Luke. 22.
21. And as they did eate, hee sayde, verelye I saye vnto you, that one of you shall bee∣tray me.

22. And they were excee∣ding sorrowfull, and beganne eueryone of them to say vnto him, is it I, maister? 23. And he aunswered and said, he that dippeth his hand with me in the dish, hee shall betray me. 24. Surely the Sonne of man goeth his way as it is written of him: but wo be to that man by whom the sonne of man is betraied: it had beene good for that man, if he had neuer bin borne. 25. Then Iudas, which bee∣traied him answered, & said, is it I, maister? hee saide vnto him, thou hast said it.

18. And as they sate at the table, and did eate, Ie∣sus said, verelye I say vnto you, that one of you shall betray me.

19. Then they began to bee sorrowful, and to saye to him one by one, is it I? and an o∣ther, is it I? 20. And he aunswered and said vnto them, it is one of the twelue that dippeth with me in the platter. 21. Truely the sonne of man goeth his way, as it is written of him: but wo be to that man by whom the sonne of man is betrayed: it hadde beene good for that man, if he had neuer beene borne.

15. Then hee saide vnto them. I haue earnestly desired to eat this Passeouer with you before I suffer.

16. For I saye vnto you•• hence forth I will not eate of it any more, vntill it be fulfilled in the kingdom of God. And a litle after. 21. Yet behold the hande of him that betraieth me, is with me at the table. 22. And truely the sonne of man goeth as it is ap∣poynted: but woe be to that man, by whom he is betrai∣ed. 23. Then they began to enquire among themselues, which of them it should be that should doe that.

21. Verely I say vnto you. That he might make the traiterousnes of Iu∣das the more to be detested, he setteth forth the vilenesse of the same by this circumstaunce, that when he satte together with him at the holy ta∣ble, he deuised treasō. For if a stranger had done this, it might haue bin easilyer borne: but now this is a thing straunge and incredible, that one of them so neere him shoulde woorke this, yea and hauinge made and concluded so lewd a couenant, would thrust himself to this holy banket vnder the pretence of friendship. Therefore Luke vseth this phrase of re∣pugnancie, yet beholde the hande of him that betrayeth me. But though Luke set∣teth downe this saying of Christ after the celebration of his Supper, yet the order of the time cannot bee certeinely gathered thereby, which wee know was often neglected by the Euangelists. Yet I deny not but that it is probable, that Iudas was present, when Christ distributed the signes of his body and bloud.

22. They beganne euerye one of them to say. I do not thinke that the di∣sciples trembled, as men amased do vse without cause to vex themselues: but as they abhorre the offence, so they desire to be cleared from the su∣spition of the same. And this is a token of reuerence, that they bee∣ing so sharpely pinched, doe not disdainefullye aunswere their Maister, but euery one referreth himselfe to his iudgement, (as we must especialy seeke for this, to be cleared of his mouth:) yet enioying a good consciēce, they would freely witnesse, how far they were from so great an offēce, But Christ by his aunswere dooth neither put them out of this doubte, nor poynt out the person of Iudas, but onely confirmeth that whiche I sayd euen now, that one of his familyar guestes was the traytour. And though it was hard for them to be lefte in suspence and doubtefull for a time, that they might exercise themselues to consider the heinousnesse of the offence: yet an other commodity folowed therof, when they lenewe that the Prophesie was fulfilled, Psal. 41. 9. 55. 14. 15. He which did eat of my sweete bread, hath lifted vp the heele against me. Furthermore, by

Iudas the Lordes will was to admonish his children in al ages, not to be dismaide or discouraged for houshold traytours: for that which hee had experience of who was the head of the whole Church must befall to vs which are the members.

24. Surely the Sonne of man goeth. Christ here taketh away an offēce, which might haue grieuouslye offended the mindes of the godlye. For what is more absurde, then that the sonne of God should be traiterously betraied by a disciple, giuen ouer to the pleasure of the enemies, that hee maye bee brought to a reproachfull death? But Christ saith that all this coulde not be but by the will of God. And hee proueth this decree by the testimo∣nie of the scripture, because that which was appointed, hee reuealed bee∣fore by the mouth of his Prophet. Now we vnderstand wherto Christes woordes doe tend: namely, that the disciples knowing that whatsoeuer is done, is gouerned by the prouidence of God, should not thynke that his life or death was ruled by chaunce. But the commodity of this do∣ctrine stretcheth further: for the fruite of Christes death is then rightlye sanctified to vs, when as it appeareth that hee was not rashlye caried to the crosse by menne, but that by the eternall decree of God hee was or∣deined to bee that sacrifice for the washinge awaye of the sinnes of the world. For whence had we our reconciliation, but by Christes appea∣sing of the father by his obedience. VVherefore let vs alwayes remem∣ber the prouidence of God, whereunto Iudas himselfe and all the wic∣ked ones (though it be against their willes, and that they striue against the same) must of necessitie obey. Let this alwaies remaine sure, that Christ therfore suffered, because that God was pleased with such a kind of pacification: yet Christ doth not say, that Iudas by this pretence was freed from fault: because that he did nothing but that which God hadde appoynted. For though GOD in his vpright iudgment appointed the death of his sonne to be the price of our redemption, yet notwithstan∣ding Iudas in beetraying him procured hys iust damnation, because that he was full of trechery and couetousnesse.

Further, though God would haue the world redeemed, yet this was no cause but that Iudas was a wicked traitour. Hereby we see, though men can do nothing, but y^t which god appointeth, yet they ar not therby freed from guiltines, because they are caried headlong to sinne by their wicked affection. For though God by a hidden bridle directeth them to an ende vnknowne to them, they minde nothing lesse, then to obey his decrees. These two things seeme nothing agreeable to mans reason, that God by his prouidence shuld so gouerne the doings of men, that nothing should be done but by his wil & appointment, and yet shuld destroy the repro∣bate, by whō he executeth his wil. But we see here how christ reconcileth them both together, making Iudas subiect to the cursse, thogh this which he wrought against God, was appointed by God. Not that the treasō of Iudas shuld properly be called the work of God, but because God tur∣ned the treason of Iudas to perfourme his counsell. But I knowe how many interpreters would auoyd this rocke. They do acknowledge that the scripture was fulfilled by this work of Iudas, because god by his Prophets testified that which he knew before. Therfore that they might mitigate the doctrine, which seemed somwhat too sharp, they set downe the foreknowledge of God in place of his decree. But the holye Ghost

doth decide this controuersie farre otherwise: for it doth not only bring this as the cause of the betraing of Christ, because it was so written, but also because it was so appointed. For where Mat. & Mar. do alleage: the scripture, Lu. bringeth vs straight to that celestial decre: euē as he teach∣eth in the Acts, that Christ was betraied not only by the foreknowledge of God, but of his determinate counsel. And a litle after Herod & Pylat with the rest of the wicked did those things, which wer foreordained by the hand & coūsel of god. VVherby it appeareth that they do fōdly seek a shift, which do fly to the naked and bare foreknowledge. It were good By this word we are taught how horrible a vengeance doth remain for the wicked: for whom it were better that they had neuer beene borne. But this life, though it is transitory and ful of innumerable troubles, yet is it an incomparable benefit of God. Againe, we do hereby gather also how detestable their wickednes is, which doth not only extinguish the preci∣ous gifts of God & destroy the same but bringeth it to passe, that it were better neuer to haue tasted of the the goodnes of God. Yet this clause is worthy to be noted, that it were good for that manne not to haue beene born: For thoughe the estate of Iudas shoulde bee miserable, yet it was good for God that he created him, who appointeth the reprobate for the daye of destruction, and doth also by this meanes set forth his own glory▪ as So∣lomon teacheth. So the secrete gouernment of God is defended from al note of suspition, which ruleth the counsels and works of men, as I tou∣ched euen now.

25. Then Iudas answered. Though we oft see them which are guilty with∣in themselues to tremble and feare, yet to their feare and blind tormēts there is a blockishnes adioyned, so as they do boldly proceede to deny a∣ny thing: so that at the length they do thus preuaile by their impudency, that they do discouer their secrete sinne. So Iudas when he was ensnared in an euill conscience could not yet hold his peace: the inward tormen∣tor doth so vex him, vntil that with feare & doubtfulnes he ouerthrow∣eth him. Also Christ in his answere sharply reprouing his blockish bold∣nes, doth prouoke him to consider the offence which he desired to hide. But his mind being now possessed with a deuilish fury, could not haue a∣ny such feeling. But by this example let vs learn, that the wicked by their bad excuses do nothing els but pul a more speedy iudgment vpon them∣selues.

Matth. 26.	Marke. 14.	Luke. 22.
26. And as they did eat, Ie∣sus tooke the bread: and when he had giuen thanks, he break it, and gaue it to the disciples, and said, take, eate, this is my body. 27. Also he tooke the cuppe, and when he had giuen thāks, he gaue it them, saying, drink ye al of it. 28. For this is my bloud of the new testamēt, that is shed for many for the remissiō of sins.

29. I saye vnto you, that I will not drinke hence forth of this fruit of the vine, vntil that day, when I shal drink it new with you in my fathers kingdō. 30. And when they had sung a psalm, they went out into the mount of Oly∣ues.

22. And as they did eat, Iesus tooke the bread, and when hee had giuen thanks, he brak it, and gaue it to them, and said, take, eate, this is my body. 23. Also he tooke the cuppe; and when he had giuen thāks, gaue it to them: and they all drank of it. 24. And he said vnto them, this is my bloud of the new te¦stamēt, which is shed for many 25. Verely I say vnto you,

I will drinke no more of the fruit of the vine, vntill that day I drinke it newe in the kingdom of God. 26. And when they had song a psalme, they went out to the mount of Olyues.

17. And he took the cup, & gaue thanks, and saide, take this, & deuide it amōg you 18. For I say vnto you, I wil not drink of the fruit of the vine, vntil the kingdom of God be come. 19. And he tooke bread, & whē he had giuen thanks, he brak it, & gaue to them, saying: this is my bodye, which is giuen for you▪ do this in remem∣braunce of me. 20. Likewise also after sup∣per

he took the cup, saying: this cup is the newe testament in my bloude, whiche is shed for you.

Sith Luke maketh mention that Christe tooke the cup twise: first it is to be demanded whether this is a repetition of one and the same thing, (as the Euangelistes doe vse sometime to speake of one thing twise) or whether Christ, after he had tasted of the cuppe once, tooke the same a∣gaine the second time. And this latter seemeth to me to bee most likelye to betrue. For we know that the holy Fathers obserued a solemne man∣ner of tasting at their sacrifices. VVherof that was saide in the Psal. 116. 13. I will take the cuppe of saluation and call vppon the name of the Lord. So I thinke that Christ dranke at that holy feast according to the auncient maner: because that otherwise it could not be rightly solēnised, and that doth Luke expresly declare before he commeth to speake of the new mistery, the maner whereof differed from the Paschal Lamb. This also was a receiued solemne vse, to giue thanks, as it is expresly said at the ta∣king of the cup. For I doubt not but that there was praier at the beginninge of Supper, as hee neuer vsed to come to the Table without callinge vp∣pon GOD. But nowe hee woulde doe the same agayne, leaste hee shoulde omitte the ceremonie, which as I shewed before was annexed to the holy sacrifice.

26. As they dids eate. I doe not vnderstand these wordes, as if that this newe and farre more excellent banket should bee ioyned to the supper of the Passeouer, but rather that the same was first ended. As the same is more plainely declared by Luke, where he saith, after Christ had supped he gaue the cup. For it were absurd that one and the same mistery shuld be seuered into diuerse times. So I doubt not but that hee gaue the cuppe presently after he had deuided the bread. And that which Luke dooth specially speake of the cuppe, I doe also extend to the bread. Therefore as they were eating, Christ tooke bread, that he might call them to take part of a new supper. The giuing of thankes was a certeine preparation and entraunce to the consideration of the misterie. So the supper being ended, they should taste of the holy bread and wine: because that their securitie was first shaken off, that they might be wholly bent to so high a mistery. And reason so required that this euident testimony of the spiri∣tual life should be thus distinguished.

Iesus tooke bread. It is vncerteine whether the rite, which the Iewes hold at this day, was then also in vse. For the housholder hidde vnder his nap∣kin a peece of bread, taken from the whole loafe, that hee might giue to euery of his family a parte of the same. But because this is a tradition of man, established vppon no commaundement of God. There is no cause why we should too curiously labour to seeke out the beeginning of the same.

And it may be that it was deuised afterwards by the subtiltie of Sa∣than to darken the mistery of the supper of Christe. But if this ceremo∣nye

was then vsed amongst the Iewes, Christe so followed the custome then receiued, that yet he would lead the mindes of his disciples an other way, by chaunging the vse of the bread to an other end. And this muste be holden without question, that the figures of the law being abolished, Christ instituted here a new Sacrament.

VVhen he had giuen thankes. Matthew and Marke do vse the word of bles∣sing: but whereas Luke in steede thereof doth vse the word, which signi∣fieth giueing of thankes, there is no ambiguitie in the sense. And when they in the cuppe doe after adde the giueing of thankes, they doe plainelye enough interprete their former saying. The follye of the Papistes is so much the more to be scorned at, whiche doe blesse with the signe of the crosse, as if that Christ had vsed exorcisme. But that must be remembred which I sayde euen nowe, that this giuing of thankes hadde relation to a spirituall mysterie. For though the faythful are commaunded to giue thankes to God, beecause he nourysheth them in this transitory life, yet Christ regardeth not onely this common foode, but bent himself to the holy action, to giue thankes to God for the eternall saluation of man∣kinde. For if those meates which goe downe into the paunch, shuld pro∣uoke and stirre vs to praise the fatherlye kindenes of God, howe much more should this spiritual feeding of our soules, prouoke and enflame vs to be more earnest in this exercise of godlynes?

Take yee, eate yee. Least I become here too tedious, I will onely briefly touch what manner of thing the institution of the Lorde is, and what it conteineth in it, then what the vse of it is, so farre as may be gathered by the Euangelists. And this appeareth first, that Christ instituted a supper, which the Disciples should communicate amongst them. VVhereof it followeth that it is a deuillish inuention, that one manne alone separa∣ting himselfe from the reste of the congregation doth priuatly deuoure the supper himselfe. For what is more disagreeable, then for the bread to be deuided amongst all, and to bedeuoured of one alone? Therefore though the Papistes should bragge that they haue the substaunce of the supper of the Lord in their Masses, yet indeede it appeareth, that as ma∣nye as doe celebrate priuate Masses, so manye bulwarkes are sette vp by the deuill for the ouerthrowing of the Supper of Christe. By the same wordes we are taught what manner of oblation was offered by Christ at the Supper. Hee commaundeth his Disciples to take. Therefore it is hee onely which offereth. Therefore that imagination of the Papistes, that they offer Christ in the supper, proceedeth from a contrary autour. And certeinely this is a merueilous chaunge, that a mortall manne, who is commaunded to take the bodye of Christe, shoulde take vppon hym the office to offer vppe the same: and so a Priest made of himself should offer vnto God his sonne. I goe not presently about to proue with how many sacriliges their faigned oblation dooth abounde: it is sufficient for me to proue that it is so far from being any thing like to Christs institu∣tion, that it is rather directly contrary to the same.

This is my bodye. They saye that the breade was consecrated by these woordes, to bee a figure or token of the fleshe of Christe, I doe not disal∣lowe: so that this woord be rightly and truely vnderstoode. So the bread which was ordained to nourish the body, Christe doth chuse & sanctifie

to an other vse, that it may beginne to be a spirituall meate. And this is that alteration and chaunge, whereof the auncient writers of the church do make mention. But yet it must be noted, that the bread is not conse∣crated by whispering and breathing ouer it, but by the euident doctrine of fayth. And truely it is a magicall inchauntment, when the consecrati∣on is directed to the dead element: for the bread is not made a figure of the body of Christ to it selfe, but to vs. In summe, the consecration is nothing else, but a solemne testimony to vs, whereby the Lord appoin∣teth an earthly and corruptible signe for a spiritual vse, which cannot be, except that his commandement and promise be openly declared for the edifying of fayth. VVhereby it appeareth againe how wickedly this mi∣stery is prophaned by the Papistes by their secrete whispering and brea∣thing.

If that Christ doth consecrate the bread, when hee telleth vs that it is his body, there is no chaunge of substaunce to be imagined: but onely to be noted an alteration of the vse. If that the worlde had not beene now a long time bewitched by the subtilty of the deuil, so that the monstrous opinion of transubstantiation being once brought in, it will admitte at this day no light of true interpretatiō of these words, it shuld be in vayn to stand longer in searching out the sense. Christe saieth, the bread is his body. He speaketh of the Sacrament. But it must of necessity bee con∣fessed, that the Sacrament consisteth of a visible sign, wherunto the thing signified is conioyned, which is the trueth of the same. And this also it well knowne of olde, that the signe is often called by the name of the thing signified. VVherfore no man that is but meanely exercised in the scriptures will deny but that this sacramentall phrase of speach must bee taken metonymically, that is the one for the other. I omitte the generall figures, which are read euery where in the scripture. I doe only say this, that so oft as the outward signe is saide to be that, which it dooth repre∣sent, all menne doe consent that it is by the figure Metonymia. VVhere Baptisme is called the lauar of regeneration, Tit. 3. 5. where the rocke, which yeelded water to the fathers in the wildernesse, is called Christe, 1. Corin. 10. 4. where a Doue is called the holy Ghost, Iohn. 1. 32. No man will deny, but that the signes are called by the name of the things, which they signifie. Therefore how commeth it to passe, that they which regard the wordes of the Lorde, will not suffer that, which is common to all the Sacraments to be applyed to the Supper? But they wil haue the simple & the litteral sense. Then why doth not the same rule hold in all the Sacraments? Certeinely, except they wil graunt that the rocke was substantially Christ, the obiection is but weak, wherewith they vrge vs. If we interpret it, that the bread is called the body, because it is the figure of the body, they pretend that the whole doctrine of the scripture is o∣uerthrown. Neither haue we forged now of late this rule for this man∣ner of speache: but al men do imbrace the same, as deliuered by Augustin from the authority of the auncient fathers, that the names of spirituall thinges are improperly ascribed to the signes: and that all the places of scripture shuld be so expounded, where there is mention made of the Sa∣cramentes. Sith wee doe then hold a general rule receiued euery where, to what purpose doe they make such outcryes, as at a straunge matter not hearde of before?

But let those mased men cry as they lyst, this shall be accepted of men that are wise and modest, that there is a sacramentall forme of speaking in these wordes of Christ. VVherof it followeth, that the bread, because it is the figure of the body of Christ, is called the body. But there are two kindes of men, which doe arise against vs, the Papistes being bewitched with their Transubstantion, deny that there is any bread, because that there remayneth onely a shewe without the substaunce. But Paule refu∣teth their fancy, affirming the bread which we breake to be the commu∣nion of the body of Christ, 1. Corint. 10. 16. Then the very nature of the Sacrament abhorreth this their deuise: for that it cannot remain per∣fecte, if there should not be a true and perfect outwarde signe. For howe shall we learne that our soules are fedde with the flesh of Christ, if there were not very bread sette before our eyes but a vaine shewe? Further, what wil they say of the other sign? For Christ said not, this is my bloud, but This cuppe is. Therfore by their rule, not onelye the wine, but also the substaunce whereof the Cuppe was made should necessarily be transub∣stantiated into bloud. Now that which is sette downe by Matthewe, I will not henceforth drinke of the fruit of the vine, dooth euidently declare, that it was wine, which he delyuered to be drunke. Therefore the follye of the Papistes is plainely confuted euery way. But there are others, which doe reiect the figure, and presently as frantike men they do receiue the same. The bread, according to their opinions, is truely and properlye the body. For they account not of transubstantiation, as a matter without all co∣lour of reason. But when they are demaunded, whether the bread and wine be christ, they do answer that the bread is therfore called the body, because that vnder this and with this it is receiued. And by this answer it is easie to gather, that the name of the body is vnproperlye transferred to the bread, which is the signe of it. And it is meruaile, sith these menne doe so oft say, that Christ spake this in respect of the sacramentall vny∣on, that they doe not marke what they saye. For what manner of sacra∣mentall vnion is there of the thing signified and of the signe? Is it not be∣cause the Lord by the secret power of his spirit performeth that which he promyseth? So these latter masters of the letter are no lesse to be derided then the Papistes.

Hytherto I haue delyuered the simple exposition of the wordes of the Lord: now it is to be added, that there is no vaine nor ydle signe set bee∣fore vs, but that they are made indeed partakers of the body and bloud, which by faith do take hold of this promise. For the Lord should in vain commaund his disciples to eat the bread, affirming it to be his body, if the effect should not truely aunswere the figure. Neither is this in question amongst vs, whether that Christ doth truely or onelye significatiuely of∣fer himselfe vnto vs in the Supper. For though wee do see nothing there but bread, yet hee dooth neither deceiue nor mocke vs, who feedeth our soules with his own flesh. Therfore the true eating of the flesh of Christ is not onely shewed in signe, but it is also deliuered in verye deede. But it is woorth the labour to obserue heere three thinges, least that whiche is spyrituall, shoulde bee myxed with the signe: nexte, leaste Christe shoulde bee soughte vppon the earth, or in earthlye elementes: third∣lye, least there shoulde be imagined another manner of eating, then that which by the secret power of the spirit in spireth into vs the life of Christ,

but we obtain him by no other meane, but by faith alone. First (as I said) except we will ouerthrowe all, there must be a distinction betweene the signe and the thing signified. Neyther can there be any profitte had by the Sacrament, except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mi∣stery. So that whosoeuer shall not discerne the body of Christ from the bread, and the bloud from the wine, shall neuer vnderstande what the Supper meaneth, or to what ende the faythfull shoulde vse these signes. Afterward let that lawefull meane of seeking of Christe follow, let not our mindes rest vppon the earth, but ascend on high to the celestial glo∣ry, where he dwelleth. For the body of Christe is not so cloathed wyth life, which is vncorrupt, as that it shoulde cast awaye the proper nature: whereof it followeth that it is finite. And now he is ascended aboue the heauens, least we should holde any grosse imagination of his beeing vp∣pon the earth. And surely if this mystery be heauenlye, there is nothinge more preposterous, then to draw him to the earth, who rather calleth vs vppe to him. The last which I sayde is to be noted, is the kind of eatinge. For it must not be dreamed that his substaunce should naturally descend into our soules: but we doe eate his flesh, when we do receiue life by the same. For the proportion or likenes of bread with fleshe must be kepte, whereby wee are taught that our soules are so fedde with the fleshe of Christ, as our bodyes receiue strength by bread. The flesh of Christ is therefore a spirituall nourishment: and it doth therefore giue lyfe, bee∣cause that the holy Ghoste dooth powre into vs the lyfe, which is in it. And though that there is a diuersitie betweene the eating of the fleshe of Christ, and to beleeue in him: yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith, because that the very eating is an effect of faith.

29. I say vnto you. Mathew and Mark doe adde this sentence to the holy Supper, after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather, that Luke dooth set downe the same mat∣ter here, which he rehearsed a litle after. But this knot is easilye losed: be∣cause that it maketh litle for the matter, when Christe shoulde speake this. For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister, as of the new and heauenlye lyfe. For the nee∣rer that the houre of death was at hand, the more they were to be strēg∣thened, least they shuld altogether fall away. Further, when as his mind was in the holy supper to set his death before their eyes, as in a glasse, it is not without cause, that he telleth them againe, that he dooth now de∣part out of the world. But because that it was a sorrowfull message, hee presently addeth this comfort, that there is no cause whye they shoulde feare death, for that a better lyfe doth follow it, as if he shuld haue said: Now I doe haste to death, but so that I maye passe thence to the bles∣sed immortalytye, neyther will I lyue alone in the kingdome of God, but I wyll haue you fellowes with mee of the same lyfe.

So we doe see how hee leadeth his Disciples by the hand to the crosse, and lyfteth them vppe from thence to the hope of the resurrection. As it was meete for them to be directed to the death of Christ, that they might

ascend by the same ladder vp into heauen: so now since that Christ dyed and is receiued into heauen, it is meete that wee from the beeholding of the crosse should be lead into heauen, that there may bee an vnion made between death and the recouery of life. And he promiseth that they shal be glorified togeather with himselfe, as it appeareth plainelye in these woordes, vntill that I shall drinke it new with you. And that obiection whiche some doe make, that meate and drinke do not agree with the kingdome of God is friuolous: for Christ hath no other meaning, then that his di∣sciples should presently want his company, and that hee should eate no more with them, vntill they should meete togeather in heauen. Further, when as the society of that life shoulde be described, which needeth not the helpes of meate and drinke, he saieth that there shall then be a newe kinde of drinking. By which worde wee are taught, that hee spake al∣legorically. Therefore in Luke hee saieth simply, vntill the kingdome of God be come.

In summe, Christ commendeth vnto vs the fruit and effecte of the re∣demption, which he purchased by his death. VVhere some doe thinke that this was fulfilled, when as the Lord eate with his disciples after his resurrection, it is farre from his minde. For when as that was an estate betweene the course of the mortall life and the mark of the life celesti∣al, the kingdome of God was not as then reuealed: and therfore he said vnto Mary, touch me not: for I haue not yet ascended to the father. Fur∣ther, the Disciples were not yet entred into the kingdome of God, that as partakers of the same glory, they might drinke that newe wine with Christ.

And where wee read that Christ dranke after his resurrection, when yet hee hadde sayde hee woulde not, vntyll the Disciples were gathered into the kingdome of GOD: the shewe of repugnancye is easilye an∣swered. For hee dooth not preciselye speake of meate and drinke, but of the fellowshippe of this present lyfe. Also wee knowe that Christe did not drinke at that time, that hee might eyther strengthen hymselfe by those meates, or to eate with hys Disciples for companye: but one∣lye that by proouinge of hys resurrection (whereof they were as yet doubtefull) hee myght lyfte vppe theyr mindes on hygh. Therefore let vs be contented with this natural sense, that the Lorde promised hys disciples, when hee yet liued as a mortall man amongst them vppon the earth, that they should afterwards be companions with him of the bles∣sed and immortal life.

LV. 19. VVhich is giuen for you. The other two Euangelistes doe omitte this clause, which yet is not in vayne. For therefore is the bread now becom the flesh of Christ to vs, because that our saluation was once purchased by the same. And as the flesh crucified dooth profit none, but them which eate the same by fayth: so againe it were a colde manner of eating, and almost to no purpose, but in respecte of the sacrifice once of∣fered. Therefore whosoeuer desireth to bee nourished by the fleshe of Christe, lette him consider the same offered vppon the Crosse, that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread, they doe expresse in the Cuppe: namelye, that the bloud shoulde bee shedde for the for∣giuenesse of sins: and this clause must be referred to them both. There∣fore

that wee may bee fedde rytelye with the fleshe of Christe, wee muste beholde his offeringe vppe in sacrifice: for it was meete that hee should be once giuen in sacrifice for vs, that he might he daily giuen vn∣to vs.

MAT. 27. Drinke yee all of this. Because it was the purpose of Christ to tie our faith wholy vnto himself, that we shuld not seek for any thing without him, by these two tokens hee declareth that our life is shutte vp in him. For the nourishment and mayntenaunce of lyfe, this bodye nee∣deth both meate and drinke. Christ, that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation, attribu∣teth this vnto himselfe, that hee is in steede both of meate and drinke. VVherein his wonderful kindenes appeareth, that he willing to prouide for our fayth, should so submitte himselfe to the rudenes of our flesh. So much the more detestable is the sacrilegious boldnesse of the Pope, who doubted not to breake this sacred bande. VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe, which hee bestoweth vppon his. By what lawe hath a mortall man lybertie to pull a sunder those thinges, which were ioyned togeather by God? Further, in that the Lorde dooth purposely commaund al men to drinke of this cuppe, whether should this sacriledge banish it from his Church. VVee read that he sayde simply of the bread, that they shoulde take it. VVhye doth he by name commaund all to drinke, and Marke saieth expresly, that they all dranke, but that the faythfull shoulde take heede of anye wicked innouation? Yet the Pope was not afrayde of this seuere com∣maundement, but that he durste chaunge and violate the lawe estably∣shed by the Lorde. For hee hath forbydden all the people the vse of the Cuppe.

And that he might proue that he had reason to rob them of the same, hee pretendeth that it is sufficient to haue one kinde: beecause the one doth so attend vppon the other, that the bloud is ioyned with the fleshe. As thogh it were not lawful vnder the same pretēce to abolish the whol ••acrament, because that Christ could likewise make vs partakers of him self without any outward help. But these childish cauillations ar no help to his vngodlines: for there is not a greater absurdity, thē that the faith∣ful should wyllingly want, or should suffer themselues to be depriued of those helpes, which the Lorde hath giuen them: and therefore nothing canne lesse bee borne with, then this vngodlye rentinge of thys myste∣rye.

28. This is my bloud. I haue shewed before, that when it is saide, that the bloud should be shedde for forgiuenes of sinnes, that wee are directed by these woordes to the sacrifice of the death of Christe, without the memorye whereof the Supper is neuer celebrated rightly. Neither can the faithful soules be otherwise satisfied, but so farre forth as they hope that God is well pleased with them. But vnder the name of many, he meaneth not a parte of the world only, but al mankinde. For he opposeth many to one, as if he should haue said, that he should be the redeemer not of one man, but that he should dye to deliuer manye from the guiltines of the cursse. Neither is it to be doubted but that the wil of Christ was speaking to a few, to make his doctrine cōmon vnto many. Yet it is to be noted with∣al, that in Luke hee speaking to his disciples by name, exhorteth all the

faithful to apply the shedding of the bloud to their vse. Therfore when we come to the holy table, we must not only haue this general thought in our mind, that the world is redeemed with the bloud of Christ, but let euery man think with himself that his own sinnes are washed away. Of the new testament. Luke and Paule vse an other phrase, A newe testamente in bloud: the sense yet is one: because this couenaunt is sanctified, confirmed, and made effectual by no other meanes, then by the spirituall drinking of his bloud. But hereby it is easie to gather how foolishly superstitious the Papistes and such like become, when they so greedilye doe snatche at wordes. For though they should burst, this exposition of the holy Ghost cannot be reiected, that the cup should be called bloud, because it is a te∣stament in bloud. And the same reason is of the bread. VVhereof it fol∣loweth that it should be called the body, because it is a testament in the body. There is no cause now why they should striue to haue the simple wordes of Christ beleeued, and to shut the eares against forren expositi∣ons, it is Christ himself that speaketh, whom they shal not refuse to be a fitte interpreter of his own word. But he declareth plainely that he cal∣leth the bread his body for no other cause, but because hee maketh an eternall couenaunt with vs, that by his sacrifice once offered, wee mygh•• now be feasted and fed spiritually. Further, here are two thinges worthy to be noted. For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper. VVhereby their er∣rour is confuted, which deny faith to be holpen, nourished, strengthened and encreased by the sacraments. For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men. By the epithite 〈◊〉〈◊〉 his wil was to teach, that the old figures do now end, that they might giue place to the euerlasting and eternal couenaunt. There is therefore a direct opposition betweene this mistery and the shadowes of the lawe. VVhereby it appeareth how much our estate is better then that of the fathers, for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth.

MAR. 26. VVhen they had sung a Psalme. Our three Euangelistes do o∣mit those diuine sermons, which our Sauior made, as Io. reporteth aswel in the house, as in his iourney. For as we said otherwhere, their purpose was rather to set downe the hystory of thinges doone, then the doctrine. They doe only note this, that hee went willingly to that place, whether Iudas was to come, that we might know that he so dispensed the momēts of that time, that willingly he might meete with him that should betray him.

Matth. 26.	Marke. 14.	Luke. 22.
31. Then saide Iesus vnto them, all yee shall bee offen∣ded by mee this night: for it is written, I will smite the shephearde, and the sheepe of the stocke shall bee scattered. 32. But after I am risen a∣gaine, I wil goe before you in∣to Galile.

33. But Peter aunswered and said vnto him, thogh that all men should be offended by thee: yet will I neuer bee of∣fended. 34. Iesus said vnto him, ve∣rely I say vnto thee, that this night, beefore the cocke crowe thou shalt deny me thrise. 35. Peter saide vnto him, thoughe I shoulde dye with thee, yet will I not deny thee. Likewise also said al the disciples.

27. Then Iesus saide vnto them, al yee shall be offended by me this night: for it is writ¦ten: I wil s••it the shepheard, & the sheep shalbe scattered. 28. But after that I am ri∣sen, I wyl goe into Galile be∣fore you. 29. And Peter said vnto him,

although al men should be of∣fended, yet would not I. 30. Then Iesus saide vnto him, verelye I saye vnto thee, this daye, euen in this night, before the cocke crowe twise, thou shalt deny me thrise. 31. But he said more earnest∣ly, if I should die with thee, I wil not deny thee: likewise al∣so said they al.

31. And the Lord saide, Simon, Simon: beehold, Sa∣than hath desired you, to winow you as wheat. 32. But I haue praid for thee, that thy fayth fayle not: therfore when thou art conuerted, strengthen thy brethren.

33 And he said vnto him, Lord I am ready to go with thee into prison, & to death 34. But hee said, I tell thee, Peter, the cocke shall not crowe this day, beefore thou hast thrise denied that thou kn••west me.

31. All yee. That which Matthew and Marke doe extend together to al the Disciples, Luke saieth that it was spoken to Peter alone. And though the speach was common to all, yet it is probable that Christe spak vnto them in the person of one, who both was to be warned aboue the rest, and also had neede of singular comfort, least after his deny all of Christ, he should be altogeather ouerwhelmed with dispayre.

LV. 31. Behold Satan. The other two doe more brieflye and sim∣ply reporte that the disciples were forewarned of their fall. But the do∣ctrine may be more plentifully gathered out of Lukes words. For Christ doth not only speake historically of the trouble that was to come, but he expresly declareth that they should haue a conflict with Satan, and with∣al he promiseth the victory. And this admonition is very profitable, as ofte as any trouble commeth vppon vs, that we should set before our eies the sleightes of Satan, euen as Paule to the Ephe. 6. 12. teacheth, that wee wrestle not with flesh and bloud, but with spirituall powers, &c. The meaning therfore of the wordes is this. VVhen as you shal shortly see me ouerwhelmed, know you that Satan is furnished with these weapons to ouerthrow you, and he taketh this as a fit occasion for the weakening of your faith. And therfore I said that this doctrine is profitable, beecause that it oftē befalleth through our vnaduisednes that we are circūuented, while we neglect those temptations, wherof we shuld be afraid, if we cō∣sidered thē to be the firy darts of so mighty and strong an enemy. And thogh he speaketh now of that most bitter cōtention, wherewith the di∣sciples were once assaulted almost to the extinguishing of their faith, yet this doctrine extendeth further, as that Satan goeth about dayly, seeking his pray. And when he is carryed with so outragious a desire to destroye vs, it were very absurd that we should be slouthful and carelesse. There∣fore let vs prepare our selues before the extremity of the battail appeare: for we know that Sathan desireth our destruction, and he doth subtilly and diligently seeke al meanes to hurt vs. And when we shal come to the conflict, let vs know that al temptations whence soeuer they come, were forged in the shop of that enemye.

The similytude of winowing doth not properly agree in euery point: for wee haue in an other place seene the Gospell compared to a fanne or a ••i••e, wherewyth VVheate is cleansed from the Cha••••e: but

heere it signifieth simply to winedew, or violently to shake: because the Apostles at the death of Christe, were hardlier shaken then they were woont. This therefore is to be noted, because that nothing pleaseth Sa∣than lesse, then the cleansing of the faithfull. But though he tosseth them to an other ende, yet it is rightly sayde: that euen as wheat in the fanne, they are shaken and cast hither and thither. Yea, we shal see a little after, that it fell out somewhat worse with the disciples. And this is the mea∣ning of the wordes of the Lorde, which are set downe by Mathew and Marke. All ye shalbe offended by me. For they doe declare that they should not only be stricken, but almost ouerthrowne: because that the reproch∣ful handling of Christ should also discourage them. For whereas it had beene their dueties to goe forward with their maister, euen to the crosse, they are drawne backe with feare. So their owne infirmity is set before them, to the ende, that with praying and sighing they might flee to the sacred sanctuary of God.

MAT. 31. For it is wrytten. VVith this prophesie he encourageth them to passe ouer this offēce: because god ceaseth not to acknowledge them for shepe, which for a time are scattered hether & thether. For after the pro∣phet hath spoken of the restitution of the church, least the extreme cala∣mities which were now at hand, shuld driue the minds of the godly in∣to desperation, he affirmeth, that though the gouernment being confu∣sed and ouertourned, there should be a sorrowfull and miserable disper∣sion, yet the grace of God shuld be the conquerour. And though almost all the interpreaters do restraine this place of Zacharie 13. 7. to the per∣son of Christ alone, yet I do apply it further, as if it had bene sayde, there should be no more gouernment, whereby the people should be preserued in safety: because the shepheards should be taken from them. For I doubt not but that the Lorde meant all that time, when after the tyrannye of Antiochus the Churche being spoyled of good pastours, lay waste. For the Lord then suffered the sword to goe through with a fearful liberty, which, the shepheards being ouerthrowne, miserably troubled the estate of the people. Yet this scattering hindered not the Lord, but that at the length with his outstretched arme he would gather his owne shepe to∣gither. But though the Prophet doeth generally declare that the church should be spoiled of shepheards, yet this doth truly and properly belong to Christ. For when he was the chiefe of all shepheards, of whome only the safety of the Church depended, he being dead, al hope might seeme to be taken away. And this temptation was extreeme, that the redemer, who was the spirite and life of the people shoulde sodainly be caryed to death, when he had begun to gather the flocke of God togither. And so much the more notable was the grace of God, when as the remnant of the flocke was wonderfully recouered againe out of that confusion and destruction. VVe see therefore that Christ applied thys testimony very aptly, least this scattering nowe at hande, should terrifie the disciples a∣boue measure: and yet, that they knowing their owne infirmitye, should repose themselues vppon their pastour. This therefore is the sense, you thinke because you haue not yet tried your owne weakenesse, that you are valiant and strong enough: but shortly after it shall appeare that Za∣chariah foretold the truth: the shepheard should be slaine, and the shepe shoulde be scattered: but in the meane season let the promisse whyche is

added, recreate and comfort you, that he wil gather the dispearsed shepe home to himselfe. And this place doeth teach that no vnitie is safe, but that which keepeth the sheepe togither vnder Christes shepheards staffe.

32. After that I shall rise againe. He doeth more euidently expresse here, that whiche I touched euen nowe, that the disciples stricken wyth feare, shoulde for a little time be as sheepe dispearsed and going astray, so that yet againe they should be called backe to the shepefold. For Christ doth not simply say that he shal rise again: but promiseth that he will be their guide, and adopteth them to be his companions as if they hadde stoode sounde: and that they may haue the more assurance, he doeth before ap∣poynt the place, whether he will gather them together againe: as if hee should haue sayde, I will gather you that are scattered againe to Ierusa∣lem.

33. Peter answeared. Though Peter dissembleth not, but speaketh of a sincere affection: yet, because that with a vaine confidence of hys owne strength he is caried into a fonde bragge, hee is woorthily reprooued by Christ, and shortly after, is grieuously punished for his rashnesse. So the successe doth declare that Peter promised more then he was able to per∣forme, because that he had not made sufficient trial of himselfe. Heereby also it is better perceiued, how blockish a thing it is for mā to be drunke with trust in himselfe, in that he being againe admonished by the sonne of God of his weakenesse, and he addeth an othe, so that he yeeldeth not, neither forsaketh any thinge of his vaine opinion, but that he pro∣ceedeth with greater boldnesse, to puffe vppe those lofty and bragging motions. Yet it is demaunded, whether Peter might not hope for that which he promiseth of himselfe: and also whether he trusting in the pro∣misse of Christ might not promisse this of himselfe. I answeare that the promisse which Christe made before to his disciples of the spirite of in∣uincible fortitude, belonged to that time of renewinge, which followed the resurrection. Therefore, because they were not yet endued with the heauenly power, Peter trusting in himselfe, went beyonde the boundes of faith. And he greatly offended two wayes: for hee preuentinge the time, rashly promised for himselfe, and reposed not himselfe in the pro∣misse of the Lord. Secondly, with closed eyes he passing by his owne in∣firmity, doeth rather securely then valiantly, promisse more of himselfe, then reason would require. This therfore is to be noted, that euery man being mindefull of his owne infirmity, should flee to the assistāce of the holy Ghost: then that no man shuld be so bolde to take more vpon him, then the Lorde promiseth. And the faithfull ought so to come prepared to the battel, as that not doubting nor mistrusting the successe of the vi∣ctory, they shuld couragiously resist feare: for fearfulnesse and too much doubtfulnesse, is a signe of distrust. But on the other side, blockishnesse must be auoided, which both driueth away all care, and puffeth vppe the mindes with pride, and quencheth the desire of praying. This meane is notably set downe by Paule to the Phil. 2. 12. when hee commandeth vs to make an ende of our saluation with feare and trembling, because it is God which worketh in vs both to will and to do. For of the one side he prouoketh them that are humbled, to seeke helpe other where: yet a∣gaine, least this course shoulde make vs slouthful, hee exhorteth vs to be∣haue our selues boldly. Therefore, so oft as any temptation doth assault

vs: first lette vs remember our infirmity, that we being altogither ouer∣throwne, may learne from other where, to seeke for that which is wan∣ting in vs: then let vs remember the grace which is offered vs, which may put vs out of doubt. For they which forget their owne infirmity, wyth∣out calling vpon God, doe imagine themselues to be strong, doe as rashe souldiours, which rashly doe runne to the warres: and when they haue breathed out their surfetting, they thinke vppon nothing else but flight. And it is maruell that the rest of the disciples, after that Peter was re∣prooued, doe yet fall into the same rashnesse: whereby it appeareth howe little acquainted they were with themselues. By the which example we are taught not to be so bold to attempt any thing further then the hand of God doeth leade vs: because that nothing is more transitorie, or will sooner vanishe, then an inconsiderate zeale. The disciples sawe nothing to be more vile and absurd, then to forsake their maister. Therfore they doe iustly detest that offence: but without assurance of hope of the pro∣misse, and neglecting prayers, they doe flie in vaine to boast of that con∣stancie which was none.

Mathew.	Marke.	Luke 22.
		35. And he sayd vnto them: when I sent you without bagge, and scrippe, and shees: lacked yee any thynge? And they sayd: Nothing. 36. Then he sayde to them: But nowe he that hath a bagge, let him take it, and likewise a scrippe: and hee that hath none, let him sell his coate, & buy a sword. 37. For I say vnto you: that yet the same whiche is wrytten, must be perfourmed in race: euen wyth the wicked was he numbred: for doubtlesse those thinges which are wrytten of me, haue an ende. 38. And they sayd, Lord: behold here are two swords. And he sayd vnto them: It is enough.

All Christes speache tendeth to this purpose, that he had as yet spared his disciples, & had not laid more trouble vpō them, then they were apt for. And he cōmendeth the ease of the former time, that they might the more willingly prepare thēselues to a sharper warfare. For to what ende hath he yet kept these simple yong nouices far out of the shot and reach of the dartes: but that in this case they somwhat gathering courage and strength, might be prepared to the battel? It is therefore as muche as if he shuld haue said, your estate hath yet been easie and pleasant, for my will was, as children to nourish you tenderly, nowe the ful time is at hande, wherein I will exercise you as men. Yet the diuersity reacheth further, which the diuersity of the two times doth here set downe: for if without prouision when matters were so quiet, as they might haue prouided for themselues, they wāted nothing when they went about their office: now much more in the tumult and heat, the care of victual being cast aside, it behoueth thē to hast whether necessity calleth them. And though christ doth here especially remember what he wold do with his 12. disciples, yet withall hee declareth, that while wee are yet yonglinges and weake in faith, we shall haue so long time truce giuen vs, vntill we growe vp to be men: therefore they doe very euill, which doe vse and apply their ease to delites, which do weaken the strength of faith.

But let vs not doubt but that Christ at this day hath regarde of vs, so as he will not thrust forward younglings, and them that are vnmeete for the warre, but before he sendeth them foorth to the conflicte, hee furni∣sheth them with weapons, and with power.

