Harmony of the Gospels, Harmony of the synoptic Gospels (5 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (5 of 29)

p. 115Hee 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 themselues more deeply, & that al flatteries being remoued farre from them, they might exercise a more seuere sensure in calling their sinnes into question.

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 giuegive ye place to wrath. And he calleth it to come, which hangeth 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 carelesly despyse his threates: for they are not wakened, except they be striken 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 vsus. 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: p. 116but 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 placed in the heart and the minde: but then in the chaung of the life it bringeth 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 certain that there is but one meaning of both these speaches, we do easily gather what Iohn would. The hypocrits do either sleepe in their sins, or licentiously & 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 vntounto the Pharises & Saduces. Now that you are sharply reproued of me, do not as such as you are, vse to doe: that is, seek not a remedie 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 vntounto thē in…steede of a shielde to couer an euil conscience, 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 ratified, 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 pretence, 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 hauehave his name called vppon in the worlde, and the Church cannot bee other where but with vsus, 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 cōparison 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 Abraham: 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 childrē vntounto Abraham, that they might know the promise of God was not to no effecte, and that Abraham, who obeyed hym, shoulde not bee deceyued, although there wanted seede in them; so from the beeginning p. 117of 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 iudgement 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 vengeaunce of God against the wicked.

LV. 11▪ The people asked him. A true affection of repentaunce engendreth 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 desireth to be discharged of the ceremonies towardes God, and dooth nothing 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 second 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. VVherefore necessarilye they are to be called to a straighter examination, whether they lyue honestly amongst menne, whether they helpe the poore, whether they spare them in misery, whether they louingly communicate those thinges, which the Lorde hath giuen them. For this cause Christe in Matthew 23. 23. calleth iustice, merciemercy, and trueth, the chiefe poyntes of the lawe, and the scripture in diuerse places commendeth iustice 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 vponupon al thē, which Christ had prepared to be his disciples, that they should not hauehave two coates. Fyrst it is to be noted, that this is a figuratiue speech, from the parte to the whole: p. 118because that vnderunder 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 eueryevery man of his aboundaunce should helpe the neede of the poore. For the Lorde doth not wrest a tribute from them, that they should giuegive 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 vntounto God. And they doe not onelyonly cast a feare vppon the consciences, but they drowne them in dyspayre, 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 hauehave 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 vponupon the poore, that, which their necessitie required: as if he should hauehave said, looke what thinges your neighbours doe want, for the sustentation of their life, and you hauehave aboundance of, that your aboundaunce may helpe their neede. Furthermore, how much more God nourisheth vsus; so much more must eueryevery man beware, that we cocker not our selues. Let rather the necessitie of brethren vrge vsus, and what benefites of God soeuer we hauehave by vsus, let them enforce vsus to charitable well doing.

12. And the Publicans came. Hee doth not onelyonly generally exhort the Publycans, that they shuld repent, but he requireth those things, which belōg to their calling. For we know that besids the general rule of the law, eueryevery one must looke what the estate of lyfe, whereunto he is called requireth. LoueLove 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 husband 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, wherewith that people was most infected, forbidding that they should not exceade 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 magistrat, to lay it vponupon 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 vnderunder the pretence of warfare to spoyle the poore people, to oppresse the innocent with iniuries, to go abroade 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 onelyonly 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 p. 119diffame 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 onelyonly neede of an executioner, but also of other officers, of which number are soldiours, where peace cannot otherwise bee preserued, 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 crueltie, but that they both be drawne with the necessitie & respect of publike profit.

The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull, in that he first declareth vponupon what occasion this sermon was made: namely, because it was in daunger least the people through a false opinion shoulde giuegive 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 difference betweene himselfe and Christe, that he might giuegive 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 endued with a farre other power and dignitie, in respecte of whom hee himself is to be brought into order. And he vseth common phrases, wherwith p. 118because that vnderunder 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 eueryevery man of his aboundaunce should helpe the neede of the poore. For the Lorde doth not wrest a tribute from them, that they should giuegive 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 vntounto God. And they doe not onelyonly cast a feare vppon the consciences, but they drowne them in dyspayre, 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 hauehave 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 vponupon the poore, that, which their necessitie required: as if he should hauehave said, looke what thinges your neighbours doe want, for the sustentation of their life, and you hauehave aboundance of, that your aboundaunce may helpe their neede. Furthermore, how much more God nourisheth vsus; so much more must eueryevery man beware, that we cocker not our selues. Let rather the necessitie of brethren vrge vsus, and what benefites of God soeuer we hauehave by vsus, let them enforce vsus to charitable well doing.