36. Nowe he that hath a bagge Hee doeth figuratiuely declare that great troubles and most sharpe assaults are at hand, euen as if a captaine mea∣ning to bring foorth his soldiours into the fight, shoulde crie an alarme. And he commandeth that all other cares being sette aside, they shoulde apply themselues to nothinge but to the warre, no, that they shoulde not so muche as thinke of their victuall. For hee teacheth (as the maner is in extreeme dangers) that all things shoulde be solde to the bagge and the scrippe, that they might defende themselues with weapons. But hee doeth not call them to the outward battaile, but onely vnder the simili∣tude of going to the warres, he declareth howe hard conflictes of temp∣tations they should endure, and how grieuous assaults of spiritual trou∣bles they shoulde beare. Also, that they might the more willingly repose themselues vppon the prouidence of God: first, as it is sayde, hee biddeth them remember, that God had a care of them, so that when they went empty and naked, caryinge no victuall with them, yet he prouided for them. Such and so conuenient a helpe of God should make them which haue had experience of the same, neuer to doubt againe, but that he will helpe in what so euer they shall neede.

37. That yet the same which is wrytten. The force is in this aduerbe Yet, be∣cause that Christ declareth that he hath not done al things appertaining to his office, vntill that he be numbred with the wicked and vngodly, as one of their company. But least the vilenesse of the acte to muche amase them, he alleageth the prophesie of Isaiah, out of the chap. 53. 12. which of a certainty cannot be otherwise expounded then of the Messiah. Now sith it is sayd there, that he shoulde be accounted amongst the wicked, it became not the faithfull to be troubled at that sight (though it was cru∣ell) much lesse to be alienated from Christ, who coulde not otherwise be the redeemer, but by taking the reproofe and shame of a wicked manne vpon him. For there is no apter a remeady for the taking away of of∣fences, when any absurditie doeth terrifie vs, then if wee acknowledge it to bee the pleasure of God, and nothinge is done rashlye, nor without good cause, which is done by his appoyntmēt: especially where the same was spoken long before, whiche appeareth by the successe of the same. Therefore, when the disciples were to hope for such a redeemer as God had promised in times past, and the Prophet Isaiah had testified, that he shoulde beare the punishment vppon him, that he might deliuer vs from guiltinesse: this shoulde suffice for the appeasing of the horrour, that the disciples shuld not make lesse account of Christ.

Therefore hee addeth, that those things whiche appertained to him, haue an ende: signifying that nothing was spoken in vaine by the prophets. For this phrase vsed by the Greekes, signifieth to bee perfourmed, or to bee brought to effecte. Now, when the successe doth prooue what soeuer the Prophets haue spoken, this should rather auaile for the confirmation of our faith, then to make vs afraide or doubt. And though by this one ar∣gument Christ doeth strengthen and comfort the disciples, because that all the prophesies should be perfourmed: yet the counsell it selfe of the

purpose of God, containeth in it no small matter of comfort: namely, that Christ became subiecte to the damnation which we all had deser∣ued, & was accounted amongst the wicked, that he might offer vs which are wicked, and ouerwhelmed with sinnes, as righteous to the father. For heereof are we accounted pure and free from sinnes before God, because that a lambe pure and free from all spotte, supplied our place, as shalbe againe declared in the next chapter.

38. Lorde, beholde heere are two swordes. Truely, this was a vile and a beast∣ly rudenesse, that the disciples so ofte admonished of bearing the crosse, do thinke that they should fight with swordes of yron. Further, it is vn∣certaine whether they say that they haue two swordes, as if they were well furnished against the ennemies: or whether they complained that they wanted weapons. This is euident that they were so blockish, that they thought not of the spirituall ennemie. But that the Canonists doe heereof gather, that their horned bishops haue both the iurisdictions, it is not onely a filthy allegorye, but a vile scoffe, wherewith they abuse the word of God. And it was meete that the bondslaues of Antichrist shuld fall to this madnesse, that openly with sacrilegious contempt they shuld tread vnder feete the holy oracles of God.

Mathew 26.	Marke 14.	Luke 22.
36. Then went Iesus with them into a place, whiche is called Gethsemane, and sayde vnto his disciples: Sitte yee heere while I goe and pray yonder. 37. And he tooke Peter, & the two sonnes of Zebedeus, and be∣gan to waxe sorrowfull, & grie∣uously troubled. 38. Then sayd Iesus vnto them: My soul is very heauy, euē vnto death: tarie ye here and watche with me. 39. So he went a little further, and fell on his face, and prayed, sayinge: O my Father, if it be possible, let this cup passe from mee: neuerthelesse, not as I will, but as thou wilt. 40. After he came to the dis∣ciples, and found them a sleepe, and sayd to Peter: VVhat? could ye not watch wyth me one hour? 41. VVatch and pray that yee enter not into temptation: the spirite in deede is ready, but the flesh is weake. 42. Againe, he went away the

second time, and prayed, saying: O my Father, if this cup cannot passe away from mee, but that I must drinke it, thy will be done. 43. And hee came and founde them a sleepe againe: for their eyes were heauie. 44. So he left them, and went away again, & praied the third time, saying the same woordes.

32. After, they came into a place named Gethsemane: then he sayd to his disciples: sitte yee heere, till I haue prayed. 33. And he tooke with hym, Peter, and Iames, and Iohn, and hee began to be afrayed, and in great heauinesse, 34. And sayde vnto them: my soule is verye heauie, euen vnto the deathe: tarye heere and watche. 35. So he went forwarde a lit∣tle, and fel down on the ground, and prayed, that if it were pos∣••sible, that houre mighte passe from him. 36. And he sayd: Abba, Fa∣ther, all things are possible vnto thee, take away this cuppe from me: neuerthelesse, not that I wil, but that thou wilt, be done. 37. Then hee came and founde them sleeping, and said to Peter▪ Symon, sleepest thou? couldest not thou watch one houre? 38. VVatch ye and pray, that ye enter not into temptation:

the spirite in deede is ready, but the flesh is weake. 39. And againe, he went away, and prayed, and spake the same woordes. 40. And he returned & found them a sleepe againe: for theyr eyes were heauy: neither knewe they what they shoulde aun∣sweare.

39, And he came out, and went as hee was went, to the mount of Oliues: and his disci∣ples also folowed him. 40. And when hee came to the place, hee sayde to them: Praye, least ye fal into temp∣tation. 41. And he gate him∣selfe from them, about a stones cast, & kneled downe and prayed, 42. Saying: Father if thou wilt, take awaye this cup from me: ne∣uertheles, not my wil, but thine be done. 43. And there appea∣red an angell frō hea∣uen, comforting him. 44. But beinge in an agonie, he praied more earnestly, & his sweat was like droppes of bloud, trickeling down to the grounde.

45. And he rose vp from prayer, and came to his disciples, and founde them sleepinge for heauinesse. 46. And he said vnto them: VVhy sleepe yet rise and praye, leaste yee enter into temp∣tation.

36. Then went Iesus. Luke nameth only the mount of Oliues: Marke & Math. do giue a more special note of the place. But Luke setteth downe that which doth more appertain to the matter, that Christ went thither as he was wont. VVhereby we doe gather that he sought not by his de∣parture secreate places wherein he might hide himselfe, but as it were of purpose he offred himselfe to death. Therfore Iohn sayeth, that the place was wel knowen to him that should betray him, because that Iesus was woont ofte to resort thether. And so his obedience is againe in this place described, because the father had not been appeased but by his voluntary death.

Sit ye here. Leauing the disciples a far off, he spareth their infirmitye: as if that any man seeing extreeme perill to be ready to fall vppon hym in battel, shuld leaue his wife & children in a safe place. But thogh he wold haue them all placed out of daunger, yet he brought 3. of them nearer him: and that was a choyse flower stronger then the rest. Yet hee tooke them not, for that he thought them able to beare the brunt, but that they might be a testimony of the common falling away of them all.

37. He began to waxe sorrowfull. VVe haue seene the Lord wrestle with the feare of death before: but because that now he buckleth hands wyth the temptation, that ioyning is called the beginning of sorrow and of hea∣uinesse. VVherby we gather that there is no true trial of strength, but in the present action: for then the weakenesse of the flesh which before lay hid, bewrayeth it selfe, and the innermoste affections doe lay themselues open. Therfore, though God had already exercised his sonne with some tastes of things to come, yet now by the approching of death he woun∣deth deper, and striketh him with an vnwonted feare. Further, because it seemed a thing vnmeete for the diuine glory of Christ, that he should be so oppressed with feare and sorrowe, many interpreaters haue carefully applied themselues to seeke for shifts. But their labour was without ad∣uice and to no purpose: for if we should be ashamed of his feare and sor∣row, our redemption should vanish away and pearish. For Ambrose sayd truely, I doe not onely thinke it a matter not to be excused, but I neuer haue his godlinesse and maiestie in more admiration: for he hadde done the lesse for me if he had not borne my affection. Therfore he sorrowed for me, who had no cause to sorrow for himself, & the delite of the eter∣nal Godhead being set aside, he is stricken with the loathsomnes of my infirmitie. Therefore I do boldly name sorrowe, because I doe set forth the crosse: for hee was not incarnate in shewe, but in truthe. And there∣fore hee should take vppon him the griefe, that he might ouercome and not exclude the sorrowe. For they haue not the commendation of for∣titude,

whiche do rather beare the woundes which are benummed, then the griefe of them. Thus farre Ambrose.

They which doe imagine the Sonne of God to be free from humane passions, doe not truely and in earnest, acknowledge him to be manne. Therefore, when it is sayde, that the Godheade of Christe rested, as if it were hidde for a time, that by suffering hee might fulfill the partes of a Redeemer, is so farre from containinge any absurditie in it, that the my∣sterie of our saluation coulde not otherwise be fulfilled. For Cyril sayd rightly: That the passion of the Crosse was not willingly suffered of Christe in some sorte, and that hee suffered the same willingly to satisfie the will of the Father, and for our saluation, thou mayest easily learne by his prayer, Father, if it be possible, lette this cuppe passe from me. For in that respecte that the woorde of God is God, and naturally the life it selfe, no manne will doubte that he feared death anye thinge at all: but being made fleshe, hee permitted the fleshe, that it shoulde suffer those thinges which pertained to the same, and therefore as verye manne hee feareth death nowe present at the doore, and sayeth, Father, if it be pos∣sible, lette this cup passe from me: but because it cannot otherwise be, let it be, not as I will, but as thou wilt.

Thou seest howe that the nature of manne euen in Christe himselfe, suffereth the things belonging to it and feareth: but by the woorde ioy∣ned to the same, he recouereth that courage meete for God. At the lēgth he concludeth: Thou seest that in respecte of the fleshe, the deathe of Christe was not voluntarie. Yet it was voluntary, because that for it ac∣cording to the will of the father, saluation and life is giuen vnto menne. And thus farre Cyrill.

Yet it must bee distinguished betweene the infirmity of the fleshe, which Christ suffered, and ours: as it doeth much differ. For in vs no af∣fection is without sinne: because that all men doe exceede measure and a right moderation: but Christ was so troubled with sorrow and feare, that yet he murmured not against God: but remained fast to the true rule of temperance: for it is no maruel, when as he was perfect and pure from al spot, that the affections which he shewed wer pure & vnspotted, though they should be witnesses of his humane infirmitie: but from the corrupt nature of men, nothing commeth but that which is defiled and hath dregs. Therefore let this difference be holden, Christ was afraid & sorrowful without any spot of sinne: but al our affections are sinful, be∣cause they doe breake out into excesse. Nowe, that kinde of affections is to be noted, wherwith Christe was tempted. Mathew sayeth that he was sorrowfull, and grieuously (or doubtfully) troubled. Luke, that hee was in an agonie. Marke addeth, that he was afraid. But whence cōmeth this sorrow & dout∣fulnesse, & feare vpon him, but because that in death he conceiued som∣thing more sorrowful & more horrible, then the separation of the soule and the body? And certainly he died not onely, that he might goe out of the earth into heauen, but rather, that by takinge the cursse vppon hym, wherto we were subiecte, he might set vs free from the same. Therefore he was not simply afraid of death, as it is a departure out of the worlde, but because the fearful tribunal seat of god was before his eies, the iudge himselfe being armed with incōprehensible vengeance: and our sinnes, the burden wherof was laide vpon him, with their huge waight pressed him downe.

VVherefore it is no meruaile, if the horrible depth of destruction, grie∣uously vexed him with feare and doubtfulnesse.

38. My soule is very heauie. He maketh them priuie to his sorrow, that he might mooue them to haue a like feeling with him, not that hee knewe not their weakenes, but that afterwardes he might make them the more ashamed of their slouthfulnesse. Further, this kinde of speach expresseth a deadly wound of sorrow: as if he should haue sayd, that he was wyth∣out life, or halfe dead for sorrow. So Ionas answeareth the Lord, (chap∣ter, 4. 9.) I am angry euen to the death. Of the whiche I doe therefore giue warning: because that some of the olde wryters subtilly entreating of this place, doe fondly fantasie that the soule of Christ should be sor∣rowfull, not in death, but onely vnto death. And heere we must agayne remember the cause of so great sorrow. For death of it selfe coulde not haue so vexed the minde of the sonne of God, if he had not fealt that he had to doe with the iudgement of God.

39. So he went a little further. VVe haue seene the Lord otherwhere, that he might be stirred vppe to pray with more vehemencie, prayed oute of the company of men. For out of the sight of men, we doe the better ga∣ther our senses togither, that they may be the better bent to that whiche we do. It is not necessary so oft as we would pray, to flee into backe cor∣ners: (nay, it is not alwayes expedient) but where some great necessity•• vrgeth, because the heate of prayer doeth the more freely powre out it selfe in a solitarie place, it is profitable for vs to pray alone. If that the sonne of God neglected not this helpe, it shoulde be more then a madde pride in vs, not to apply the same to our vse. Adde, that where God a∣lone is the iudge, because that ambitiō is not then to be feared, the faith∣full soule doeth more familiarly discouer it selfe, and more simply pow∣reth out her prayers, sighes, cares, feares, hopes & ioyes into the bosome of God. And God permitteth many follies to his children, when they pray alone, which in the sight of men coulde not be wythout ostentati∣on. His gesture also, when he falleth downe vppon the grounde, doeth declare an earnest zeale in prayer. For though the bowinge of the knee was commonly woont to be vsed in prayers as a signe of honoure and reuerence, yet Christ humbly lying vpon the ground, for the greatnesse of his sorrow, framed himselfe to a miserable behauiour.

O my father, if it be possible. Some doe striue in vaine, to shewe that thys was no prayer, but onely a complaint. Yet verely, though I doe graunt, that the request was abrupte, yet I doubt not, but that Christe prayed. Neither is that of force against it, that he desireth that a thinge impossi∣ble should be graunted him. For the prayers of the faithfull doe not al∣waies flow in one course continually vnto the ende: they do not alwaies keepe an equall temperature, they are not alwayes framed in a distincte order: but rather they are intricate and doubtful, they doe either con∣tende with themselues, or doe stoppe in the midst of the course: euen as a shippe tossed with stormes, though it bendeth to the hauen, yet it can∣not alwaies holde a right and equall course as in a calme and quiet sea. That must be noted which I sayde euen nowe, that Christe hadde not suche troublesome affections, which mighte shake the pure moderation of his minde as we haue: but as muche as the sounde and vncorrupt na∣ture of man would beare, he was stricken with feare, and holden wyth

doubtfulnesse, so that he was of necessity enforced amidst suche violent streames of temptations, as it were to wauer in his prayers hether and thether. This is the reason why he praying to auoid death, presently re∣straineth himselfe, submitting himselfe to the authority of the father, and correcteth and reuoketh that request which hadde sodainly escaped him. But it is demaunded howe he coulde desire to haue the eternall de∣cree of the father broken, whereof he was not ignoraunt. For thoughe the condition be added: If it be possible, yet this seemeth to be absurde, to make the counsell of God chaungeable. For so it was meete for hym to holde, that it coulde not be that God should reuoke his counsell. But by Marke Christ seemeth to oppose the power of God against his decree. All things (sayeth he) are possible to thee. But the power of God is yll applied to this, to ouerthrow his truth by making him variable and changeable. I aunsweare, it is no absurdity if Christ after the common course of the godly, not looking vppon the counsell of God, shoulde poure the desire wherwith he was enflamed into the bosome of the father. For the faith∣full in making of their prayers doe not alwaies climbe vppe to looke into the secreates of God, or sit at ease to consider what is possible to be done: but are sometimes caried headlong with the heate of their desires. So in Exod. 32. 32. Moses desireth to be blotted out of the booke of life. So Paule, Rom. 9. 3. desired to bee accurssed. Therefore this prayer of Christ was not premeditated, but the power and force of the sorrowe, wreasted this sodaine speache out of him, which he presently corrected. The same vehemencye made him not to remember the heauenly decree for the present, that he coulde not in the very moment consider that he was sent of this condition to be the redeemer of mākinde: euen as great sorrowe doeth often blinde the eyes, that all things cannot be remēbred at once. In summe, it is no absurditye if in prayers there be not alwaies a present consideration of all things, for the keeping of a distincte order. But in that after Marke, which Christ sayeth that all things are possible with God, tend not to this end, as to set his power at controuersie wyth his vnchangeable truth and constancy: but because there was no hope (as it vseth to come to passe in things that are without hope of recouerie) he throweth himselfe into the power of God. By the word cup or pot, as it is sayd other where, is noted the prouidence of God, which disposeth to all men a measure of the crosse and of afflictions, euen as the housholder measureth out a part to euery seruant, & deuideth the portions amōgst the children. Neuerthelesse, not as I will. VVe do see how Christ restraineth his affection euen at the first, and bringeth himselfe quickly into order. But first here it may be demanded, howe his wil was free from all fault, which yet agreed not with the will of God. For if the will of God be the only rule of that which is good and right, it followeth that all affections which do differ from the same, are corrupt. I do answear, though this is the true right line, to haue all our affections framed to the will of God: yet there is a certaine shewe of some ouerthwart difference, which is not faulty, nor is imputed for sinne: as if any man should desire to see the e∣state of the church quiet and flourishing, if he shoulde desire to haue the children of God freed from troubles, that all superstitions should be ta∣ken away, & the rage of the wicked repressed that they shuld not hurt. Sith these things of themselues are good, the faithfull may rightly desire

them, though the pleasure of God be otherwise, who wil haue his sonne to raigne amongst enemies, his children to be exercised vnder the crosse, and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathā. VVhe see how the praiers may be godly, which in shew do differ from the wil of God: because that God wold not haue vs alwaies exactly & scrupulously to search what he shall determine, but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding. Yet the question is not throughly answeared: For when it was sayd euen now, that all the affectiōs of Christ were right∣ly ordred, how doth he now correct himself? for he bringeth his affecti∣on so downe into order, as if he should haue been out of order. Truely, that patient moderation wherof I spake, doeth not appeare in hys firste prayer: for, as much as in him lieth, he refuseth & denieth to execute the office of the mediator. I answear, there was no fault in it, that the terrour of death being set before him, there came withall such a darknesse, that all other thinges beinge sette aside, hee brake oute to that praier. Nei∣ther is it necessary subtilly here to dispute, whether he coulde be forget∣full of our saluation: for this one thing shoulde suffice vs, when he brake into this prayer for the auoiding of death, he thoght not of other things which might haue stopped the same. If any man will except that the first motion (which shoulde haue beene brideled before it had runne out any further) was not so tempered as it was meete it should: I answear, in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ: but this honour must be gi∣uen to the sonne of God, that we iudge not him by our selues. For al the affections of the flesh do so burne in vs, that they breake out into a fro∣ward stubbernnesse, or at the least they haue some dregges mixed wyth them. And so Christ was mooued both with sorrow and feare, that yet he kept himselfe within measure. Nay, as diuers partes in a song diffe∣ring amongst themselues, are so farre from hauing any discord, that they do rather make an agreeable and a sweete harmonie: so in Christe there was a notable example of a due proportion betweene the wils of God & men, how without contrariety & repugnācie they do differ amongst themselues. This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish, in that they imagi∣ned Christ to be endued with one & the same wil. Neither yet as he was God, willed he any other thing then the father. Therefore it followeth, that the affections of his humane soule were distinguished from the se∣creat counsel of God. But now, if it was meete that Christ should leade his wil prisoner, that he might make it subiect to the wil of god, though it was so wel ordred: how carefully must we kepe vnder the libertye of our affectiōs, which alwaies are both caried without cōsideration, & hed∣long, and are filled with frowardnesse? If that the spirite of God shoulde gouerne vs, so that we would nothing but that which is agreable to rea∣son, yet we owe this obedience to God, to beare with patience that our praiers are not alwaies graūted. For this is the modesty of faith, to graūt to god that he shuld determine otherwise then we desire. This rule must be especially holden, where we haue not any certaine & special promisse that we aske not any thing but vnder this condition, that God shoulde fulfil that which he hath determined: which cannot be, but by our resig∣ning

of our vowes vnto him. Now it is demanded what Christ profited by praier. The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare: (for so that place may be expoūded, and not as it is commonly red, for his reuerence,) further, that shuld not agree if Christ had simply feared death: for he was not deliuered from the same. VVherof it follo∣weth, that for feare of a greater euil he was driuē to pray against death. For when he sawe the wrath of God set against him, for that he stode at his seat of iudgement loaden with the sins of all the world, it was neces∣sary for him to fear at the bottomlesse depth of death. Therfore, though he sustained death, yet because the sorrowes of death were losed (as Pet. teacheth, Act. 2. 24.) in the wrastling he went away conquerour, the A∣postle hath good cause to say that▪ he was heard of his feare. Vnlearned men do heere rise vp, and they cry out that it is a thing vnwoorthy, that Christ should be afraid of being swallowed vp of death. But I woulde that they shoulde answeare me, what feare doe they thinke it was, that wrong drops of bloud out of Christ: for that mortal sweat could neuer haue come but of a fearfull & vnwonted horror. If any man at this day shuld sweat forth bloud, & that in such abundance that the drops ranne down to the ground, it shuld be an incredible wonder, if this shuld befall to any man for fear of death, we would say that he had a faint & a wo∣mannish hart. They therfore which deny that Christ praied that his fa∣ther shuld deliuer him out of the gulf of death, they ascribe a daintinesse to him, yea vnmete for a common man. If any man obiect that the feare which I speake of, should spring of infidelity, the answer is readie, when christ was strickē with the horror of the curse of god, he was so touched with the feling of the flesh, that the faith remained safe & sound: for the integrity of his nature wrought so, that he felt without any wounding those tēptations which do pearce vs with their stings. In the mean sea∣son they do fondly imagine a victory without strife, which would haue him not to fele any tēptations. And it is not lawful to think y^t he dissem∣bled any thing whē he cōplained of the deadly sorrow of his soule: nei∣ther do the Euangelists lie, in saying that he was sorrowful and afraide.

40. And he came to his disciples. Though he was neither discharged of his fear, nor set free frō his care, yet remitting that painful exercise of praier, he toke this solace betwene. For ther is not such a continuance in praier required of the faithful, that they shuld neuer depart frō speaking to god but they do rather by the exāple of Christ continue their prayers, while they holding on so lōg as their infirmity doeth suffer, & cease for a little time, yet then after a litle breathing they do again return to God. It had ben no smal cōfort in his sorrow to haue his disciples fellowes & cōpa∣nions with him: but of the cōtrary it was a sharp encrease of his sorrow to be also forsaken of them. For though he neded not the help of any, yet because that he willingly bore our infirmities, & in this agony wold es∣pecially giue a token of that his hūbling wherof Paul maketh mention, Phil. 2. 7. it is no maruell if the sluggishnes of them whō he had chosen for his felowes added a great & heauy burden to his sorow. For he doth not expostulate the matter with thē dissemblingly, but of the very feling of the soul he declareth that he is grieued, for that he was forsaken. And they were iustly vpbraided for their sluggishnesse, because that in his ex∣treme sorrowes, they would not abide to watch the space of one houre.

41. VVatch and pray. Because the disciples were slouthful when their ma∣ster was in danger, they are willed to loke to themselues: that the feeling of their owne trouble might waken them. Therefore Christe declareth, that except they watche and pray, they presently be ouerwhelmed wyth temptation: as if he should haue said. Sith that you are touched with no care of me, yet haue regard of your selues, for your matter is here in hād: so that if you take not hede, you shall presently be swallowed vp of tēp∣tation: for to enter into temptation is to fall downe vnder it. And let vs note that here is prescribed y^e maner how it shuld be withstode, not that we should determine with our selues to vse our owne power & wit: but rather that we acknowledging our own infirmity, shuld seke for defēce & strengths from the lord. Therfore our watching without praier shall auail nothing. The spirit is ready. Lest he shuld dant his disciples with fear, he doth gently correct their slouthfulnes, by giuing them some comfort & matter of good hope. And first he declareth, that though they be wil∣ling and ready to do well, yet they must striue with the infirmity of the flesh, and therefore it shalbe alwaies nedeful for them to pray. So we see their readines praised, least their infirmity shuld cause them to dispair, & yet he stirreth thē forward to praiers, because they wer not yet sufficiētly furnished with the strength of the spirit. VVherfore this admonitiō doth properly belong to the faithful, which being regenerate by the spirite of God, do desire to liue wel, but they doe as yet labour vnder the infirmity of the flesh: for though the grace of the spirit doeth flourish in them, yet they are weake according to the flesh. But though the disciples onely are foretold of their owne weaknes, yet because the same lighteth vpon all men, which Christ speaketh of them, heere is a generall rule to be gathe∣red, that we must diligētly watch in praier: because that the power of the spirit hath not yet such force in vs, but that we do often fall through the infirmity of the flesh, except the lord by his aid do lift & hold vs vp. But there is no cause why we shuld too doutfully feare, because ther is a cer∣tain remedy set before vs, which is to be sought, neither far of, nor yet in vaine: for Christ doth promisse them the victory, which do apply them∣selues to praier, that they may busily shake off the slouthfulnesse of their own flesh. 42. He went away the second time. Christ semeth by these words which Mat. reporteth, as it were without feare, more freely and wyth a mind more set at liberty, to cōmit himselfe to his father. For he doeth no more desire that the cup shuld passe frō him: but passing by that request, he resteth rather vpon this, that he may obey the coūsel of god. But this proceding is not expressed by Mar. nay, when he returned the secōd time it is said that he rehersed the same praiers. And certainly I think, that as oft as he praid, he was driuē with fear & horror to seke to escape death. Yet it is probable that the second time he was more bēt to yeld obediēce to the father, and by the bearing of the first temptation, he was the more encouraged with the more boldnes to mete with death. Luke doth not distinctly report that he praid at seueral times: but only sayth, that being more troubled, that he praid the lōger & the more earnestly, as if it had ben a cōtinual course of praier. But we know that the Euangelists som∣time omitting the circumstances, do only set downe the sum. Therfore, wher he sayth that Christ•• came in the end to the disciples, is a setting of that after, which shuld haue ben before: as also in that other clause, wher he declareth that the angel appeared from heauen, before that he spake of the agony of Christ.

But there is no absurditie in this, that the order is thus inuerted: for that we might knowe that the Angell was not sent vnto hym in vaine, the necessitie is after sette downe. So he doth as it were declare the cause by setting downe the same afterward. And though there is no strength giuen, but onely by the spirite of God, yet that letteth not but that God may vse his Angels as ministers. And heereby it may be gathered howe great afflictions the Sonne of God boare, in that he was driuen to haue the helpe of God set before his eye, for him to see.

43. Hee founde them a sleepe againe: for their eyes were heauie. This sleepinesse came neither of furfetting, nor of grosse blockishnesse, nor of too muche delite of the flesh, but rather of immoderate sorrowe, as Luke declareth. VVhereby we doe the better perceiue, howe our flesh is bent to slouth, that the daungers themselues doe bring it into a forgetfulnesse of God. So Sathan hath on euery side apte and fitte occasion to entrappe vs. For if we feare no aduersitie, hee maketh vs drunke with sleepe: and in feare and sorrowe, which shoulde stirre vs vppe to prayer, hee ouerwhelmeth our sences, least they should flie vnto God, so menne doe flie away euery way, and are estraunged from God, vntill he gather them to hym. The circumstance is also to be noted, that the disciples being so sharply rebu∣ked, should presently almost fall to sleepe againe. Thys is not spoken of all the cōpany of them, but of the three whom Christ had chosen as his chiefe companions. VVhat then shoulde become of the common sorte, when this fell out in the chiefe of them. The rehearsall also of the same woordes was no vaine babbling (which Christe before condemned in hypocrites, who by a vaine babbling thinke that they shall obtaine that which they neuer asked sincerely and from the heart) but Christe by hys example teacheth, that it is not meete that we shoulde be discouraged or weary of prayer, if that we doe not presently obtaine our requestes, if the assault of temptation do not extinguish the desire of prayer, but that we shoulde aske the thirde time and the fourth, that which God seemed to haue denyed.

Mathewe 26.	Marke 14.	Luke 22.
45. Then came hee to his disci∣ples, and sayd vnto them: Sleepe hencefoorth, and take your rest: beholde, the houre is at hande, & the sonne of manne is giuen into the hand of sinners. 46. Rise, lette vs goe: beholde, he is at hand that betraieth me. 47. And while he yet spake: loe, Iudas one of the twelue came, & with him a great multitude with swordes and slaues, from the hie priestes and Elders of the peo∣ple. 48. Nowe, hee that betrayed him, hadde giuen them a token,

ing, whome so euer I shall kisse, that is hee, lay holde on him. 49. And foorthwith he came to Iesus, and sayde: God saue thee, maister, and kissed him. 50. Then Iesus sayd vnto him: Friende, wherefore arte thou come? Then came they, & layde handes on Iesus, and tooke him.

41. And hee came the thirde time, and sayde vnto them: Sleepe hence foorth, and take your rest, it is enough, the houre is come: Be∣holde, the Sonne of man is deliue∣red into the handes of sinners. 42. Rise vppe, lette vs goe: Loe, he that betraieth me, is at hande. 43. And immediately, while he yet spake, came Iudas that was one of the twelue, and with him a great multitude with swordes and staues from the hie priestes, and Scribes, and Elders, 44. And he that betrayed him, hadde giuen them a token, saying:

whome soeuer I shall kisse, he it is: take him and lead him away safely. 45. And assoone as hee was come, hee wente straight way to him, and sayde: maister, maister, and kissed him. 46. Then they layed theyr handes on him, and tooke him.

47. And while he yet spake: beholde a companye, & he that was called Iudas one of the twelue, went be∣fore them, and came neare vnto Iesus to kisse him. 48. And Iesus said vnto him: Iu∣das, betraiest thou the Sonne of man with a kisse••

45. Sleepe hence foorth, and take your rest▪ It is euident enough that Christe speaketh this ironically: but it must be withall considered, to what ende that maner of speache was vsed. For sith Christe had preuailed nothing by admonishing his disciples, he doeth not onely sharply reprooue theyr slouthfulnesse: but he sayth, though they would be slouthfull, that it shall be no longer safe for them. Therefore the meaning is: because hetherto I haue wasted my woordes amongest you, I will not yet cease to exhort you: but howe soeuer I doe suffer you to sleepe, yet your ennemies will not allow it you, but they will enforce you to watch whether you will or no. Therfore it is added in Marke. It is enough: as if he should haue said, now it is no time to sleepe. And in this maner the Lord doeth oftē chastē the slouthfulnesse of men, that they which were deafe at his woordes, at length should be compeld with troubles to awake. VVherefore lette vs learne with speede to giue eare to the woordes of the Lorde, least that which he would draw vs vnto willingly, should afterward be wreasted out of vs, by necessitie.

46. Rise, let vs go. By these words he declareth, that after his praier he was furnished with new forces. He was before willing enough to die: but at the very poynt he had a hard cōbate with the infirmity of the fleshe, that he wold willingly haue withdrawne himself frō death, if he might haue had the good leaue of the father. Therfore with praiers & teares he ob∣tained a newe force from heauen: not that he wauered at any time for want of power, but because that vnder the infirmitye of the flesh, which he had willingly taken vpon him, his wil was doutfully and with trou∣blesome & harde endeauour to labour, that in his owne person he might get vs the victorye. But nowe that trouble being appeased, and the feare subdued, again that he might offer a sacrifice of free will to the father, he doth not only stay from flight, but doth willingly meete with death.

47. VVhile he yet spake. The Euangelistes doe diligently declare that the Lord foresawe whatsoeuer befel: whereby it may be certainly gathered, that he was not drawne to death by outward violence, but so far forth as the wicked executed the secreat counsel of God. Therfore, though the disciples had set before their eyes a pitifull sight full of terrour: yet there is offred with all an argument of comfort, wherwith they might cō••ort themselues, when as the action it selfe declared that nothing was done by fortune, & that which Christ foretold; might direct them to beholde the glory of his Godhead. In that there was an armed company sent by the priestes, & that they had gotten by entreaty of Pilate a captaine & a band of men, it doeth appeare that they were troubled and vexed wyth a bad cōscience, so that they did al things fearfully. For to what end shuld

they nede so great forces for to take Christ, whom they knew was not defended with any force of weapons? Therefore they made such diligēt preparance, because that the diuine power of Christ, which by many in∣structions they were forced to feele, did inwardly torment them, & fil∣led their hearts ful of feare: but of the other side their wonderfull mad∣nesse shewed it selfe, that they doubted not with the force of weapons to rise against God▪ 48. Now he that betraied. I doubt not but this Iudas was restrained either with the reuerence of the Lorde, or with the shame of his offence, that he durst not openly professe himselfe to be one of the e∣nemies: yea, & that admonition which Marke sayeth that he gaue to the soldiours, that they should lead him away warily, was therefore giuen as I doe i∣magine, because that he remēbred that by very many meanes Christ had heretofore proued his Godhed. But in the meane season his madnes was to be wondred at, either in that his friuolous dissimulation to hide him∣selfe, when he shoulde come into the sight of the sonne of God, or that he would oppose the witte of men against his great power: but that the wicked are so driuen forwarde with their owne madnesse, that they en∣tangle themselues in their winding and croked thoughts.

49. God saue thee master. I doubt not but that Iudas as one afraid at the peril of his master, in these wordes pretēded a pitiful affection: therfore Marke expresseth a patheticall repetition, Master, master. For though the maiestie of Christ vrged him, yet the deuill had so bewitched his minde, that he hoped throughly to couer his treason with a kisse and flattering words. Therefore this saluation or acclamation was a pretence of pitie: and I doe iudge the same of the kisse. For thoughe it was an ancient cu∣stome amongst the Iewes to entertaine their frends with a kisse: yet be∣cause that Iudas had a little before departed from Christ, he semeth now as one afraid at that sodaine danger, to giue his master this last kisse. So in shewe of piety he exceedeth all the rest, while he seemeth to be hardly drawen from his maister: in the meane season it appeareth by Christes answeare, that he profited nothing by his deceitfull dealings.

50. Frend, wherefore art thou come? It is more expresly set downe by Luke, Iudas, dost thou betray the sonne of man with a kisse. But this reproofe is the more vehement, that he doeth wickedly abuse the good will of the master, and the great honor which he had bestowed vpon him to so great treacherie. For it is no ironical speache when Christ calleth him frend: but he obie∣cteth vnto him his ingratitude, that of a neare frende and companion he is become a traitour, as it was spoken of before in the Psalme 41. & 55. 13. 14. If a straunger had done this, it might haue bene borne, but nowe it was my familiar and companion, with whome I ate breade ioyfully, who went into the tēple of the Lord with me, & hath lifted vp his heele against me. And here we doe euidently see, that which I spake of before, with what craft soeuer hypocrites doe couer themselues, and what pre∣tences soeuer they will seeme to make, when they shall appeare before the Lord, their sinnes shalbe discouered: yea the greater iudgement shall light vpon them, for that they being receiued into the bosome of Christ doe traiterously rise vppe againste him: for the name of a Frende, as wee saide, carieth with it a sharpe reproofe. But vnto this mischiefe whyche Christe once did beare in hys owne personne, we muste knowe that the

Churche shall be alwayes subiecte, that shee shall alwayes nourish tray∣tours in lier owne bosome.

And therefore it is sayde a little before: The traitour came, who was one of the twelue: least by suche examples we should be troubled aboue measure: for by bothe the meanes the Lorde would trie our faith, while Sathan oppresseth vs and the Churche without by open ennemies, and within by hypocrites, he forgeth the secreat destruction of it. Yet what∣soeuer we are, that are of his disciples, we are togither taught to woor∣shippe God in sinceritie. For the defections which we doe daily see, doe prouoke vs bothe to feare, and to the studie of true godlinesse, as Paule sayeth. VVho soeuer calleth vppon the name of the Lord, lette him de∣part from iniquitie: we are all commaunded to kisse the Sonne of God. Therefore beware that no man doe it traiterously: otherwise it shall be to their great cost, that they were preferred to so great honour.

Mathew 26.	Marke 14.	Luke 22.
51. And beholde, one of them which were with Iesus, stret∣ched out his hande, and drewe his sworde, and stroke a seruaunt of the high priest, and smote of his eare. 52. Then sayd Iesus vnto him, put vp thy sword into his place: for all that take the sword, shal pearish with the sworde. 53. Either thinkest thou, that I cannot nowe pray to my Fa∣ther, & he wil giue me m•• then twelue legions of angels? 54. How then should the scrip∣tures be fulfilled, which say that it must be so? 55. The same ho••re sayd Iesus to the multitude, ye be come out as it were against a thiefe, with swordes and staues to take me: I sate daily teaching in the tem∣ple amonge you, and you tooke me not. 56. But al this was done, that the Scriptures of the Prophets might be fulfilled. Then all the disciples forsooke him and fled.	47. And one of them that stoode by, drewe out a sword, and smote a seruaunt of the hie prieste, and cutte off his eare. 48. And Iesus aunsweared and sayde vnto them: yee be come out, as vnto a theefe with swordes and staues to take me. 49. I was daily with you, teachinge in the temple, and yee tooke me not: but this is done that the scriptures should be fulfilled. 50. Then they all forsooke him and fled. 51. And there followed him a certaine young man, cloa∣thed in linnen vpon his bare bodye, and the younge menne caught him. 52. But hee left his linnen cloth, and fledde from them naked.	49. Now, when they which were about him, saw what would followe, they sayde vnto him: Lord, shall we smite with the sword? 50. And one of thē smote a seruāt of the hie priest, and stroke of hys righte eare. 51. Then Iesus answeared them, and sayde: Suffer them thus farre: and hee touched his eare and hea∣led him. 52. Then Iesus said vnto the hie priestes and cap∣taines of the temple, and the elders whiche were come to him: Be ye come out as vnto a thiefe wyth swordes and slaues? 53. VVhen I was daily with you in the Temple, ye stretched not forth the handes against meet but this is your very houre, & the power of darkenesse.

51. Behold one of them. Luke sayth that al the disciples conspired togither to this ende, y^t they might fight for their master. VVherby it apeareth, how

much bolder and readier wee are to fight, then to suffer. VVherefore it behoueth vs wisely to consider what the Lorde shal command, & what he shall require of euery of vs, least the heat of our zeale do break forth out of reason and measure. And that the disciples are said to haue asked Christ, they did it not of that minde, that they might obey his commaun∣dement: but by these wordes they declared that they were prest and rea∣dye to refell the force of the enemies. But Peter tarried not vntill that he should be commanded and lycensed to strik, but rashly he steppeth forth to vse vnlawfull force. This stoutnes seemeth at the first sight to bee praise worthy, that the Disciples forgetting their own weaknes, though they were vnequally matched for resistaunce, yet would pledge their bo∣dyes for their maister, and doubted not to throwe themselues into the certeine daunger of death. For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed. But beecause that they attempted more then the calling of God woulde suffer or permit, their rashnes is iustly condemned. VVherefore that the Lorde may be pleased with our doinges, let vs learne to depende vppon his will, and let not a∣ny man moue a finger further then he shalbe commaunded by him. And therefore it dooth especially behoue vs diligently to apply our selues to this modesty, beecause that in steede of a righte and well ordred zeale, there dooth for the moste parte reygne in vs a disordered rashnes. The Euangelistes doe in this place conceale Peters name: but Iohn declareth, and it dooth shortly after by the text appear that it was Peter, whoe is heere noted, though his name be not sette downe. Yet it may be easilye gathered by Luke, that he had also other fellowes as hot as himself: for he doth not only speak vnto one, but he saieth generally vnto all, Suffer them thus farre.

52. Put vp thy sword. Christ in these words confirmeth that cōmaun∣dement of the lawe, wherein priuate men are forbidden the vse of the sword. And the appoyntment of the punishment, which is presently ad∣ded must especially be noted. For the penalty was not left to be appoin∣ted at the pleasure of men, for them thereby to reueng their own bloud. But God himselfe by restraining vs seuerely from murders, doth declare how deare mankinde is vnto him. First therefore he wil not be defēded by force and might, because that God had forbidden to strike in the law. And this is a generall reason, and presently hee descendeth to a speciall. But heere is moued a question, whether it be neuer lawefull by violence to repell vniust violence. For when Peter had to doe against vngodly & wicked theeues, he is yet condemned, because he tooke the sword. If that in this facte an exception of a moderate defence could not auaile, Christ seemeth to tye all mens handes. But though this question was handled by vs before vppon the fift chapter, yet I will now againe in few wordes rehearse my iudgemet. First it is meete to distinguish betweene the ciuill court and the court of conscience. For if any man resisteth a theefe, bee∣cause the lawes doe arme him against a common enemy of mankinde, he shall not bee in daunger of publike punishment. So, as oft as it is oppo∣sed as a defence against vniust violence, the penalty which God hath cō∣maunded earthly iudges to execute, ceaseth. But the simple goodnes of the cause dooth not free the conscience from guiltines, except there go a pure affection with it. Therefore that a man may rightly and lawfullye

defend himselfe, it is necessary for him to put off the heate of anger and hatred, and desire of reuenge, and all disordered forces of the minde, that the defence may haue no troublesome thing in it. Because that this is ve∣ry rare, and befalleth scarsly at any time, Christ hath good cause to call his Disciples backe to the general rule, that they should altogeather ab∣staine from the sworde. Furthermore, fanaticall men doe fondlye abuse this testimonie, that they might pull the sword from the Iudges. They say that it is wicked to strike with the sword: and I doe graunt the same to be true: for it is lawefull for no man to commit murther at his owne pleasure, to be the authour of murther: but I deny the magistrates to bee accounted amongst the common order of men: for they are the ministers of God, by whome he executeth his owne iudgementes. Adde also that Christ by these his wordes doth expresly giue this power to them. For when he saieth, that the murtherers shall be putte to death, it followeth that the sword is put into the Iudges handes, that they may reuenge the death of them, which are vniustly slaine. It doth sometimes fall out, that bloudy men are punished by other meanes: yet this is the ordinary way, wherby the Lord would haue the cruell fiercenes of the wicked restrai∣ned, least it shoulde goe vnpunished. Nowe, where some Canonistes dare be so bold as to break into this impudency, to teach that the sword was not taken from Peter, but commaunded that he should keepe it vp, vntill opportunity should come for to draw it, heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God.

53. Thinkest thou that I cannot. Now followeth that special reason, wher∣of I made mention a litle before. For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull, but that the will of the father must be obeyed. For this is the summe, sith that by the eternall counsel of GOD he was appoined for a sacrifice, and the same was witnessed by the Oracles of the scriptures, it muste not be resisted. So the rashnesse of Peter is condemned by another circumstaunce, in that he endeuoureth not onely to ouerthrow the heauenly decree, but also to stoppe vppe the way against the redemption of mankynd. Not only Peter doth draw his sword vnlawfully, but the disciples were foo∣lish and madde, that they being so few, and not meete for the wars, shuld attempt to doe any thing against a bande of souldours and so greate a company.

Therefore the Lord that he might the more euidentlye reproue theyr folly, putteth this comparison, if he should seeke for defence for preserua∣tion of his life, he had not onely eleuen Angelles ready, but a great and inuincible armye: therefore when as he calleth not the Angels for help, much lesse would he moue a stirre without consideration, whereby no good were to be hoped for. For it should no more auaile to haue the di∣sciples to make a stirre, then if a few frogges shoulde make a noyse. But some interpreters doe search here in vaine, howe Christe could obtayne Angelles of his father, by whose decree it was that hee should dye. For these things are contrary one to the other, that he should delyuer his son naked and vnarmed to death (beecause it was so necessarye and once appointed) & yet that he might be moued with praiers to sende him suc∣cours.

But Christes speach was conditional, that he had a much better meanes for the defence of his life, if the will of the father were not againste it. So all the repugnancy is taken away: for Christ therefore abstayned frō praying to his father, because that hee was sure of his decree to the con∣trary. Hereof yet is this profitable doctrine gathered, that they doe iniu∣rye to God, which doe flye to vnlawful meanes vnder pretence of neces∣sitie. If any man doth want riches and helpes that are lawful, he runneth headlong to wicked counsels and sinfull endeuours: namely because that fewe doe attend vppon the secrete counsell of God, which onely should be sufficient to giue vs rest. If we be in daunger, because the end appea∣reth not vnto man, we imagine this or that, as if there were no Aungels in heauen, which the scripture so oft saieth was appointed to watch for our preseruation, Heb. 1. 14. And so wee doe depriue our selues of their helpe. VVhosoeuer are throwne headlong by their owne vnquietnes & too much doubtfulnes, that they doe put their hands to remedy their e∣uils by meanes forbidden, it is euident that they do renounce the proui∣dence of God.

54. How then should the scriptures be fulfilled. Christ by this saying decla∣reth, that he will not attempt to auoyde death, to the which hee knewe that the father called him. Hee had no neede of the Scriptures to learne out of thē that it was appointed of God for him thē to die: but because that mortall men do not vnderstand what God hath determined wyth himself, vntil he shal reueale it by his word, Christ hauing respecte to his disciples, hath good cause to alleage that testimony, which God had gi∣uen of his will. VVe know what euill soeuer doth befall vs, to be sent of God: but because we are doubtfull of the successe, in seeking the reme∣dies which hee alloweth, we doe not arise against his power: but where his will is found, then to rest. But though Christ here doth onely teach, that he should paciently suffer death, because that the scriptures do testifie that so it should be: yet the vse of this doctrine reacheth further, namely that the scripture is a fitte bridle for the taming of the stubbornnesse of the flesh. For to this ende doth God shewe vnto vs what his pleasure is, that he might keepe vs in obedience to his will. Therefore Paule attri∣buteth these properties to the scripture, that it may instruct vs to patiēce, and help vs in aduersity, so much as there shalbe neede of comfort. Christ after Luke doth reproue his disciples in few wordes, Suffer henceforth: but yet he doth sharply inuey against their boldnes, because they enterprised to enter into a damnable offence, thogh withal he putteth them in hope of forgiuenes, if their wicked heate being coaled, they shall proceede no further.

LV. 51. And he touched his eare. Peter by his fonde zeale had brought a great infamy vpon his master & his doctrine. And it is not to be doub∣ted but that Satan by his subtilty attempted to burden the Gospel with this reproach for euer, as if that Christe had kept cutters and tumultous companions to make innouations. I doe therefore thinke this to be the cause, why Christ healed this wound, which hee had giuen. But the ene∣mies were horribly and wonderfully astonied, that were nothing mo∣ued at the sight of so great a miracle. Yet it is lesse meruaile that they saw not the power of Christ shewed in the person of another, when as they being throwne prostrate by his word, yet ceassed not their rage.

This is the spirit of giddines, wherwith Sathan bewitcheth the repro∣bate, when as they are blinded by the Lorde. In that seruaunt especiallye who was healed, there appeareth a notable example of vnthankefulnes. For that he was neither ouercome by the diuine power of Christe, that he might repent him of his hardnesse, nor wonne by the benefit of an e∣nemie to become a disciple. For the Moonkes doe fondlye imagine that he was healed also in minde, least the works of Christ should haue beene vnperfect: as if that the goodnes of god were not dayly shewed euen vp∣pon the vnworthy.

MAT. 55. As it were against a theefe. Christ in these wordes expostu∣lateth with his enemies, which to execute their enuy vppon him, came furnished with great troupes. For this is the meaning, what neede was it to haue such furniture of weapons against me, as if some thefe were to be taken? For I alwayes liued amongst you vnarmed and peaceably, whē I taught in the temple, I might haue beene taken easilye without anye force of soldiours. But though hee complayneth of their malice, because they doe violentlye runne vppon him, as vppon a seditious man: yet a∣gaine he pricketh their euill conscience, because that with their captayne the traitour, they came vppon him, but fearfully and with many signes of their distrust.

56. But al this was done. The other two doe reporte this somewhat o∣therwise. For that which Matthew reporteth in his owne person, Marke seemeth to attribute to Christ. Luke also vseth diuerse wordes, that this should be their houre, & their power of darknes: Yet the counsel of the holy ghost is certeine, whatsoeuer the wicked imagined, nothinge at all was doone without the allowaunce and prouidence of God. For, as it was said bee∣fore, God hath spoken nothing by his Prophetes, but that which he had with himselfe determined. Here therefore wee are taught first, though Sathan triumph in his vnbrideled lust with al the wicked, yet the hande of God shall alwayes gouerne, so that he will drawe them against their willes whether he wil. Secondly wee are taught, though the wicked doe fulfill, that which is foretold in the Scriptures, yet because that God doth not vse them as lawful ministers, but directeth them by his secret power whether they would not, they shall not be excusable, and when God shal iustly vse their malice, the faulte shall rest vpon themselues. In the meane season let vs note that Christ spake this, that he might take away the of∣fence, which otherwise had not a litle troubled the weake, when they should see him vexed so reproachfully. And his purpose was not onely to prouide for his disciples, but also to beate down the pride of his enemies, least they should triumph as if they hadde gotten the victory. Therefore he saith in Luke, that it is their time: wherby he declareth that the Lord al∣loweth thē this liberty for a short time. And the power of darknes is taken for the deuil, which word again auailed not a litle for the ouerthrowing of their glory. For howsoeuer they shal lift vp themselues, yet Christe tea∣cheth that they are but the deuilles slaues. Further, when all thinges are confusedly mixed togeather, and the deuil by scattering abroad his dark∣nes, doth seeme to ouerthrow the whol order of the world, let vs knowe that the proudience of GOD dooth shine aboue in heauen, so that at the length he wyl set in order those things, which are now disordered: and therefore lette vs learne to lyft vp the eyes of fayth to that brightnes. In

that all the Disciples are sayde to flye, heere agayne maye bee gathered, howe much readyer they were rashly to fight, then to follow the mai∣ster.

MAR. 51. A certeine young man. VVhereof it shoulde come to passe that some should dreame, that this young man should be Iohn, I knowe not, neyther is it greatly to be regarded: this dooth rather appertaine to the matter, to consider to what end Marke should reporte this hystory. And I doe thinke that hee did it to this ende, that wee mighte knowe that the wicked went forward tumultuously without shame and mode∣sty (as the common vse is in such lewd attemptes) so that the youngmen tooke this man, to them a straunger, and suspected of no crime, so that he coulde scarse escape their handes naked. For it is probable that the youngman, of whom mention is made, being a fauourer of Christe, hea∣ring of a tumult in the night, without his clothes, only couered with ly∣nen, came forth, either that he might discouer their conspiracies, or at the least shew some duety of piety. That certeinly which I touched euē now is to be seene, that the wicked went forwarde with extreame violence, when as they spared not the poore youngman, who at that noise came halfe naked out of his bed.

Matth. 26.	Marke. 14.	Luke. 22.
57. And they tooke Iesus, & lead him to Caiaphas, the highe priest, where the Scribes and the Elders were assembled 58. And Peter followed him a farre off vnto the high priestes hall, and went in, and sate with the seruants to see the ende. 56. Now the high priests and the elders, and al the whol coun∣cell; sought false witnesse against Iesus to put him to death. 60. But they found none, and thogh many false witnesses came yet founde they none, but at the last came two false witnesses. 61. And said, this man saide, I can destroy the temple of god, and build it in three daies.	53. So they lead Iesus awaye to the high priest, & to him came al the high priestes, and the Elders, and the Scribes. 54. And Peter followed him a farre off, euen into the hall of the high priest, and sate with the ser∣uants, and warmed himself at the fire. 55. And the hie priests, and all the council sought for witnesse against Iesus, to put him to death, but found none. 56. For many bare false witnesse against him, but their witnesse a∣greed not together. 57. Then there arose certein, and bare false witnesse against him, sai¦ing. 58. VVee heard him saye, I wil destroy this temple made with handes, and within three dayes I wil builde another made without handes. 59. But their witnesse yet agreed not togeather.	54. Then took they him, and led him, and broughte him to the highe priestes house. and Peter followed a farre off.

Luke holdeth an other maner of course in setting downe this history, then Mat. and Mar. doe. But the diuersitie which is betweene them, wee will endeuour to reconcile in place conuenient. In the meane season it is good brieflye to touch those thinges, which are worthy to be noted in Matthew and Markes wordes. First, that the offence of the crosse maye

be taken away, the profitte must bee considered, which the humbling of Christ hath gotten for vs: for so it shall come to passe, that the goodnes of God, which is incomparable, and the efficacy of his grace shall abolish by his brightnes whatsoeuer deformity and reproachfulnes there shalbe in it: it was a vile thing, according to the flesh, that the son of God shuld be taken, bound, and kept captiue: but when wee consider that wee by his bandes are set free from the tyranny of the deuil, and from the guil∣nesse which held vs bound beefore God, the offence is not onelye taken awaye, whereat our faith mighte stumble, but in steede thereof succee∣deth the wonderfull great grace of GOD, whoe esteemed so much of our deliueraunce, that hee deliuered his only begotten sonne to the wic∣ked to be bound. This also is a notable pledge of the singuler loue of Christ towardes vs, in that he spared not himselfe, but willingly tooke the bandes vpon his owne flesh, that hee might deliuer our soules from bandes which are much worse.

57. They lead him to Caiaphas, Though the greater iurisdiction, as they call it, was taken away from the Iewes, yet there remained some rem∣nauntes of that iudgment, which the law gaue to the hie Priest, Deu. 17 8. so some small correction was left, when the mere empire was taken a∣way. For this cause Christ was carried to the hye Priest to be examined: not that the last sentence of iudgement shoulde bee giuen against him at that iudgment seate, but that he being condemned in their iudgemente, the Priestes might then carry him before the gouernour. Caiaphas the Priest, was otherwise called Iosephus, who as Iosephus the hystoriogra∣pher saieth in his 18. booke, had the hie priesthood giuen him by Valeri∣us Gratus the president of Iudea, when Simon the sonne of Camithus was remoued from that honour. But his surname is onely set downe by the Euangelistes, because it may be the same was then more commonly knowne, and more renoumed. Matthew saieth that the Priests came to∣geather to Caiaphas house, not that they were gathered together nowe before christ was brought thither at midnight: but because the place was appointed, that the message being heard, they might with speede hasten thither very early in the morning: though we saw euen now that some of the Priestes were abroad with the souldiers in the night at the taking of Christ. But other where we haue often seene that the Euangelistes are not so curious as to obserue the order of the time. Certeinely in this present place they had no other purpose, then to shewe that the sonne of God was oppressed by a wicked faction of a whole councel. And here is a horrible and feareful sight set before our eies. For there was not at that time in any other place either a temple of God, or a lawful worship, or a face of a Church then at Hierusalem: the hie Prieste was figure of the onely mediatour between God and men: they which were present with him in the council, represented the whol Church of God: yet they al cō∣spire together to extinguish the only hope of saluation. But because that Dauid had prophesied of the same, as it is set downe in the Psa. 118. 22. That the stone reiected by the builders, yet neuerthelesse should become the head of the corner: also it was spoken of before by Iesaiah, ch••. 8. 14 that the God of hostes shoulde be a stone of offence to al the people of Israel, wherat they shuld stumble: it was wel foreseene by the Lord, least that such impiety of men should trouble the soules of the faythfull.

59. They sought for false witnesse. The Euangelistes these woordes doe

note, that the priests did mind nothing lesse, then to inquire out the cause, that the matter beeing well tried, they might discerne what was righte. For this was their determination before to destroy Christ: now they do onely seeke the reason of destroying him. But it cannot bee that there should be any place lefte for equity, where as the cause was not knowne before. And in that they gaue not ouer when they found not that, which they hoped for, their blind obstinacye is the better discerned. Therefore in that blindnes of their rage, the innocency of the sonne of God appea∣red yet euidently, so that the deuils themselues might know that an in∣nocent wente to death. Further, it is to be noted that they are called false witnesses, not which do vtter a lie coined of nothing, but they which doe quarrellingly peruert wordes well spoken, and doe wreste them to make them to be a crime: and such an example there is here expreslye set downe of the ouerthrow and new building of the Temple. Christe had saide, that when the Temple of his body should be destroyed; he woulde raise it againe the third day: now the false witnesses do not imagine any new deuise, but they do depraue his words, as if that he shuld boast of v∣sing some delusions in building of the Temple. But because the quarrell was light, & of no weight, it may hereby be readily gathered, how great∣ly the Priests & Scribes were blinded with their madnes, who yet with∣out any colour do desire that Christ should die.

Matth. 26.	Marke. 14.	Luke. 22.
62. Then the chiefe Priest arose and said to him, answe∣rest thou nothing? what is the matter, that these menne doe witnesse against thee? 63. But Iesus held his peace: Then the chiefe Priest answe∣red, and said to him, I charge thee by ye liuing god, that thou tel vs if thou be the Christ the sinne of God. 64. Iesus said to him, thou hast said it: neuerthelesse I say vn∣to you, hereafter shall yee see the sonne of man sitting at the right hande of the power of God, and come in the cloudes of the heauen. 65. Then the hie priest rente his clothes, saying, he hath blas¦phemed, what haue wee anye more neede of witnesses? bee∣hold, now yee haue hearde his blasphemy. 66. VVhat think ye? they answered and said, he is worthy to die. 67. Then spat they in his face, and buffeted him, and other smote him with their rods, saying, prophesie to vs, O christ who is he that smote thee?	60. Then the hi•• Priest stoode vp amongst them, and asked Iesus, saying, aunswerest thou nothing? what is the matter that these doe beare witnesse against thee? 61. But he held his peace, & answered nothing. Againe the hie Priest asked him, & said vnto him, art thou Christ, the sonne of the blessed? 62. And Iesus said, I am he, and yee shall see the sonne of man sit at the righte hande of the power of God, and come in the cloudes of heauen. 63. Then the hie priest rent his clothes, & said, what haue we any more neede of witnes∣ses? 64. Ye haue heard the blas∣phemy: what thinke ye? And they al condemned him to bee worthy of death. 65. And some beeganne to spit at him, and to couer his face, and to beate him with fishes, and to saye vnto him, prophesie, and the sergeaunts smote him with their rods.	63. And the men that held Iesus mocked him, and stroke him. 64. And when they had blindfolded him, they smote him on the face, and asked him, saying, prophesie wh•••• it is that smote thee. 65. And manye other thinges blasphemously spake they against him. 66. And assoone as it 〈◊〉〈◊〉 day, the Elders of the peo∣ple, and the hie priests, and the Scribes came togeather & led him into their coun∣cil, 67. Saying, art thou the Christ? tel vs, And he said vnto them, if I tell you, you wil not beleeue it. 68. And if also I aske you, ye wil not aunswere me, not let me go. 69. Hereafter shal the son of man sit at the right hand of the power of God. 70. Then saide they all, art thou thē the son of God, & he said to them, ye say that I am. 71. Then said they▪ what ••eede we any further witnesse: for wee our selues haue heard it of his mouth.

62. Then the chiefe priest arose. It is certeine that Christe held his peace, when he was charged by false witnesses, not only because they were vn∣worthy to be refuted, but because that he did not seeke nowe to be dely∣uered, knowing that the houre was come. Yet Caiaphas triumpheth vp∣pon his silence, as if that he held his peace as one conuicted, as they are woont, which know themselues guiltie. But it is great wickednes, that they should charge Christ to be faulty: because there be, which doe wit∣nesse against him. For this question, VVhat doe these men witnesse against thee? is asmuch as if he should haue saide, how commeth it to passe, that these doe sette against thee, but because that relygion compelleth them? For they are not offended against thee without a cause. As if that he were ignorant that they were suborned by fraud: but thus do the wicked rage without al shame, when they haue power and force with thē. But Christ held his peace againe, not onely because it was a vaine obiection, but be∣cause that he being appointed to be a sacrifice, had cast off all care of de∣fending of himselfe.

63. I charge thee by the liuing God. The high Prieste thought this one crime to be sufficient to condemne Christ, if he would professe himselfe to bee the Christ. But when all men gloried that they hoped to be redeemed by Christe, this was first to be sought, whether hee was so or no. They durst not be so bold as to say that there was no Christ, by whose hande the people should be deliuered. Iesus commeth forth amongst them with the title of Christ, why do they not attend to the matter it selfe? why do they not examine the signes, whereby they might haue proceeded to a right iudgment? But because they had once determined to destroy Christ, they are content with this pretence of sacriledge, that he tooke vpon him the glory of the Godhead. And yet with an oth Caiaphas doth so exa∣mine the matter, as if that the same being throughly proued, he had bene ready to giue place, & yet his whol mind is possessed with a peruerse ha∣tred and contempt of Christ: for so is he blinded with pride and ambiti∣on, that they take it for graunted, as if the matter were so plaine, that without inquisition of the right, they had iuste cause of condemnation in their hand.

It may also be gathered by the words of Caiaphas, that the Messias had this notable name amongst the Iewes, that they would call him the Son of God. For he had not any other occasion, then the common manner of speach to stirre him to moue this question. And truely the scripture de∣clared vnto them, that he was aswell the sonne of God, as the Sonne of Dauid. And Caiaphas seemeth to vse this Epithite, either to feare Christ, or to make him the more to be enuied: as if he shuld haue saide, see whe∣ther thou art runne: for thou canst not say, that thou art Christ, but that thou must withall callenge the name of the Sonne of God, wherewith the scripture adorneth him. That in Marke appertayneth to the same purpose, where Blessed is vsed for God. For that faigned reuerence did more presse Christ, then if he had prophaned the holye name of GOD.

64. Thou hast said it. There is an other aunswere set downe by Luke, wherein Christ reproueth the malice of the Priest, because they do not aske the question, for that they would know. You wil not beleeue (saieth he) if I should tell you: In the which words he declareth, that if he should proue himselfe to be the Christ a hundred waies, yet that he should so preuaile

nothing amongst the obstinate. For they had not only heard, but also seene with their eies the miracles, which though Christe held his peace, shuld declare his heauenly and diuine power, and also should proclaime him to be the Redeemer promised in times past. Then is a confession ad∣ded, which thogh it be reported by Mat. in mo words, yet the sense is all one. Therfore Iesus saith, that he is the Christ, not that he might therby escape death, but rather that he might inflame the rage of his enemies a∣gainst him. And because that then in that base estate he was despised & almost brought to nothing, hee foretelleth that at the length in his tyme he wil come with kingly maiesty, that they shoulde feare him as a iudge, whom now they cannot abide to acknowledge for the Sauiour. The meaning therfore is y^t they were greatly deceiued, if by their present be∣holding of him, they should iudge what he were: for it beehoued him to be humbled and brought almost to nothing, before he shuld appeare ad∣orned with the ensignes and magnifical glory of his kingdom. Hence al∣so may a profitable doctrin be drawn, which reacheth further. For whēce commeth the great security, which the wicked is in? whereof becōe they so froward to rebell, but because the crucified Iesus, is not of anye great account amongst them? They are therefore to be called back to that hor∣rible iudgement, which by theyr vnsensiblenes they shal not escape. And thogh they scofte at that which is said of the comming of Christ, as at a fable, yet the iudge himself doth not in vaine cite thē to his iudgmēt seat, and he commaundeth them to be cited by the preaching of his Gospell, that they may be thereby made the more inexcusable. But this forewar∣ning is for the speciall profit of the faithfull, that nowe with the eies of hope they may seek for Christ in heauen, sitting at the right hand of the father, and may patiently waite vntill he come, and withal be sure that the vngodly do not in vaine lift vp themselues against him in his absēce: for they shall be compelled to see him cōming aboue from heauen, whō now they do not onely despise, but also tread downe in their pride. The metaphor in the word right hand shold be well known: for it is oftē found in the scriptures. And Christ is said to sit at the right hand of the father, because that he is appointed chief king, who shuld in his name gouerne the world, as if that he held the second seat of honour and empire from him. Christ therfore sitteth at the right hand of the father, because hee is his vicar, and this is therfore called the right hand of power, because that GOD dooth nowe by the hand of his sonne execute his power, and wil in the last day iudge the world.

65. Thou the hie priest rent his clothes. Hereby we see how those miracles, wherby Christ testified his diuinity profited nothing amongst these wic∣ked men. But it is no meruaile that the son of God in the base estate of a seruant should be despised of them, which were touched with no care of the promised saluation: for except they had altogether cast off all feeling of godlines, in their lamentable estate, it was meete for them carefully to waite for the redeemer. Now, when they refuse him offered vnto them without inquiry, do they not as it were extinguish asmuch as in them li∣eth, al the promises of God? And first the hie priest pronounceth Christe to bee a blasphemer, then, they doe al subscribe to it. And this renting of clothes doth plainly declare how boldly and wickedly the profaine con∣temners of God do pretend a false zeale. And this was a thing meete for

the hie priest, when he heard the name of God repr••achfully propha∣ned not only to burn with in & to be vexed, but to giue an open sign of detestatiō: but refusing the examinatiō of it, hee preposterously faigned the blasphemy of himself. Yet in the meane season the faithlesse hipocrit by taking vpon him another persō, doth teach the childrē of God, how much they shuld be grieued at blasphemies, & by his example he cōdem¦neth the vile sluggishnes of thē, which are no more moued at the propha∣ning of religion, then if they heard iesters to scof at fantasticall trifles.

67. Then spat t••ey in his face. Luke hath either inuerted the order of the hy∣story, or els the Lord suffred so great reproches twise: and the latter see∣meth probable to me. Yet I do not doubt but that the officers tooke the more courage, the more insolently to spit vpon Christ, & to strike him, after they saw that he was appointed to death by the former iudgment of the council. But al these reproches tended to this ende, that he shoulde seeme to bee nothing lesse like, then to bee the prince of the prophets, who could not keepe himself from blowes, when he had a veile put o∣uer him. But the prouidence of God turned this disdainfull dealing to a far other end: for the face of Christ defiled with blowes & spittings, re∣storeth that image in vs, which by sin was corrupt and blotted out.

Math. 26.	Mark. 14.	Luke. 22.
69. Peter sate without in the hal, and a maid came to him, saying, thou also waste with Iesus of Galyle. 70. But he denied before them al, saying, I wot not what thou saist. 71. And when hee went out into the porch, an other maid saw him, and said vnto them, that were there, this man was also with Iesus of Nazareth. 72. And againe hee deny∣ed with an oath, saying, I know not the man. 73. So after a while came vnto him they that stoode by, and said vnto Peter, sure∣ly thou art also one of them: for euen thy speach bewraeth thee. 74. Then began he to cursse himself, and to sweare, saying, I knowe not the man, and immediatelye the cocke crew. 75. Then Peter remembred the words of Iesus, which had said vnto him, before the cock ••owe, thou shalt denye mee thrise: so he went out, & wept ••••••terly.	66. And as Peter was bee∣neath in the hal, there came one of the maides of the hye priest. 67. And when shee saw Peter warming himself, she looked on him, and sayde, thou wast also with Iesus of Nazaret. 68. But he denyed it, saying, I know him not, neither wot I what thou saiest. Then hee went out into the porch, and the cocke crew. 69. Then a maid saw him a∣gaine, and beganne to saye to them that stoode by: this is one of them. 70. But he denied it, again, & anon after they that stood by, said againe to Peter, sure∣ly thou art one of them: for thou art of Galile, and thy speach is like. 71. And hee beganne to cursse, and swear, saying, I know not this man, of whom he spake. 72. Then the second time the cock crew, & Peter remem∣bred the word that Iesus had said vnto him, before the cock crowe twise, thou shalt denye me thrise, and waying that with himself, he wept.	55. And when they had kind led a fire in the mids of the hal, and were set down toge∣ther, Peter also sat downe a∣mong them, 56. And a cer∣teine maid beheld him a•• be sate by the fire, and hauinge wel looked on him, said, this man was also with him. 57. But hee denied him, say∣ing, woman, I know him 〈◊〉〈◊〉. 58. And after a litle while, another mā saw him, & said thou art also of them: but Peter said, man, I am not. 59. And about the space of an houre after a certeine o∣ther affirmed, saying, verely euen this man was with him: for he is also a Galilean. 60. And Peter said, may, I knowe not what thou sai••. And immediately while hee yet spake, the cocke crew. 61. Then the Lorde turned backe, & looked vpon Peter: and Peter remembred the word of the Lorde, howe hee had said vnto him, before the cocke crowe, then shalt deny me thrise. 62. And Peter wente 〈◊〉〈◊〉 and wept bitterly.

The fall of Peter which is here set down is a notable spectacle of our infirmity. Againe, in his repentance there is set beefore vs an example of the goodnes and mercy of God worthy to be remembred. And so the history which is reported of this one, containeth doctrine common to the whole Church, and that very profitable, partly to teach them which stand carefully to feare, partly to raise vp them that are falne with the hope of forgiuenes. And here is first to be noted, how vnaduisedly Peter did, when he entred into the hie priestes hall. It was a point of pietie to follow his maister: but sith that he was warned how he shuld fal away, he shuld rather lye hid in some corner, least that he should cast himselfe into daunger of sinning. So it doth befal oft tymes, that the faithfull vn∣der the colour of vertue do cast themselues into temptations. VVhere∣fore let vs pray to the Lord, that he would keepe vs in with the brydle of his spirit, least that we going out of our calling, should presentlye bee punished. VVe must also pray vnto him so oft as we do enterprise to do any thing, that he would not suffer vs to fainte in the midst of our la∣bours, or in the beginning of our work: but that he would strengthen vs frō heauen vnto the end: The feeling of our infirmity shuld be no cause to make vs slothful: but it shuld restrain our rashnes, from attēpting any thing aboue our calling: and also to stir vs vp to praiers, that God, who hath giuen the gift to begin wel, wold also giue the grace of perseuerēce

69. A maid came to him. Here we see that there is no neede of any great conflict, nor of many bands of men, or deuises to ouerthrow a man: for whosoeuer is not vpholden by the hand of God, shall by and by fal at e∣uery smal blast, or at the noise of the falling of a leafe. Certeinlye Peter had as great courage as any of vs, and euen now he had shewed a strang token of a stout mind (though in a preposterous boldnes:) yet he tarrieth not vntil he shuld be drawn before the iudgment seat of the hie priest, or vntil the enemies by force shuld threten death: but feared with the voice of a dāsel, he forth w^t denieth his master. And, but late he seemed to him self to be a soldiour inuincible euen to death. Therfore let vs remem∣ber that our forces are so far from being able to bear, that they fal away at the only shadow of a battel. But so the lord doth pay a iust reward for our faithlesnes, whē he vnarmeth vs, & weakeneth vs, so that we shall be afraid of nothing, after we haue cast away his feare. For if the perfecte feare of god had flourished in the hart of Peter, he had bene a fortres in∣uincible: but now he being naked & vnarmed feareth whē he is yet far frō daunger 70. He denied before them al. This circūstance maketh the fault the greater, that Peter was not afraid to deny his master before so great a company of witnesses. And the holy Ghost wold of purpose note this, that the verye light of men might encourage vs to holde the confession of fayth. For if we deny Christ before weakelinges, because they beeing shaken by our example, doe wax faint, we doe asmuch as in vs lyeth, de∣stroy so manye soules: but if before the wicked contemners of God and enemyes of the Gospel, we defraude Christe of the testimonye due vnto him, we do make his holy name to be scorned of all men. To be short, as a bold and free confession dooth strengthen all the godlye, and maketh all vnbeleeuers ashamed: so the falling away draweth with it a publyk ruine to faith, and a reproach to sound doctrine in the Church. There∣fore the hygher place that anye manne is in, the more diligentlye hee

must take heede to himself: for he cannot fall from his estate, but that he shal do the more harme. Further, the maner of denyall, which is here set down, doth euidētly declare that y^e miserable sophisters do auail nothing by their ambiguous and shifting answeres, if they bee at any time called to yeeld a reckoning of their faith. Peter dooth not expresly abiure the whole doctrine of the Gospel: he only denieth that he knew the manne: but because that he doth indirectly burye the light of redemption offe∣red vnder the person of Christ, hee is condemned of vile and filthy trea∣chery. He had heard the Lorde say but a little beefore, that confession of fayth was a sacrifice acceptable to GOD. Therefore the denial can∣not be excused, which defraudeth God of his lawefull worshippe, and Christe of his honour. Therefore lette vs learne that the leauing of the simple and free confession of faith, is a defrauding him of his lawful te∣stimony.

71. An other maide saw him. By Marks words it may rather be gathered, that it was the same maid: he doth not certeinly expresse any other besids the former: yet there is no repugnācy in it: for it is probable that that which one had spoken, ••lew abroade through all their mouthes, so that as the first shuld speak of it to many, & oft, so others withal came forth to cō∣firme that iudgement and to spread it further. And Iohn reporteth that the question was not demaunded the seconde time by a maide, but of a multitude of men. VVherby it appeareth that the speach which came frō the damsel, was taken vp by the men which stood by, and they assaulted Peter. There is another difference betweene Mark & the other three: for he maketh mention of the crowing of the cock twise, but the other doe say that the cock then crew, when that Peter had denied the Lord thrise. But the vnlosing of this knot is not hard, for Marke reporteth nothing contrary to the hystory of the others but that that which they doe passe ouer in silence, he deliuereth more plainly: I do think when Christ saide to Peter, before the cock crow, that he meant such a crowing as contai∣ned many courses doubled in it. For the cockes do not only crow once, but they doe often iterate their crowinges: yet that is called but one cockes crowing, which is done at one watch. Therefore Mat. Luke & Iohn do say that Peter denied the lord thrise before the end of the cocks crowing: Mark doth more distinctly set down one circūstance: namely that in so short space of the Peter was drawn to deny him thrise, & be∣ing warned by the first crowing, he repented not. Further, wee will not saye, that there is contrariety betweene prophane writers, if some one should rehearse those matters, which are left vntouched by others. Ther∣••ore though that which is reported by Mark doth differ yet it is not re∣pugnāt to the others. And this is worthy to be noted, that Peter after he could not escape with a simple denial, he doubleth y^e offēce by putting an oth to it also a litle u••ter, whē he is more vehemently vrged, he falleth to ••ursing? wherby we do gather that after a sinner doth once fall, he is then carried to worse and worse. So they which doo beginne at small sinnes, doe after runne headlong into moste filthy & heynous offences, which they doe at the first abhorre. And this is the iust vengeaunce of GOD, after we are depriued of the helpe of the holy Ghoste, to grannt Sathan lyberty to use 〈…〉〈…〉 so that we being wholly tied & boūd vnto him, he may cast vs 〈◊〉〈◊〉 and ••••ther. And that dooth especiallye f••ll out in the deniall of the fayth; for where any man for feare of the

Crosse doth turne away from the pure profession of the Gospell, if hee seemeth not yet to haue satisfied the enemies, he runneth on further: and that which he durst not confesse sincerely, he dooth without any coue∣ringes altogether abiure. Then is this also to be obserued, that Peter fell thrise almost in a moment: for hereby it appeareth how slyppery & re∣dy we are to fall, as oft as Satan vrgeth vs: and truely there wyll bee no measure of falling, except the Lord by his outstretched hand shall holde vs back. After that the force of the grace of the spirite was quenched in Peter, as any man that came by him had asked him of Christ, he was ready to make a hunded, yea, a thousand denials. Therefore though it was most filthy for him to fall thrise, yet the Lord spared him, by restrai∣ning the tongues of his enemies, least they shoulde moue moe troubles. So also it is necessary at this day, that hee should bridle Sathan, leaste hee should ouerwhelme vs with innumerable tentations. For though he cea∣seth not to beate vs with many engines, yet if the Lord, prouidinge for our infirmitie, should not beate backe the force of his fury, we shoulde haue to striue with an vnmeasurable heape of tentations. Therefore we haue great cause to praise in this behalf the mercy of the Lord, in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs.

74. Then he beganne to curse. By this third denial the infidelity of Peter towards his master breaketh vp into a great heap. For not satisfied with swearing, he leapeth ouer to cursing, wherein he yeeldeth both his bo∣dy and soule to destruction. For he praieth that the cursse of God maye lighte vppon him, if hee knewe Christe. And this is asmuch, as if hee should haue saide, let me come to an euill end, if I haue any thinge to do with the saluation of God. VVherein the goodnes of Christ is so much the more to be had in admiration, for curing his disciple raised from so deadly a ruine. But this place doth teach that it is not blasphemy against the spirit, if any man through the infirmity of the flesh should fall, thogh he should deny the known trueth. Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men: and how horrible a vengeaunce doth remaine for them before God and his Aungelles, who for a slouthful feare of the crosse do forsake the confes∣sion of the faith: for he had a litle before preferred & not in vaine, death or any torment before the denial of Christ. Therefore now wittinglye, and being before admonished, he casteth himselfe headlong, yet after hee obtaineth forgiuenes. VVhereof it followeth that he sinned of infirmity and not of an incurable malice. For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him, if the sparkes of right af∣fection had not beene quenched by feare.

75. And Peter remembred. At the crowing of the cock Christ also looked vpon him, as Luke witnesseth. For he had first despised the crowinge of the cocke, as we haue heard out of Marke. Therefore it was meete that Christ shuld looke back vpon him, that he might come againe vnto him selfe. And euery one of vs do proue the same to be true in our selues: For which of vs doth not carelesly passe by with deafe eares, I do not say di∣uerse and manifold songes of birdes (which yet do stirre vs to the glori∣fying of God:) but the very woorde of God, which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel? And

our mindes are possessed with such a brutish blockishnes not onelye one day, but perpetually, vntil he shal vouchsafe to look vpon vs, who aloane conuerteth the harts of men. Yet it is worth the labour to note that it was no common maner of looking: (for he had looked before vpon Iu∣das, who yet became nothing the better therby) but in looking vpon Pe∣ter, he ioyned the secrete efficacy of the spirite with his eyes, and so with the beames of his grace he pearced into his heart. VVherfore let vs know as oft as any man shal fal, he cannot beegin to repent, except the Lorde looke vpon him. He wept bitterly. It is likely to be true that Peter went out for feare, for he durst not weepe before witnesses: wherin he yet againe shewed his infirmity. VVherby we do gather that hee deserued not for∣giuenes by satisfaction, but obtained the same of the fatherly fauour of God. And by this example we are taught, though our repentance should halt, yet to hope well, because that God despiseth not a weak repentance so that it be sincere. In the meane while Peters secrete teares doe wit∣nesse his true repentaunce beefore God and the Aungelles: for beeinge withdrawne from the eyes of menne, he doth set before him GOD and the Aungelles: and so these teares doe flow out of the innermost affecti∣on of the heart. The which is therefore to be noted, because that we doe see many which doe shed tears very plentifully, so long as men do look vppon them, whose eies in secret do presently waxe dry. Further, it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares, which powre forth none, for feare of Gods iudgement. Yet it is demaunded whether true repentaunce requireth teares. I doe aunswere, the faithful do oft with drye eies mourne vnto the Lorde, and confesse their faulte, that they maye obtaine forgiuenes: but in hainous offen∣ces they are too too blockish and slouthful, which are not wounded with sorow and heauines, and are not ashamed euen to powre forth teares. Therefore the scripture after it findeth men guiltye of sinnes, exhorteth them to sackcloth and ashes.

Matth. 27.	Marke. 15.	Luk. 23.
1. VVhen the morning was come, all the chiefe Priests, and the Elders of the peple tooke counsell a∣gainst Iesus, to put him to death, 2. And led him away bound, and deliuered him vnto P••ntius Pylate, the gouernour. 3. Then, when Iudas, which betraied him, sawe that he was condemned, he repented himself, and brought a∣gaine the thirty peeces of siluer to the chiefe Priestes and Elders, 4. Saying, I haue sinned, betrayinge innocent bloud. But they said, what is that to vs? looke thou to it. 5. And when hee had casse downe the siluer peeces in the Temple, he departed, and went out, and hanged himselfe▪ 6. And the chiefe Priestes tooke the siluer peeces, and said, it is not lawfull for vs to put them into the treasure, because it is the price of bloud. 7. And they tooke counsell, and bought with them a potters field, for the burial of straungers.

8. VVherefore that field is called the fielde of bloud vntil this day. 9. (Then was fulfilled that which was spoken by Ie∣remias the Prophet, saying: and they tooke thirty siluer peeces, the price of him that was valued, whom they of the children of Israel valued. 10. And they gaue them for the potters field, as the Lord appointed me.)

1. And anō in the dawninge, the hye Priestes helde a councill with the Elders, and the Scribes, and the whole council, and bound Iesus, and led him away, and deliuered him to Pylate.

1. Then the whole multi∣tude of them arose, and led him vnto Pi∣late.

1. VVhen the morning was come. VVhen as the chiefe Priestes with hys counsell had examined Christ before aboute midnight, at the length at the rising of the sunne they do determine to bringe him before the go∣uernour. And therin they do obserue the forme of iudgment, least theyr haste shuld be suspected, if they shuld run to Pilate before the time, as in tumultes they vse to do. Yet it is probable, sith that Christ was brought from their council, that they had quickly consulted, and appointed with out any long delay what they wold do. For it was said before, that what time Christ came out from them, he shuld meete with Peter: namely, af∣ter the cockes crowing, and when it was now neere day. VVherfore the Euangelistes do not meane that they were remoued out of their place but they do only report that in the dawning of the day Christ was iud∣ged by them to death, neither slacked they anye time in their bold execu∣ting of their wickednes. But that Luke saide before, that they were gathered in the morning, must not be expounded of their beeginning, but of the laste action which is added afterwards: as if he should haue said, after the daye appeared, because the Lord had confessed himself to be the son of God, they gaue their sentence of putting him to death. If they had had liberty to put to death, such was their fury, that they all would haue laid outra∣gious hands vpon him: but because that Pilate had the authority of the iudgements of death, they are enforced to descend to his iudgment seat: they only do seeke to catch him in a snare in their former iudgment. For the stoning of Stephen fel out seditiously, as when thinges are in an vp∣roare. But it was meete that the son of God shuld in solemne maner bee condemned of an earthly iudge, that he might blot out our guiltines in heauen. 3. Then Iudas seeing. Mat. doth not by this aduerb note any cer∣teine point of time: for shortly after he addeth, that Iudas because he saw the hie priests refuse the price of treason, did cast the same into the tem∣ple. But they came the next waye out of Caiaphas house into the iudge∣ment hall, & there they staid vntil Christe was condemned. Therefore they were scarsly found that day in the Temple: but because that he spak of the tragical fury of the council, he ioyned also withal the death of Iu∣das (wherin their blinde obstinacy or yron hardnes dooth the better ap∣peare.) And he saith that Iudas was touched with repentance: not that he repented, but that hee was displeased with the heinous offence, which he had committed: as god doth oftētimes open the eies of the reptobate, so that they beginne to feele their sins, and to abhorre them. For, they which do ernestly sorow, so that they do repēt, are not said only Metame∣••ein, but also Metan••ein, and therof also Metan••ia, which is a true conuersiō of man vnto god. Iudas therfore conceiued a lothsomnes & a horror, not that he might turn himself vnto God, but rather that he being ouerwhel∣med with dispaire, might be an exāple of a mā wholy forsakē of the grace of God.

And Paul doth for good cause call that a godly and profitable sorow, 2. Cor. 7. 10, which leadeth to repentaunce: but if any man shal stumble at the first entraunce into the same, that confused and mishapen sorrow shal profit him nothing. But rather with this iuste reuenge doth God at the length plague the wicked, which haue stubbornely despised his iudg∣ment, in that he doth deliuer them to bee tormented of Sathan without hope of comfort. True repentaunce is a disliking of sinne, conceiued of a feare & reuerence of god, which withal bringeth forth of it a loue & de∣••ire of righteousnes. The vngodly are farre from this affection: for they would desire neuer to make an end of sinning: yea, they striue as muche as lyeth in them, to delude both themselues and God, but their consciēce tormenteth them with a blind horror against their wils, & they striuing against the same: so y^t thogh they hate not their sin, yet they feele the same with sorrow & doubtfulnes grieuous and troublesom vnto thē. Hereof it commeth to passe that their sorow is vnprofitable to thē, because they do not freely turne vnto God, neither yet seeke to be better, but fast set∣led to their own wicked desire, they pine awaye in that torment, whiche they cannot escape. By this meanes (as I saide euen now) God reuengeth their obstinacy. For though God by chastising his elect hardly, doth whē they striue against the same draw thē vnto him, yet the woūds which he giueth, he doth heale in time conuenient, so that they do willingly come to him, whose hand they know hath smitten them, and of whose wrath they are afraid. The former therfore do no lesse flye then feare the iudg∣ment of God without the hatred of sin: & so they being wounded with an incurable blow, do perish in the midst of their sorowes. If Iudas had giuē eare to the admonition of Christ, there had bene yet place to repen∣tance: but because that he had despised so louing a calling to saluation, he is deliuered ouer to serue Sathan, who shuld cast him headlong into de¦speration. But if the Papists taught truly in their schooles of repentance, then is there nothing wanting in Iudas, for in him may be founde theyr whol definition. For here is to be seene both contrition of heart, and con∣fession of moth, & satisfaction of work as they speak. Wherby wee doe gather that they do only snatch at the bark: because they do omitte that, which was the chief, the conuersion of man to God, whil the sinner bro∣ken with shame and feare renounceth himself, that he may yeeld hym∣self to obey righteousnes. 4. VVhat is that to vs! Here is described the sloth and blockishnes of the hye priests, in that they being admonished by the fearful exāple of Iudas, doe not yet remēber themselues. I graunte that as hypocrites vse to slatter themselues, they had a colour for themselues in a readines, wherby they would distinguish betweene their cause & Iudas: For they thought themselues not partakers of the sin, thogh they had a∣bused the trechery of the traitor. But Iudas doth not only cōfesse that he himself had sinned, but he aduoucheth the innocency of Christ: whereof it followeth that they sought the destruction of a righteous manne▪ and therfore they were guilty of a heinous murther. And it is not to be dou∣ted but that god wold mark their cōsciences with a hot yrō, which shuld discouer their hiddē poisō. But let vs learn so oft as we see the wicked ter∣rified, to whom we are any thing like, that they are so many prouocatiōs of vs to repētance, by the neglect wherof the obstinate doe double theyr fault. It is also to be noted that by the sin of man they al were not absol∣ued

who entangled themselues by euery way they could: and much lesse did the authours of that wickednesse preuaile to keepe themselues from the same vengeance, by distinguishing themselues from their officers.

5. He hanged himselfe. Of this price doeth sathan sell his baites, where∣with he allureth the wicked for a time, that he tourneth them into mad∣nesse, that they willingly cutting themselues from the hope of saluati∣on, so that they shall not finde comforte any other where, but in deathe. The 30. pieces of siluer wherewith Iudas had betraied as wel his owne saluation, as Christ, he of himselfe casteth away, though he myght haue enioyed the same for any other men: and he doth not onely depriue him self, but with the sacrilegious hire and price of the death of Christ, he al∣so casteth away his life. So though that God should not stir his hand, yet the wicked are deceiued by their owne desires, that hauing their desires, they do not only depriue themselues of those vain goods, but therof they doe rather make halters for themselues. But though they become their owne slaughter men, by executing vengeance vpon themselues, they doe mitigate and diminish nothing of the wrath of God towardes them.

6. It is not lawful to put them. Heereby it doeth plainly appeare that the hypocrites onely by seeking an outward shew doe mocke with God. So that they prophane not their treasury, they do imagine themselues in all other things to be pure: neither doe they regarde that wicked couenant, whereby they had no lesse bounde themselues to Gods vengeance then Iudas. If that were an hainous offence to lay vp the price of bloude in the holy treasury, why was it rather lawful to take the same frō thence? For they had no richesse but of the offerings of the Temple, neither had they taken that from any other place, which now they doe doubt of as a thing polluted, to lay vp there againe. But from whence came this pol∣lution, but from thēselues? Further, the more the wicked do endeuour to couer their sins, so much the more doth the lord apply the laying of them open. They hoped that the sinne should be buried with an honest cloke, if they should buy a barren fielde for the buriall of straungers. But the wonderful prouidence of God made the successe of this cleane contra∣ry, so that the field shuld be as it were an eternal memorial of that trea∣son which before was hid. For they gaue not that place that name: but after that the matter was commonly knowne, by a common consent it is called the fielde of bloude: as if that God had commaunded all mennes tounges to speake of their reproache. And it was a plausible matter to prouide for the buriall of straungers, if it should fal out that any should die at Hierusalem, which came thither out of farre countryes to offer sa∣crifice.

And because there was a portion of the Gentiles, I doe not disallowe that which some old menne haue wrytten, that by this token there was hope of saluation giuen to the Gentiles, because that they were inclu∣ded in the price of the bloude of Christe. But because it is rather a sub∣tile deuice then a sure, I leaue it as I finde it. Corbana, is a Chalde woorde, deduced from the Hebrewe woorde Corban, whereof there is mention made other where.

9. Then was fulfilled. I doe graunte that I doe not knowe howe Hiere∣mias name shoulde creepe in, neither doe I muche laboure about it: the matter it selfe doeth euidently declare that the name of Hieromiah was

through errour putte in for Zachariah: For there is no such thing redde in Hieremiah, or any thynge that should come neare it. And that other place if it be not aptly applyed, it maye seeme to bee badly wreasted in∣to another sense.

But if wee holde that rule whyche the Apostles followed in citynge of the Scripture, it shall bee easie to bee knowen, that it doeth aptlye a∣gree to Christe, whyche is there wrytten. After that the Lorde com∣playned howe longe hee supplied the office of a pastour in gouernynge the people, that hee bestowed hys labour in vaine, hee sayeth that hee is compelled by wearisomnesse and trauaile to leaue his labour: there∣fore hee breakinge his shepheards staffe, refuseth to be any more a shep∣hearde. He sayeth afterwarde when hee shoulde require his wages, that there were giuen him thirtie pieces of siluer. In which woordes he de∣clareth that he was no lesse contemptuously accounted of by them, then if hee hadde beene some base and vile labourer. For hee compareth the Ceremonies and vaine deuices wherewith the Iewes recompenced hys benefites to thirtie pieces of siluer, as vnto an vnmeete and a vile hire of a hearde or a labourer: therefore hee commaundeth that they shoulde bee caste to the potter in the Temple: as if hee should haue sayde. Thys theyr goodly gifte, whiche shoulde bee no lesse reproachfull for mee to take, then contumelious for them to offer, lette them rather bestow to buy tiles or brickes wherewith they may repaire the chinkes and holes of the Temple.

Nowe, the more certainely Christe appeared to bee the GOD of hoastes, agaynste whome the people was from the beginninge malig∣nant and vnthankefull: when hee is reuealed in the fleshe, it was meere that that whiche before was spoken figuratiuely, should in deede and in visible manner be fulfilled in his person. Therefore, when by their ma∣lice he was compelled to bidde them farewell, and that he should with∣drawe his labour from them as vnwoorthy, they valewed him at thirtie pieces of siluer. And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse.

The price of him that was valued. Mathewe reporteth not the woordes of Zachariah: because he doeth onely allude to the Metaphore, vnder the which the Lord there complaineth of the vnthankfulnes of the people. Yet the summe and meaning is al one, when as the Iewes wholly ought themselues and all that they had vnto the Lord, it was not without re∣proache, that they sent him away with a seruile hyre: as if that hee shoulde deserue no more in gouerninge them so manye ages, then anye hearde man should by one yeres labour. Therefore he complaineth that he is valued at so vile a price, when as hee shoulde be inestimable. And in the ende, where he sayeth: VVhome they of the children of Israel valued, is an indefinite maner of speache. Iudas had made a bargain with the priests, who did beare the name and the person of all the people: so the Iewes setting him to sale, Christe was solde as it were by the voyce of a cryer▪ But it was a price meete to be giuen to the potter.

10. As the Lorde appoynted mee. Mathewe by this clause declareth that this was done, not wythout the prouidence of God: for while they doe bende another way, they do vnwittingly fulfill that which was prophe∣sied of olde. For howe coulde it be, that it shoulde come in their mindes

to buy a field of a potter, if the Lorde had not bent their errour to exe∣cute his decree.

Math. 27.	Marke 15.	Luke 23.
11. And Iesus stode before the gouer∣nour, and the go∣uernor asked him, sayinge: Art thou the king of the Ie∣wes? Iesus said vn∣to him: Thou sayest it. 12. And when he was accused of the chiefe priestes and elders, he answea∣red nothing. 13. Then said Pi∣late vnto him: be a¦rest thou not howe many thinges they lay against thee? 14. But he answe∣red not to one woorde, in so much that the gouernor merueiled greatly.	2. Then Pilate as∣ked him: art thou the king of the Ie∣wes? And he aun∣sweared, and sayde vnto him: Thou sayest it. 3. And the hye priests accused him of many things. 4. VVherefore Pi∣late asked him a∣gaine, saying: An∣swearest thou no∣thing? Behold, how many thinges they witnesse agaynste thee. 5. But Iesus aun∣sweared no more at all, so that Pi∣late marueiled.	2. And they beganne to accuse him, sayinge: VVee haue founde thys manne peruertinge the people, and forbiddinge to paye tribute to C••∣sar, sayinge: that he is Christ a king. 3. And Pilate asked him, saying: Arte thou the king of the Iewes? And he aunsweared him, and sayde: Thou sayest it. 4. Then sayde Pilate to the hie priestes, and to the people, I finde no fault in that man. 5. But they were the more fierce, saying: Hee mooueth the people, teachinge thorough out all Iudea, beginninge at Galile, euen to thys place. 6. Nowe, when Pilate hearde of Galile, hee asked whether the manne were a Galile∣an. 7. And when he knewe that he was of Herodes iurisdiction, he sent him to Herode, which was al∣so at Hierusalem in those dayes. 8. And when Herode sawe Iesus, hee was exceedingly gladde: for he was desirous to see him of a longe season, because hee hadde hearde manye things of hym, and trusted to haue seene some signe done by him. 9. Then questioned hee with him of manye things: but he answeared him nothing. 10. The hie priestes also and Scribes stoode foorth and accused him vehemently. 11. And Herode with hys menne of warre, despised him, and mocked hym, and arrayed hym in whyte, and sente hym agayne to Pi∣late. 12. And the same daye Pilate and Herode were made friendes togither, for before they were ennemies.

11. And Iesus stoode. Thoughe this was an vncomely sighte, and farre differing from the dignitie of the Sonne of God, that hee shoulde be drawne to the iudgement se••te of a prophane manne, and as an euill doer in bandes pleade for his life: yet it must be remembered, that in the doctrine of the crosse (which is to the Grecians foolishnesse, and to the Iewes a stumbling blocke) consisteth our saluation. For the Sonne of God woulde stande bounde before an earthly iudge, and there abide the iudgement of death, that wee beinge freed from guiltinesse, shoulde not doubt to come willingly to the celestiall throne of God.

Therfore, if we consider what it profiteth vs, that Christ was iudged by Pilate, presently the reproach of so vnworthy a subiection shalbe wi∣ped away. And certainly, the condemnation of Christ offendeth none but either proud hypocrites, or blockish and grosse contemners of God, which are not ashamed of their owne wickednesse. The Sonne of God therefore stoode guilty before a mortall man, and suffered to be accused and condemned, that we might stande without feare before God. The enemies endeuoured to lay an eternall infamie vpon him: but we must rather looke to the ende, whereto the prouidence of God directeth vs. If we could remember how fearfull the tribunall seat of God should be, and yet that we could not be freed from thence, if Christ hadde not be∣come guiltie vppon earth, it should neuer yrke vs to glory in his bonds. Againe, as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate, let vs thereby take occasion of comfort, that by v∣sing him as an intercessour, we may come foorth chearefully and bold∣ly into the presence of God. To this also appertaineth, that whiche pre∣sently followeth of his silence: Christ held his peace when as the priests vrged him on euerye side, for that by his silence hee mighte open our mouthes. For hence commeth that notable power which Paule celebra∣teth, Rom. 8. 15. that we may cry with full mouth Abba father: as I shall touch the same againe presently.

Art thou the king of the lewes? Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes, yet it is probable that they tooke very malitiously the name of a king, that therby they might procure him the more enuie with Pilate. Therefore by Luke it is sette downe, that they found him peruerting the people, and forbidding to giue tribute to Casar, saying. And there was no offence more odious then this before Pilate, who ca∣red for nothing more, then to keepe the estate of the Empire quiet. It appeareth by Iohn, that the matter was diuerslye handled: but by the whole course it doth euidently appeare that this was the chief poynt of the accusation. Euen as Sathan also at this day endeuoureth vnder thys pretence to bring the Gospel into hatred and suspition, as if that Christe by erecting his kingdom, should weaken all the Empires of the worlde, and should ouertourne the lawes of kings and magistrates. And kinges for the most part are so blinded in their pride, that they think that Christ cannot raigne, but with the losse of their power. Therfore this alwayes is a very plausible action amongst them, wherwith Christ was once vn∣iustly charged. Therefore Pilate neglecting all other accusations, doeth especially rest vppon the sedition: for if he had found Christe troubling any thing in the state of the common wealth, he had willingly condem∣ned him without delay: this is the reason why he asketh him the questi∣on of the kingdome. And though according to our three Euangelistes, the answeare of Christ is doubtful, yet by Iohn it may be gathered that Christ freely confessed, that which was obiected: but withall he cleared himselfe of the offence, when hee denied himselfe to be an earthly king. But because that it was not his purpose to vse diligence to purge hym∣selfe, as the guiltie doe vse, the Euangelists doe sette downe halfe his an∣sweare: as if they shoulde haue sayde hee denied not but that hee was a king, yet the ouerthwart ennemies noted the quarrell, wherewyth they charged him vndeseruedly.

12. He answeared nothing. VVhy the Euangelists should say that Christe held his peace, whose answeare they reported euen nowe, this is the rea∣son, because that when hee was ready to make his defence, hee willingly refrained. Neyther did he giue that aunsweare before of the kingdome, because that he desired to be loosed, but onely that he might shew him∣selfe to be the redeemer promised in times past, before whom euery knee shoulde bowe. Pilate wondered at that patience, that Christ would wil∣lingly betray his innocencie by holding of his peace, when as hee might readily haue re••elled those colde and vaine quarrels. The integritye of Christ was such, that it was manifest to the iudge without any defence. But Pilate wished that Christe shoulde not haue left his cause so vnan∣sweared, that thereby with lesse enuie he might be sette free. And thus farre was Pilate praise woorthy for his equitie, in that he fauouring the innocencie of Christ, vrged him to defende himselfe. But least that wee should wonder at the silence of Christ as an absurde thing, as he did it, it behooueth vs to marke the counsell of GOD, who woulde that hys sonne (whome hee had ordained to be a sacrifice for the washing away of our sinnes) though he was pure of himselfe, yet should be condemned as guiltie in our person. Therfore Christ then kept silence, that he might nowe become our patrone, and might free vs from guiltinesse by his in∣tercession: he held his peace, that we might glorye, that we by hys grace are made righteous. And by this meanes was fulfilled that prophesie in Isa. 53. 7. that he should be ledde as a sheepe to the slaughter. Yet in the meane season he witnessed that good confession, (whereof Paule ma∣keth mention, 1. Tim. 6. 13.) not in woordes but in deede: not that he might thereby procure any thing priuately to himself, but that he might thereby obtaine pardon for all mankinde.

LVKE. 4. Then Pilate sayde. Sith Christ should beare the punishment for our sinnes, it was meete that he should first be cleared by the iudges owne mouth, that then it might appeare that he was rather condemned for others, then for his owne cause. But because that Pilate durste not dismisse him freely, because of the tumult of the people, hee willingly tooke the occasion which was offered him, that hee might referre hym ouer to Herodes iudgement. And this was that Herode, whose surname was Antipas, to whome the Tetrarchie of Galile was left, when Iudea should be made a parte of the prouince of Syria, Archelaus being sent a∣gaine to Vienna. And though that Luke wil a little after shew that He∣rode was appeased by this preset: yet his wil was not so much to seke to gette his fauour, as to haue an honest pretence to keepe himselfe out of enuie, and so to auoide the necessity of condemning of Christ.

9. And when Herode sawe Iesus, he was exceedingly glad. Heereby it appeareth how drunke, or rather altogither madde, the wicked are made by theyr owne pride. For though Herode woulde not acknowledge Christe for the sonne of God, yet he accoūted him at the least for a Prophet, wher∣fore he was most wicked to be delited with his reproches & ignominie. But as if he had bene iniuried all that time, that hee had not the sight of Christe, nowe hee hauing him at his pleasure, triumpheth as a conque∣rour. VVe see also howe the Prophets in whome the power of GOD doeth shine, are loued of wicked and prophane men. Herode had long wished to see Christe: VVhy did he not also desire to heare him, that hee

might profite by his doctrine? Namely, because that hee had rather be a bare beholder of the diuine power, then godlily & humbly to reuerence it as he ought. And this is the wisedom of the flesh, so to seke out God in his woorkes, that it may not become subiecte to his power: so to desire to see his seruaunts, that it may auoide to heare him speakinge by them. Yea, when Herode hoped for some myracle of Christe, he hadde yet ra∣ther to lie guyltie at his feete, then to allow him to be a teacher. VVher∣fore it is no maruaile if God shoulde wythdrawe his glorye from the vngodly, who would gladly haue hym to make them some sportes as if he were some iester.

11. And Herode despised him. It could not otherwise be but that Christ should be despised by this proud manne, who pleased himselfe in his de∣lites, kingly honour and richesse, for that hee hadde then no other but a contemptible estate. Yet Herodes pride is not to be, excused, who shutte vppe the way against the grace of God: and it is not to be doubted but that God, that hee mighte plague his former slouthfulnesse, purposely hardened his minde wyth suche a sight. For hee was vnwoorthy to be∣holde any sparke of the heauenly glory which was in Christe: because that hee hadde so long shutte his eyes at the full light wherewith all his countrey had beene lightened.

And Luke declareth that Christe was not onely despised of Herode alone, but of all his bande of menne: that we might know that it is rare for God to haue his righte honour in princes courtes. For because that almoste all courtiers are giuen to vaine pompes, their senses are ouer∣whelmed with so muche vanitie, that they doe eyther carelesly despise the spirituall graces of God, or else they doe passe by them wyth closed eyes. But by this contempt of Christe there is a newe dignity purchased for vs, so that nowe we are pretious to God and to the Angels.

12. They were made friendes. In this, that Christe was a token or pledge of friendshippe made betweene the vngodly, lette vs learne howe con∣temptible the children of God and religion it selfe are in the worlde. It is probable that where they were bothe puffed vppe wyth ambition, that they grew into some contention for the gouernment: but what so∣euer was the beginning of their dissention, neither of them would yeeld the least ioate of his right to the other in earthly affaires: yet because there was no account made of Christe, Pilate doeth willingly send hym ouer to Herode, and in like maner Herode sendeth him backe to Pilate. So at this day we see when iudges doe contende and striue for theeues and other wicked menne, the children of God are contemptuously re∣iected as thinges of nought. And the hatred of godlinesse doeth oft re∣concile the vngodly togither, that they which before could agree in no∣thing, shuld conspire togither to extinguish the name of God. And when the vngodly doe on euery side deliuer the children of God to deathe, they doe not purchase mutuall friendshippe as wyth a great reward, but that which they thinke moste vile, they doe not hardly sticke at, euen as if a manne shoulde cast a crust of bread to a dogge. But Christ by abo∣lishing discords should conclude another peace amongst vs: namely, that we being first reconciled to God might with a godly and holy consent partly help each others to maintain righteousnes, partly that we myght striue in brotherly dueties and mutuall humanitie.

Mathewe 27.	Marke 15.	Luke 23.
15. Nowe at the feaste, the gouernour was woont to deliuer vnto the people a prisonner, whom they would. 16. And they had then a notable prisonner, called Barabbas. 17. VVhen they were then gathered together, Pi∣late sayd vnto them: VVhe∣ther will you that I let loose vnto you Barabbas, or Iesus which is called Christ? 18. (For he knewe well, that for enuie they had de∣liuered him. 19. Also, when hee was sette downe vpon the iudge∣ment seate, his wife sent to him, saying: Haue thou no∣thinge to doe with that iuste manne: for I haue suffered manye thinges thys daye in a dreame by reason of him.) 20. But the chiefe priestes and the Elders hadde per∣swaded the people that they shoulde aske Barabbas, and should destroy Iesus. 21. Then the gouernour aunsweared, and sayde vnto them: whether of the twaine will yee that I lette loose vnto you? And they sayde Barabbas. 22. Pilate sayde vnto them: VVhat shall I doe then wyth Iesus, whiche is called Christe: They all sayd to hym: Lette hym bee cru∣cified. 23. Then sayde the go∣uernour: But what euill hath he done? Then they cried the more, sayinge: Lette him be crucified.	6. Nowe, at the feast Pi∣late did deliuer a prisonner vnto them, whomsoeuer they would desire. 7. Then there was one na∣med Barabbas, whyche was bounde with his followes, that hadde made insurrects on, who in the insurrection had committed murther. 8. And the people cryed a loude, and began to desire that he would doe as he had euer done to them. 9. Then Pilate answea∣red them, and sayde: VVill ye that I let loose vnto you the king of the Iewes? 10. For he knew that the hie priestes hadde deliuered him of enuie. 11. But the hie priestes hadde mooued the people to desire that he woulde rather deliuer Barabbas vnto them. 12. And Pilate aunswea∣red, and sayde againe vnto them: VVhat will yee then that I doe with him, whome yee call the kinge of the Iewes? 13. And they cried againe, Crucifie him. 14. Then Pilate sayde vnto them: But what euill hath he done? And they cri∣ed the more feruently: Cru∣cifie him.	13. Then Pilate called togither the hie priestes, and the rulers, and the people, 14. And sayd vnto them: Ye haue brought this manne vnto mee, as one that per∣uerted the people: and be∣holde I haue examined hym before you, and haue founds no fault in this man, of those thinges whereof yee accuse him: 15. No, nor yet He∣rode: for I sent you to him: and loe, nothing woorthye of death, is done to him. 16. I will therfore cha∣stice him, and let him louse. 17. (For of necessitie he must haue lette one louse to them at the feast.) 18. Then all the multi∣tude cried at once, sayinge: awaye with him, and deliuer to vs Barabbas, 19. VVhich for a certaine insurrection made in the ci∣tie, and murther, was cast in prison. 20. Then Pilate spake a∣gaine to them, willing to let Iesus louse. 21. But they cried, saying? crucifie, crucifie him, 22. And hee sayde vnto them the thirde time: But what euil hath hee done? I finde no cause of deathe in hym: I will therfore chastice him, and let him louse. 23. But they were instante with loud voyces, and requi∣red that he might be cruci∣fied: and the voices of them, and of the hie prsestes pre∣uailed.

15. At the feast the gouernour was wont. Here is now described to vs partly the

vnappeaceable cruelty of the priests, partly also the furious obstinacy of the people. For it must nedes be that they both were wonderful madde, who were not satisfied with conspiring of the death of an innocent mā, except that also in despite of him they should set a thiefe at libertie. Sa∣than so casteth the vngodly headlong, that after they begin once to fall, they doe abhorre no wickednesse be it neuer so detestable, but as menne blinded and amased they heape sinnes vpon sinnes. It is not to be doub∣ted, but Pilate that he might make them yelde for shame, chose this most wicked man, against whome Christ being opposed, might be sette free. And the hainousnesse of the crime whereof Barrabas was guilty, should haue caused the people iustly to haue hated him, that at the least by cō∣parison, Christ might be set free. But neither the priestes nor the whole nation are afraide of any shame, but they desire that the seditious person and murderer should be giuen vnto them. In the meane while we must consider the counsell of God, whereby it came to passe, that Christe, as the worste of all men, should be adiudged to the crosse. The Iewes with a blinde furie doe rage against him: but because that God had ordained him to be a sacrifice for the washing away of the sinnes of the world, he also suffered him to be made inferiour to a theefe and a murtherer. But to see the Sonne of God broughte to this poynte, no manne can rightly consider it without great horrour, and loathing of himselfe, and detesta∣tion of his owne sinnes. But hence also there springeth no small matter of comfort: for Christ is therefore drowned in the depth of ignominie, that by his deiection he might procure our ascension into the heauenly glory: therefore was he accounted worse then the theefe, that he myghte gather vs into the societie of the Angels of God. This frute if it be right∣ly esteemed, shall be enough and more then enough for the abolishing of the offence of the crosse. Further, in that the gouernour was wont at the peoples choyse to set some one of the prisoners louse on the feast daye, it was an example foolishly and wickedly brought in, to the manifest cor∣ruption of the woorship of God. For there is nothing more vnseemely, then to solemnise the holye dayes with freeing sinnes from punishment. For God hathe therefore armed the magistrates with the sworde, that they might seuerely reuenge those sinnes whiche cannot bee tollerated without the common daunger. VVhereby it appeareth that hee woulde not be woorshipped with the violating of his lawes and punishmentes. But in this order doe men profite, when they do rashly of themselues de∣uise wayes to serue God (when as nothing shoulde be attempted but by the prescript rule of his worde) that vnder the pretence of honour they doe oft serue him with reproches. VVherefore we must keepe this so∣brietie, not to offer any thyng to God, except that he require it. For he is so farre from being delited with prophane giftes, that they doe rather prouoke his wrath.

19. Also, when he was sette downe. Thoughe that the meditation by day might haue beene the cause of that dreame, yet without doubte Pilates wife suffered not these troubles naturally (as it doeth daily befall to vs) but by the speciall instincte of God. They haue commonly thought that the deuill suborned this woman, to the end that he might hinder the re∣demption of mankinde. The which is not likely, when as by his drift the Priestes and Scribes were so earnest to destroy Christ. Therfore is must

rather be taken thus, that God the father diuers wayes approoued the innocencie of Christe, that it might appeare that he died for the cause of others, euen for ours. And therefore his will was, that he shoulde be so oft cleared by Pilates mouth before hee was condemned, that a lawfull satisfaction for our sinnes might appeare by his vndeserued condemna∣tion. But Mathew doeth especially report this, least any manne shoulde wonder at this so carefull an endeuour of Pilate, while he striueth in the tumult of the people, for the life of a man despised. And certainly God by the troubles which his wife had in the night, stirred vp him to defēd the innocencie of his Sonne: not that he would deliuer him from death, but onely that hee might testifie, that hee was humbled to beare the pu∣nishment due to others which he hadde not deserued. But of dreames which are as visions I haue spoken other where.

20. But the chiefe priests. The Euangelist noteth the chiefe authors of the mischief: not that the people (which was pricked on forward by others) should be excused by lightnesse of credite: but that we might know that they were not of themselues bent against Christ, but while they sought to pleasure the Priestes, they as well forgatte all equitie and modestie as their owne saluation. And heereby we are taught howe hurtfull it is to haue the vngodly in authority, who can easily tourne the common peo∣ple, (then whome nothing is more vnconstant) hither and thither to a∣ny offence. The purpose yet of the Euangelist must be noted, that the people so earnestly desired to haue Christ put to death, not that he was so odious amongest them, but because that the greater part ambitiously desiring to yeelde to their Prelates, without respecte of equitie, set their tongue as it were on sale to the vngodly conspiracie of a fewe.

22. VVhat shal I doe then with Iesus? Because that Pilate saw them so blind and madde, that with their great shame they doubted not to delyuer so notable an offender from death: hee endeuoureth by an other meanes to touche them, that so he might bring them backe to the right way: for that the death of Christ should bring shame vppon them, because that it was commonly reported of Iesu that he was a king, and the Christ: as if he shuld haue sayd: If you haue no pitie of the man, at the least haue re∣garde of your owne honour: for straungers will commonly thinke that by the punishment of him all you are corrected. But the heate of theyr cruelty was not by this meanes appeased, but y^t they wold go forwards rather to bee enemies publikely to themselues, then priuately to Christe. Therefore after Marke, that Pilate mighte vrge them the more hardly, hee sayeth that they also called Iesus a kinge, declaring this title to be so common, as if it had beene his vsuall surname. But all shame being cast a side, they doe boldly vrge the death, which drewe with it the ignominis of the whole nation. Iohn doeth report their answeare which our three doe conceale: namely, that they haue no king but Caesar. So they hadde rather be depriued of the hope of the redemption promised them, and to be brought into perpetual slauerie, then to take the redeemer offered them from God.

LV. 16. I will therefore chastice him, and let him loose. If that a light offence was cōmitted not worthy of death, the Romane gouernours were wont to beat him which had so offended, with rods: and this kinde of punish∣mēt was called a chastisement. Therfore Pilate doth vnrighteously, who

freeing Christ from al offēce, wold yet punish him as if he were conuict of some smal crime. For he doth not only testifie that he found no fault in him worthy of death, but he saith that his innocency is without excep∣tion. Therfore why doth he whip him? But this is the vse of earthly men, whom the spirit of God hath not confirmed in the constant way of righ∣teousnes, although they desire to mainteine equitie, they are enforced to yeeld to smal iniuries. And they do not only account this as a iust excuse for thē, that they fel not into a most grieuous sin, but they doe chalenge thēselues to be praise worthy for that their clemency, because they som∣what spared the innocent. But they do not consider that righteousnesse which is more pretious then the life of men, is violated as wel with rods as with the axe. As concerning the sonne of God, if he had beene in this maner dismissed, he hadde borne the reproache of the rods without the worke of our saluation: but on the crosse, euen as in a most royall cha∣riot, he hath triumphed ouer his ennemies and ours. But I do wish that the world were not at this day filled with many Pilates: for we doe see that same fulfilled in the members which was begun in the head. VVith the same cruelty which the Iewish priests cried out that Christ should be put to death, doth the Popish clergy persecute his seruaunts. And many iudges doe willingly yeelde to their rage to make themselues their but∣chers: but they which doe abhorre to shed bloude, that they may deliuer the innocent from death, they do whip Christ himselfe the only righte∣ousnesse of God. For what is it else, to compel the seruaunts of God for the redēption of life to deny the gospel, but to make the name of christ subiect to rods? In y^e mean season they pretēd the violēce of his enemies: as if that by this colour their faithlesse fearefulnesse were well couered: which if it could not be excusable in Pilate, it deserueth great detestati∣on in them. But though our three Euangelists do omit this, yet it appea∣reth by Iohn, that Christ was beatē with rods, when as yet Pilate sought to preserue his life, that the wofull sight might appease the rage of the people. Yet Iohn addeth withall that it could not be appeased, vntill the authour of life was put to death.

Mathew 27.	Marke 15.	Luke 23.
24. VVhen Pilate sawe that hee auailed nothing: but that more tumult was made, he toke water, and washed his handes before the multitude, saying: I am innocēt of the bloud of this iust man: looke you to it. 25. Then answeared al the peo∣ple, and sayde: His bloude be on vs and on our children. 26. Then let he Barabbas loose vnto them, and scourged Iesus, & deliuered him to be crucified. 27. Then the soldiours of the gouernour tooke Iesus into the common hal, & gathered about him the whole band. 28. And they stripped him, and

put vpon him a scarlet roake. 29. And platted a crowne of thornes, and putte it vppon hys heade, and a reede in his right hand, and bowed their knees be∣fore him, and mocked him, say∣ing, God saue thee kinge of the Iewes. 30. And spitted vpon him, and take a reede, and smote him on the head. 31. Thus when they had moc∣ked him, they tooke the roabe from him, and putte on hys owne raiment on him, and ledde him away to crucifie him. 32. And as they came out, they found a man of Cyrene, named Simon: him they compelled to beare his crosse.

15. So Pilate willing to content the people, loosed them Barabbas, and deli∣uered Iesus when hee had scourged him, that hee might be crucified. 16. Then the soldiours ledde him awaye into the hall, which is the common hall, and called togither the whole hand, 17. And cladi••m with purple, & platted a croun of thornes, and put it a∣bout his head. 18. And began to sa∣lute him, sayinge: Haile king of the Iewes.

19. And they smote him on the ••ead with a reede, and spat vppon him, and bowed the knees, and did him reuerence. 20. And when they had mocked him, they tooke the purple off him, & put his owne clothes on hym, and ledde hym out to cru∣cifie him. 21. And they compelled one that passed by, called Symon of Cyrene (which came out of the countrey, and was father of Alex∣ander and Ru••us) to bear his crosse.

24. So Pilate gaue sentence, that it should be as they re∣quired. 25. And he lette lose vnto them, him that for insurre∣ction and murther was call into prison, whō they desired, & deliuered Iesus to do with him what they would. 26. And as they led him a∣way, they caught one Symon of Cyrene, comming out of the field, & on him they laid the crosse to beare it after Iesus. 27. And there followed him a greate multitude of peo∣ple, and of women, which wo∣men

bewailed and lamented him. 28. But Iesus turned backe vnto them, and sayde: Daughters of Ierusalē, weepe not for me, but wepe for your selues, & for your children. 29. For behold, the daies wil come, when mē shal say: bles∣sed are the barren, and the wombes that neuer bare, and the pappes which neuer gaue sucke. 30. Then shal they be∣gin to say to the mountaines: Fal on vs: and to the hils, co∣uer vs. 31. For if they do these things to a greene tree, what shalbe done to the drie? 32. And there were 2. others which were euill doers, ledde with him to be slaine.

24. VVhen Pilate saw. Euen as the mariners after they haue tasted the great force of the tempest, do at the last yeeld & suffer themselues to be driuē into a contrary course: so Pilate seeing himself vnable to appease the stir of the people, laying by the authority of a iudge, he followeth their mad outcries. And though he had striuen long to resist them, yet necessitye doth not excuse him: for he should rather haue suffred any thing then to haue neglected his office. And his sin is not made the lesse by the childish ceremony which he vsed, for how shuld he wipe away the blot of the of∣fence with a few drops of water, which no sacrifices could wash away? And it may be that he had but smal regard to be cleared of his faults be∣fore God: but he shewed the people this token of detestation, if it might fal out, that he might draw thē to repent for their fury, as if he had said thus: Beholde you compel me to an vnrighteous murther, to the which I am brought with feare & horror. Therfore what shal become of you, & what great vengeance of God doth remaine for you, who are the chiefe authors of it? But what purpose so euer Pilate had, yet god wold by this meanes declare the innocency of his son, wherby it might the better ap∣pear that our sins are condēned in him. The chief and only iudge of the world is set before the tribunal seate of an earthly iudge: he is condēned to the crosse as a wicked mā: and also he is set in the midst betwene two theues, as if he were the captain of them. The lothsomnes of such a spe∣ctacle might at the first sight much trouble the senses of men, if this rea∣son were not considered, that the punishment which was due to vs, was laid vpon christ, that the guiltines being now taken away, we shuld not dout to come foorth into the presence of the heauenly iudge. Therefore the water which nothing preuailed Pilate for the washing away of hys faults, shuld auaile at this day to an other vse, that it may purge our eyes from all impediments, that thereby they may in the midst of damnation clearly beholde the righteousnesse of Christ.

25. His bloude be on vs It is not to be doubted but that the Iewes care∣lesly curssed thēselues, as if their cause were good before god: but an vn∣aduised zeale caried them headlong so farre, that they committinge a

sin vnpardonable, shuld also by a solemne cursse, cut themselues from al hope of forgiuenesse. Hereby we do gather how carefully all vnaduised rashnes must be taken heed of in al iudgemēts. For wher men dare with∣out regard of examination do this or that as they please, at the length frō a blind headinesse, it is necessary that they shuld fall into madnesse. And this is the iust vengeance of God, wherby he plagueth their pride, which voutchsafe not to make choyse of right or wrong. The Iewes thought that by killing Christ they shuld do God good seruice: but whēce com∣meth this wicked errour, but of their vngodly stubbornnes & contempt of God himselfe? VVherfore they are worthily throwne into this mad∣nesse, that they might purchase themselues their vtter destruction. But where the question is of the worship of God and of his holy mysteries, let vs learne to open our eyes, and reuerently and soberly seeke to know the cause, least hypocrisie & audaciousnes shuld make vs to be as amased men without wit. And as god neuer suffreth this curssed speach to come out of the mouth of the people, except their impiety had first ben despe∣rate: so he doeth after iustly reuenge the same by fearful and vnwonted meanes, & yet by an incredible myracle hee reserued some remnantes to himself, least that his couenant should be extinguished by the destruction of the whole nation. He had adopted to himselfe the seede of Abraham, that it might be a chosen nation, a priestly kingdom, a holy portion and enheritance. Now that the Iewes as it were with one voyce, doe conspire the refusall of so great grace, who woulde not say that the whole nation shuld be pulled vp by the rotes out of the kingdom of God? But God in their infidelity doth make manifest the stedfastnes of his faith: and that he might declare that he made not his couenant in vain wyth Abraham, he exempted them whom he had frely chosen, from that general destru∣ction: so his truth doth alwaies go far beyond al lets and stops of the vn∣belief of man. 26. Then let he Barabbas loose vnto them. Our three Euangelist•• do not set down that which Iohn recordeth, that Pilate went vppe into his iudgement seat, that he might thence giue his sentence: for they doe onely declare that he was won by the desire and the confused tumult of the people, to deliuer Christ without cause to death. Yet bothe is to be noted, that his assent shuld be wrested out of him against his wil, and yet that he shuld become the iudge to condemne him, whom he pronoūceth to be innocent. For except the son of God had been pure from all sin, by his death we shuld not haue ben clensed. Again, if he had not ben pledge for the punishment which we had deserued, we had been still entangled in the guiltinesse of our sins. Therfore God would haue his sonne con∣demned in solemne maner, that he might by his grace set vs free. But the cruelty of the punishment doth no lesse auail to the strengthning of our faith, then with the feare of Gods wrath to terrifye vs, and with the fee∣ling of our sinnes to humble vs. For if we desire to profite rightly in me∣ditating of the death of christ, it is meet to begin there, that for the great∣nes of the punishment which he sustained, we shoulde be afrayed of our sinnes. So it shal come to passe that we shal not only loath & be ashamed of our selues, but as men wounded with great sorow, with that earnest∣nes which is meete we shuld seeke for help, and withal we shuld feare as men amased. For our hearts should be harder then stones, if we shoulde not be thoroughly wounded with the woundes of the Sonne of God:

If we should not hate and detest our sinnes, for the washing away of the whiche, the Sonne of God suffered so great paines. But as the horrible vengeaunce of God doeth heere manifest it selfe, so on the other parte wee haue moste plentifull matter for our comfort sette before vs. For it is not to be feared that our sinnes should come any more before God to be iudged, from the which the Sonne of God hath freed vs with so pre∣tious a rewarde. For he did not onely die a common maner of deathe, that he might purchase life for vs, but togither with the crosse, he tooke our cursse vppon himselfe, least any vncleannesse shoulde any more re∣maine in vs.

27. Then the souldiours of the gouernour, tooke Iesus into the common hall, and ga∣thered about hym the whole bande. This heaping vppe of reproofes is not sette downe in vaine. That God shoulde sette foorth his only begotten sonne to beare all kinde of reproches, we knowe that it was not any matter of sport or game. Therefore first it is meete to consider what we haue de∣serued, then the recompence which Christ offered, should stirre vs vppe to hope well. Our filthinesse deserueth that God shoulde abhorre it, and that all the Angels should spit vpon vs. But Christ, that he might bring vs into the presence of his father, pure, and without spotte, would him∣selfe be spitte vppon and defiled with all reproches. VVherefore that yll fauoured kinde of dealing which he once suffered vppon the earth, doth nowe purchase vs fauour in heauen, & also restoreth the image of God, which was not only defiled, but almost blotted out with the pollutions of sinne. Heere also doeth the inestimable mercy of God clearly shewe it selfe, that for our cause he woulde thus farre cast downe his onely be∣gotten Sonne. By this example Christe prooued his marueilous loue to∣wardes vs, in that he would refuse no kinde of ignominie for our salua∣tion. But these things neede rather secreat meditation, then to be ador∣ned foorth with wordes. In the meane while we are taught not to mea∣sure the kingdome of GOD by fleshly sences, but by the iudgement of faith and of the spirite. For so long as our mindes shall be setled in the world, it shall not only seeme contemptible to vs, but also ful of shame∣full reproches: but assoone as they shall be lift vp into heauen by faith, they shall not onely beholde the spirituall maiestie of Christ, the which shall blotte out all the shame of the crosse, but the spittings, whippings, buffetings and other reproches shall lead them to beholde hys glorye, as Paule teacheth the Phil. 2. 10. 8. that there was giuen vnto him a name and great power, that before him euery knee should bowe, because that he willingly humbled himselfe to the death of the crosse. VVherefore if the worlde doeth also at this day scorne at Christe, lette vs learne by the height of faith to ouercome these offences: neither let vs regarde what the vngodly shall wickedly ascribe vnto Christ, but with what ornamēts the heauenly father shall clothe him, with what scepter and wyth what crowne he shal adorne him, that he may be placed not only farre aboue men, but also farre aboue all the Angels. There is no great account to be made of that matter, where Marke putteth purple in steade of scarlet. It is not probable that Christe was apparelled with any costly garment. VVhereby we doe gather that it was not purple, but such as was some∣what like it: euen as the Painter in his pictures doeth imitate the truthe.

32. They found a man of Cyrene. By this circumstance there is set foorth the

extreme cruelty aswel of the Iewish nation as of the soldiers. It is not to be douted, but that the euill doers were wont to beare their own crosses euen to the place of execution: but when as none but strōg theeues were wont to be crucified, they were able to beare such a burden: the estate of christ was far otherwise, y^t the very weaknes of the body might plainly shewe that he was a lambe to be sacrificed. Also it may be, that he being maimed with whips, & hardly oppressed with many iniuries, fel downe vnder the burden of the crosse. The Euangelists do report that a husbād∣man, & one of no account, was constrained by the soldiers to beare the crosse: because that maner of punishment was so detestable, that they thought they all shuld be defiled if they shuld but onely touch it. But he, who of the basest sort of the people was enforced to so vile & infamous an office, doth God nobilitate by his preachers: for it is not in vaine that the Euangelists doe not only sette downe his name, but also his country & children. Neither is it to be douted but that God wold by this begin∣ning admonish vs, when we are of our selues of no account nor estima∣tion, we shall get dignity and fame by the crosse of his sonne.

LV. 27. And there followed him. Though that al the people had openly cō∣demned Christ with one voice, yet we see that some forgate not his do∣ctrine & his myracles: so in that miserable dissipatiō God reserued some smal remnants vnto himself. And though the faith of these women was weake, yet it is to be supposed that the seed of piety was hiddē in them, which afterwards in time conuenient sprang forth. In the meane while their weping auailed to the condēnation of the wicked & vnspeakable cruelty of those men, which with the Scribes & Priests had conspired to put Christ to death. But Luke hadde an other purpose: namely, that we might know, while the people in their wickednes do confusedly triūph, as if they had shaken off the bridle, that God is not as an idle beholder of that which is don, but he sitteth in heauen as a reuēger, who wil pre∣sently take vengeance of their vniust crueltye: neither is his vengeance therfore to be despised, because it is deferred vnto a time conuenient, but before it appeareth, it must be feared.

28. VVeepe not. Some thought that the women were reprooued, be∣cause that foolishlye and of an vnaduised affection they powred foorth their teares in vaine. But Christe doeth not simply reprooue them, as if their weping were yll and without reason: but hee forewarneth them, that they haue farre greater cause to weepe for the horrible iudgement of GOD, whiche hangeth ouer them: as if hee shoulde haue sayde that his death was not the end, but the beginning of sorrowes to Hieru∣salem and to all that nation: and thus he declareth that he is not so cast out to the pleasure of the vngodly, but that God hath a care of him. For by the punishmēt which afterward followed, it doth plainly appear that the life of Christ was deare to God the father, euen then when all men thought that he was vtterly forsaken & cast off. And these words do de∣clare how strong & couragious Christ was, for he could not haue spo∣ken this, but that he went constantly & without feare to death: but it es∣pecially tendeth to this, that God yet regarded him euen in that defor∣med and base estate: but the wicked which now do proudly triumph as conquerors, shal not long enioy their mad ioy, for shortly after ther shal come a wonderful change. This doctrine is also profitable for vs at this

day, while we acknowledge that Christ was no lesse beloued to the fa∣ther, because that he was without his help for a time: but he set so much by our saluation, that he spared not his only begoten sonne. And by this he hath giuen a notable example, when as he vtterly ouerthrew the ho∣ly citie, and where he had onely made choise of a sanctuarie for himself, and destroied it togither with the inhabitants of the same. Heereof let vs learne to take occasion to meditate of the death of Christ. For when as God so seuerely reuenged the same, hee woulde neuer haue suffered his son to haue suffred it, but to the end he might be a sacrifice for the sinnes of the worlde.

29. For beholde the dayes will come. He denounceth that there is at hand no common plague, but so terrible as hath not before beene heard of, in the which the vengeance of God should openly be seene, as if he should haue sayd, that that nation should not be consumed by one onely kinde of destruction, but that it shuld be ouerthrowne by a manifolde heap of great euils, so that it should be much better to be ouerwhelmed with the ruines of the mountaines, or to be swallowed vp in an earthquake, then to wast away amongst the seuere torments of a long destruction. And these threats fell not away in vaine: but the cruelty it selfe which fel out far exceded this lightning of wordes, as it appeareth by Iosephus. Fur∣ther, where these were speaches of extreeme desperation, to wish to be couered with the mountaines, and to cursse the frute of the wombe, Christ doth by these words teach that the Iewes shal feele at the length, that they do not make warre with a mortall manne, but with God. So the enemies of God doe receiue a iust reward of their sacrilegious fury, so that they shoulde in vaine desire to oppose the earth as a buckler a∣gainst the vengeance of God, who before durst be so bold as to strike at heauen it selfe.

31. If they doe these things to a greene tree. Christ by this sentence doth de∣clare that neither his death shallbe vnreuenged, neither that the Iewes whose wickednesse was ful ripe, yea halfe rotten should stand long, and by a common similitude he proueth that it cannot be, but that the fire of the wrath of God should presently deuoure and burne them vp. VVe know that the vse is first to cast dry wode into the fire: if that the moist and the grene be burnt, much lesse shall the dry be spared at the length. Further, the woord They doe, may be expounded indefinitely in this sence. If the greene wood be cast into the fire before the time, what thinke you shall become of the dry and of the old? Except that any man had rather to compare men with God: as if Christ shoulde haue sayde, the wicked which are like vnto dry woode, when they haue vniustly destroyed the righteous, haue their turnes prepared for them by God: for how should they which were before appoynted to destruction, escape the hād of the heauenly iudge, who for a time giueth them so great liberty against the good and innocent? But which of the two wayes soeuer it be taken, the sum is, that the lamentation of the women was preposterous, except that withall they did wayt for, & feare the horrible iudgemēt of God, which hangeth ouer the vngodly. And as oft as the bitternesse of the crosse is troublesome to vs beyonde measure, it maye be mitigated by thys com∣fort, that God who nowe suffereth his children to be afflicted vniustly, will not at the length suffer that the wicked shall go away vnpunished.

And if this hope shoulde not vpholde vs, we shoulde of necessitye fall downe vnder the afflictions. For though it is naturall and more vsuall to make a fire of drie woode then of moist, yet God followeth an other order: for while he graunteth the reprobate to be at quiet rest, he exerci∣seth his with diuers troubles: and therefore their estate is the more my∣serable, if it should be esteemed of, as it doeth presently appeare. But this is a ready remedy, if they will patiently wayte for the whole course of Gods iudgement. For so it shall comfort them to see the wicked gayne nothing by their small delay: for where God shall humble hys faithfull ones with his fatherly roddes, he wil rise with a drawne sworde agaynst them, whose sinnes he seemeth for a time not to obserue.

Mathewe 27.	Marke 15.	Luke 23.
33. And when they came to the place called Golgotha, (that is to saye, the place of dead mens sculles.) 34. They gaue him vineger to drinke, mingled with gall, and when he had tasted thereof, he woulde not drinke. 35. And when they had cruci∣fied him, they parted hys gar∣ments, and did cast lottes, that it might be fulfilled, which was spoken by the Prophet: They deuided my garments amonge them, and vppon my vesture did cast lottes. 36. And they sate & watched him there. 37. They sette vp also ouer his head his cause wrytten. THIS IS IESVS, THE KINGE OF THE IEVVES. 38. And there were two theues crucified with him, one on the right hand, and an other on the left.	22. And they brought him to a place named Golgotha, which is by interpretation, the place of dead mens sculles. 33. And they gaue him to drink wine mingled with Myrrhe: but he receiued it not. 24. And when they had cruci∣fied him, they parted his gar∣ments, castinge lottes for them, what euery man should haue. 25. And it was the third hour, when they crucified him. 26. And the title of his cause was wrytten aboue. THE KINGE OF THE IEVVES. 27. They crucified also wyth him two theeues, the one of the right hande, the other of hys left. 28. Thus the scripture was ful∣filled whiche sayeth: And hee was counted amonge the wic∣ked.	33. And when they were come to the place whiche is called Cal∣uerie, there they cru∣cified him, and the e∣uill doers: one at the right hand, and the o∣ther at the left. 34. Then sayd Iesus: Father forgiue them, for they knowe not what they doe. And they parted his raimi•• and cast lottes. A little after. 33. And a superscrip∣tion was also wrytten ouer him in Greeke letters, and in Latin, and in Hebrewe: THIS IS THE KING OF THE IEVVES.

33. And they came to the place. Iesus was ledde to that place, where as the euill doers were woont to be put to death, that thereby his death might be made the more reprochfull. And though that was done according to the custome, yet it is mete more depely to consider the purpose of God. For his wil was that his sonne shoulde be cast out of the citie, as one vn∣woorthy of the companye of menne, that hee mighte receiue vs into hys heauenly kingdome with the Angels. Therefore the Apostle in the Epi∣stle to the Hebr. 13. 12. applieth this to the old figure of the law. For as God commanded that the bodies of the beasts should be burnt without the hoaste, whose bloude was brought into the sanctuarie for a sacrifice:

so he saith, that Christ went out of the gate of the Citie, that by taking vp the cursse which pressed vs, he might bee as one cast away, and by this meanes he might washe away our sinnes. And the more ignominye and reproch he bare before the world, the more acceptable & noble a specta∣cle he shewed in his death both to God & Angels. For the filthinesse of the place was no hinderance, but that he might there erect a glorious en∣signe of his victorye: neither the stincke of the carcasses which lay there, coulde stop the sweete smell of his sacrifice from fauouring through∣out the whole world, and pearceing vp euen into heauen.

34. They gaue him vineger. Though the Euangelists do not so curiou∣sly set downe all perticulers in their order, so as the verye momentes of times might certeinly be noted: yet I doe by probable reason coniecture, that before the Lorde should be lyft vp vpon the crosse, accordinge to the custom, there was giuē vnto him out of a cup wine mixed with mirrhe, or what mixture soeuer it was, which was made, as it appeareth of gall also and vineger. It is throughly agreed vpon almost amongst al the in∣terpreters, that this was not that drinke, whereof Iohn maketh mention, and whereof I shall speake a litle after. This I doe onely adde, that I do thinke that there was a cup offred to the Lord, when he should be cru∣cified: and after that the crosse was lifted vp on high, then it was giuen vnto him in a sponge. But when hee shoulde beginne to aske for drink. I am not so curious to search, yet if we doe compare all thinges togea∣ther, it seemeth by reason that after hee had refused that bitter confecti∣on, it was againe thrust vpon him in mockery. For afterward Matthewe addeth, that the souldiours giuing him drinke, vpbrayded him, because that he could not delyuer himselfe from death. VVhereby we do gather that this medicine beeing offred him, they scorned at the weakenesse of Christ, because that he had complained that he was forsaken of God. As concerning the hystory set downe by Iohn, it is sufficient to note this one thing, that Christ for the cooling of his thirst asked, that some cō∣mon drinke might be giuen him, and there was thrust vpon him vine∣ger mixed with mirrhe & gal to hasten his death. But he bore those tor∣mentes patientlye, so that for wearinesse of the sorrow, he soughte not to haue his death hastened. For this also was a portion of his sacrifice and obedience, to beare the delay of the paine euen to the vtmost. Fur∣ther, they are deceiued in my iudgement, which doe reckon the vineger amongst the other tormentes inflicted vppon the sonne of God. Theyr coniecture is more probable to me, which doe thinke that this kinde of drinke was good for to voyde bloud, and therefore it was woont to be giuen to euill doers, that their death might bee the more speedy: there∣fore Mark calleth it wine myxed with mirrhe. But Christ (as I touched euen now) not so much for the offence of the bitternes refuseth the wine or vineger, as y^t he might shew himselfe quietly to go forward to death, according to the commaundement of the father, and that the impatiēcy of the sorrow driue hym not headlong. Neither is that any hinderaunce, which Iohn sayeth, that the Scripture was fulfilled. Psalme. 69. 22. In my thirst they gaue me vineger to drinke. For they both do very wel agree: that it was giuen then as a remedy to end the torments of slow death: and yet that Christ was hardly afflicted by al meanes: so that the very easing of it also might be a portion or encrease of the sorow.

35. They parted his garmentes. It is certeine that the souldiours did this also of custome, that they parted amongst them the spoyles of a manne condemned. It may be that this one thing was extraordinary, that they cast lots for his coate without seame. But thogh nothing befell to Christ in this matter, but that which all condemned men did suffer, yet this hy∣story is worthy to be much marked. For the Euangelistes doe sette be∣fore vs the sonne of God naked without his garments, that we myght know that great riches are gotten for vs by this nakednes, which shall adorne vs before God. Therefore God would that his son shuld be strip∣ped naked, that we being cloathed with his righteousnes, & with plenty of all good things without feare might appeare with the Angelles, whom before a vile filthynes in a torne habite kept from entraunce into hea∣uen. Christe himselfe suffered his garmentes to bee taken from him, as a pray, that he might enrich vs with the riches of his victory. Further, wher Mathew saieth, that so the prophesie of Dauid was fulfilled, Psa. 22. 19. They deuided my garments amongst them. &c. must so be vnderstood, as that was perfourmed literally (as they say) and indeede in Christe, which Dauid metaphorically and vnder a figure complayneth of, as done to him. For Dauid by the word garments meaneth his goods & his honors: as if he shuld haue said, that while he liued and had his sight, he was made a pray to his enemies, who ran into his house, and were so far frō sparing those goodes which were left, that they also spoyled his wife. This cruelty he amplifieth by a metaphor, writing that his garmentes were deuided by lot. And where he was a shadow and an Image of Christe, that whiche christ shuld suffer he foretold by the spirit of prophesie. Wherfore in his persō this also is notable, that the soldiors spoiled his apparel: for by this spoyling we do know those signes & notes, wherwith he was sometime adorned. And also the offence is taken away, which otherwise might in the wisdom of the flesh haue beene conceiued of his nakednesse: for hee suffered nothing which did not truely and properly beelong to the per∣son of the Redeemer, as the holy Ghost before declared.

MAR. 25. And it was the third houre. This seemeth not to agree with the testimony of Iohn: for he saieth, that Christ was condemned aboute the sixt houre. But if we consider that which is manifest by other places, the day was deuided into foure partes, and that euery of the parts were cal∣led by the name of the first houre of the beginning of the same, it wyll not be hard to be answered. The whole meane time from the risinge of the sunne euen to the second parte, they did call the first houre. The se∣cond parte vnto the midst of the daye, was with them the thirde houre. The sixt houre beginning at the mid day, continued to three or foure of the clocke in the after noone. Therefore when the Iewes saw that Pilat deferred the time, and that now the mid day was at hand, Iohn saieth, that they cried out the more earnestly, least the whole day should escape away. But that letteth not but that the Lord was crucified about the end of the third houre. For it is euident enough, after his tumultuous con∣demnation, that he was sodenly carried away, the Iewes had so earnest: desire to put him to death. Therefore Mark meaneth not the beginning of the third houre, but the ende. And this is the more likelye to bee true, that Christe honge not aboue three houres vppon the Crosse.

LV. 34. Then Iesus said. By this speach Christ proued himselfe to be that meeke and gentle Lambe, which should be led to be slaine, as Isaiah the Prophet had witnessed, 53. 7. For he doth not only leaue off reueng, but he commendeth to God the father the saluation of them, of whome he is most cruelly vexed. This had beene a great thing, to thinke nothing of reuengement: as Peter when by his example exhorteth vs to patience, saieth, that he gaue not rebuke for rebuke, neither reuenged his own in∣iuries, but was content with this alone, that hee had God for a reuen∣ger, 1. Pet. 2. 23. But this was a farre greater and more excellent ver∣tue, to pray to God that he would forgiue his enemies. If any man doth think that this doth not sufficiētly agree with that saying of Peter, which I cited euē now, there is an aunswere ready for it. For where Christ was led by a merciful affection, to entreat god to pardon his persecutors: it is no let, but that he might commit himself to the iust iudgement of God, which he knew to be appointed for the reprobat & the obstinate. VVhē Christ therefore saw that partely the Iewish people, partly the soldiours were madde against him in a blinde heate, though their ignoraunce was not to bee excused, yet hee taketh pitty vppon them, so that hee himselfe praieth for them. Yet sith hee knew that God would be a reuenger, hee leaueth the iudgement to him against the reprobate. And in this manner should the faithfull temper their affections in bearing of afflictions, that they shoulde desire that their persecutors might bee saued: and yet that they shuld not doubt but that their life is vnder the defence of God: and resting vpon this comfort, that at the length the wicked shal not go for∣ward in their lust vnpunished, they shall not faint vnder the burdē of the crosse.

Luke dooth now sette before vs an example of this moderation in our guide and maister: for when as hee could haue curssed his persecutors to destruction, hee dooth not onely abstaine from cursing: but also he pray∣eth for their good. And it is to be noted, if at any time the whole world should rise vp against vs, and endeuour by violence to ouerwhelme vs al, this is the best remedy to ouercome this temptation, if at any time wee doe thinke of their blindnesse, which do oppose themselues against God in vs. For so it shall come to passe, that the conspiracy of many againste vs left alone and forsaken, shall not trouble vs aboue measure. As againe dayly vse doth shew how strong an engine it is to shake the weake with, when they see themselues assaulted of a great multitude. Therefore if we wil learne to arise vp to God, it shal be an easie matter for vs, as it were from an high to despise the ignoraunce of the vnfaithfull: for howsoe∣uer they doe excell in forces and great bandes, yet they know not what they do.

But it is likely that Christ prayed not generally for all menne, but on∣lye for the simple people, who were carried by an vnaduised zeale, and not by delyberate wickednes. For as there was no hope left of the Sribes and Priestes, so he should haue praied for them in vaine. And without doubte, beecause the heauenlye Father hearde this prayer, heereof it came to passe that many of the people, which had shed bloud, did after∣wardes beleeue.

37. They set vp ouer his head. That which Matthewe and Marke doe touch briefly, Luke doth set forth more expresly, that the title was writ∣ten in three languages. Also Iohn doth declare it more at large. VVher∣fore let the readers see there, that which here I doe omitte for breuitye sake. I will onely say, that this was not done without the prouidence of God, that the death of Christ shuld be celebrated in three languages: for though Pylate had no other purpose, then reproachfullye to touche the Iewish nation, yet God had a further regarde. For in this, as it were by prophesie he declared that the death of his sonne shoulde be renoumed euery where, that all people in al places might know the king promised to the Iewes. But this was no lawful preaching of the Gospel: for Pilat, whome GOD appointed to giue testimony to his sonne was a manne vnworthy: but that which was to be done by the true ministers was sha∣dowed out in Pilat. To be short, he may be accounted such a preacher of Christ, as Caiaphas was a Prophet.

38. Then they crucified. This is added to the heape of extreame shame, that Christ is hanged in the midst betweene two theeues: for they gaue him the chiefe Place, no otherwise then to the Prince of theeues. If hee had beene crucified alone, his cause might seeme to haue beene separate from other euill doers: but now he is not onely thrust in amongst them, but he is lifted vppe on high, as if hee were the moste detestable of all. VVherefore Marke to this purpose applyeth the prophesie of Iesaiah, 53. 12. He is accounted with the wicked. For in this the Prophet dooth especially make mention of Christ, not that he should by a royal pomp deliuer his from death, but because that he should beare the punishmēt due to their sinnes. Therefore that he might deliuer vs from guiltinesse, this manner of sacrifice was necessary, that he might submit himself into our place. And here is to be seene how horrible the weight of the wrath of God is against sinnes, for the appeasing whereof it behooued Christ the eternall ryghteousnes to be thrown into the order of theeues. Here is also set forth the incomparable loue of Christ, who that he might ga∣ther vs to the company of the holy angels, did abide to be accounted one of the euil doers.

Matt. 27.	Mark. 15.	Luke. 23.
39. And they that pas∣sed by reuiled him, wag∣ging their heades. 40. And saying, Thou that destroyst the temple, and buildest it in three daies, saue thy self: if thou be the sonne of God, come downe from the crosse. 41. Likewise also the hie Priests mocking him, with the Scribes & Elders, and Pharises said,

4••▪ Hee saued others, but he cannot 〈◊〉〈◊〉 himself: if he be the king of Israel, let him 〈◊〉〈◊〉 come downe from the crosse, and wee will beeleeue him. 43. He trusteth in God, let him deliuer him now, if hee wil haue him: for he sayd, I am the sonne of God.

29. And they that went by, rayled on him, wag∣ging their heads, and sai∣inge, Hey, thou that destroyest the temple, & buildest i•• in three daies. 30. Saue thy selfe, and come downe from the crosse. 31. Likewise also euen the hie priests mockinge, saide among themselues with the Scribes, He sa∣ued other men, himselfe

he cannot saue. 32. Let Christe the king of Israel now come down from the crosse, that we may see, and beleeue. They also that wer crucified with him reuiled him▪

35. And the people stood & beheld: and the rulers mocked him with thē, saying, he saued others: let him saue himself, if he be the Christ, the chosen of God. 36. The soldiours also mocked him, and offred him vineger. 37. And said, if thou be the king of the Iewes, saue thy selfe. A litle after. 39. And one of the euill dooers which were hanged, rayled on him, saying, if thou be the Christe, saue thy self and vs.

40. But the other answered, and rebuked him, saying, fearest thou not God, seeing thou art in the same condemnation? 41. VVe are in deede here righ∣teously: for we receiue thinge worthy of that we haue done: but this man hath done nothing amisse. 42. And he said vnto Iesus, Lorde remember me, when thou commest into thy kingdome. 43. Then Iesus said vnto him, ve∣rely I saye vnto thee, to daye thou shalt be with me in paradise.

39. And they that passed by. These circumstances doe containe great matter: for heere is sette beefore our eyes the humblinge of the Sonne of God into the lowest degree, whereby it may the better appeare how much our saluation cost him: and withall considering that by right all those paines were due to vs, which he bore, we should be more & more stirred vp to repentaunce. For in this spectacle God dooth openlye re∣ueale to vs, how miserable our estate should haue beene, if we hadde not had a redeemer. But whatsoeuer thinges Christ bore vppon him, must be applied to the comforting of vs. And certeinly this contention was har∣der then all the tormentes, that all menne vexed him with checkes and tauntes, as if he were reiected and forsaken of God. And therefore Da∣uid, Psal. 22. 7. 8. 9. bearing the person of Christe, in all his troubles hee doth especially bewaile this. And truely there is nothing that doth more sharply wound the mindes of the godlye, then that the wicked for the weakning of their faith doe vpbraid them as lefte destitute of the helpe and grace of GOD. This is that sharpe persecution, wherewith Paule, Gal. 4. 29. saith, that Isaac was vexed by Ismael: not that he raged against him with sword & force of armes: but because that he deriding y^e grace of GOD, attempted to ouerthrow his faith. Dauid also first, and then Christ, suffred these temptations, least they should terrifie vs at this daye by their noueltie. For the wicked shall neuer be wanting, who will try∣umph ouer our miseries. And this is a common deuise of Sathan (so oft as God doth not comfort vs according to our desire, but hideth his help a litle) to obiect, that our hope is in vaine, as if that his promise were of no effect.

40. Thou that destroyest the Temple. They doe charge Christes doctrine with vanity, because that now when it is necessary, he doth not shew in deede that power, which he callenged to himselfe. But if that a desire to speake euil, had not depriued them both of wit and iudgement, shortly after they might haue easily seene the trueth of that saying. Christ hadde sayde, destroy you this Temple, and in three dayes I wil raise it vp. Now they doe make a proud triumph at the beginninges of the ruine, and they looke not, or the end of the third day. Such insolency do the wic∣ked vse against all the children of God, while vnder the pretence of the Crosse, they doe endeuour to cut them off from the hope of the lyfe to

come. VVhere is (say they) that immortal glory, which credulous menne do so foolishly boast of when as the most of them do lye without glory and despised, others do liue poorely, others do hardly draw their breath vnder continual troubles, others are tossed with flyings and banishmēts, others do pine away in prisons, others are burnte and brought to ashes: So the present corruption of the outward man doth blinde them, that they doe imagine the hope of the renewing of the life to come to bee vaine and ridiculous. But wee must waite for the time appointed of the promised building, neither must wee beare it grieuously, if we bee nowe crucified with Christe, that we may be afterwardes partakers of his re∣surrection.

If thou bee the Sonne of God. The vngodly doe require of Christe such a testimony of his power, that by prouing himselfe to be the Sonne of God, he should cease to be the sonne of God. Vppon this condition hee became man, and came into the world, that by the sacrifice of his death he might recōcile mē to God the father. Therfore y^t he might be shewed to be the son of God, it was necessarye for him to hang vpon the crosse. Now these reprobates do deny the redeemer to be in the place of the son of God, except he descending frō the crosse, shuld renounce the cōman∣dement of the father, and reiecting the washing away of sins, should cast off the office laid vpon by God. But let vs hereby learn to strengthen our faith: because that the son of God for the work of our saluation woulde remaine, fastened to the crosse, vntil that partly with most cruel tormēts of the flesh, partly with horrible anguishes of the spirite hee should suffer death it self. And least it shuld befall to vs, to tempt God in like maner as we see these men did, let vs suffer God so oft as it shal so seeme good vn∣to him, to hide his power, that againe according to his owne pleasure he may execute the same conueniently. There appeareth the same wicked∣nes in the other obiection, which presently followeth. If he be the king of I∣srael, let him now come down from the crosse, and we wil beleeue him. For it was not meete for thē to accept of any other king, but such a one as was descri∣bed by the Prophets: But Isaiah expresly 53. and Zachariah, 9. 9. doe de∣scribe Christ to be without forme, afflicted, condemned & accursed, bro∣ken, poore & contemned, before that he shuld enter into his roial throne. Therfore the Iewes do preposterously desire one vnlike to him, whome they would acknowledge for a king: for so they doe declare, that they haue no regard of that king, whom God had promised to giue thē. But on the contrary side (that our faith may wholly be reposed in Christ) let vs seeke for help in his crosse. For hee cannot otherwise be accounted for the lawful king of Israel, but by perfourming all the partes of a Redee∣mer. And hereby we doe gather howe daungerous a thing it is by wan∣dring after our own deuises to depart frō the word of God. For because that y^e Iewes imagined to haue such a king as their wit had deuised thē, they refused Christ crucified, because they thought it an absurd thing to beleeue in him: but to vs it is the best & chief reason of our beleefe, bee∣cause that for our cause he willingly submitted himself to the ignominy of the crosse. 42. He saued others. This vnthankfulnes is not to be excused, that they being offended with the present abasing of Christ, do make no account of al those miracles, which he before had wrought in their sight. They do cōfesse that he hadde saued others: by what power? or by what meanes?

VVhy do they not at the least in this behalf reuerēce the manifest work of God? But because they do malitiously choake, yea, as much as lyeth in them, they do endeuour to quench the light of God, which shone in the miracles, they are vnworthy to iudge aright of the infirmity of the crosse. Beecause Christe dooth not presently deliuer himself from death, they do vpbraid him of weaknes. And this is too vsuall amongst all the wic∣ked, to measure the power of God by that which is presently seene, that whatsoeuer he doth not, they think he cannot do: and therefore they doe charge him of weaknes, so oft as he doth not obey their peruerse desire. But lette vs note, that Christe when hee easily could, did not presently deliuer himself from death, but because he would not. And why doth he for a time neglect his own sauegard, but because he had more regarde of the saluatiō of vs al? Why wold he not deliuer himself, but that he might deliuer vs al? Therfore we see that those things, which do make well to the edificatiō of our faith, the Iewes through their owne malice drew to the maintenance of their vnbeliefe. 43. He trusteth in God.: Sathan hath, as I said before, this most sharpe dort of temptation, while hee faineth that God forgetteth vs, because that he doth not helpe vs speedily and in the very point of time. For when god waiteth vpon the saluation of his chil∣dren, and doth not only help them in time conuenient, but also preuen∣teth their necessity (as the scripture doth euery wher declare) he seemeth not to loue thē, whom he helpeth not: And so by this logicke he leadeth vs into despaire, that we do trust in the loue of God in vaine, where his helpe doth not appeare openly. And as he prompteth our mindes with this kind of fallacie, so he suborneth his ministers, which shall argue that God hath no regard of our sauegard, but reiecteth vs, because hee defer∣reth his help. Therfore it behoueth vs to refuse this argument as faulty, that they are not beloued of God, whō he seemeth to forsake for a time. Nay, there were nothing more absurd, then to tie his loue to euery point of time. God promiseth that he will be our deliuerer: but if somtime hee shuld seeme to winke in our aduersities, the delaye muste be borne with patience. VVherfore it is contrary to the nature of faith, for them to vrge that aduerb now, whom God by the crosse and troubles frameth to pati∣ence, and stirreth vp to praiers, and to call vpon his name: when as these are rather testimonies of his fatherlye loue, as the Apostle in the Epistle to the Hebrewes, 12. 6. declareth. And this was especiallye to be seene in Christ, though he was the beloued son, yet was hee not deliuered from death, vntil he had borne the punishmēt due to vs: for by that price were we redeemed to saluation.

VVherefore the Priests againe do deale peruersly, when they doe con∣clude that he is not the Son: because that he supplieth that roum appoin∣ted him of his father.

44. That same also the theeues cast in his teeth. Matthew and Marke by Sy∣necdoche doe attribute that to the theeues, which was proper onelye to one of them, as it appeareth by Luke. Neyther may this speache seeme straunge: for the two Euangelistes hadde no other purpose then to de∣clare that Christe was rayled vppon on euerye side, so that euen the theeues spared him not nowe when hee was halfe deade. Euen as Dauid in the Psalm, 22. 7. 8. beewayling his calamities, doth thereof ••••ke occasion to amplifie the greeuousnes of them, for that he was made

the shame of all men, and the contempt of the people. And though they doe omitte a history worthy to bee remembred, which Luke reporteth of the other theefe: yet there is no absurdity in that, which they doe say, that Christ was derided of all, yea euen of the very theeues. For it is not spoken of euery perticuler person but of that kind of men. Nowe there∣fore let vs come to Luke.

LV. 39. And one of the euil doers. By this reproach, which the Son of God suffered of the theefe, great honour is gotten for vs amongst the Angels, that they shoulde acknowledge vs for their brethren. But in the meane while here is set before vs an example of furious obstinacy in this wret∣ched man, seeing that he ceaseth not to vomit out blasphemyes with cru∣eltie in the midst of his afflictions. So desperate menne, which cannot es∣cape the torments, doe vse bie frowardnes to seeke reuenge. And thogh he vpbraideth Christ, that he could neither saue himselfe nor others, yet this obiection striketh at God himself. As the wicked, so oft as they ob∣taine not what they desire, they would willingly pull God out of hea∣uen. It was meete that they being tamed with afflictions, should become gentle: but hereby it appeareth, how the hardnes of the euill hearte was hardened, which could be bowed by no punishments.

40. But the other aunswered. There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God, partly because that sodenly at his death he is chaunged into a new man, and is drawne backe euen from the very helles to heauen: Then because that he obtained in a moment forgiuenes of all his sinnes, wherein he hadde beene drowned al his life, and so hee is receiued into heauen before the Apostles and the first fruites of the new Church. Firste therefore in the conuersion of this man, there dooth clearely appeare a notable token of the grace of God. For it came not of the proper instinct of the flesh, that he cast off the great cruelty and proud contempt of God, that he should presently repent, but he is brought vnder by the hande of God: as all the scripture teacheth that repentaunce is his woorke. And this grace is so much the more excellent, because that it befell beyond al mens hope. For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God, but a singuler maister of faith and piety to the whol world: so that we also from his mouth may learne a rule of a true and lawfull confession? And this he vttered as the first fruites of his repentaunce, that with a sharpe reprehension he repro∣ued the vngodly frowardnes of his own fellow: then he addeth this as the second, humbling himselfe with a free confession of his own sinnes, and attributing to Christ the prayse due to his ryghteousnesse. After∣wardes he testifieth a wonderful faith, casting himselfe wholly and hys saluation into the defence of Christ, whom yet he saw hanging vpō the crosse and ready to dye.

Fearest thou not God? Though interpreters doe wrest these wordes di∣uersly, yet the simple meaning of them seemeth to mee to be thus, what meaneth this, that this condemnation compelleth thee not to feare God? For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow, because that he being brought to extreame necessitye, dooth not so beginne to feare God. But that al ambiguity may be taken away, the readers are to be admonished, that this arrogant and wicked raylet,

who thought to haue passed with his scoffing without punishment, is called backe to the iudgement seat of God: for though hee had beene all his life without feeling, it behoued him then to tremble, when he felt the hand of God armed against him, and shortly after he was to yelde a rec∣kening of all his offences. Therefore it was a signe of a desperate and a deuillish obstinacie, when God helde him tied vp to the last iudgement, not then to come to a right minde: for if there had beene any droppe of pietye in the heart of the man, he shoulde at the least be enforced to ga∣ther himselfe to the feare of God. Nowe we vnderstand the meaning of the woordes, that they are desperate and without all feare of GOD, which are not amended by punishments. En to auto crimats. I doe interpreat not for the same, but to be in the present execution of condemnation: as if the theefe had sayd: Sith thou art now as it were in the midst of death, it behooued thee now to be wakened, that thou mightest acknowledge God thy iudge. Further, we do heereof gather a profitable doctrine, that they doe wholely sette themselues against God, who are not taught hu∣mility by corrections: for, shame doeth of necessity driue them to holde their peace, who soeuer are endued with any feare of God.

41. VVee are in deede heare righteously. Because the reproofe gathered of the condemnation, mighte seeme to light vppon Christe, the theefe dot••h heere make a distinction betweene Christe and the cause of him and hys fellowe, for the punishment whiche was common, was, as hee confesseth, iustlye laide vppon him and his fellowe, but not vppon CHRIST, who was not putte to deathe for anye faulte of hys owne, but for the crueltye of the ennemies. But that muste bee remembered whiche I sayde euen nowe, that the theefe made a notable shewe of repentaunce, suche as God requireth of euery of vs, in that he confesseth that he receiueth a rewarde woorthy of that which he hath done. And this especially must be noted, that the cruelty of the punishment was no hinderance, but that hee submitted himselfe patiently to the fierce tor∣ments. VVherefore, if we doe truely repent for sinnes, lette vs learne to confesse them willingly and without dissimulation when neede shalbe, and not to flee that ignominie which we haue deserued. For this is the onely meanes whereby we may bury our sinnes before God and Aun∣gels, if we striue not to couer them before men with vaine colours. Fur∣ther, where as amongest diuers cloakes whiche hypocrisie vseth, thys is most common, that euery man draweth others in with him, that by their example he might excuse himselfe: the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ, then simply and free∣ly condemne himselfe and his fellowe.

41. Lorde remember me. I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred: so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration, which heerein shewed it selfe so e∣uidently. The theefe, who not onely had neuer beene a scholer in Chri∣stes schoole, but by thrusting himselfe into bloudy murthers, hadde en∣deuoured to quenche all sense of righteousnesse, doth of a sodaine pierce deeper, then all the Apostles, and the rest of the disciples, in teachinge of whome the Lorde himselfe hadde bestowed so muche labour: and not that onely, but Christe being vppon the tree of execution, he woorship∣peth

as a king: hee celebrateth his kingdome in that horrible and more then deformed basenesse: he calleth him, who is about to die, the author of life. Truely, if hee had beene instructed in the true faith, had hearde many things before of the office of Christ, and hadde also beene confir∣med in the same by myracles: yet that knowledge being couered with the cloude of a reproachfull death, might vanishe away. Nowe it was more then woonderfull, that hee beinge rude and a yonglinge, yea, hys minde altogither corrupted, should presently at the first instructions vp∣pon the curssed crosse apprehend saluation and the celestiall glory. For wyth what markes or ensignes did he see Christ adorned, that he might lift vppe his minde to that kingdome? And certainly this was, as if hee shoulde clime out of the deepest helles aboue the heauens. But to the flesh thys was but as a fable, and to be laughed at, to attribute to a man cast away and condemned (whome the world could not abide) a king∣dome farre more noble then all earthly Empires. Heereby we do gather how quicke the eyes of his mind were, wherwith he beheld life in death, height in ruine, glory in reproache, victorye in destruction, and a king∣dome in slauerie. If that the theefe extolled by his faith Christe nowe hanging vppon the crosse, and as it were ouerwhelmed with curssinge, into a heauenly throane, woe be to our slouthfulnesse if we doe not re∣uerence him nowe sitting at the right hand of God, if we doe not fasten the hope of life in his resurrection, if we go not into heauen whether he is entred. Nowe, if on the other parte, wee doe consider what state he was in, when hee besought Christe of his mercy, his faith shall growe to further admiration with a torne body now almost with out life, he wai∣teth for the last blow of the slaughter men, and yet he reposeth himselfe in the onely grace of Christ. First, whence hath he this hope of forgiue∣nesse, but because that in the death of Christe (which seemeth detestable to all other) he conceiueth the sacrifice of a good sauour, to be effectuall to wash away the sinnes of the worlde? And where he with courage re∣gardeth not his torments: nay, as it were forgetting himselfe, is caried to a hope and desire of a better life, it doeth farre passe the vnderstandinge of man. VVherefore let vs not be ashamed to learne both mortification of the flesh, and patience, and excellency of faith, and constancy of hope, and zeale of godlinesse of this maister, whome the Lord sette ouer vs, to humble the pride of the flesh. For the readilier that any man followeth him, the nearer he shall so come to Christ.

43. Verily I say to thee. Though Christ had not yet triumphed opēly ouer death, yet he sheweth the effect & frute of the same, when he was most abaced. And by this meanes he declareth y^t he was neuer thrust out of y^e power of his kingdō. For nothing doth more notably, nor more royal∣ly beseeme a diuine king, then to restore life to them whiche are deade, Christ therefore, though he being stricken with the hand of God, appea∣red in shewe to be a man halfe desperate: yet, because he ceassed not to be the sauiour of the world, he was alwaies endued with a heauenly po∣wer for the performance of his office. And first heere is to be noted hys incredible readinesse, that without delaye hee accepteth the theefe so lo∣uingly, and promiseth him that he shall be a partaker of the blessed lyfe. VVherefore it is not to be doubted, but that he is to admit wythout ex∣ception into his kingdome, all whiche doe come vnto him. VVhereof it

may be assuredly gathered, that we shall be saued, if hee be mindefull of vs. Further, it cannot be that he shoulde forgette them, who doe com∣mende theyr saluation to him. If the theefe had so easie a passage into heauen, because that when all things were in greatest extremitye, he re∣sted vppon the grace of Christ: much more shall Christ the conquerour of death, at this day reache foorth his hande out of his throne to vs, that he may gather vs into the fellowshippe of life. For it were absurde, since the time that hee nailed to the crosse the hand wryting whyche was a∣gainst vs, and hath putte death and Sathan to flight, and in his resurre∣ction hath triumphed ouer the prince of the worlde, that there shoulde not be as easie and as ready a passage from death to life for vs, as for the theefe. Therefore, who soeuer being ready to die, shall wyth a true faith commit the custodie of his soule to Christ, he shall not be driuen off any long time to languish in suspence: but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe. Therefore awaye wyth that stincking deuice of the Sophisters, of the retaining of the pain when the fault is remitted: for we see that Christ doeth presently deli∣uer from punishment, him, whome he freeth from guiltinesse. Neither is that any lette, that the theefe neuerthelesse, beareth euen to the vtter∣most, the punishment whereto he was appoynted. For we must heere i∣magine no recompence, which was in steed of a satisfaction for the ap∣peasinge of the iudgement of God (as the Sophisters do dreame) but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne. Therefore Christ doeth as it were set vpon his lappe, the theefe brought by fatherly correction to deny himselfe, and sendeth him not to the fire of Purgatorie. It is further to be noted, with what keyes the gate of the kingdome of heauen was opened to the theefe. For Popish confession or satisfactions, were not here accoūted of: but Christ was entreated with repentance and faith to receiue him that came wil∣lingly to him. And heereby that is againe the better confirmed, whych I touched euen nowe, if any man shoulde disdaine to walke in the steppes of the theefe, and to followe as he went before, he is woorthy of eternal destruction, because that with his vngodly pride, he driueth himselfe frō entring into heauen. And truely, as in the person of the theefe, Christe hath giuen vnto vs all a common pledge or assurance of obtaininge for∣giuenesse, so againe he vouchsafed that wretch so great honour, that all men casting off their owne glory, we should not glory but in the mercy of God alone. If that euery one of vs would truely and earnestly search himselfe, the great heape of our sinnes woulde woorthily make vs asha∣med of our selues, and it woulde irke vs to take this poore man, who of meere grace obtained saluation, as our guide and standered bearer. Fur∣ther, as the death of Christe brought foorth the frute of the same then presently, so we doe heereof gather, that the soules when they doe de∣part from the bodyes doe remaine and liue: otherwise the promisse of Christe shoulde be but a iest, whyche he also confirmed wyth an oathe. Yet of the place of Paradise, lette vs not curiously and subtilly dispute: Lette it suffice vs, that who soeuer are by faith grafted into the bodye of Christe, are partakers of his life, and so after death shall enioy a blessed and a ioyfull rest, vntill the perfect glory of the heauenly life, shall fully be reuealed at the comming of Christ.

One thing yet remaineth, that he promiseth the theefe, not to take a∣way his present miseries, nor to diminish any thing of his corporall pu∣nishment. VVhereby we are admonished that the grace of GOD must not be esteemed by the iudgement of the flesh: for it doeth oft fall out that God doeth suffer them to bee miserablye afflicted, whome yet hee loueth. Therefore if we be miserably vexed in body, let vs take heed least the bitternesse of the griefe, take away the tast of the goodnesse of God, but rather let this one comfort temper and mollifie all our euils, assone as God taketh vs into his fauour, what troubles so euer we doe suffer, they doe further vs towardes saluation. So it shal come to passe, that our faith shall not only escape from all miseries with the victory, but it shall sweetely be at rest euen in the midst of the bearing of afflictions.

Mathew 27.	Marke 15.	Luke 23.
45. Nowe from the sixte houre was there darkenesse ouer al the land, vnto the ninthe houre. 46. And about the ninth houre Iesus cried with a loude voyce, sayinge: Eli, Eli, lamasabactha∣nie? that is: My God, my God, why hast thou forsaken mee? 47. And some of them that stoode there, when they heard it, sayde: This man calleth Elias. 48. And straight waye one of them ran, and toke a spong, & filled it with vineger, and putte it on a reede, and gaue hym to drinke. 49. Other sayde, let be: let vs see, if Elias will come and saue him. 50. Then Iesus cried againe with a loude voyce, and yeelded vp the ghoast. 51. And behold the vaile of the Temple was rent in twain, from the toppe is the bottome, and the earth did quake, and the stones were clouen. 52. And the graues did open themselues, and many bodies of the Sainctes, whiche slepte a∣rose. 53. And came out of the graues after his resurrection, and went into the holy Citie, and appea∣red vnto many.

54. VVhen the Centurion, & they that were with him wat∣chinge Iesus, sawe the earthe quake, and the thinges that were done, they feared greatlye, saying, Truely this was the sonne of God. 55. And many womenne were there, beholding him a farre off, which had followed Iesus from Galile, ministring vnto him. 56. Among whom was Marie Magdalen, and Marye the mo∣ther of Iames and Ioses, and the mother of Zebedeus sonnes.

33. Now when the sixt houre was come darkenesse arose ouer all the lande, vntill the ninth houre. 34. And at the ninth houre Iesus cried with a loude voyce, sayinge: Eloi, Eloi, lamasaba∣cthani? which is by interpreta∣tion: my God, my God, why hast thou forsaken me? 35. And some of them that stoode by, when they hearde it, sayde: Beholde, he calleth Eli∣as. 36. And one ranne and filled a sponge full of vineger, and putte it on a reede, and gaue hym to drinke, saying, lette him alone: lette vs see if Elias will come and take him downe. 37. And Iesus cried wyth a loude voyce, and gaue vppe the ghoast. 38. And the vaile of the Tem∣ple was rent in twaine, from the top to the bottome. 39. Nowe when the Centuri∣on, whiche stoode ouer agaynste hym, sawe that he thus cryinge gaue vppe the ghoast, he sayde: Truely this man was the Sonne of God.

40. There were also women, which beheld a far off, among whom was Mary Magdalen, and Marye the mother of Iames the lesse, and of Ioses and Salome, 41. VVhiche also when hee was in Galile, followed him, and ministred vnto him, and many other womenne, whiche came vp with him vnto Ieru∣salem.

44. And it was about the sixt houre, & there was a darknesse ouer all the lande, vntill the ninthe houre. 45. And the Sunne was darkened, and the vaile of the Temple rent thorough the mids. 46. And Iesus cried with a loude voyce, and sayd: Father, into thin•• handes I commend my spirite. And when hee thus had sayde, he gaue vp the ghoast. 47. Nowe when the Centurion sawe what was done, hee glorified God, saying: of a suretie this man was iust. 48. And al the peo∣ple that came togither to that sight, beholding the thinges which were done, smote their 〈◊〉〈◊〉, and returned.

49. And all his ac∣quaintaunce stoode a far off, and the women that followed him from Gali∣le, beholding those things

45. Now from the sixt houre. Though in the death of Christe the infir∣mity of the flesh for a while, couered the glory of the Godhead: yea the Sonne of God himself lay without forme vnder reproch and contempt, and (as Paul saith) he was made of no reputation: yet the heauenly father ceased not to adorne him with some marks, and when he was at the lo∣west cast, hee erected some tokens of the glory to come, which might strengthen the mindes of the godly against the offence of the crosse. So the maiesty of Christe was royally set forth by the darkning of the sun, earthquake, cleauing of rockes, and renting of the vaile: euen as if heauen and earth shoulde yeelde the worshippe due to their maker and framer. But first it is demāded for what purpose the sunne was eclipsed. For where the old Poets in their tragedies do faine that the light of the sun is withdrawn frō the earth, where any notable offence is committed, tēdeth to note the greatnes of the wrath of God, & this fantasie was ga∣thered of the common sense of nature. Therefore some interpreters doe think that God sent darknes in signe of detestation: as if God by dark∣ning the sunne, should hide his face from the moste filthy wickednes of all. Others do say, that by the darknes of the visible sunne was the death of the sunne of righteousnes declared. Others had rather to applye it to the making of that nation blind, which followed shortly after. For the Iewes reiecting Christ, after he was taken from amongst them, were de∣priued of the light of the heauenly doctrine, neither was there any thing left them besides the darknes of desperation. But I do rather thinke that this people, because they would not see the light, they were so blockishe, were stirred vp by darknes, to consider the wonderful counsel of God in the death of Christ. For the vnwonted alteration of the order of nature, if they had not beene altogether hardned, should haue earnestly moued their senses, to attende to that renewing of the woorld to come. In the meane while a sight full of terrour was shewed them, that they myght feare before the iudgment of God. And truely this was an incompara∣ble testimony of the wrath of God, that spared not his onely begotten Son, neither could he otherwise be appeased, then by the price of that sa∣crifice. But where the Scribes and Priestes, and a great part of the people

carelesly neglected, and as it were with closed eyes passed by the darke∣ninge of the Sunne, their woonderfull madnesse shoulde make vs a∣fraide. For they must of necessitye be more blockishe then the brute beastes, who being warned by such a woonder, of the rigour of the hea∣uenly iudgement, ceased not their scoffing. But this is the spirit of ama∣sednesse and giddinesse, wherwith God maketh the reprobate drunken, after that he hath long striuen with their malice. In the meane while let vs learne, that after they are bewitched with the sleightes of Sathan, the glory of God, be it neuer so manifest, is hidden from them, at the least theyr mindes are darkened, that seeing they should not see. But sith that was a general admonition, it should profite vs at this day, to let vs know that the sacrifice wherewith we are redeemed, was of no lesse moment, then if the Sunne had fallen from heauen, or that the whole frame of the world had beene ouerthrowne: for so we may be brought the more to abhorre our sinnes. Further, where some doe thinke that this darke∣ning of the sunne was ouer al the quarters of the world, I do not thinke it to be likely. For though some one wryter or another, haue so repror∣ted, yet the hystorie of those times was more renoumed, then that so no∣table a myracle could be concealed of many others, who diligently sear∣ched and set downe things which were not so worthy of remembrance. Further, if that the darkenesse had beene generall ouer the whole, me•• might the more easily haue forgotten it, because it might haue been sup∣posed to be naturall. But the woonder was the more straunge, that the sunne shining other where, Iudea should be ouerwhelmed wyth darke∣nesse.

46. About the ninthe houre Iesus cried. Though there appeared more then the force of a man in the crying of Christ, yet it is certain that the vehe∣mencie of griefe wrested it out of him. And certainly this was the chiefe conflict, & sharper then all other tormēts, because that in hys sorrowes, he was not so comforted with the aide and fauour of his father, that he thought himself in some sort forsaken. For he not only offered his body for the price of our recōciliation with God, but in soule he also bore the punishments due to vs: and so he rightly became a man ful of sorrowes, as Isai. 53. 3. speaketh. And truely they are too foolish, which passing by this part of the redemption, doe onely rest vppon the outward punish∣mēt of the flesh. For to the end that Christ might make satisfaction for vs, it was behoueful for him to stand as guilty before the iudgemēt seat of God. And there is nothing more horrible then to feele God a iudge, whose wrath exceedeth all deaths. Therefore, when this kinde of temp∣tation is laid vpon Christ, as if God being his enemy, he should nowe be giuen ouer to destruction, he is taken with horror, wherin al mortal mē had been swallowed vp a hundred times, but he by the maruellous pow∣er of the spirite escaped with the victory. And he maketh not this com∣plaint dissemblingly or after the maner of a plaier, that he was forsaken of his father. And where many do pretend that he spake thus according to the opinion of the common people, it is but a fonde cauill: for the in∣warde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry. And it was not onely a redemption to serue the eye which he wrought (as I sayd euen now); but as he had offred himself a pledge for vs, his will was to beare in deede the iudgement of God in

our place. But it seemeth to be absurde, that this desperate speach should passe from Christ. The answear is easie, though the sence of the flesh be∣held destruction, yet his faith was fast setled in his heart, wherein he be∣helde God present, of whose absence he complaineth. VVe sayde other where that the Godhead gaue place to the infirmity of the flesh, so farre forth as was mete for our saluation, to the end Christ might fulfil all the partes of a redeemer. VVe haue also noted the difference betweene the sence of nature, and the knowledge of faith, wherefore there is no cause to hinder it, but that Christ might in minde conceiue an alienation from God, so farre as sence did see, and withall by faith he held God mercifull vnto him. The which doth euidently enough appeare by the two partes of his complaint, for before he woulde vtter the temptation, he first pro∣testeth that he fleeth to God as to his God: & so with the shield of faith, he valiantly repelled that assault of forsaking, which assaulted hym on the other side. To be short, in this sharpe torment his faith remained safe: so he complaining that he was forsaken, yet trusted in the helpe of God at hand. Further, that this speache was woorthy especially to be noted, it doth appeare by this, that the holy Ghost, to the end it might be imprin∣ted in mans memory, woulde haue it reported in the Syrian tounge: for this is as much as if he shuld bring in Christ, rehearsing the same words, which he then vttered with his own mouth. So much the more is theyr slouth thereby to be condemned as vile, who make no more account of Christes so great sorrow & dreadful feare, then as if they passed lightly by a place. But who soeuer considereth that Christe toke vppon him the person of a mediatour, of this condition, that he might beare our guilti∣nesse as well in soule as in body, will not maruaile that he had to striue with the sorrowes of death, as if hee shoulde be cast off from God in hys wrath, into a labyrinth of euilles.

47. This man calleth Elias. They which do refer this to the soldiers, who were rude & ignorant of the Syrian tongue, and not accustomed to the Iewish religion, are in my iudgement deceiued, for they thinke that the likenesse of the speaches deceiued them. But I doe not thinke it any way probable, that they slipped of ignorance, but rather that it was determi∣ned of sette purpose to scorne at Christ, and quarellingly to peruert his speach. For sathan hath no apter a deuice for the hindrāce of the salua∣tion of the godly, then when he driueth them from calling vppon God. Therefore so muche as lieth in him, hee driueth his ministers to thys, to quench our affectiō to praier. So he driue the vngodly enemies of christ, wickedly to turn his praier into laughter: seeking by that shift to spoyle him of his chief weapons. And certainly this is a very great temptation, when we seme to be so far from preuailing, that God rather should lay his name open to reproches, then shew himself fauourable to our pray∣ers. Therefore this ironicall or doggish barking was as much, as if they had denied Christ to haue any thing to do with God, that calling vpon Elias, he should repose himselfe in another refuge. So we see him vexed on euery side, that he being ouerwhelmed with desperation might cease from calling vpon God, which was to renounce saluation. But if at this day as wel the hired slaues of Antichrist, as also the varlets which are at home with vs, doe wickedly with their quarrelles depraue those things which we haue spoken wel, let vs not maruel that the same befall to vs, which befel to our head.

Yet thogh they should transfigure God into Eliah, when they haue scor∣ned vs at their pleasure, at the length God wil heare our sighes, and will shew himself partly a defender of his owne glory, partely one that will plague their filthy falshood.

48. And streight way one of them ran. Hereof a probable coniecture may be gathered, that when Christe had once refused drinke, it was offred to him againe to trouble him. Though withal it is likely, that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high, afterward when hee now hung vpon the Crosse, it was put to hys mouth in a sponge.

MAR. 36. Saying, let him alone. That which Marke here deliuereth, that a soldiour reaching him vineger, said, Let him alone: let vs see, &c. and Matthew attributeth this speach to others, there is no repugnancye in it. For it is likly that one began the scorning, which being greedily accepted by others, raised this cry amongst them all. So the word Let him alone, is not a word of forbidding, but of scorning. Therefore he which first scor∣ned Christ, speaking ironically to his fellowes, Let vs see, saith he, whe∣ther Elyas wil come, presently others followed, and euery one sange the same song to his neighbour: as it cōmonly cōmeth to passe in such mu∣tual agreemēt. And it is no matter to stand either vpon the plural num∣ber or the singuler: for let him alone signifieth as much in the singuler number, as in the plurall: for the verb is put in steede of an interiection, as if they had said, st, st.

30. Then Iesus cried againe. Luke, who maketh no mention of the firste crying, doth report the wordes of the second cry, which Matthewe and Marke doe passe ouer. And hee saieth that hee cried, Father, into thy handes I commend my spirit: wherein he declareth, that though hee had bene hardlye shaken with violēt temptations, yet his faith was not shaken, but alwaies kept his place inuincible. For there could not haue beene a more notable triumphe shewed, then when Christe boldly bragged that GOD was a faithfull keeper of his soule, which all men thought to be lost. Further, because he had spoken to the deaffe, he went straight to God, and layde down the testimony of his faith in his lappe. His wil was that men shuld heare that which he spake: but though hee preuailed nothing with men, he was content that God alone did witnesse with him. And truely faith cannot be more certeinly and firmely approued, then where a godly mā, when he seeth himselfe beaten on euery side, that he findeth no comfort in menne, despising the madnes of al the world, doth vnlade his sorowes and cares in the bosome of God, and resteth in the hope of his promy∣ses.

And though it seemeth that he tooke this manner of praier, which hee vsed out of the Psal, 31. 6: yet I doubt not, but that according to the cyr∣cumstance of the time, he applied the same to his present vse, as if he had said, I see O father my self by al mens mouthes appointed to destruction, & my soule drawn after a sort hither & thither: and in the meane while according to the flesh I do feele no helpe in thee. Yet that shall not stop me, but that I will lay vp my spirit in thy handes, and will quietlye lye down in the secret custody of thy goodnes. Yet it is to be noted that Da∣uid in that place which I cited euen now, praid not only for this, that his soule being receiued into y^e hand of god, might remain aliue & safe after

but he commended his life to the Lord, that being protected by his de∣fence, he might be in happy estate as well liuing as dying. He sawe him∣selfe continually assaulted with many deathes: therefore nothing remai∣ned, but that he should cōmit himselfe to the inuincible defence of God. Further, where he appoynteth God to be the keeper of his soule, he glo∣rieth that it is safe frō all danger: and withall he quietly prepareth him∣selfe to meete with death, when it should so seeme good to God, because that euen in death, the Lord himselfe doeth keepe the soules of his chil∣dren. Nowe, because that was first taken away from Christe, that hee shoulde commit to his father his soule to be preserued in the transitori•• estate of the earthly life, he going chearefully to die, desireth to be saued out of the world. For therefore doeth God chiefly receiue our soules in∣to his custodie, that our hope shoulde clime vp aboue this shadowish life. Now, let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle, that they might be saued togither wyth his. Yea in this praier he begate vnto himselfe this right of preseruing al soules, so that the heauenly father not onely for fauour of him vouchsa∣feth to take them into his custody, but resigning those things which be∣lōged to himself to him, he cōmitted them to him to be preserued. And therfore Stephen at his death deliuereth his soule into his hande, Act. 7. 59. Lorde Iesu sayeth he, receiue my spirite. By whose example who so∣euer will beleeue in Christ, shal not at his death breath out his soule in∣to the aire, but it shall goe to a faithful keper, who keepeth safely what∣soeuer is committed vnto him of the father. The crie doth shew againe the vehemencie of the affection: for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde, without earnest and ardent trauaile. Thoughe with∣all, by this hie and loude cryinge, his will was to declare to vs, that his soule shoulde be preserued and safe from death, to the ende that we beinge furnished with the same hope, might chearefully depart out of this transitorie cottage of our flesh.

51. And beholde the vaile of the Temple. VVhere Luke mixeth the renting of the vaile, with the darkening of the Sun, as if it befel before the death of Christ, is an inuerting of the order. For the Euangelistes doe not ex∣actly obserue the moments of times as it is often seene. And it was not likely that the vaile should be rent, before the sacrifice of expiation was finished: because Christe the true and eternall Priest abolishing the fi∣gures of the law, then opened to vs by his bloud the way to the heauēly sanctuarie, that we should not stand nowe a farre off in the Courte, but come freely forth into the sight of God. For so long as the worshipping of God in shadowes endured, there was a vaile set vp in the earthly san∣ctuarie, which kept thence not only the peoples feet, but also their eyes. But Christe wyping out the hande wryting which was contrary to vs, Col. 2. 14. tooke away all hinderance, that we enioying him for a me∣diatour, should be all made a royall priesthoode. Therefore the renting of the vaile, was not only the abrogation of the ceremonies, which were of force vnder the lawe, but also an opening of the heauens, so that now God doeth familiarly call the members of his sonne vnto him. In the meane while the Iewes were admonished, that the outwarde sacrifices

were ended, and that afterward there should be no vse of the old priest∣hoode: although the building of the temple should stande, God was no more to be worshipped after the accustomed order: but because the sub∣staunce and truth of the shadowes were now fulfilled, the figures of the law are turned into the spirit. For though Christ offered a visible sacri∣fice, yet it must be spirituallye esteemed, (as the Apostle teacheth in the Epistle to the Heb. 9. 14.) that the price and fruit of the same maye ap∣peare. But the outward sanctuary profited nothing to miserable menne, when the vaile being broken, it was left naked: for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatiō. That which Matthewe addeth of the quaking of the earth, and of the cleauing of the rockes was done in the very same moment, as I by some probability doe gather. Also the earth by this meanes not onelye gaue testimony to the creatour of it: but is also cited as a witnesse against the hardnes of a cursed nation. For hereby it appeared what wonderful ob∣stinacy this was, which neither the shaking of the earth, nor the cleauing of the stones could moue.

52. And the graues opened. This was also a speciall wonder, whereby God declared that his sonne entred into the prison of death, not that he should remaine prisoner there, but that hee might bringe out all, which were holden captiues. For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe, the royall and di∣uine power of his death pearced euen to the places belowe. This is the reason why he being presently to be laid in the graue, should open all o∣ther graues. Yet it is doubted whether the graues were opened beefore the resurrection. For the resurrection of the Saintes, whiche is added a little after, in my iudgement followed after the resurrection of Christ. For it is absurde, which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue. To me it seemeth probable that at Christes death, the graues presently opened: and when he arose, some of the godly receiuing breath, went forth, and were seene in the Citie. For Christe is therefore called the first borne of the dead, & the first fruits of them that rose againe, 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life, and by his resurrection hee perfourmed the same: not that the deade at his death shoulde presentlye he reuiued, but because his death was the fountain and beginning of life. This reason therfore doth notably agree, when the breaking open of the graues should be a prophesie of a new life, the frute it selfe, or the effecte whereof, appeared three daies after: for Christe risinge he brought out with him other companions out of the graues. Further, by this token it was declared, that he neither died nor rose againe priuately for himself, but that he might breath foorth a fauour of life vppon all the faithfull. Yet here groweth a question, why God would that some onely shoulde rise againe, when as the society of the resurrection of Christ equally ap∣pertained to all the faithful. I do answear, because that the time was not yet full come, when the whole body of the Churche should be gathered to their head, there was a shew of the new life set foorth in a few, which all are to hope for. For we doe know that Christ was on this condition receiued vp into the heauens, that the life of his members shoulde as yet be hidden, vntill that it should be manifested at his cōming, Col. 3. 3. 4.

But that the godly mindes might the more comfortably stir vp thēselues in hope, it was profitable that the resurrection which shuld be common to all, should be tasted of in some few. The other question is more diffi∣cult, what afterward became of these Sainctes: for it seemeth absurd, af∣ter they were once admitted by Christ to be partakers of the newe life, that they should againe retourne into the dust. But as the answer is nei∣ther easie nor ready, so it is to no purpose to labour muche in a matter not necessary to be knowen. It is not likely that they continued long in the companie of menne: for it was behoueful that they should be seene onely for a short time, that the power of Christ might be made manifest in that glasse or image. But sith the will of God was in the personne of them, to confirme amongest them whiche liue, the hope of the heauenly life, it shall not be absurde, if we say that when they had done thys due∣tie, they againe rested in their graues. Yet it is more likely that the lyfe whiche was giuen them, was not after taken from them. For if it hadde beene a mortall life, it coulde not haue beene a testimonye of a perfecte resurrection. Further, though the whole world shoulde arise, and Christ shoulde no lesse raise the wicked to iudgement, then the faithfull to sal∣uation: yet because that he properly rose for his Churches cause, of right hee bestowed so great honour onely vppon his Saincts, that they should arise togither with him.

VVhere Mathewe doeth honourably call Hierusalem a holy Citie, he doeth not giue it this title, in respect of the merites of the Citizens: (for we knowe that it was then filled with all filthinesse of sinnes, so that it rather was a denne of theeues) but because it had beene chosen of God, that holinesse which was established by Gods adoption, could be blotted out by no corruption of men, vntill the reprobation of the same should be made manifest. Or if any man would haue a shorter answear, on the behalfe of men it was prophane, on the behalfe of God it was holy, vn∣till the ouerthrow or pollution of the temple, which befell not long af∣ter Christ was crucified.

••4. VVhen the Centurion. Sith Luke made mention of the lamentation of the people, not onely the Centurion with his souldiers acknowledged Christ to be the son of God: but the Euangelists do expresly report thy•• of him, for the amplifying of the matter: because it should be a wonder, that a prophane man, not brought vp in the law, but void of true godli∣nes, shuld get that iudgemēt of those signes which he saw. VVhich cōpa∣rison auailed not a litle to condēn the blockishnes of the city. For it was a sign of horrible madnes, that none of the Iewes, besides the simple cō∣mon people wer moued by the shaking & trembling of the frame of the world. Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden. So not only true religiō made the pure worshippers of god to see, that they might see the glory of christ set forth frō heauen, but the very sence of nature cōpelled strāgers, yea, and soldiers, to cōfesse that which they learned neither out of the law, nor of masters. Because Mar. saith y^t the Centurion said so, for that christ hauing cried loud, had giuen vp the ghost, some interpreters do think that he no∣ted some vnwonted force, which remained strong euen vnto death, and truely, sith the body of Christ was almost without bloud, this could not be after y^e maner of men, y^t the strēgth of his sides & arteries shuld abide ••o loud a cry. Yet I do rather thinke that the Cēturion praised his cōstāt

perseuerance in callinge vppon the name of God. Thoughe not onely Christes crying induced him, to thinke honourably of him, but because he saw his great power to agree with the heauenly myracles, he vttered this confession. But where it is sayde that hee feared God, it must not be expounded so, as if he shoulde repent throughly: it was onely a sodaine vanishing motion: as it doeth oft befall that vaine men, and suche as are giuen to the world, are mooued with the feare of God, when he shew∣eth foorth his fearefull power: but because there is not a roote vnder, which hath life, securitie presently groweth ouer, which quencheth that feeling. The Centurion therefore was not so chaunged, as that he wold yeelde himselfe to serue God the rest of his life, but he was only a pub∣lisher of the Godhead of Christ for a short time. And where Luke re∣porteth that he only sayde. Of a s••reti•• this man was iust. is as muche as if he should haue openly declared him to be the Sonne of God, as the two o∣ther Euangelists doe report. For fame had spredde it euery where, that Christ was punished, because he bore himselfe for the sonne of GOD: Now, when the Centurion praiseth him to be iust, and freeth him from fault, he withall confesseth him to be the Sonne of God: not that he di∣stinctly vnderstoode howe Christe was begotten of God the father, but because he doubted not but that some diuine power was in him, and as one conuict by the former testimonies, he accoūted him to be no cōmon person, but raised vppe by God. As concerning the multitude striking their breastes, they pray earnestly for the auoidance of the guiltinesse of that hainous offence, because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter. But be∣cause they proceeded no further, their mourning auailed them nothing: except that to some it was a beginninge or a preparation of a better re∣pentaunce. But because heere is onely described to vs the lamentation, which God wreasted out of them for the glorye of hys Sonne, lette vs learne by this example that it is little or nothing, if any man be afraide at the present power of God, vntill the astonishment being appeased the feare of God may rest in a quiet heart.

55. And many women were there. This was added as I doe interpreat it, to let vs vnderstande that when the disciples were slipt away by fleeing hi∣ther and thither, yet the Lord kept some of their company there to be as witnesses. And though Iohn the Apostle departed not from the crosse, yet heere is no mention made of him: but onely the women are praised, which followed Christe euen vnto death, for the men fleeing fearefully away, their singular pietie towardes their maister, appeared the more e∣uidently. For it cannot be but that they had a rare and great affection, who though they could doe him no seruice, yet when he was in his ex∣treemest reproaches, they ceased not to haue him in reuerent estimati∣on: yet all the men fledde not as we doe gather by Luke, for hee sayeth that all his acquaintance stoode a farre off. But the Euangelistes doe es∣pecially praise the women, and that not without cause, for they were woorthy to be preferred before the menne. And in my iudgement thy•• secreat comparison doeth greatly reprooue the Apostles. I speake of the body of them: for because there was one only of them remaining who taryed, of whom (as I sayd euen now) three Euangelists do say nothing. But this was very reproachfull to the chosen witnesses, to withdrawe

themselues from beholding that, wherof the saluation of the world de∣pended. Therefore, when afterwardes they shoulde publish the Gospell, the chiefe part of the hystorie was borrowed of the women. The which if the prouidence of God had not met with in so wicked a nation, they had depriued vs of the knowledge of the redemption. But though there seemeth not to be so great authority in women, yet if we doe consider with what power of the spirite they were strengthened against that temptation, there shall be no cause why our faith shoulde wauer, which resteth vppon God, the true authour of the testimonie. In the meane while lette vs note that it came to passe by the wonderfull goodnesse of God, that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vs, came vnto vs. For in that cōmon falling away of them, who should haue gon before others, God encouraged some of the mea∣nest of the flock, who casting off feare, should become witnesses to vs of that hystorie, without the beliefe whereof we could not be saued. But of those women, somewhat shall presently be spoken againe. For thys pre∣sent lette it suffice to note this one thing by the way, they were brought from their countrey with a desire to learne, that they might daily heare Christ teach: they neither spared labour nor richesse, so that they myght enioy the doctrine of saluation.

Math. 27.	Marke 15.	Luke 23.
57. And when the euen was come, there came a rich man of Arima∣thea, named Io∣seph, who had also himselfe been Ie∣sus disciple. 58. He went to Pilate, and asked the body of Iesus. Then Pilate com∣manded the body to be deliuered. 59. So Ioseph toke the body, & wrap¦ped it in a cleane linnen cloth. 60. And put it in his new tombe, which he had he∣uen out in a rock, and rolled a great stone to the doore of the sepulchre, and departed. 61. And there was Mary Magdalen, & the other Mary sittīg ouer agaīst ye dore of ye sepulcre.	42. And nowe when nighte was come, because it was the daye of the preparation, that is before the Sabbath. 43. Ioseph of Arimathea, an ho∣nourable counsellour, whiche also looked for the kingdome of God, came and went in boldlye vnto Pi∣late, and asked the bodye of Iesus. 44. And Pilate marueiled, if he were already dead, and called vnto him the Centurion, and asked of him whether he had been any while dead. 45. And when he knew the truth of the Centurion, hee gaue the body to Ioseph. 46. VVho bought a linnen cloth, and tooke him downe, and wrapped him in the linnen cloth, and layed him in a tombe that was hewen out of a rocke, and rolled a stone to the doore of the sepulchre: 47. And Mary Magdalene, and Mary Ioses mother, behelde where he should be laid.	50. And beholde, there was a manne named Ioseph, which was a counsellour, a good manne and a iust. 51. Hee did not consent to the counsell and deede of them, which was of Arimathea, a citye of the Iewes: who also himselfe wayted for the kingdome of God. 52. Hee went vnto Pilate, and asked the body of Iesus. 53. And tooke it downe, and wrapped it in a linnen cloth, and layed it in a tombe hawen out of a rocke, wherein was neuer man yet layed. 54. And that day was the pre∣paration, and the sabbath drewe on. 55. And the women also that followed after, which came with him from Galile, behelde the se∣pulchre, and howe hys bodye was layed. 56. And they retourned and prepared odours and oyntments, and rested the sabbath day accor∣ding to the commaundement.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

Nowe followeth the buriall of Christ, as a mid way betweene the ig∣nominie of the crosse, and the glory of the resurrection. God would also that his sonne shoulde bee buried for another cause, that so it mighte be the better declared that he suffred death for vs in deede. But heere in the meane while must the end be especially considered, because that by thys meanes the cursse began to be abolished, which he had born for a while. Neither was his dead body cast into a pit after the common maner, but it was honourably laid in a hewen tombe. And though the infirmitye of the fleshe was then yet before the eyes, and that the diuine power of the spirit, is not euidently seene before the resurrection: yet God would as it were shadow foorth by thys beginning, that which a little after hee was about to doe, that he might royally lift vppe his Sonne the conquerour of death aboue the heauens.

57. And when the euen was come. Vnderstand that Ioseph came not at the day light going downe, but before the sunne was set, that he might per∣forme this duty of charity to the master without the breache of the sab∣bath. Therfore it was necessary that Christ shuld be laid in the graue be∣fore it was darke night. Also, from the death of Christ vnto the time of the obseruatiō of the sabbath, there remained 3. houres free. And though Iohn doth not only make mention of Ioseph, but ioyneth also Nichode∣mus with him as a companion: yet because he alone tooke the matter in hand at the first, and Nichodemus only followed him as the guid & au∣thor, it was sufficient for the 3. Euangelists in a short hystorye to report what was done of one of them. Now, though the affection of Ioseph was woorthy of wonderful praise, yet first we must consider the wonderfull prouidence of God, in that he chose a noble man & one of great dignitie amongst his people, who shuld begin to couer the reproche of the crosse with the honor of burial. And truely, when as he threw himself into the enuie and hatred of the whole nation, yea, and into great daungers, it is not to be doubted but that he was greatly strengthened by the secreate instinct of the spirit. For though he had been before one of Christes dis∣ciples, yet he durst neuer professe his faith freely & openly. Now, when in the death of Christe there was to be seene a sight full of desperation, the which might also breake very manly hearts, whence then of a sodain had he so stout a courage, that amongst so great terrours he fearing no∣thing, durst goe further, then when matters were at quiet? Let vs there∣fore vnderstand that it came of God, that the sonne of God was buried by the hand of Ioseph. Hether also must be referred the circumstances which are noted heere, the godlinesse and integrity of the life of Ioseph: that we might learne to acknowledge the worke of God in the seruant of God. The Euāgelists do report that he was rich, that we might know that he ouercame that let of the wōderfull loftinesse of the mind, which otherwise had cōpelled him to go backwards. For as rich mē are proud, so nothing is more difficult to them, then willingly to abide the contēpt of the common people. And wee knowe howe foule and infamous a worke it shuld be, to take the dead body of a man crucified at the hand of the slaughter man. Further, the greater estate he was of, the more wa∣ry and also fearefull he had beene (as men giuen to their richesse, do vse to flee all danger) except he had been enboldned from heauen. The dig∣nity of his calling is also set downe, that he shoulde be a Counsellour or

Senator, that in this behalf also the power of God might shine forth: be∣cause he is not one of the base sort of men hired or set a worke, by stealth or secreatly to bury the body of Christe, but he was of hie degree of ho∣nor, that was stirred vp to performe this dutye. For the more incredible it was that he should be ready to serue Christ thus religiously, the more euidently it appeared that the whole action was gouerned by the coun∣sel & hand of God. But by this example we are taught that rich men are so farre from excuse, if they should defraud Christ of the honor due to him, that they should rather be guiltye of a double offence, while they make hinderances of those spurres wherwith they shuld be pricked for∣wards. I do graunt that this is too much vsual and common, that they should withdraw thēselues out of the yoke, which seeme to excel others, that they may become too dainty & choise, or too wise & fearful: but we must take a far other course: except richesse & honors be helpes vnto vs in the seruice of God, we doe wickedly abuse him. The circumstance of the time doth declare how easie a matter it is for god to take away cor∣rupt and fearfull affections, which doe hinder vs from our duty. Before, when matters were in doubt, Ioseph durst not freely professe himself to be Christes disciple: nowe, when the fury of the ennemies is hottest, and cruelty appeareth, he taketh courage, so that he douteth not to cast him self into open danger. Therefore we see how the Lord in a moment tur∣neth the hearts into new affections, and by the spirite of fortitude stir∣reth vp them which before had falne. But if Ioseph was so bold in a god∣ly endeuour to honor Christe, when he hong dead vpon the crosse, if at this day, after he is risen frō the dead, we haue not the same zeale in our hearts at the least to glorifie him, woe be to our sluggishnesse.

MAR. 43. LV. 51. VVho also himselfe waited for the kingdome of God. Thys was the chief praise which Ioseph had, that he waited for the kingdome of God. He is also praised for his righteousnes, but this waiting for the kingdō of God, was the rote & beginning of righteousnes. By the kingdō of God, vnderstande the restitution promised in Christ. For the excellency of the estate, which the Prophets had euery where promised to be at the comming of Christ, could not stand, if God gathered not vnder his go∣uernment, men which were dispearsed abroad. So the godlinesse of Io∣seph is in this poynt commended, because that in so miserable a state, hee nourished the hope of the redemption which God had promised. Hence also groweth the feare of God, and a desire to liue holily and righteou∣sly. For it could not be, that any man should giue himselfe to serue God, but he which hopeth to be deliuered by him. But let vs note, that where saluation in Christe was generally appoynted for all the Iewes, and the promise of the same was common to them all, the holy Ghost doth giue this testimonie but of very fewe, which in this place we doe heare of Io∣seph. VVhereby it appeareth that the incomparable grace of God was then buried through the malitious forgetfulnesse almost of all the peo∣ple. This brag ran euery where in all mens tounges, that Christ shoulde come: but the couenaunt of God was fixed but in the mindes of fewe, whych beleeued in that spirituall renouation. Truely, theyr blockishnesse was horrible: and therefore it was no marueile if pure religion waxed out of vse, and the hope of saluation extinguished.

But would to God the corruption of this vnhappy age were not lyke to it. Christ once appeared as a redemer to the Iewes, and to the whole

world, as it was testified by the prophesyings of the Prophets: hee er••∣cted the kingdome of God, by bringing things out of confusion into a right and lawfull order, he hath appoynted vs a time of warfare, wher∣in he exerciseth our patience, vntill that he shall come againe from hea∣uen, to perfourme that his kingdome which he hath begun. VVhat one man doeth aspire, yea but a little to that hope? Are not all men almost so bent to the worlde, as if there were no resurrection promised? But how∣soeuer the greater part forgetfull of their ende, do flitte hether and the∣ther, let vs remember that this vertue is proper to the faithfull, to seeke for those things which are aboue, Col. 3. 1. and especially sith the grace of God hath appeared by the Gospell, teachinge vs to deny vngodlinesse and worldly lustes, and that wee shoulde liue soberly and righteously in this present worlde, looking for the blessed hope, and appearing of the glory of the mighty God, Tit. 2. 11. 12. 13.

59. And when he had receiued the body. The three Euangelists doe briefly sette downe the buriall: and therefore they doe make no mention of the sweete oyntments, which onely Iohn doeth speake of: they do only re∣port that Ioseph bought fine clean linnē. VVherbv we do gather that he was honourably buried. And it is not to be doubted sith that a rich man allowed his owne tombe to the Lorde, but that in all other things hee also perfourmed what was conuenient for the furnishing and adorning of the same. And this also befell rather by the secreat prouidence of god, then by the premeditate counsell of menne, that the Lorde gate a newe tombe in which none had yet beene layed, who is the first begotten of the dead, and the first fruites of them that rise again, Col. 1. 18. 1. Cor. 15. 20. So the Lorde by this token distinguished his Sonne from all the company of mankinde, and he sette foorth newnesse of life in the sepul∣cher it selfe.

61. And there was Mary Magdalene. Marke and Mathew doe onely re∣port that the women behelde what should be done, and noted the place where the body was layed. But Luke also doeth withall declare theyr purpose: namely, that they retourning into the Citie, mighte prepare odours and oyntments, that the seconde day after they might solemnise the funerall according to their order. VVhereby we doe know that their mindes were perfumed with a better odour, which the Lorde breathed foorth at his death, that hee might lift them higher which were brought to his sepulchre.

Mathewe 27.	Marke.	Luke.
62. Nowe, the next day that followed the prepara∣tion of the sabbath, the hie priestes and Pharisies as∣sembled to Pilate. 63. And sayd: Sir, we remember that that deceiuer sayd, while he was yet aliue: within three daies I will rise. 64. Commaund therefore that the sepulchre be made sure vntill the thirde daye, least his disciples come by night, and steale him away, and say vnto the people, he is risen from the dead: so the last errour shalbe woorse

then the first. 65. Then Pilate said vnto them: ye haue a watch, goe and make it sure, at yee know. 66. And they went and made the sepulchre sure, with the watch, and sealed the stone.

62. Now the next day. In this hystorie, the purpose of Mathewe was not so much to shew, with what obstinate furye the Scribes and Priests per∣secuted Christ, as to represent vnto vs, as it were in a glasse, the wonder∣full prouidence of God approued in the resurrection of hys sonne. Sub∣tile men exercised in fraudes and treachery, do conspire amongst them∣selues, and deuise a meanes whereby they maye extinguishe the me∣mory of the dead man. For they see that they haue preuailed nothynge, except they should ouerwhelme the faith of the resurrection. But true∣ly, while they endeour to bring that to passe, they doe bring the know∣ledge of the same to light, as if it were of set purpose. Certainly, the re∣surrection of Christ had not been so manifest, or at the least they might haue hadde more liberty to denye the same, if they had not prouided to place witnesses at the graue. Therefore we see that the Lorde doeth not only deceiue subtile men, but also catching them in their owne counsels as in snares, he draweth and compelleth them to obey him. The enemies of Christ were vnworthy that his resurrection shuld be made manifest to them: but it was meete that their impudency shoulde be reproued, & the pretence of speaking euil taken from them, yea, and theyr conscien∣ces conuinced, that they shuld not be excused by ignorance. In the meane while let vs note this, that God, as if he had hired them for wages, vsed theyr labour to the setting foorth of the glory of Christe: because that when the sepulchre should be found empty, they should haue no colour of lying left them to deny the same. Not y^t they shuld stay frō their mad vngodlinesse, but this was a full testimonie to all mē of a right & sound iudgement, that Christ was risen againe, whose body being laide in the sepulchre was not founde there, though the souldiours were set on eue∣ry side to watch it.

63. VVe remember that that deceiuer sayd. This thought was put into them by inspiration from God, not onely that the Lorde might execute a iust reuenge vpon them for their sinne (as he doth oft vexe with blinde tor∣ments, the mindes which are guilty within thēselues) but especially, that he might bridle their filthy tōgues. In y^e mean while we do again behold how blockish the vngodly are, when cathan hath bewitched them. They doe yet call him a deceiuer, whose diuine power and glorye was of late shewed forth by so many myracles. Truely, this was not to striue against the cloud, but in deriding the darkenesse of the sunne, to spit (if I may so say) against the face of God. By suche examples we are taught that we must in season with a godly & modest attentiuenesse consider the glo∣ry of God, when it reuealeth it self, least that a brutish & horrible blind∣nesse should ensue our hardnesse. And though at the first sight this see∣meth to be hard and absurd, that the vngodly shuld so vily triumph ouer Christ being dead: least this liberty should trouble vs, it is meete alwaies to marke with wisdome, to what purpose the Lord wold apply y^e same. The wicked do seeme to themselues, to ouerwhelm the whole doctrine

of Christe with his myracles, by this one blasphemye whiche they doe proudly vomitte foorth. But God doeth vse no other meanes, then by themselues to deliuer his sonne from that sinister note of deceit. There∣fore, so oft as the wicked shall with their quarrels prepare themselues to peruert all thinges, and shall giue themselues to speake euill at their pleasure, let vs wayte with quiet and patient mindes, vntill God shal lay open the light out of darkenesse.

65. You haue a watche. Pilate doth declare in these wordes that he doth refer it to their owne pleasure, that they may appoynt the souldiours to watch. By the which graunt they were the more tied from deuising of any cauilles, for though they durst not without shame wrangle against Christ after his resurrection, yet with Pilates signet they rather shut vp their owne mouth then the sepulchre.

Mathew 28.	Marke 16.	Luke 24.
1. Nowe, in the ende of the sabbath, when the first daye of the weeke beganne to dawne, Mary Magdalene, and the o∣ther Marye, came to see the sepulchre. 2. And beholde, there was a great earthquake: for the an∣gel of the Lord descēded from heauen, and came and rolled back the stone from the dore, and sate vppon it. 3. And his countenance was like lightning, & his raimens white as snowe. 4. And for feare of him, the keepers were astonied, and be∣came as dead men 5. But the Angell answeared and sayd to the women. Feare yee not: for I knowe that yee seke Iesus which was crucified. 6. He is not here, for he is ri∣sen, as he sayde: come, see the place where the lord was laid. 7. And go quickly, and tell his disciples that hee is risen from the dead: and beholde, he goeth before you into Galile: there yee shall see him: loe, I haue tolde you.	1. And when the sabbath daye was past, Mary Magdalene, and Marye the mother of Iames, and Salome, bought sweete oyntments that they might come, and em∣balme him. 2. Therefore early in the mor∣ninge, the first day of the weeke, they came to the sepulchre, when the sunne was yet rising. 3. And they sayd one to an o∣ther: who shall roll vs awaye the stone from the dore of the sepul∣chre. 4. And when they looked, they sawe that the stone was rolled a∣way, (for it was a very great one) 5. So they went into the sepul∣chre, and sawe a yong man sitting at the right side, clothed in a long white robe, and they were afraid. 6. But he said vnto them: Be not afraid, ye seeke Iesus of Nazaret, which hath beene crucified: he is risen, he is not heere: beholde the place where they put him: 7. But goe your way and tell his disciples, and Peter, that hee will goe before you into Galile, there shall you see him, as he sayde vn∣to you.	1. Now the first day of the weeke, early is the morning, they came vn∣to the sepulchre, and brought the odors which they had prepared: and certain womē with thē. 2. And they found the stone rolled awaye from the sepulchre, 3. And went in, but founde not the body of the Lord Ie∣sus. 4. And it came to passe, that as they were amased therat; beholde, two men sodainly stoode by them in shining ve∣stures. 5. And as they were afraide, & ••owed down their faces to the earth, they sayd to thē: why seeke yee him that liueth among the dead? 6. He is not heere, 〈◊〉〈◊〉 ••s risen: remember howe he spake vnto you, when he was yet in Galile, 7. Saying, that the son of mā must be deliuered into the hands of sinfull men, & be crucified, and the third day rise again. 8. And they remem∣bred his words.

Nowe we are come to the poynte of our redemption. For from hence springeth the liuely hope of our reconciliation with God, because that Christ came from out of the lower partes of the earth as a conquerour

of death, that he might shew that he hadde the power of the new life in his hande. VVherefore Paule, 1. Cor. 15. 14. doth rightly say, that there is no Gospell, and that the hope of saluation is frustrate and vayne, ex∣cept we beleeue that Christe is risen from the deade. For finally, so was righteousnesse purchased for vs, and an entrance made into heauen: to be short, our adoption was so confirmed, when Christe shewing the po∣wer of his spirite by his resurrection, prooued himselfe to be the Sonne of God. And though he manifested his resurrection in other order, then our fleshly wisedome would desire: yet this meanes which pleased him, must also seeme best to vs. He came out of the graue no man seeing it, that the emptie place might be the first token: next, his will was that the Angels should tell the women that he was aliue: shortly after he appea∣red vnto them, and at the length to the Apostles, and that oft times. So by little and little he led his according to their capacity to further know∣ledge. But that he first beganne with the women, and not only shewed himselfe to be seene of them: but also enioyned them to preach the Go∣spell to his apostles, that they might be as it were their scholemistresses. In this was the slouthfulnes of the Apostles first chastised, who through feare lay almoste without life, when as the women hasted busily to the sepulchre, who also were throughly rewarded for the same. For though their purpose to annoynt Christ, was not without a fault, as if he should 〈◊〉〈◊〉 still remained deade, yet hee pardoning their infirmitye, bestowed vppon them this singular honour, by resigning to them the office of the Apostleship for a while, which was taken from men. And in thys ma∣ner he made a shew of that which Paule teacheth, 1. Cor. 1. 27. namely, that he would chuse those thinges whiche are foolish and weake in the worlde, that he might pull downe the pride of fleshe. And wee shall not be rightly prepared to learne this article of our faith, except that we laying by all pride, doe submit our selues to be taught of the testimonye of women. Not that our faith should be tied vp in so narowe straights: but because the Lord, that he might prooue our obedience, would haue vs become fooles, before that he would fully admit vs to the knowledge of his mysteries. As concerning the hystorie, Mathew only saith that the 2. Maries came to see the sepulchre: Marke adioyning Salome the third, sayeth that they bought sweete oyntments, that they might annoynt the body: but by Luke it is gathered that there came not only two or three, but very many. But we knowe that this is vsual amongst holy wryters, of a great number only to set downe a few. It is also a probable conie∣cture, that Mary Magdalene with her other companion (whether shee was sent before, or ran before of her owne accord) came to the sepulchre before the rest. And the woordes of Mathewe doe seeme to note this, that they two came to see: For if they shoulde not haue seene, there ap∣peared no meanes howe to annoynt Christ.

In the meane while he concealeth that office which they purposed in their minde to perfourme: for this one thing was his principal purpose, to speake of the resurrection. Yet it is demaunded howe this labour of the women, which was mixed with superstition, should please God. But I doubt not, but that their will was to applie this maner of annoynting of the deade receiued of the fathers, that they mighte in the sorrowe of death, seeke for comfort in the hope of the life to come.

I graunt that they offended, because they presently applied not theyr mindes to that which they hadde heard spoken before by the mouth of the maisters: but because they doe holde the generall principle of the last resurrection, their defecte is pardoned, which had iustly defiled the whole action (as they doe say). So God oft times of his fatherly good∣nesse accepteth the doings of the Sainctes, which should not only with∣out forgiuenesse not please him, but of right should be reiected wyth ig∣nominye and punishment. In this therefore appeared the wonderfull goodnesse of Christe, that he being aliue, kindly and louingly mette the women, who wrongfully sought him amongest the deade. If he suffered not them to come to his sepulchre in vaine, it may be certainly determi∣ned, that if any man by faith should now approache vnto hym, he shuld not be deceiued, for the distance of the places shall be no lette, but that the faithfull shall enioy him, who by the power of his spirite filleth both heauen and earth.

MAR. 1. VVhen the Sabbath day was past. It is the same in effect whych Mathew sayeth. In the ende of the Sabbath, when the first day of the Sabbath beg•••• to d••wne. Likewise in Luke. The first day of the Sabbath. For sith we do know that the Iewes beganne theyr day, assoone as the night beganne to waxe darke: the meaning of them all is this, that the Sabbath being ended, the women began to consult amongst themselues, of going to see the sepul∣chre, that they might come thither before day in the morning. Two of the Euangelists doe call that the first daye of the Sabbaths, whiche was the first in order betweene two Sabbaths. VVhere as others translated it One. the ignorance of the Hebrewe tongue caused manye to erre. For where a••d signifieth sometimes one, sometimes the first, the Euangelists (as in many other places) following the Hebrewe phrase, sayd mi••••. But least the ambiguitie shoulde deceiue any, I haue more plainly expounded their meaning. But in the buying of the sweete odours, the hystorye of Luke differeth not a little from Markes woordes: for that they retour∣ning into the Citie, shoulde prepare sweete oyntments: then, that accor∣ding to the commaundement of the law, they should rest one day before they toke their iourney. But Marke reporting two diuers thing•• in one, and the same text, had lesse regarde to note the distinction of the times then Luke. For that which was don before, he mixeth togither with the iourney. But in the matter it selfe they do very well agree, that they ha∣uing kept the holy rest, they departed out of the house while it was yet darke night, that they might come to the sepulchre, when the day should first begin to dawne. But that must be againe remembered which I tou∣ched before, that though the rite of annoynting the deade, was common to many prophane nations, yet it was lawfully vsed onely by the Iewes▪ to whome it had beene deliuered by the fathers, that they might exercise themselues in the hope of the resurrection: for without this respecte it had beene a colde and a vaine comfort to embalme a dead corpes with∣out sense: as we do know that the Egyptians very carefully applied thē∣selues this way without any profite. But God by this holy signe repre∣sented to the Iewes an image of life euen in death, that they might hope that they should receiue newe strength out of corruption and dust. Fur∣ther, as the resurrection of Christe, throughe his liuelye odoure 〈◊〉〈◊〉 through all sepulchres, to breath life into the dead: so he abolished those

outward ceremonies. VVherfore he needed no such meanes: but it came of the rudenesse and ignorance of the women, who as yet did not well vnderstand that he was free from corruption.

3. And they sayd amongest themselues. Onely Marke setteth downe thy•• doubt: but sith the others doe report, that the stone was rolled away by the Angel, it is easily gathered that they remained perplexed and doubt∣full in counsell, vntill a way was opened by the hand of God. But here∣by we doe learne, that they were so caried away in their zeale that they came thither without consulting of it before. They had sene a stone layd vpon the sepulchre, to kepe men frō entring into the same: why thought they not of it at leisure in the house, but because they were so astonyed with feare and admiration, that reason and memory failed them? But be∣cause that they were blinded with a holy zeale, God doeth not impute this fault vnto them.

MATH. 2. And beholde there was a great earthquake. The Lord reuea∣led the presence of his glory by many signes: that hee mighte the better frame the hearts of the holy women to reuerence. For sith it was a mat∣ter of no small moment, to knowe that the Sonne of God hadde gotten victory ouer death (wherin the summe of our saluation consisted) it was meete for the taking away of al doubts, that the maiestie of God should openly and plainly offer it selfe to be seene of them. Mathewe therefore sayeth that there was an earthquake. VVherein the senses might discerne the celestiall power which I spake of. And it was meete that the women should be wakened by this wonder, that they might now thinke vppon no humane or earthly thing, but lift vppe their mindes to a woorke of God, newe and vnlooked for. The brightnesse of the Godhead shewed it selfe also in the apparel & fourme of the Angel, as it were by beames: that they might perceiue that he was no mortall man, who stoode by in the shape of a man. For though the brightnesse of the light, or the white∣nesse of snow, are nothing to the great glory of God, for no colour must be imagined if we desire to know him rightly: yet by outwarde notes he declaring that he is neare, doeth according to the capacitie of our infir∣mitie, cal vs to himselfe: this must be knowen, that he onely offereth vn∣to vs the visible signes of his presence, that our mindes might apprehend him inuisible: vnder corporal shapes there is giuen a taste to vs of his spi∣ritual essence, that we might spiritually seeke the same. Yet no doubt, but with the outward signes there was ioyned some inward efficacie, which might graue in the hearts of the women, a feeling of the Godhead. For though they were amazed at the first, yet it appeareth by the text, that by degrees they came to themselues, so as they were taught to fele the hand of God present. But while our three Euangelistes doe endeuour to be short, they doe passe ouer that which Iohn doeth set forth more at large in the 20. chapter, vnto the 12. verse, whiche we knowe to be no vnusuall matter amongest them. There is also this diuersitie, that where Mathew and Marke doe make mention onely of one Angell, Iohn and Luke doe put two. But this shew also of repugnancie is easily answered: for we do knowe that the figure Synecdoche, is often vsed in the scriptures. There were therefore two Angels seene first to Mary, and after to her other fellowes.

But because the one, who had the office to speake, especially tourned their mindes to him, it was sufficient for Mathewe and Marke to report his message. Further, where Mathewe sayeth that the Angell sate vppon the stone, he doeth in woordes sette that before, which shoulde be after: or at the least neglecteth the course of the hystorie: for the Angell appeared not presently, but when as the noueltye and straungenesse of the matter had helde the women in suspence and doubt.

4. And for feare of him the keepers were astonied. The Lord terrified the ke∣pers, as if he shuld set a hot yron in their consciences, which might com∣pel them to feele his diuine power against their will: at the least the ter∣rour auailed thus farre, that they shoulde not carelesly scorne at those things which should presently be dispearsed abrode of his resurrection. For though they were not ashamed to set their tongues to sale, yet they are compelled, will they, nill they, inwardly to acknowledge that which before menne they did wickedly denie. And it is not to be doubted, but where they had free liberty to speake, they familiarly confessed amongst their acquaintāce, that which they durst not speake openly because they were hired with money. And here is to be noted the difference betwene the two kindes of feare, which Mathew doeth compare togither. The soldiours accustomed to tumultes, were terrified, and so swallowed vp of feare, that they fell downe as if they were halfe deade, but no power raised them, so fallen prostrate. The women were likewise afraide, but they presently receiued comfort, whiche restored their mindes almoste failing them, that at the least they beganne to haue a better hope. And certainly it is meete that the maiestie of God should strike suche a hor∣rour and feare as well in the godlye as in the reprobate, that all fleshe might be silent in his presence. But when the Lorde hath humbled and brought his electe into obedience, hee presently mitigateth their feare, least they shoulde so lie ouerwhelmed: and not so onely, but wyth the sweetenesse of his grace, he healeth the wound they haue receiued: but he leaueth the reprobate as without life with a feare which doth distract them, or he suffereth them to pine away with many slowe tormentes. For concerning these soldiours, they were like to deade menne, but they lay afraide as menne distracted of their mindes without any earnest af∣fection, yet withall they forgate that they were afraide: not that the re∣membraunce of the feare should be altogether blotted out: but because the liuely and effectuall feeling power of God, fled from them, where∣unto they were compelled to giue place. But this must especially be no∣ted, sith they feared like as the women, they hadde no comforte giuen them, which might take away their feare. For the Angels sayde onely to the womenne, Feare yee not: he proposed vnto them the resurrection of Christ, as the matter of their ioy and comfort. In Luke there is added a reproofe, because they sought the liuing with the dead, as if the Angell shoulde stirre them vp, least they should fall further into desperation.

7. And goe quickly, and tell his disciples. God doth here adorne the women with an extraordinarie honour, in that he cōmaundeth them to instruct his Apostles in the principall poynt of our saluation. In Marke they are commaunded by name to beare this message to Peter: not because he ex∣celled them in dignity, but because his fal was so vile, that he had need of speciall comfort, that he might knowe that Christ had not cast him off,

though he had filthily and wickedly fallen. Nowe, he had beene in the sepulchre, and had seene the tokens of the resurrection of Christe: but God denied him that honour which hee shortly after bestowed vppon the women, as to heare the Angell say that Christ was risen. And cer∣tesse heereby it appeareth howe blockishe he as yet remained, in that hee doeth fearefully runne againe into his lurking corners, as if he had seene nothing: when as Mary sate weeping by the sepulchre. VVherefore it is not to be doubted but that shee and her fellowes in beholding the An∣gell, receiued the rewarde of their patient wayting. That the Aungell sendeth the disciples into Galile, I thinke was done for this cause, that Christ might shew himselfe to many. For we knowe that he had beene long conuersant in Galile, and his will was to giue his disciples a larger space, that they might in that iourney gather their mindes somewhat to them. Then the knowledge which they had of the places, holpe them, that they might the more certainly knowe the master. For it behooued that they should be by all meanes confirmed, least any thinge shoulde be wanting for the assurance of faith. Loe, I haue tolde you. By this phrase of speache the Angell confirmeth that to be true, which he spake. And hee would not speake this of himselfe, as if he had beene the first author, but he subscribeth to Christes promisse: and there in Marke he onelye brin∣geth them in minde of the wordes of Christ. Luke doeth prosecute the speache further, as that the disciples shoulde be admonished by Christe, that it behoued him to be crucified, &c. yet the sense is the same, because he had foretolde his death togither with his resurrection. It is also ad∣ded that they then remembred the wordes of the Lord: whereby we are taught, that though they had profited badly in the doctrine of Christe, yet it pearished not, but was couered, vntill that in due season it shoulde budde foorth and spring.

Mathew 28.	Marke 16.	Luke 24.
8. So they departed quicklye from the se∣pulchre, with feare & great ioye, and did run to bringe his disciples woorde. 9. And as they went to tel his disciples: be∣holde, Iesus also mette them, saying: God saue you: and they came & tooke him by the feete, and woorshipped him. 10. Then sayde Iesus vnto thē, be not afraid: Go, and tel my brethrē that they go into Ga∣lile, & there shal they seeme.	8. And they went out quickly, and fled from the sepulchre: for they trembled & were amased, neither saide they any thinge to any man: for they were afraide. 9. And when Iesus was risen a gaine, in the morow (which was the firste day of the weeke) hee appeared first to Mary Magda∣lene, out of whom he hadde cast seuen deuils. 10. And shee went and tolde them that had beene with him, which mourned and wept. 11. And when they heard that he was aliue, & had appeared to her, they beleeued it not.	9. And returned from the se∣pulchre, and told al these things vnto the eleuen, and to all the remnant. 10. Nowe it was Mary Mag∣dalene and Ioanna, and Marye the mother of Iames, and other women with them, whiche tolde these things vnto the apostles. 11. But their words semed vn∣to them as a fained thing, ney∣ther beleeued they them. 12. Then arose Peter, and ran vnto the sepulchre, & looked in, & saw the linnen cloathes laid by them selues, and departed wonderinge in himselfe, at that which was come to passe.

8. So they departed quickly. The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen: namely, that she hauing not yet seen y^e angels returned into the city, & weping, she cōplained y^t the body of Christ was

taken away. Heere is not onely mention made of the seconde retourne into the citie, when shee and her other fellowes, caried newes to the dis∣ciples that Christ was risen: which they had learned as wel by the voyce and testimonie of the Angel, as by seeing of Christ himselfe. Also, before Christ shewed himselfe, they nowe ranne towardes the disciples, as they were commaunded by the Angell. In the iourney befel the seconde con∣firmation, that they might the more boldly affirme that the Lorde was risen. Mathew sayeth that they went with feare and great ioy. By which wordes hee meaneth that they were comforted by the voyce of the Angell, yet withall, that they were stricken with feare, so that they were tossed in perplexitie betweene ioye and doubtfulnesse. For so the heartes of the godly are sometime possessed with contrary affections whiche are con∣uersant in the same by courses, vntill at the length the peace of the spirite doeth bring the same into a quiet estate. For if their faith had beene per∣fecte, it had thoroughly quieted them by putting feare to flight: nowe, the feare being mixed with ioy, doth declare that they as yet trusted not throughly to the testimonie of the Angell. And heere Christ gaue a no∣table testimony of his mercy, in that he meeteth them which are so dout∣full and fearefull, that he might take away that doubtfulnesse which re∣mained. Yet markes woordes doe not a little differ, in that they fledde for feare and amasednesse, so that for feare they should be astonied. But it is not so harde to answeare, for when their minde was to obey the Angell, yet their abilitie serued not, if the Lord hadde not loosed their silence. But there is a greater shewe of repugnancie in that whiche followeth. For Marke doeth not say that they mette Christ by the way, but only that he appeared early in the morning to Magdalene: Luke maketh no menti∣on of this vision at all. But sith this pretermission is not a thing vnusuall to the Euangelistes, it must not seeme absurde to vs. As concerning the difference betweene the woordes of Mathewe and Marke, it maye bee that Magdalene was partaker of so great good before the rest: or else by Synecdoche Mathewe doeth extend that to all, which was proper to one. Yet it is more probable that Marke nameth her onely, because that shee before others enioyed the sight of Christ first, and that in a peculiar maner. But her fellowes also sawe Christe in their order: and therefore Mathewe doeth attribute this generally to them all. And thys was a woonderful token of goodnesse, that Christ reuealed his heauenly glo∣ry to a miserable woman, which had beene possessed of seuen deuilles: and when he would sette foorth the light of the newe and eternall life, he began there where there was nothing in the iudgement of manne but contempt and shame. But by this lesson Christ declareth, when hee once sheweth his fauour towardes vs, howe liberally hee vseth to prosecute the course of the same: and with all hee casteth downe all pride of the fleshe.

9. They tooke him by the feete. This seemeth not to agree with the words of Iohn, where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled, because the Lord seeing Mary too much bent to the embracing and kissing of his feete, shoulde commaunde her to departe, because the superstition was to be reprooued, and he was to shewe the ende of the resurrection, from the which Marye was drawne partly by an earthly and grosse affection, partly by a fond zeale. But the

Lord suffred her to touch his feete at the first meeting, that there might be nothing wanting for the assurance of them. Therefore presently af∣ter doeth Mathew adde, that they worshipped the Lord: the which was a signe of no doubtfull knowledge.

10. Then Iesus said vnto them. VVe do gather that this was a corrupt fear, from the which Christ doth againe deliuer them. For though it arose of their wōdring at the matter, yet it was contrary to a setled assurāce. Therefore, to the end they might lift vp themselues to Christ the con∣querour of death, they are commaunded to be of good comfort. But we are taught by the same words, that we do then know rightly the resur∣rection of the Lorde, if by the faith which we haue conceiued, we dare glory, that we are made partakers of the same life. And thus farre must our faith profite, least feare preuaile. Further, Christ commanding that this shuld be told to his disciples, doth by this message gather his church dispearsed togither againe, & erect the same now faine. For as the faith of the resurrection doeth especially giue vs life at this day, so it behoued that the disciples should haue that life restored to them, from the which they had faln. Here also is to be noted the incredible kindnes of Christ, in that he vouchsafeth to call those runagates, who had moste cowardly forsaken him by the name of brethren. And it is not to be doubted, but that by calling them so louingly, his will was freely to appease that sor∣row, wherwith he knew that they were grieuously tormented. But be∣cause that hee accounteth not the Apostles onely as his brethren, lette vs know that Christ commanded that this message should so be done, that it might then remaine for vs. VVherfore we must not coldly hearken to the hystorie of the resurrection, sith that Christ by the band of brother∣ly kinred, doth with his own mouth louingly cal vs to receiue the frute of the same. VVhere some interpreaters vnder the name of brethren, do vnderstand Christes kinsmenne, the text doeth very sufficiently confute their errour: for Iohn doeth expresly declare that Marie came to the disci∣ples: and presently it followeth in Luke, the womenne came to the Apostles. Marke also agreeth with them, wryting that Mary came and told these things to the disciples, which wept.

MAR. 11. And when they heard. Marke onely maketh mention of the testimony of Mary alone. Yet I am perswaded that the commaundemēts of Christ were done generally by them al: and this place doth the better confirme that which I sayd euen nowe, that there is no repugnancie be∣twene the Euangelists, while one doth particularly assigne that to Ma∣ry Magdalene, which according to others, was commen to all, thoughe not in like degree. But the disciples were grown to be marueilous slug∣gish, that they remembred not that that was fulfilled, which they hadde oft times heard of the master. If the women had tolde any thing which before had not been heard of, there had been good cause why in a mat∣ter incredible, there had beene no credite giuen to their report: but now they must needes be exceeding blockish, who doe account for a fable or a dreame, a matter so oft promised and witnessed by the sonne of God, when it is reported to be fulfilled by them whiche had seene the same. Further, sith that they were depriued of a right vnderstanding throughe their owne vnbeliefe, they doe not onely refuse the light of the truthe, but they doe reiecte it as a fantasie, as Luke declareth. Heereby it appea∣reth

that they so yeelded to the temptation, that almoste all the taste of Christes woordes was cleane forgotten.

LV. 12. Then arose Peter. I doe not thinke but that Luke hath heere inuerted the order of the hystory, as it is easie to gather by the woordes of Iohn: and in my iudgement it is not amisse, that the woord Running▪ be resolued into the preterpluperfect tence. And they which are but mean∣ly exercised in the scripture, doe knowe that this is vsuall amongest the Hebrewes, to reporte afterwarde those things, whiche were omitted in their place. But Luke by this circumstance doth the more exaggerate the hardnesse of the Apostles, in that they despised the womens woordes: when yet Peter had now seene the sepulchre emptye, and by a manifest signe of the resurrection was driuen into admiration.

Mathew 28.	Marke. ••	Luke.
11. Now, when they were gone: beholde, some of the watche came into the citie, and shewed vnto the hie priests, all things that were done. 12. And they gathered them togither with the Elders, and tooke counsel, and gaue large money vn∣to the souldiours, 13. Saying, say his disciples came by night, and stole him away while we slept. 14. And if the gouernour heare of this, we will perswade him, and saue you harmelesse. 15. So they tooke the money, and did at they were taughte: and this sayinge is noised among the Iewes vnto this day.

11. Nowe when they were gone. It is not only to be supposed, but the mat∣ter it selfe declareth, that the soldiours to whome the keeping of the se∣pulchre was committed, were so corrupted by rewardes, that they were ready to lie at the Priests appoyntment. They knewe very well, that the Priests feared nothing more, then that it should be reported that Christ arose the third day after his death: they knew that they wer sent thether for that purpose, that by keeping the corpes, they might putte away that report. The men therfore being giuen to gain, yea, & seeking gain euery way, after they hadde lost their labour this way, they doe deuise a newe meanes to gette money. But where Mathew sayeth that some of the watche came, it is vncertaine whether a few subtile fellowes of them went alone to counsel from the rest, or whether they were sent in the generall name of them all. The seconde part by coniecture seemeth rather to be true: for Mathew doth afterwards say that the reward of periurie was giuen not to one or two, but generallye to the souldiours. It is certaine that whether al of them, or but a part of thē cōspired, yet they sought to gain by the cruel & vnappeaceable hatred of the priests against Christ. Fur∣ther, sith they had them guilty of the offence, they abuse their euil con∣science, for to wrest mony from them. For (as almost all wicked menne doe) the priests knowing their owne leudnesse, to the ende they myght couer their shame, are compelled to corrupt the souldiours with a large

reward. Also it doth heereby appeare, that after the reprobate haue once cast themselues headlong into sinne, they are then caught in new sinnes, and while they would defend their name before men, they doe carelesly neglecte their sinnes against God. These wretches doe not onely hire the soldiours with rewardinge them: but also, if the offence shoulde be brought into iudgement, they doe cast their name and life in daunger. And what compelleth them besides the losse of the money to come into great pearill, but because their obstinate furye suffereth them not to goe backe, vntill they should heape sinnes vppon sinnes?

15. And this saying is noysed. This was the greatest woorke of Gods vengeance for the blinding of the Iewes, that the resurrection of Christ was buried in the periurie of the soldiours, and that so vaine a lie should be receiued. And heereby it appeareth that they which did not thynke that Christ was risen, were deceiued in a voluntary errour, as the worlde doeth willingly offer it selfe to be deceiued with the fleightes of Sathan. For there had beene no neede of any long searche, if any man woulde but haue opened his eyes. The armed soldiours doe say that the body of Christ was stolen from them by a weake, fearefull, small, and vnarmed company of men. VVhat shewe of colour? They doe adde that this was done while they were a sleepe. Howe then doe they imagine that it was stolne? If there had ben any suspition of the disciples, why folowed they not after them? VVhy made they no stirre? This therfore was but a chil∣dish shift, which they had not escaped with, without punishment, if the matter had come before a righteous and a stout gouernor. But through Pilates winking it came to passe, that so great wickednesse escaped. As we doe see it doeth fal out daily, that prophane iudges haue but smal re∣garde, where truth is ouerwhelmed by deceit and malice: but rather, if they doe feare no incommodity, they do seeme to ioyne in leudnesse to∣gither with the treacherous varlets. And thoughe this may seeme to be hard, that God should suffer this false rumour to be spred for the extin∣guishing of the glory of his sonne, yet to his iust vengeance that honour must be giuen which is due. For that nation was worthy that the clouds should take the light from them, as we do perceiue by this, that a vayne and friuolous lie, should be so greedily snatched vppe: Further, sith that almost all had stumbled at the stone of offence, it was meete that theyr eyes shoulde be darkened, least they shoulde see that the cuppe of giddi∣nesse was giuen them to drinke of: to be shorte, they were cast into all kinde of madnesse, as it was spoken of before in the prophesie of Isai, the ninthe chapiter, and the tenthe verse. God would neuer haue suffe∣red them to be deceiued by so fond credulitie, but that he might depriue them of the hope of saluation, who hadde contemned the Redeemer, e∣uen as with the same kinde of punishment hee doeth nowe chastice the worlde, lousing the raynes to the reprobate, that they may grow worse. But though this lie should preuaile amongst the Iewes, yet it was no let, but that the trueth of the Gospell shoulde haue free passage, euen to the endes of the earth, as it alwayes went as conquerour ouer all the lettes of the worlde.

Mathew.	Mar. 16.	Luke 24.
	12. After that hee appeared vnto two of them in an o∣ther fourme, as they walked and went into the countrey.	13. And behold, two of them went that same day to a towne which was from Hierusalem about three score furlongs, called Emaus: 14. And they talked togither of all these things that were done. 15. And it came to passe, as they communed to∣gither and reasoned, that Iesus himself drew neare, and went with them 16. But their eyes were holden, that they coulde not knowe him. 17. And hee sayde vnto them: VVhat maner of communications are these that yee haue one to an¦other, as yee walke and are sad? 18. And the one (named Cleopas) answeared and sayd vnto him: Art thou onely a straunger in Ieru∣salem, and haste not knowen the thinges whiche are come to passe there in these dayes. 19. And he said vnto them, what things? And they saide vnto him, Of Iesus of Nazaret, whiche was a Prophet, mighty in deede and in worde before God, & all the people, 20. And how the hie priests, & our rulers deliuered him to be condēned to death, and haue crucified him. 21. But we trusted that it had been he that should haue deliuered Israel, & as touching all these things, to day is the third day▪ that they were done. 22. Yea, and certain women amonge vs made vs astonied, which came early vnto the sepulchre▪ 23. And when they founde not his body, they came, saying: that they had also seen•• a vision of angels which sayde that he was aliue. 24. Therfore certain of them which were with vs, went to the sepulchre, and founde it euen so, as the women had sayd, but him they saw not. 25. Then he sayd vnto them, O f••••les and slowe of heart, to beleeue al that the Prophets haue spoken. 26. Ought 〈◊〉〈◊〉 Christ to haue suffred these things, and to enter into his glory? 27. And he began at Moses, and at all the Prophets, and interpreated vnto them in all the scriptures, the thinges whiche were wrytten of hym. 28. And they drewe neare vnto the towne which they went to, but he made as though he woulde haue gone further. 29. But they constrained him, say∣inge: Abide with vs, for it is towardes nighte, and the day is farre spent. So he went in to tarye with them. 30. And it came to passe, as hee sate at the table with them, he tooke the bread, and gaue thankes, & brake it, and gaue it to them.

••••. And beholde two of them. Though Marke doeth only touch this hy∣storie briefly, and Mathew and Iohn do say neuer a woorde of it: yet be∣cause it is profitable to be knowen and woorthy to be remembred, it is not in vaine that Luke doeth so diligently describe the same. But I haue already oft times declared, that the spirite of God hath so aptly directed the workes of euery of the Euangelists, that what could not be founde in one or two, might be hadde in the others. For diuers visions, whereof Iohn doeth make mention, are not spoken of by our three. Further, be∣fore I will come to the seuerall circumstances, this shalbe woorth the la∣bour summar••ly to be noted, that these two witnesses were chosen, not that the Lordes purpose was by them to shew the Apostles that he was risen, but to reproue their slacknesse. Yet though they preuailed nothing at the first, afterward their testimony being furthered with other helps, it was had in due regarde amongst them. But it is doubted who they were: but that by the name of one of them (whome Luke a little after calleth Cleopas) it maye be gathered that they were not of the eleuen. Emaus was an ancient town & of no small acco••••t, which the Romanes afterwardes called Nicopolis: neither was it farre distant from Ierusa∣lem, when as three score furlongs doe only make seuen thousand foure hundred paces. But Luke hath not so much regard to note the place in respecte of the renoume of it, as for the certainty of the hystorie.

14. And they talked togither. This was a signe of godlinesse, that they en∣deuoured to nourish by what meane they might, their faith in Christe, though it was but weake and small. For their talke tended not to any other purpose, then y^t they might oppose the reuerēce of their maister as a shield or buckler against y^e offēce of y^e crosse. And though by inquiring & disputing they bewraied their ignorance worthy to be reprehended, whē as they being before admonished y^t christ shuld rise again, that they shuld be amased at the hearing of the same: yet their aptnes to be taught yeelded a way to Christe to take away their errour. For many of 〈◊〉〈◊〉 purpose doe mooue questions, because they are determined frowardlye to refuse the truthe, but they which haue a desire, quietly to embrace the truthe, though they sticke at small obiections, and stay at light scruples, yet their godly endeuour to obey, procureth them fauour before God, so that as it were with stretched out hand, being ledde into a perfect assu∣rance, should cease to wauer. And this is to be noted, where we doe in∣quite for Christe, if it be done with a modest desire to learne, there is a∣way opened for the furtherance of vs: yea, we do then procure hym to be as a teacher, euē as prophane men with their filthy speaches do driue him farre away.

1••. Their eyes were holden. The Euangelist doeth expresly set this down▪ least any man should thinke that the shape of Christes body were alte∣red. Therefore, though Christ remained like as he was, yet he was vn∣knowen, because their eyes were holden: whereby the suspition of a ghoast, or of a false imagination is taken awaye. And heereby we are taught, howe weake we are in all our senses, so that neither the eyes nor the eares doe their office, further then that they haue power ministred vnto them daily from heauen. Oure members are naturallye furnished with their gifts: but that it might the better appear that they are graun∣ted to vs freely, God keepeth the vse of them in his owne hand: that this

same which the eares do heare, and the eyes do see, should be layed vp a∣mongst his daily benefites: for if that he should not continually streng∣then our senses, their whole force would presently fade awaye. I doe graunt that our senses are not oft holden, as it then befel, that they shuld be so grossely deceiued in a forme obiected before them: yet God by one example, sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne, that we may knowe that nature is subiecte to his pleasure. Nowe, if the corporall eyes, whose chiefe propertie is to see, are so ofte as it pleaseth the Lord, so holden, that they cannot discern those things which are set before them, our mindes should be no better, though they remained in their integritie. But now in this miserable cor∣ruption, since their light is taken from them, they are subiect to be decei∣ued many waies, and so oppressed with a grosse dulnesse, that they can doe nothing but erre, as also it doeth befall very oft. Therefore it com∣meth not of the sharpnesse of our witte for vs to discerne betwene truth and falsehoode, but of the spirite of wisedome. But their chiefe dulnesse appeareth in the beholding of heauenly thinges: for we doe not onely conceiue false shapes for those things which are true, but we doe tourne the cleare light into darkenesse.

17. VVhat maner of communication are these yee haue one to another? That which we doe see, was done then openly by Christe, we doe daily finde to be perfourmed in vs in a secreat maner, that of hys owne accorde hee insinuateth himselfe to teache vs. But that which I said euen now, doeth more euidently appeare by the answear of Cleopas: that is, though they were doubtfull and in perplexitie about the resurrection of Christe, yet they esteemed reuerently of his doctrine, so as they were not bent to fall away. For they doe not tarie vntill that Christ by manifesting himselfe, shoulde preuent them, or that the trauailer who soeuer hee was, shoulde speake honourably of him, but rather out of a small and darkishe lighte, Cleopas doeth cast suche sparkes into the straunger, as might somwhat lighten his minde if he had ben rude & ignorant. The name of Christ was at that time so odious and infamous in euerye place, that it was not safe to speake honourably of Christe: but without regard of enuie, he nameth him the Prophet of God, and professeth himselfe to be one of his disciples.

And though this title of a Prophet is farre inferiour to the diuine ma∣iestie of Christ, yet this smal commendation deserueth praise, sith Cleo∣pas hadde no other purpose, then to procure disciples to Christ, whiche shoulde submitte themselues to his Gospell. But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete: Or whether his purpose was to beginne at the rudiments which were best knowen, that hee might by degrees goe further. And certainly a little after, he doeth not simplie account Christe in the com∣mon order of Prophets, but he sayeth that he and others supposed that he should haue beene the redeemer.

19. Mighty in deede and in woorde. The same forme of woordes almost doeth Luke, Actes 7. 22. vse in the person of Stephen, where speaking in the praise of Moses, he sayeth that he was mighty in wordes and deedes. But in this place it is doubted whether Christ should be called Mightye i•• deede, in respecte of his myracles (as if it hadde beene sayde that hee was

endued with diuine vertues, which should prooue that he was sent from heauen) or whether that it shoulde reache further, that the meaninge should be, that he excelled as well in the facultie of teaching, as in holi∣nesse of life, and excellent giftes. And I doe like this latter sense. Neither is that addition in vaine, Before God and the people, which signifieth that the excellencie of Christe was so declared to menne, and knowen by eui∣dent trialles, that it was without all fained and vaine ostentation. And heereby may be gathered a briefe difinition of a true Prophet: namely, hee who to his woorde adioyneth also the power of woorkes, and shall not onely endeuour to excell amongest men, but to behaue himself sin∣cerely, as in the sight of God.

21. But we trusted. It shall appeare by the text, that the hope which they had conceiued of Christ, was not taken away: though by the woordes it shoulde so seeme at the first fight. But because the hystorie which is sette downe of the condemning of Christe might withdraw a man, who had no tast of the gospel, because y^t he was condemned by the Prelates of the Church: Cleopas opposeth the hope of the redemption against this of∣fence. And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope, yet he doth dili∣gently gather what helpes soeuer he can, for the vpholding of the same. For it is probable that he spake of the third••day for no other end, but be∣cause the Lord had promised that he would rise againe the thirde daye. Furthermore, that which hee reporteth that the women founde not the body, and that a vision of Angels appeared to them, and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne, is referred to this sum, that Christe was ry∣sen. So the godly manne doubtfull betwene fayth and feare, noury∣sheth his fayth, and accordinge to his strength, stryueth agaynste feare.

••5. And he sayd vnto them This reproofe seemeth to be sharper and har∣der then was meete in respect of the weake man: but who so shall con∣sider of all the circumstances, shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them, amongst whome he had bestowed his long labour, so ill and almost without anye fruite. For it is to be noted that this heere spoken is not onely to be restrayned to these two: but obiected as a common faulte, which their other fel∣lowes might presently heare of their mouthes. Christ had so oft forwar∣ned them of his death, he had also so oft taught of the new and spiritu∣al lyfe, and had confirmed his doctrine by the oracles of the Prophetes: as if he had spoken to deafe men, or to blockes or stones, they being once stricken with the horrour of death, do turne themselues hether and the∣ther. Therfore he doth iustly attribute this stackering to foolishnesse, & he maketh slouth the cause of the same, because they were no readier to beleeue. And he doth not only vpbraide them, that when he was a most excellent master to them, they were but slacke and slow to learn: but be∣cause they were not attentiue to the sayings of the Prophets: as if hee shoulde haue sayde that their slouthfulnesse coulde not bee excused, be∣cause there was no fault, but onely in themselues, ••ith the doctrine of the Prophets was so euident and plaine of it selfe, and so well expoun∣ded to them.

As the most part of menne doe beare the same blame for theyr owne folly, because they are vnapt to be taught, and obstinate. But lette vs note that when Christ saw his disciples to be too slouthfull, to the ende that he might waken them, hee beginneth at reproouing them. For so must they be dealt with, whome we haue tried to be either dull or slouthfull.

26. Ought not Christ to haue suffered th••se things. It is not to be doubted but that Christe spake of the office of the Messias, as it was described by the Prophets▪ least the death of the crosse should be offensiue: and in iour∣neying three or foure houres, hee had space sufficient fully to set foorth the matters. Therefore Christe doeth not say in three woordes that hee ought to suffer: but hee declareth at large that he was sent to that ende, that by the sacrifice of death he might wash away the sins of the world. that he might be the purging sacrifice offered for the taking awaye of the cursse, that he might wash the sinnes of others from their guiltinesse. Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely, whereby it is gathered that hee shewed by reasons the necessity of his death. The summe is, that the disciples did euill to bee troubled at the death of their maister, (without the which he could not perfourme the partes of Christ: for the chiefe poynt of our redemption, was his offering vp) for by this meanes they shutte vp the gate against him, least he shoulde come into his kingdome. The which must be noted diligently: for sith Christ shoulde want his honour, if he shoulde not be accounted a sacrifice for sinnes, his onely way into his glory, is that hys humbling to be of no reputation, Phil. 2. 7. out of the which hee arose a redeemer. But we do see at this day, how amongst vs they do sinne no∣thing sooner then in a preposterous order. For amongst the multitude of them which doe royally declare Christ to be a king, and do extol him with diuine praises, scarce euery tenth of them doth think that we haue gotten grace by his death.

27. And he began at Moses. This place doeth teach how Christe is made manifest vnto vs by the Gospel: namely, while the knowledge of him is prooued plainly out of the law and the Prophets. For no man euer was a more ready and apte teacher of the Gospell, then the Lorde hymselfe, who as we see fetched the proofe of his doctrine out of the law and the Prophets. If any man will except, that he began at the rudimentes, that the disciples by a little at once, biddinge the Prophets fare well, myghte passe ouer to the perfecte Gospell, this deuice is easily confuted: for af∣terward it shalbe sayd, that all the Apostles had their minde opened, not that they shoulde be wise without the helpe of the lawe, but that they might vnderstand the scriptures. VVherefore, to the ende that Christe may at this day be reuealed vnto vs by the Gospell, it is necessarye that Moses and the Prophets shuld come forth before as forerunners. VVher∣of the readers are therefore to be admonished, least they shoulde giue eare to fanaticall men, which by suppressing the law and the Prophets, doe wickedly maime the Gospell. As if that God would haue to be vn∣profitable, what soeuer he at any time spake of his owne Sonne. But in what maner they are to be applied to Christe, whiche are euery where read of him in the lawe and the Prophets, it is not my present purpose to declare.

It is sufficient, briefly to note, that Christ is not in vaine called the end

of the lawe. For though that Moses rather shadowed him foorth darke∣ly, and a farre off, then expresse him plainly: yet this is without contro∣uersie, that if in the stocke of Abraham, there should not be one head a∣boue all, vnder whome the people should grow into one body, the coue∣nant which God made with the holy fathers, shoulde be broken and but in vaine. Further, when as God had commaunded that the Tabernacle and the ceremonies, should be framed after the heauenly patterne, it fo∣loweth that the sacrifices and all the rites of the temple, if they had not their truthe else where, should be as a vaine and frutelesse play. And this argument doeth the Apostle handle in many woordes, in the Epistle to the Hebrewes. For holding that principle, that the visible ceremonies of the lawe were shadowes of spirituall things, he teacheth that Christe is to be soughte in the whole priesthoode of the lawe, in the sacrifices and in the forme of the Sanctuarie. Bucer also otherwhere doeth wisely di∣uine, that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes, which the fathers deliuered vn∣to them by hand. But I, least that I should follow vncertainties, am con∣tented with that naturall and simple maner, which is euery where to be founde amongest the Prophets, who were the most apt interpreaters of the lawe.

Christe therefore is rightly collected out of the lawe, if wee consider that the couenaunt which Christe made with the fathers, was made by the helpe of a Mediator: The Sanctuarie wherein God testified the pre∣sence of his grace, was consecrated with bloude: The lawe it selfe wyth their promises, was confirmed with the sprinkeling of bloud: One priest was chosen oute of all the people, who shoulde present himselfe in the name of them all, in the sight of God, not as any mortall man, but in a holy habite: menne had there no hope of their reconciliation with God, but by offering vp of a sacrifice. Furthermore, very notable is that pro∣phesie of the perpetuitye of the kingdome in the tribe of Iuda. But the Prophets themselues (as we haue declared) haue more plainly described the Mediator, yet they themselues had their first knowledge from Mo∣ses: for they had no other office enioyned them, but that they shoulde re∣new the memory of the couenant, more plainly shew the spiritual wor∣ship of God, establish the hope of saluation in the Mediatour: and also, that they might the more euidently declare, the meane of the reconci∣liation. But because it pleased God to defer the full reuelation vnto the comming of his Sonne, it was not a superfluous interpretation.

28. And they drewe neare vnto the towne. There is no reason why some in∣terpreaters should imagine any other place then Emaus. For the iourney was not so long; that they shoulde rest in a nearer lodging. VVe knowe that seuen miles (though a manne for the recreation of his minde should walke but softly) are gone at the most in foure houres. Therfore I dout not but that Christ went forwarde euen to Emaus. Nowe, where it is demaunded whether he coulde dissemble, who is the eternall truthe of God: I doe answeare that the Sonne of GOD was not bounde by thys lawe, that he shoulde make all his councels knowen. Yet because that si∣mulation is a kinde of lying, the knotte is not yet vnlosed: especially, sith that very many doe drawe this example to a libertye for lyinge. But I doe answeare, Christ without lying fained as it is here saide in like ma∣ner

as he shewed himselfe to be a trauailer: for the reason of them both is like. Augustines answeare is somewhat more subtile, lib. 2. ad Consentium, cap. 13. Also in his booke of questions vpon the Gospels, chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures, then, amongest the Parables and Morall hystories. But this one thynge doeth fatisfie me, as Christe for a time couered the eyes of them wyth whome he spake, that he shewing himselfe as in the person of a straun∣ger, they might accounte him as a common guest: so the purpose of go∣ing further, which for that time he pretended, was not a faininge of an other matter, then that which in deede he was about to doe, but because that he woulde not discouer the maner of his departure: for no manne will deny but that he was then to goe further, for he was then separated from the company of men. So he deceiued not his disciples by this fai∣ning, but held them somewhile in suspence, vntill the ful time of his ma∣nifestation were come. VVherefore they doe deale too preposterouslye, who do make him to be their patrone for lying, and by his example we haue no more colour to dissemble in anythinge, then to imitate his di∣uine power in closing the eyes of them which see. VVherefore there is no safer a way, then to holde the prescript rule of speakinge truely and simplie. Not that the Lorde at any time disobeyed his fathers lawe, but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe, and the weakenesse of our senses doe neede an o∣ther bridle.

30. Hee tooke breade. Augustine and diuers others with him, thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten, but for an holy signe of his body. And this is plausi∣ble to be spoken, that the Lord shoulde be then knowen in the spirituall glasse of the supper: for the disciples looking vppon him with corporall eyes, knewe him not. But because this coniecture hath no probable token for the proofe of it, I doe rather take Lukes woordes more simply, that Christ taking bread in his hands, after his maner he gaue thankes. And it appeareth that he vsed a special order of prayer, to the which he knew that his disciples had beene familiarly accustomed, that they by this note being admonished, might stirre vp their senses. In the meane season lette vs learne by the masters example, so ofte as wee doe eate breade, to giue thankes to him who is the authour of life, for that putteth a difference betweene vs and prophane men.

Mathewe.	Marke. 16	Luke 24.
	13. And they went & tolde it to the rem∣nant, but they beleeued them not. 14. Finally, he appeared vn∣to the eleuen a•• they sate togither, and reprooued thē

of their vnbe∣liefe & hard∣nesse of heart, because they beleeued not them whiche had seene him.

31. Then their eyes were opened, and they knewe him: but he was taken out of their sight. 32. And they sayd betweene themselues: Did not our hearts burne within vs, while he talked with vs by the waye, and when hee opened to vs the Scrip∣tures? 33. And they rose vp the same houre, and returned to Hierusalem, and founde the eleuen gathered to∣gither, and them that were with them. 34. VVhich sayde: The Lord is risen in deede, and hath appeared to Symon. 35. Then they tolde what things were done in the

way, and how he was knowen of them in breaking of breade. 36. And as they spake these things. Iesus himselfe stoode in the middes of them, and sayde vnto them: Peace be to you. 37. But they were abashed and afraide, supposinge that they had seene a spirite. 38. Then he sayd vnto them: why are ye troubled•• and wherefore do doubts arise in your hearts? 39. Beholde my handes and my feete, for it is I my selfe: handle mee and see, for a spirite hath not fleshe and bones, at yee see me haue. 40. And when he had thus spoken, he shewed them his handes and feete.

31. And their eyes were opened. By these woordes we are taught that there was no Metamorphosis in Christ, that he shoulde da••ell mens eyes with varietie of shapes: (according as the Poets do imagine their Proteus) but the fault was rather in the eyes of them which loked, because they were holdē. As shortly after he vanished not away from before the same eyes, because that his body was of it self inuisible, but because that God with∣drawing his force, their sight was dulled. And it is no maruel, that christ should assoone as he was knowen, sodainly vanish away: for it was no∣thing needefull that he should be seene any longer, least that they (as of themselues they were too much bent to the earth) shuld desire to draw him againe to an earthly life. Therfore so farre as was necessary to testi∣fie the resurrection, he reuealed himselfe to be seene: and by his sodaine departure he taught, that he shoulde be soughte otherwhere then in the world: for the ascending into heauen, was the fulfilling of the new life.

32. Did not our heart. The knowledge of Christ so wrought, that the dis∣ciples had a liuely feeling of that secreat and hidden grace of the spirite, wherwith they wer before endued. For god ofttimes so worketh in his, that for a time they know not the force of the spirite (whereof they are not yet void) or at the least so as they cannot distinctly know the same: but they haue only a feeling of it by a secreat instincte. So the disciples had before conceiued a zeale but without feeling which they doe nowe remember: now since that Christ is made known vnto them, they do at the length begin to consider that grace which they had before, wythout tast of the same, & they do perceiue that they had beene very blockish. For they do reproue thēselues of slouth, as if they should say: How came it to passe that we knew him not while he talked with vs? for when he pierced into our hearts, we should haue marked who it had beene. But they do not simply by this naked signe gather that he was christ, because that his speach was effectual to enflame their minds, but because they do giue vnto him the honor, that while he spake with his mouth, their harts also burnt within them through the heat of the spirit. Paul verely reioy∣ceth, 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him, & the scripture doth oft times adorn the ministers of the word with these titles, that they do conuert the harts, lighten the mindes, renue men that they may become pure and holy sacrifices: but then it doeth not declare what they shall doe by their owne power, but rather what the Lorde

shall woorke by them. But both these are to be founde togither in one Christ, to vtter the outward voyce, and effectually to frame the heartes to obedience of faith. And it is not to be doubted, but y^t he then wrought a singuler woorke in the heartes of them two, that they at the lengthe might feele a diuine heat inspired into them by him while he spake. For though the woorde of God is alwayes fire, yet the firye force did then by a peculiar and vnwoonted maner shewe it selfe in Christes speache, which was an euident testimonie of his diuine power. For it is he alone which baptiseth with the holy Ghost and fire, Luke 3. 16. Yet lette vs remember that this is the lawful frute of the heauenly doctrine, who so∣euer is the minister of the same, to kindle the fire of the spirite in the hearts, which may both boyle, and purge out, yea, and burne oute the af∣fections of the fleshe, and shall truely stirre vppe a feruent loue of God, and carye vppe menne wholely into heauen, as it were in the flame of the same.

33. And they arose the same houre. The circumstaunce of the time, and the distance of the places, doe shewe what an earnest desire these two menne hadde to carye this message to their fellowe disciples. Sith that it was in the eueninge that they entred into their lodging, it is proba∣ble that it was darke night before they knewe that it was the Lorde: it was troublesome to trauaile three houres when it was late in the night: yet they do presently arise, and runne with speede to Hierusalem. And certainly if they hadde come but the next day, their slacknesse had beene suspected: but nowe, when they hadde rather to defraude themselues of their nightly rest, then not to make the Apostles pertakers of theyr ioye with speede, their haste yeelded credite to that which they tolde. Nowe, when Luke sayeth that they arose the same houre, it is to bee supposed that they came about midnight to the disciples. And as the same Luke doeth witnesse, they were then talking amongest themselues. Heereby therefore may their carefulnesse and earnest desire bee knowen, in that they passed almost the night waking, and they ceased not to make tho∣rowe inquirie, vntill the resurrection of Christe shoulde by many testi∣monies be more fully knowen.

34. VVhich sayde, the Lorde is risen. Luke in these woordes sheweth that they which brought this gladde newes to the Apostles, for the confir∣ming of their mindes, were lykewise enformed of another vision. And it is not to be doubted, but that this rewarde of mutuall confirmation, was bestowed vppon them from God, as a recompence of their godlye diligence. Also it may be gathered by the circumstance of the time: that after Peter hadde retourned from the sepulchre, hee was woonderfull carefull, vntill that Christe reuealed himselfe vnto him: and therefore, the same daye that hee hadde visited the sepulchre, hee obtained his re∣quest.

Nowe, it is not to be doubted, but that the gratulation amongest the eleuen, was for thys, because the Lorde hadde appeared to Symon. But thys seemeth not to agree wyth Markes woordes, who sayeth that these two were not beleeued of the eleuen. For howe coulde it be, that they refusinge these newe witnesses, shoulde wauer in their doubtinge, which were al∣ready certaine? For, by saying that he was risen in deede, they do graunt that the matter is out of controuersie.

First, I doe answeare that in the general speache is vsed the figure Sy∣necdoche, because that some of them were harder, or lesse apt, & Tho∣mas was more obstinate then all the rest. Also, we doe easily gather, that they were so perswaded, as men amazed doe vse, who haue not quietlye meditated the matter: and we knowe that suche doe thereby fall into diuers doubtes. How soeuer it was, it appeareth by Luke, that the grea∣ter part of them being in that feare, as in an exstasie, did not onely wil∣lingly embrace that which was sayd: but they striued against their own distrust. For by this clause in deede, they do take away from them al oc∣casion of doubting. And a little after we shall see that they fell agayne, and the third time through admiration to their wauerings.

36. Iesus himselfe stoode in the middest of them. VVhere Iohn reporteth the same hystorie at large, he differeth in some certaine circumstances: and Marke noteth the same somewhat otherwise. But as concerning Iohn, sith he onely gathereth those things which were omitted by Luke, they two may be easily reconciled. And truelye, there is no diuersitye in the summe of the matter, except any man woulde mooue a controuersie a∣bout the time. For there it is sayd that Iesus entred in, when it was eue∣ning, but by the hystorie set down by Luke, it appeareth that it was late in the night when he appeared: namely, when the disciples were retur∣ned from Emaus. But I doe not thinke that the time of the euening is to be precisely vrged: but that rather which is sayd, may aptly and com∣modiously be applied to the late time of the night, for that when the A∣postles after the euening, when it was night, had shut the dores and kept themselues secreatly within the house, thē Christ came vnto them. Fur∣ther, Iohn doeth not note the first beginning of the night, but simply noteth that the day being passed, and after the sunne was set, yea, and about midnight, Christ came vnlooked for amongest his disciples. Yet the question ariseth of an other matter, for Marke and Luke doe report that the eleuen were gathered togither when Christe appeared vnto them, but Iohn sayeth that Thomas was then absent. But it is no absur∣ditie that the number of eleuen is put for the apostles thēselues, though one was away from the company. And wee sayde euen nowe, and the matter it selfe declareth, that Iohn doth more distinctly sette downe the particular poyntes, because that his purpose was to report those thinges which were omitted by others. Also, it is out of doubt that it is one and the same hystorie which was sette downe by the three, sith Iohn doeth expresly declare, that the disciples sawe Christe onely twise at Hierusa∣lem, before they went into Galile: for he sayeth that the thirde time hee appeared to them at the sea of Tyberias. And he had noted two visions before: namely this, which befell the next morrowe after the resurrecti∣on, and the other which followed eight dayes after, thoughe if any had rather to expounde it of the second, which is in Marke, I doe not greatly stande against it. Nowe I doe retourne to Lukes woordes. He doeth not saye, that Christe by his diuine power opened for himselfe the doores which were shutte, but yet by the woorde standinge, he noteth some suche matter. For how could the Lord sodainly in the night, stand in the midst of them, except that he had entred in wonderfully? But the same fourme of salutation is sette downe by both, Peace be to you: wherby the Hebrews do signify, that he wisheth vnto them glad and prosperous successe.

37. But they were afraide. Iohn maketh no mention of this feare: but sith that he also sayth that Christ shewed his hands and side to the disciples, it may be supposed that he omitted somewhat. Neither is it an vnwon∣red thing amongst the Euangelists, while they study to be compēdious, to touch only some part. Further, we do learne by Luke that they were so amased with the strangenesse of the sight, that they durst not beleeue their owne eyes. A little before they had made their accounte that the Lorde was risen, and they assuredly spake as of a matter well knowen vnto them: now, when they doe beholde him with their eyes, their sen∣ses are so shaken with admiration, that they imagined him to be a spirit. And though this errour was not without fault, which came of their in∣firmitie, yet they had not so forgotten themselues, as that they should be afraid of delusions: but though they thought that they were not moc∣ked, yet they do rather incline to this, that the image of the resurrection was proposed to them in a vision by a spirite, then that Christ himselfe shuld be present a liue, who euen now of late was dead vpon the crosse. So they suspected it not to be a deceitfull vision, as if it had been a vaine Ghost: but being afraid, they only thought that they had beene shewed by a spirite, that which they saw in deede.

38. VVhy are yee troubled? By these woordes they are warned, that they shoulde cast feare out of their mindes, that by gathering their senses to∣gither, they might iudge as of a matter whereof they had good triall: for so long as men are holden with perturbations, they are blind in the manifest light. Therefore, to the ende the disciples may conceiue a sure knowledge, they are commanded to consider the matter with setled and quiet mindes. In the second parte Christe reprooueth the other faulte: namely, that by wauering betweene diuers thoughts, they hindred them selues. And hee sayeth that doubtes doe arise, signifying that the knowledge of the truthe is therefore choaked in them, that seeing they shoulde not see, because they doe not suppresse the peruerse imaginations: but rather by giuing them libertye, they giue them the preheminence. And truely we doe prooue by experience, that this is too true: euen as the cloudes if the skie be cleare in the morning, being caried vppe on high, do darken the cleare light of the Sunne: so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God, that which was euident to vs before, is taken out of our sight. It is mete when there appeareth any shewe of absurditie, by sifting the reasons on either side to make search: and it cannot otherwise be, but that our mindes in dout∣full matters should be caried hether and thether: but the meane must be holden in sobrietie, least that flesh shoulde lift vppe it selfe higher then is meete, and shoulde send foorth their thoughts farre against the heauen.

39. See my handes. He maketh their corporall senses witnesses, least they shoulde thinke that he setteth a shadowe before them in steade of a bo∣dy. And first, he distinguisheth a corporall man from a spirite, as if hee should say: Sight and feeling shall prooue me to be the manne in deede, which before was conuersant with you: for I am cloathed with the same flesh which was crucified, and as yet it beareth the markes. Further, sith Christ sayeth that his body is palpable, and compacte of sounde bones, and by these notes, distinguisheth the same from a spirite: this place is aptly and truely alleaged by our men, to the refellinge of the grosse er∣rour

of transubstantiation of breade into the body, or of the locall pre∣sence of the body, which preposterous menne doe imagine to be in the holy supper. For they would haue the body of Christ to be there, where there appeareth to be no signe of the body. But by this meanes it should followe, that he hadde chaunged his owne nature, that he shoulde cease to be that which he was, and wherby it was prooued to be the very bo∣dy by Christe himselfe. If they doe except against this, that his side was then pearced, and his feete boared through with the woundes of the nailes, and so also his handes, but that Christ is now whole and sounde in heauen: this cauill is quickly answeared. For the question is not one∣ly in what shape he appeared, but what he speaketh of the true nature of his flesh. And he doth attribute this as proper to him, that he may be felt, that he may differ from a spirite. Therefore also at this day it is necessa∣ry that this difference shoulde remaine betweene the flesh and the spirit: which by Christes woordes was appoynted, as it may be gathered to be for euer. And of the woundes this must be accounted, that by thys les∣son he teacheth all vs, that Christe rather rose for vs then for himselfe, when as he being the conquerour of death, and endewed with the bles∣sed and celestial immortalitie, yet for their sakes which are his, he would for a time beare the markes of the crosse. This truely was a wonderfull fauour towards the disciples, that he hadde rather want somwhat him∣selfe of the perfecte glory of the resurrection, then that they shoulde bee defrauded of suche a helpe for their faith. But it is a foolish and an olde wiues fantasie to imagine, that he should yet remaine so wounded, when he shall come iudge of the worlde.

MARKE. 14. Hee appeared vnto the eleuen as they sate togither. I do thinke that the participle a••akeimenois, is not heere vsed for sittinge downe at meate, (as some doe translate it) but for sitting together: and this is not done without reason: if this yet be agreed vppon, to be the firste vision which is heere described: For it was no time to suppe about midnighte. Also, if the table hadde beene ready prepared, it shoulde not agree wyth that whyche Luke sayeth a little after, that Christe demaunded whether they hadde anye meate to eate. And it is a phrase vsed in Hebrewe, to sitte downe for to rest in some place. And the reproofe whyche follow∣eth rather, belongeth to the first vision then to the seconde: for (as Iohn witnesseth) the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer, their vnbeliefe was then reprooued. That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onely. Therefore I hadde rather to expounde it simplie, that Christe when hee firste appeared to the Apostles, blamed them, because they beleeued not them whiche hadde beene eye witnesses of his resurrection.

Thoughe the hardnesse of heart is not condemned in this alone, that they gaue no credite to menne, but because they beinge conuicted with the successe of the matter it selfe, they woulde not so yet accepte the te∣stimonie of the Lorde. Therefore sith Peter and Marye, Cleopas and his fellowe, were not the first witnesses of the resurrection, but onely subscribed to Christes wordes, it followeth that the rest of the Apostles did iniurie to the Lorde, because they beleeued not his woordes, whiche yet were nowe prooued true by their effecte.

VVherefore their hardnesse of heart is worthily reprooued, because that a corrupt obstinacie was added to their slouthfulnesse, as if that of sette purpose they should desire to suppresse that which appeared to be true, not that their purpose was to extinguish the glory of their maister, or to reprooue him of vanitie, but because that their amasednesse hindered them from yeelding themselues to be taught. To be short, heere is not a wilfull peruersenesse condemned (as it was sayde before) but a blinde slouthfulnesse, which sometime hardneth men, which otherwise are nei∣ther wicked nor rebellious.

Mathewe.	Marke.	Luke 24.
		41. And while they yet beleeued net for ioy, and wondered, he sayde vnto them: Haue yee heere any meate? 42. And they gaue him a piece of broyled fishe, and of an honie combe, 43. And he tooke it, and did eate before them. 44. And he sayd vnto them: These are the words whiche I spake vnto you, while I was yet with you, that all must be fulfilled, which are wrytten of me•• in the lawe of Moses, and in the Prophets, and in the Psalmes. 45. Then opened he their vnderstanding, that they might vnderstand the scriptures. 46. And sayd vnto them: Thus it is wrytten, and thus it behooued Christ to suffer, and to rise againe from the dead the third day. 47. And that repentance and remission of sinnes should be preached in his name among all nations, beginning first at Hierusalem. 48. Nowe, ye are witnesses of these things. 49. And beholde, I will sende the promisse of my father vppon you: but tary yee in the citie of Hie∣rusalem, vntill yee be endewed with power from an hie.

41. VVhile they yet beleeued not. This place also sheweth that it was not of purpose that they beleeued not, as they whiche doe purpose in theyr minde not to beleeue: but sith their will was earnestly bent to beleeue, the vehemencie of their affection helde them so bounde, that they could not be at rest. For certainly, the ioy whereof Luke maketh mention a∣rose of no other cause but of faith: and yet it was a hinderance that their faith could not gette the victorie. Therefore lette vs note howe suspiti∣ous we should be of the vehemencie of our affections, which though it should arise of good beginnings, yet it carieth vs as ouerthrowne out of the right way. VVe are also admonished how diligently we shuld striue against the hinderance of faith, sith the ioy conceiued of the presence of Christ, was a cause of the Apostles incredulitie. And againe we do per∣ceiue how louingly and kindely Christe vseth the infirmitie of his, who

refuseth not to holde them vppe with a newe supply, which were ready to fall. And though he hauing obtained the newnesse of the heauenly life, had no more neede of meate and drinke then the Angelles, yet hee willingly submitteth himselfe to the common order of mortall menne. All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke: now being exempted from the same, he eateth meat to this ende, that he may perswade the disciples of the resurrection. So we see, that without regarde of himselfe, he became wholely oures. This is a true and a godly meditation of this hystorie, wherein the faithfull may wade profitably, forsaking curious questions, as if this corruptible meat was disgested, what nourishment shoulde the immortall body of Christe take thereby: then what became of the excrements. As if that it were not at his pleasure, who created all things of nothing, to tourne a little meate to nothing, when it should so seeme good to him. Therfore, as Christ tasted in deede of a fish and a honey combe, that he might shew himselfe to be man, so it is not to be doubted, but that by his diuine po∣wer he consumed that which was not needefull for nourishment. So I doubt not but the Angels at Abrahams table as they hadde very bodyes, they eate and dranke in deede: yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh: but sith that for A∣brahams sake, they were cloathed with the shape of man, the Lord gran∣ted this also to his seruaunt, that these heauenly guestes shoulde eate be∣fore his tent. Also, if we graunt that the bodies which they had taken for a time, after they had done their message were brought to nothing, who will deny but that the same became of the meates?

44. These are the woordes. Though by Mathew and Marke it shall after∣warde appeare that the speach which was had in Galile, was not vnlike, yet I doe thinke it probable, that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection. For that which Iohn deliue∣reth of that daye that hee breathed vppon them, that hee might giue them the holy Ghost, doeth agree with Lukes woordes, which shal presently fol∣lowe, he opened their mindes, that they might vnderstand the scriptures. Christe also in these woordes doeth sharply reprooue their grosle and slouthfull for∣getfulnesse, in that they being before admonished that he shoulde rise a∣gaine, that they shoulde be so astonished, as if neuer any thing had beene spoken to them. For his wordes doe signifie as much, as if he should say: VVhy stay you as at a matter straunge and vnlooked for, whiche I haue yet often times spoken of before? VVhy doe you not rather remember my wordes? For if you haue hitherto accounted me to be true, this shuld haue beene well knowen to you nowe by my doctrine, before it should come to passe. In summe, Christe doeth secreatly complaine, that he ha∣uing spred his doctrine, his labour was spent in vaine amongst his Apo∣sties. Also, he doeth more sharply reproue their slouthfulnesse, when that he sayeth that he deliuereth not any new thing: but only called to mind what had beene spoken by the law and the Prophets, which they should haue knowen from their childehoode. But as they were ignorant of the whole doctrine of godlinesse, yet there was nothing more absurde, then not to embrace with speede, that whiche they were perswaded to pro∣ceede from God. For that was holden as a generall rule in that whole nation, that there is no religion, but that which is contained in the lawe

and the Prophets. But heere is sette downe a more full diuision, then in other places of the Scripture: for besides the Lawe and the Prophetes, the Psalmes are added in the thirde place, whiche, thoughe they may by right be numbered amongest the Prophesies, yet they haue some thyng proper and distincte: yet that two folde diuision whiche we haue seene other where, doeth notwithstandinge comprehende the whole Scryp∣ture.

45. Then hee opened their minde. Because the Lorde before executinge the office of a teacher, hadde profited little or nothing amongest his dis∣ciples, nowe he beginneth to teache them inwardly by his spirit. For the woordes are throwne in vaine into the ayre, vntill the mindes be lighte∣ned with the gifte of vnderstanding. It is true that the woorde of God is like vnto a candle: but it giueth light in darkenesse, and amongst the blinde, vntill the eyes be lightened in wardly by the Lorde, whose onely gifte it is to lighten the blinde, Psalme and hundreth, and sixe and fortye, and the eight verse. And heereby it appeareth howe greate the corrup∣tion of our nature is, when the light of life offered in the heauenly ora∣cles, doeth profite vs nothing. But nowe, if by vnderstanding we do not perceiue what shoulde be right, howe shoulde our will be able to yeelde obedience? Therefore it must be granted that we are weake euery way, so that the heauenly doctrine is not otherwise profitable and effectuall to vs, but so farre as the Spirite doeth frame our mindes to vnderstande the same: and our hearts to be subiecte to the yoake of the same: and therefore, that we may become sitte disciples to him, it is necessary that all trust in our owne witte being cast away, to aske for light from hea∣uen, and also leauing the folish opinion of free will, to deliuer our selues to be gouerned by God. And it is not without a cause that Paule in the first to the Corrinthians the third chapter, and the eighteene verse, doth commaunde menne to become foolish, that they may be wise to God: for the light of the spirite cannot be extinguished by a worse darknesse, then by trusting to our owne witte. Furthermore, lette the readers ob∣serue, that the disciples hadde not the eyes of the minde opened, where∣with without the helpe of God they might discerne mysteries: but as they are comprehēded in the Scriptures: and so was that fulfilled, which was spoken in the hundreth and nineteene Psalme, and eighteene verse. Lighten mine eyes, that I may consider the maruellous woorkes of thy lawe.

For God doeth not giue suche a Spirite to his childrenne, as shoulde abolishe the vse his woorde, but rather it should make the same frute∣full. VVherefore fanaticall menne doe wickedly vnder pretence of re∣uelations graunt themselues libertie to despice the Scripture. For that which we doe reade heere of the Apostles, Christ worketh daily in all his, for that by his spirit he directeth them to vnderstand the Scripture, but not to carye them to vaine imaginations. But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres, then to open their eyes presently: I doe aunsweare first, thoughe the fruite of the labour doeth not so speedily appeare, yet it was not vnpro∣fitable: for being lightened a newe they also felte the profite of the for∣mer

time. For I doe take that their mindes were opened, not onely that they might afterwardes be apt to learne if any thing shoulde be taught them: but that they might call to memorie for their profite the doctrine hearde before in vaine.

Furthermore, that ignorance by the space of three yeares, doeth teache vs a profitable lesson, that they obtained not this knowledge a newe by any other meanes then by the heauenly light. Adde also that Christe in this shewed an euident token of his Godhead: because that hee was not onely a minister of the outwarde voyce, which should giue a sounde in the eares, but by his secreate power he pearsed into the mindes: and so he declareth that it belongeth to him alone, which Paule denieth to the do∣ctours of the Churche, 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding, but that they knew some few principles: but because it was only a smal taste whiche they hadde, this is accounted the beginning of true vnder∣standing, while the vaile being remooued, they doe see Christe plainely in the Lawe and the Prophets.

46. Hee sayde vnto them, so it is wrytten. By this texte is their quarrel con∣futed, whiche doe pretende that the outwarde doctrine is but in vaine, if that we haue in vs by nature no power to vnderstande the same. To what ende say they, shoulde the Lorde speake to the deafe? But we see where the Spirite of Christe, which is the inwarde maister, perfourmeth his parte, that the labour of the minister which teacheth, is not lost. For after that Christe endewed his with the Spirite of vnderstandinge, they doe receiue fruite by that which he teacheth out of the Scriptures. And euen amongest the reprobate, thoughe the outwarde voyce vanisheth a∣waye as if it were deade, yet notwythstandinge it maketh them inexcu∣sable.

And as concerninge the woordes of Christ, they are gathered of that principle. It is necessary that what soeuer is wrytten, shoulde be fulfil∣led, because that God witnessed nothing by his prophets, but that which hee woulde certainly bring to passe. But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets, for sith Christe is the ende and soule of the lawe, without him and be∣sides him, what knowledge soeuer is obtained, is vaine and friuolous. VVherefore, as any manne shall desire to profite best by the Scripture, lette him bee alwayes bente to thys poynte. And nowe Christe doeth heere firste sette downe his death and resurrection, and afterwardes the fruite whiche shall come to vs by them bothe. For whence commeth re∣pentaunce and forgiuenesse of sinnes, but because oure olde manne is crucified with Christe, Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life: for by the sacrifice of his death our sinnes are cleansed, and our filthinesse washed with bloude, but righ∣teousnesse is obtained by the resurrection.

Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection: for from thence pro∣ceedeth reconciliation with God, and regeneration into a newe and spi∣rituall life.

And therefore it is plainely expressed, that as well forgiuenesse of sinnes as repentance, cānot be preached but in his name: For neither can we hope for imputation of righteousnesse, neither growe to the deniall of our selues, and newnesse of life, but so farre foorth as he is become our righteousnesse and sanctification, 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel, it is bet∣ter that the readers should thence seeke for any thing whiche they haue forgotten, then to be burdened with repetition.

47. Amongst all nations, beginning first. Now doeth Christ at the lengthe declare euidently, that which hee had before concealed, that the grace of redemption which he brought, doth generally appertaine to all nations. For though the calling of the Gentiles hadde beene oft foretold by the Prophets, yet the same had not beene so reuealed, as that the Iewes ••huld easily admit them into the hope of saluation with them. Therefore, vn∣till the resurrection, Christ was not supposed to be the redeemer, but of that one speciall people. And then was the wall first broken downe, that they which before were straungers, and scattered abroade, might be ga∣thered into the sheepefolde of the Lorde. Yet in the meane season, least the couenaunt of God might seeme to bee in vaine, Christe placeth the Iewes in the first degree, commaunding that they should first beginne at Hierusalem: for because that God had peculiarly adopted the stocke of Abraham, it was meete that it shoulde be preferred before the rest of the worlde. This is the right of the first begotten, which Ieremiah assigneth vnto them, 31. 9. Paule also doeth euery where obserue this order dili∣gently, as to the Ephes. 2. 17. he sayeth that Christ comming, he preached peace to them, whiche were neare, and then to straungers and them a farre of.

48. Nowe ye are witnesses. As yet he doeth not send them foorth to pub∣lish the Gospel, but only declareth for what purpose he appoynted, that they might prepare themselues for that time: and partly by this consola∣tion he mitigateth their sorrowe, partly with this spurre hee correcteth their slouth. VVhen as they being guiltie to themselues of their late fal∣ling away, it was meete for them to haue sorrowfull hearts, Christ here beyonde all hope, bestoweth vppon them this incredible honour, enioy∣ning them to publishe the embassage of eternall saluation to the whole worlde. By this meanes he doeth not onely restore them perfectly: but with the greatnesse of this new grace, he doeth throughly abolish the re∣membrance of the offence. Yet withall as I sayde, he pricketh them for∣warde, least they shoulde be as slacke and slouthfull to publish the faith, whereof they were ordained preachers.

49. Beholde I will send the promisse. Least the Apostles should be afraied of their owne weakenesse, hee comforteth them with the hope of newe grace which should come vppon them, as if that he should saye: Though you thinke youre selues vnmeete for so great a burden, yet there is no cause why you shoulde be discouraged: for I will supply from heauen that power which I knowe to be wanting in you. Nowe, that he might the better confirme them in this hope, he maketh mention of the holye Ghost which was promised of the father. For to the ende they myghte readily prepare themselues to the woorke, God meeting with theyr di∣strust, had encouraged them with his promisse. Now, Christ substituting

himselfe in his fathers place, taketh vppon him to perfourme that gifte, wherein he doeth againe chalenge to himselfe a diuine power. For this is a part of that glory whiche God by othe denied to giue to an other, Isai 41. 8. to endew weake men with heauenly power. Therefore, if it belongeth to Christ, it followeth that he is God, who spake in the times past by the mouth of the Prophet. But though God promised a speciall grace to the Apostles, and Christ bestowed it: yet this must be general∣ly noted, that no mortall man is of himselfe meete for the preaching of the Gospell, but so farre foorth as God cloathing them with his spirite, supplieth their nakednesse and want. And certainly, as Paule doeth not exclame of the Apostles alone, 2. Cor. 2. 16. who shall be founde meete for these things? but he declareth that there is no mortall man meete for so great a woorke: so it is necessary that what soeuer ministers of the Gospell God stirreth vppe, should be endued with the heauenly spirite: and therefore it is promised to all the teachers of the Churche wythout exception in euery palce.

But tarry ye. Least they shulde rashly run forth to teach before the time, Christ cōmandeth them to be quiet & silent, vntill y^t he by his appoynt∣ment sending them foorth, shall vse their helpe in time conuenient. And this was a profitable triall of their obedience, that they hauing the vn∣derstanding of the Scripture, and endewed with the grace of the spirite, yet because the Lord forbadde them to speake, they helde their peace as dumbe men: for we do know how desirously they woulde shewe them∣selues abrode, which thinke that they could doe this with praise and ad∣miration. And it may be, that by this delay, Christ would punishe their slouthfulnesse, because they had not presently gone the same daye into Galile at his commaundement. VVhat soeuer the matter were, we are taught that nothing must be attempted, but by the calling of the Lord. VVherefore, thoughe they wanted not habilitie to teache publikely, yet let them containe themselues as priuate men in silence, vntil that he shal leade them foorth in his hande into the Theater. Further, in that they are commaunded to stay at Hierusalem, it must be vnderstode, after they should returne from out of Galile. For (as we shal a little after heare out of Mathew) though he reuealed himselfe to be seene at Hierusalem, yet he chaunged not that which he had first determined of Galile. There∣fore the meaning of the woordes is, after he had giuen them their com∣maundements in the place appoynted, yet his will was that they should as yet remaine silent for a time, vntill that he should furnish them wyth a newe power.

Mathewe. 28.	Marke. 16.	Luke.
16. Then the eleuen disciples went into Galile, into a mountain, wher Iesus had appoynted them. 17. And when they sawe him, they woorshipped him: but some doub∣ted. 18. And Iesus came and spake vn∣to them, saying: All power is giuen

vnt•• me in heauen and in earth. 19. Goe therefore and teache all nations, baptising them in the name of the Father, & the Sonne, and the holy Ghost. 20. Teachinge them to obserue all thinges, what so euer I haue com∣maunded you: and 〈◊〉〈◊〉, I am wyth you alwaye vntill the ende of the worlde. Amen.

15. And he sayd vnto them: G•• yee into all the world, & preache the gospell to euery creature. 16. He that shall beleeue and be baptised, shalbe saued: but he that will not beleeue, shalbe damned. 17. And these t••kens shall fol∣lowe them that beleeue: In my

name, they shall cast out deuils, and shal speake wyth new tonges. 18. And shall take away ser∣pents, and if they shall drinke a∣ny deadly thinge, it shal not hurte them, they shall lay their handes on the sicke, and they shall reco∣uer.

16. Then the eleuen diciples. Mathewe passing ouer those things which we haue reported out of the other three, doeth onely teache where the ele∣uen disciples were sent on the Apostolicall office. For their purpose was not (as we haue often seene before) to prosecute all the perticular partes of a hystorie: because it seemed sufficient to the holy Ghost, who dire∣cted their stile, by gathering their testimonies togither to sette downe the summe, suche as we doe see. Therefore Mathewe doeth chuse that which especially appertained to vs: namely, that Christ when he appea∣red to the disciples, also created them Apostles, which shoulde carye the embassage of eternall life into all the coastes of the worlde. But though there is no mention made of the Mount in any other place, yet wee doe gather that this place of Galile was noted to Mary: yet it is maruel that some hauing seene Christe twise already, shoulde as yet doubt of hym. If any manne like to referre this to the first manifestation, there shall be no absurditie therein: for the Euangelistes doe sometime vse to mixe diuers things togither. But it must not seeme absurde, if the remnants of feare shoulde driue some againe to a newe wauering: for we knowe, as oft as Christ appeared, they were afrayd and amased, vntil their mindes were setled by ofte seeing him. VVherefore, the sense in my iudgement, is, that some doubted at the first, vntill Christe approched nearer and more familiarlye vnto them: and when hee was verilye and certainelye knowen, they woorshipped: because that the brightnesse of the diuine glorye was made manifest. And it maye be that the same reason driue them sodainly to doubt, which led them afterward to woorship: for the habite of a seruaunt being laide aside, there then appeared nothinge in him but that which was celestiall.

18. And Iesus came and spake vnto them. It is not to be doubted, but that this comming tooke away all scruple. But before that Mathewe decla∣reth that the disciples hadde the office of teachinge enioyned them, hee sayeth that Christe firste spake of his owne power, and not wythoute cause: for a small authoritie coulde not suffice heere, but it behooueth him to haue a great and a diuine Empire, who commaundeth that lyfe eternall shoulde be promised in his name, that all the worlde shoulde be brought vnder his gouernement, and that the doctrine shoulde be prea∣ched, whiche by ouerthrowinge euery highe thinge, shoulde brynge all mankinde vnder. And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely, but he establisheth the faith of his Gospell to continue in all ages.

For certainly, the Apostles could neuer haue beene perswaded to take

so harde a matter in hande, excepte they knewe that their reuenger sate in heauen, who had all power giuen him. For wythout such a fortreste, it had beene impossible to preuaile any thing. But when they doe heare, that hee whome they doe serue, doeth gouerne heauen and earth, they are with this one thing very throughly furnished to ouercome all lettes. And as concerning the hearers, if the contemptible estate of them which doe preache the Gospell, doeth weaken or hinder their faith, lette them learne to lifte vppe their eyes to the authour himselfe, by whose power the maiestie of the Gospell must be esteemed, and so it shal come to passe, that they shall not be so bold as to despise him, speaking by hys ministers. And he doeth expresly make himselfe Lorde and King as well of hea∣uen as of earth, because, that by the preaching of the Gospell he bringing menne in obedience to him, doeth erecte the throne of his kingdome vppon earth, and regenerating them which are his into a newe life, and calling them to the hope of saluation, hee openeth the heauens, that hee may exalt them to the blessed immortalitie with the Angels, who before not onely crept belowe in the worlde, but had beene drowned in the bottomlesse pitte of death. But lette vs remember that Christe had al∣wayes his authoritie with his father, and this was giuen vnto hym in our flesh, or (that I may speake more plainely) in the person of the Me∣diator. For he gloryeth not of that eternall power which he had before the worlde was created: but of that which he receiued nowe, when hee was ordained the iudge of the worlde. And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead: because that then at the length being adorned with the ornamēts of a mighty king, he shewed himselfe in authoritie. Thither also apper∣taineth that saying of Paule to the Phillippians 2. 9. Hee humbled hym∣selfe, wherefore God hath exalted him, and giuen him a name aboue e∣uery name, &c. And thoughe the sittinge at the right hande of the fa∣ther is sette after his ascention into heauen, as later in order: yet be∣cause the resurrection and the ascention into heauen, are things mutu∣ally ioyned togither, Christe hath good cause to speake so royally of his power.

19. Goe therefore. Thoughe Marke, after hee hathe declared that Christe appeared to the eleuen disciples, doeth presently set downe the commaundement of preachinge of the Gospell, yet hee doeth not note it as an action presentlye done. For we doe gather by the texte in Ma∣thewe, that thys was not done before they went into Galile. But the summe is, that by preachinge the Gospell euerye where, they shoulde brynge all nations into the obedience of faith: then, that they should seale and confirme their doctrine with the seale of the Gospel. In Ma∣thew they are simply commaunded to teache: but Marke setteth downe what kinde of doctrine it shoulde be: namely, that they should preache the Gospell.

And shortly after is also added this restrainte, that they should teache them to obserue what soeuer thinges the Lord commaunded. Heereby we learne that the Apostle shippe is not a vaine title of honour, but an office of laboure; and therefore there is nothinge more absurde, or in∣tollerable, then that these ••asked menne should chalenge this honour, who raininge in idlenesse, doe reiecte the office of teaching from them.

The Pope of Rome and his bande doe proudly boast of this successi∣on, as if that they sustained the same person in common with Peter and his colleagues: but in the mean season they haue no more care of the do∣ctrine then baudes, or the Priests of Bacchus and Venus. But wyth what face I beseche you, doe they thrust themselues into their place, who they heare were created to be preachers of the Gospell? But thoughe they are not ashamed to bewray their owne impudencie: yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie, that no man can be a successour of the Apostles: but he which serueth Christe by preaching of the Gospell: to be shorte, who soeuer doeth not performe the dueties of a teacher, doth falsly and wrongfully take the name of a teacher. For this is the Priesthode of the New testament, with the spirituall sworde of the woorde to kill menne for a sacrifice to God. VVhereof it followeth that they all are degene∣rate and counterfait sacrisicers, whiche doe not applye the office of tea∣ching.

Teache all nations. Heere Christe by taking away the difference, doeth make the Gentiles equall with the Iewes, and doeth generally admitte them both into the fellowshippe of the couenaunt. Thither also apper∣taineth the woorde Going. For the Prophets vnder the lawe were restrai∣ned within the boundes of Iuda: but nowe the partition wall being o∣uerthrowne, the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde. For thoughe the dignitye of the first borne (as we touched euen nowe) shoulde at the firste remaine amongest the Iewes, yet the inheritance of life was common to the Gentiles. So was fulfilled that prophesie of Isaiah with the like, that Christe is giuen to be a light to the Gentiles, that he mighte bee the saluation of God vnto the outmost part of the earth, Isai 49. 6. That is Markes meaning by all creatures: for after that peace was preached to them of the housholde, the same message commeth to them also whiche are a farre off, and to straungers. Further, howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles, it doeth thereby ap∣peare, that after they hadde receiued the commaundement to goe vnto them, they were greatly afraide, as if they should defile themselues & the doctrine, Act. 10. 28.

Baptising them. Christe commaundeth that they shoulde be baptized, which shoulde giue their name to the Gospell, and should professe them selues to be disciples: partlye, that it mighte be a witnesse vnto them of eternal life before God, partly that it might be an outward signe of faith before men. For we knowe that by this signe God doeth witnesse vnto vs the grace of his adoption: for he grafteth vs into the body of his sonne that he might account vs to be of his flocke, and therefore our spirituall washing wherewith he reconcileth vs vnto himselfe, and the new righ∣teousnesse are there represented. But as God confirmeth his grace vnto vs by this zeale, so who soeuer doe offer themselues to baptisme, they do in like maner binde their faith as it were by giuing of an obligation. Also, sith the Apostles haue these dueties expreslye committed to their charge, togither with the preachinge of the Gospell, it followeth that there are no other lawfull ministers of Baptisme, but they which doe

also minister doctrine. Therefore, where libertie hath beene graunted to priuate men, and also to women to baptise, because it is not agreea∣ble to the institution of Christ, it was nothing else but a meere propha∣nation. Also, where the first place is appoynted for doctrine, there is a true differēce set down betwene this mysterie and the adoulterous rites of the Gentiles, wherwith they do enter thēselues into their religions: for vntill God by his word shal giue life to the earthly elemēt, it is made no sacramēt for vs. As superstition hath a preposterous emulation at all the works of God, so folish men do frame diuers sacraments according to their owne pleasure: but because they want the woorde as the soule, they are vaine and toyishe shadowes. VVherefore let vs note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature: so as the outwarde washing of the flesh, beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before: and this is the right consecration, in steade wherof popery hath brought in vppon vs magicall exorcismes. And therefore it is sayde in Marke. He that shall beleeue and be baptised, by which woordes Christ doeth not onely exclude hypocrites from the hope of saluation, who beinge without faith, are onely puffed vp with the outward signe: but hee ioy∣neth baptisme to the holy bande of doctrine, that this should be nothing else, then an addition to that. But because Christe commaundeth them to reache before he commaundeth to baptise, and willeth that onely be∣leeuers be receiued to baptisme, baptisme seemeth not to be rightly mi∣nistred, except that faith should goe before. And vnder this pretence the Anabaptists haue stirred much against the baptisme of infants. Yet it is not harde to be answeared, if any manne shall consider the reason of the commaundement. Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles: hee confirmeth the same by adding the seale of baptisme. And there is good cause why the bele∣uing of the woorde is sette before baptisme, sith the Gentiles were alto∣gither straungers from God, and had no fellowship with the elect peo∣ple: For otherwise it should haue beene a lying signe which should offer forgiuenesse of sinnes, and the gift of the spirite to vnbeleeuers, who as yet were not the members of Christ. And we knowe that they are ga∣thered by faith, who were before dispearsed. Nowe it is demanded vp∣pon what condition God adopted them to be his sonnes, which before were straungers. It cannot certainly be denied, when hee once accepted them into his fauour, but that hee extendeth the same to their children and nephewes. At the comming of Christ he shewed himselfe general∣ly to be a father both to the Gentiles and to the Iewes. Therefore it is necessary that the promisse which was in times past made to the Iewes, shoulde also at this daye be of force amongest the Gentiles, I will be thy God and the God of thy seede after thee: Gen. 17. 7. So wee see them, which by faith are entred into the Church of God, to be accounted for the members of Christe, and also to be called to the enheritance of sal∣uation. And yet baptisme is not by this meanes separated from faith or doctrine: for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith, yet God accepting of theyr pa∣rents, doeth also embrace them. I doe therfore deny it to be rashly done to baptise infants, whereto the Lord doth call them, while he promiseth

them to be their God. In the name of the father. This place doeth teache the full and euident knowledge of God, the which beinge but darkely sha∣dowed foorth vnder the lawe and the Prophets, at the lengthe sprange foorth vnder the kingdome of Christe. The olde fathers neuer durst call God their Father, if they hadde not taken this hope from Christe theyr head: neither were they altogither ignorant of the eternall wisdome of God, which was the fountaine of light and life. It was also one of their confessed principles, that God shewed forth his power in the holy ghost. But at the arising of the gospell, God was much more manifestly shew∣ed vnder the three persons: for the father then reuealed himselfe plain∣ly in the sonne, his liuely and expresse image: and Christ himselfe lighte∣ning the world by the cleare brightnesse of his spirite, made both him & himselfe to be knowen. But it is not without cause that heere is expresse mention made of the Father, of the Sonne, and of the spirite: for the force of baptisme cannot be apprehended otherwise, then by beginning at the free mercy of the Father, who reconcileth vs vnto himselfe by hys only begotten Sonne: then shall Christ himselfe appeare before vs wyth the sacrifice of his death: and at the length the holy ghost shal also come, by whome he washeth and regenerateth vs: and at the length he maketh vs partakers of all their good giftes. So we do see, that we do not rightly know God, except that our faith do distinctly conceiue three persons in one essence, and that the efficacie and frute of baptisme doth come from thence, that God the Father adopteth vs in his Sonne, and by the Spirit, we being purged from the silthinesse of our fleshe, he refourmeth vs to righteousnesse.

MAR. 16. He that shall beleeue. This promisse was added, that it might allure all mankind to faith: as againe for the terrifying of the vnbelee∣uers there followeth a denounced sentence of grieuous destruction. But it is no maruel that saluation is promised to the faithful: for by beleuing in the only begotten sonne of God, they are not only accoūted amongst the sonnes of God, but being endued with the righteousnes of his grace, and with the spirit of regeneration, they do possesse the summe of eter∣nal life. Baptisme is ioyned with the faith of the Gospell, that we might know that therein is engraued the marke of our saluation, for if it auai∣led not to testifie the grace of God, Christ had vnproperly sayd: that they should be saued, which should beleeue, and be baptised. Though it must also be no∣ted, that it is not so necessarily required to saluation, that all they should of necessity pearish, which should not obtaine the same. For it is not ioy∣ned here to faith, as halfe the cause of saluation, but as a testimony. I do graunt that this necessity is laid vpon men, that they should not neglect the signe of the grace of God: but though God for their infirmitye vseth such helps, I deny his grace to be tied vnto them. In this maner we may say that it is not simply necessary, but onely in respecte of our obedience. In the second part, where Christ condemneth them which doe not be∣leeue, he meaneth the rebellious, who while they do refuse saluation of∣fered, doe draw vpon themselues a more grieuous punishment, and they are not now onely ensnared in the common destruction of mankinde, but they do sustaine the fault of their owne ingratitude.

17. These tokens shall follow them which beleue. As the Lord had by myracles confirmed the faith of his Gospell, so long as hee was conuersant in the world, so nowe he causeth the same to flourish in the time to come, least

the disciples shuld thinke y^t the same were tied to his corporall presence. For it was to great purpose that the diuine power of Christ shuld flou∣rish amongst the faithfull, that it might manifestly appeare that he was risen from the dead, wherby his doctrine might remain & continue, and his name should be immortall. Further, where he furnisheth the faithfull with this gift, it must not be drawn to all. For we know that the giftes were diuersly disposed, that the power of myracles shoulde be but in the hands of some. But because that which was giuen to a few, was common to the whole church, and the signes which one wrought, auailed for the cōfirmation of all, Christ doth rightly name the beleuers generally. The meaning therfore is, that the faithful shuld be ministers of the same po∣wer, he had ben wonderful before in Christ, that in his absence the seale of the gospel might be y^e more sure: as in Iohn 14. 12. he promiseth that they shal doe the same & greater things. And for the setting forth of the glory & deity of Christ, it was sufficient that some few of the beleeuers were furnished with this power. And though Christ doeth not expresse whether he wold that this gift shuld be but for a time, or remaine for e∣uer in his church: Yet it is more probable that these myracles were pro∣mised but for a time, for the setting forth of the gospel, which was newe & as yet obscure. And it may be, that for the fault of vnthankfulnes, the world was depriued of this honor: yet I do think that this was the pro∣perend of myracles, that the doctrine of the gospel should at the begin∣ning wāt no approbation. And we do certainly see that the vse of them ceased not long after, or at the least the examples of them were so rare, that it may be gathered that they were not like common to all ages. Yet either the preposterous couetousnes or ambition of them which follow∣ed after, so wrought least they shuld be without myracles altogither, that they fained vain myracles for themselues. And by this meanes there was a gate opened to sathans falsehodes, that not only false sleights shuld suc∣ceede in the place of truthe, but that vnder pretence of signes, the simple might be led away from the right faith. And certainly it was meete that curious men: who not content with a lawful allowance, but seking af∣ter newe myracles, should be deluded by such deceits. This is the reason, why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs, Mat. 24. 24. & that Paul testifieth the same, 2. The. 2. 9. VVherefore, that myracles may rightly confirme our faith, let our mindes containe themselues in that sobriety wherof I spake: whereof it also followeth, that it is a foolish quarrell of theirs, which do obiect that our doctrine wanteth myracles. As if that it were not the same whych Christ hath most sufficiently sealed heeretofore. But in this argument I am the shorter, because that I haue entreated of it already more fully in sundry places. MAT. 20. Tea••••i••g them to obserue. By these wordes (as I said before) Christ sending foorth his disciples, doth declare that he doth not wholely resigne vnto them those things which appertained to him, as if that he wold leaue off to be the master of his church: For he dismis∣seth the apostles with this exception, that they shoulde not thrust foorth their owne deuises, but that they shoulde purely and faithfully dispence from hand (as they say) to hand▪ that which he commanded. And I wish that the Pope would submit the power which he chalengeth to himself to this rule. For we shuld easily suffer him to be Peter or Pauls successor, so that he would not raigne tyrannically ouer soules.

But sith he reiecting the gouernment of Christ, defileth the church with his owne filthy trifles, it doeth heereby appeare sufficiently, howe farre he falleth from the Apostolicall function. In summe, let vs learne that by these woordes they are made doctours of the Church, not which doe vtter what soeuer they shal thinke good, but which shall also themselues depend vpon the mouth of this one maister, that they may procure dis∣ciples to him, and not vnto themselues.

Beholde I am with you. Because Christ did lay a charge vpon the Apostles, which they could not discharge, vsing onely the power of man, he doth comfort them with the hope of his helpe from heauen. For before that he promiseth to be present with them, he sayeth first that he is kinge of heauen and of earth, who with his hand & power gouerneth all things. Therefore this pronowne (I) must be red as a word of great force: as if he had sayd, if the Apostles would throughly doe their duety, they must not looke what they can doe themselues, but they must depende vppon his inuincible power, vnder whose directions they do goe to warre. But the maner of his presence, which the Lorde promiseth to his, must spiri∣tually be vnderstoode: for it is not needefull that he shoulde descende from heauen to helpe vs, sith by the grace of his spirite, as with a hande stretched out from heauen, he may helpe vs. For he, which in respecte of his body is a great way distant from vs, doeth not onely spreade the ef∣ficacie of his spirite throughe the whole worlde, but doeth also verely dwell in vs. Furthermore, it is to be noted, that this was not spoken to the Apostles only: for the Lorde promiseth his helpe not to that age on∣ly, but vnto the ende of the worlde. Therefore it is as muche, as if hee should haue sayd, how weake soeuer the ministers of the Gospel be, and haue want of all thinges, he will be their chiefe captaine, that they may become conquerours ouer all the assaults of the world. As plaine expe∣rience teacheth at this day, that Christ in a secreat maner doeth woorke woonderfully: so that the Gospell preuaileth against innumerable lets. So much the lesse is the wickednesse of the Popishe cleargye to be borne with, while they doe lay this coulour vppon their sacrilegious tyrannye. They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ, no otherwise then as some common souldiour woulde let out his labour to hire to other captaines: and not rather retaining the authority wholely to himselfe, testifieth that he will be a defender of his doctrine, so as his ministers in him may hope to be conquerours of the whole world.

Mathew.	Marke 16.	Luke 24.
	19. So after the Lord had spoken vnto them, hee was receiued into heauen, and sate at the right hande of God. 20. And they went foorth and preached euery where. And the Lorde wroughte with them, and confirmed the woorde with signes that followed. Amen.	50. Afterward, he led them foorth into Bethania, and lifte vppe his handes and blessed them. 51. And it came to passe, that as he bles∣sed them, he departed from them, & was caried vp into heauen. 52. And they worshipped him, and returned to Ierusa∣lem with great ioye. 53. And were continually in the temple, praisinge and landing God. Amen.

19. So after the Lorde. Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde, he speaketh no woord of his ascension into heauen. Marke also maketh no mention of the place and of the maner: both the which are expressed by Luke. For he sayeth that the disciples were led out into Bethania, that from the mount of Oliues, (from whence the Lord had come to beare the ignominie of the crosse) he might ascend into his celestiall throne. And as he would not be seene generally of all menne, when he was restored to life: so he admitted not al to be witnesses of his resurrection into heauen, because that he would that this mysterie of the faith shoulde rather be knowen by the prea∣ching of the Gospell, then to be seene with eyes. It followeth in Luke, that Christe lifting vp his handes on hie, blessed the Apostles. VVhereby he tea∣cheth that the office of blessing, which vnder the lawe had beene com∣mitted to the Priests, doeth truely and properly belong to him. VVhen men do mutually blesse themselues, that is nothing else then to pray for their good: But the reason is farre otherwise with God, who not onely fauoureth the requests, but with his only becke performeth what soe∣uer is to be wished for vs. But sith that he is the only authour of all bles∣sing, yet that his grace might be the more familiar, his will was that the Priests in the beginning, shuld as mediators blesse in his name. So Mel∣chisedec, Gen. 14. 19. blessed Abraham: and in Numerie 6. 23. there is set downe a perpetuall law for this matter. To the same also appertai∣neth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes, the 7. verse, the Apostle sayeth that it is a signe of excellency to blesse o∣thers. For the lesse (sayth he) is blessed of the greater. Now, when Christ (the true Melchisedec and the eternall Priest) came into the light, it was meete that in him shoulde be fulfilled, that whiche was shadowed by the legall figures, as Paule also teacheth, Ephes. 1. 3. that we are blessed by God the father in him, that we might become rich in all heauenly good things. Therefore he once blessed the Apostles openly and with a so∣lemnerite, to the ende the faithfull might cary themselues the next way to him, if they desire to be partakers of the grace of God. In the lifting vp of handes there is an olde ceremonie described, which we knowe the Priests vsed in times past.

52. And they woorshipped him. By the woorde woorshipping. Luke doeth first declare that the Apostles were put out of doubt, because that the maie∣stie of Christ appeared then on euery side, so that nowe there coulde be no doubt of his resurrection. Furthermore, for the same cause they be∣gan to woorship him with greater reuerence, then when they enioyed his company vpon the earth. For the worship wherof he speaketh now, it not onely as to a master or to a Prophet, neither as to one only halfe knowen to be the Messias, but it was yeelded as to the king of glorye and iudge of the world. But because that Luke was purposed to extend his hystorie longer, he only sayeth briefly what the Apostles should doe for ten dayes. But the summe is, that throughe the feruencie of ioye they brake out openly into the praises of God, and were daily in the temple. Not that they passed the nights and the daies there, but because they fre∣quented all the assemblies, and were present at the appoynted and so∣lemne houres to yeelde thankes vnto God. Also, this diligence is oppo∣sed

to the feare, which kept them before shut vp & hidden in the house.

MARKE. 19. And sate at the right hande of God. I haue in other places declared, what this speache shoulde meane: that is, Christe is lif∣ted vppe on hye, that he may be aboue Aungels and all creatures: that the Father might gouerne the worlde by his hande: that, to be shorte, euery knee might bowe before him. Therefore it is as muche as if hee shoulde be called Gods vicare, who supplieth his personne. VVherefore it is not conuenient that some certaine place should be imagined, when as the right hand doeth Metaphorically signifie the second power from God. And Marke added this purposely: that wee mighte knowe that Christe was not receiued into the heauens, that hee might enioy a bles∣sed rest farre from vs, but that he might gouerne the world for the sal∣uation of all the godly.

20. And they went forth. Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke, that the voyce of a smal & a base company of men thundred forth euen to the vttermost ends of the world. For the more incredible the matter was, the more certainly appeared y^e myracle of the heauenly power. Al men thought that Christ by the death of the crosse was either vtterly ouerthrown, or so ouerwhel¦med, that ther shuld be no mention of him at any time, but reprochful & detestable. The apostles whom he had chosen to be his witnesses, filthily forsaking him, had hidden thēselues in the dark: the ignorance & rude∣nes of them was so great, and also the contempt so great, that they durst scarce speake abrode. VVas there any hope of men vnlearned and of no accoūt, yea, & of runnagates, that by the soūd of their mouth they shuld bring so many dispersed vnder the Empire of a man crucified? There is therfore great weight in these words, that they went forth & preached euery where, which euen now for feare durst not speake in their secreat corner. For so vnloked for a conuersion in a moment could not be done by man. And therfore Marke addeth, The Lord wrought with them, signifying that this was the very worke of god. Yet this phrase of speach doth not make a partition betwene their worke or labor, and the grace of God, as if that they of themselues could doe any thing: but he meaneth simply y^t they were holpe of God, because that according to the flesh they shuld haue attēpted that in vaine, which is yet wrought by them. I graunt that the ministers of the word are called fellow helpers of God, 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them, but that which he giueth them. Further, they do preuail nothing by planting & by watering, except the secreat working of the spirit do cause it to encrease. Confirmed the word. Marke here, in my iudge∣ment, doth note a part of that, which he had generally set down imme∣diatly before. For the Lord wrought with thē by other meanes, least the preaching of his gospel shuld be in vain: but this was a notable testimo∣ny of his help, that he cōfirmed the same by myracles. And this place tea∣cheth to what ende myracles muste be referred, that it is not lawfull to draw them after peruerse corruptions, for that they doe serue the Gos∣pell. VVhereof it followeth, that the holy order of God is inuerted, if they be drawne away from the word of God (whereof they are appur∣tenances) to the adorning of vngodly doctrines, or are drawn to colour out corrupt worshippings.

LAVS DEO.

Notes

• Gen. 18. 10
• Mat. 11. 11.
• Num. 6. 3
• Iud. 13. 5
• Ioh. 1. 6.
• 1. Cor. 12▪ 11.
• Eph. 4. 7.
• ••. Cor. 3. 6.
• Rom. 10. 17.
• Mal. 3. 1.
• Rom. 4. 19.
• Iud. 6. 17
• Gen. 1.7. 17. & 18. 10.
• Luke. 10. 16.
• Heb. 10. 28 & 12. 25.
• Isai 7. 11
• 1. Reg. 6. 5
• 1. Sam. 21. 4
• Leui. 10. 9
• Eze••. 24. 20
• Heb. 13. 4
• Heb. ••. 3.
• 1. Ki. 17. 9
• 2. Ki. 5. 14
• Isa 9. 1
• 2. Ki. 15. 26 & 18. 9
• 1. Tim. 3. 2
• 1. Cor. 4. 28
• Eph. 3. 7
• Col. 1. 25
• 1. Pet. 3. 13.
• 2. Tim. 3. 12••
• Gal. 1. 10.
• Leuit. 2. 13.
• Col. 4. 6.
• 2. Cor. 8. 2••.
• Act. 21. 21.
• Ier. 31. 3••.
• Deu. 30. 19
• Deu. 10. 12
• Leuit. 18. 5