12. And the Publicans came. Hee doth not onelyonly generally exhort the Publycans, that they shuld repent, but he requireth those things, which belōg to their calling. For we know that besids the general rule of the law, eueryevery one must looke what the estate of lyfe, whereunto he is called requireth. LoueLove 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 husband 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, wherewith that people was most infected, forbidding that they should not exceade 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 magistrat, to lay it vponupon 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 vnderunder the pretence of warfare to spoyle the poore people, to oppresse the innocent with iniuries, to go abroade 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 onelyonly 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 p. 119diffame 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 onelyonly neede of an executioner, but also of other officers, of which number are soldiours, where peace cannot otherwise bee preserued, 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 crueltie, but that they both be drawne with the necessitie & respect of publike profit.

The Euangelistes reporte the same wordes of the Baptist. In this one thing Luke is more plentifull, in that he first declareth vponupon what occasion this sermon was made: namely, because it was in daunger least the people through a false opinion shoulde giuegive 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 difference betweene himselfe and Christe, that he might giuegive 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 endued with a farre other power and dignitie, in respecte of whom hee himself is to be brought into order. And he vseth common phrases, wherwith p. 120he 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 accounteth Christ the aucthour of the spirituall baptisme, and that he is the minister onelyonly of the outward. And it seemeth to be an answere to a secrete obiection, if peraduenture any should obiect to what ende belonged 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 especially to professe a newe kinde of instruction which should be more perfecte 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 seruaunt together, he teacheth what is proper to the Lorde, and what is to be attributed to the seruant. Neither let that opinion hinder vsus, which now long ago was spread eueryevery 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 vsus, seeing it sufficiently appeareth, that by this seale he sanctifieth that felowship, which he vouchsafeth to hauehave with vsus, 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 onelyonly 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 giuegive 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 vsus 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, togeather with the figure and the minister: but whereas the minister is compared with the Lord, that the Lord may hauehave 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: p. 121Namely, 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 alone doeth geue what grace so euer the outward Baptisme doth figure, because that he sprinkleth the consciences with his bloude, and he himselfe 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. VVhichWhich hath his fanne. In the former sentence Iohn preached 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 vntounto 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 vsus, 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 reuenger, whom they hauehave 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: because that before the Lord sift vsus, the whole worlde is full of confusion, eueryevery 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 consciences, and citeth to the tribunall seate of God, the chaffe is fanned away, which before couered the most part of the floore And thoughe the Gospell purgeth eueryevery 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 presently 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 vsus thither. But we must remember that the faithful now at this day through hope do enter into the garner of the Lord, that there at the length in deede they may hauehave 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 hauehave subtilly disputed of the eternal fire, wherein the wicked shallbe tormented after the iudgement: but it maye be gathered out of p. 122many 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 vsus 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.

13. To be baptized of him. To what end the sonne of God would be baptized, 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 larger: for so it becommeth to fulfil al righteousnesse. The word righteousnes 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 eueryevery poynt. Yet I had rather take the same more simplie in this manner; as if Christ shuld hauehave sayd, omit now to speake of my dignitie: for the question is not, which of vsus two excelleth other, but wee must rather looke what our calling requireth, & what is enioyned vsus of god the father: for this was the general cause why Christ was baptized, that he might perform obedience to his father; & the special cause was, that he in his own body might cōsecrate baptisme, that it might be cōmon to vsus 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 p. 123sonne of God as he was. Otherwise he shuld hauehave … 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 subiection 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 hauehave executed his office. By which exāple we are taught, that they which hauehave an office enioyned thē of the lord, may not do any thing rashly for any reuelatiō, though at the first they do not vnderstād eueryevery 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 especially 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 praiers alwaies for the profit of others▪ yet he had nede as he was man, seeing 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 vponupon Christ, which was in him before. This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place. The spirit of the Lord vponupon 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 prepare 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 baptisme 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 vntounto Iohn descending vponupon 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. p. 124VVee 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 celestial power to be considered. The secōd question is, why the spirite appeared in the likenesse of a Doue, rather then of fire: whose aunsweare dependeth 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 comfort geuen vntounto vsus, that we should not feare to come vntounto Christe, who commeth foorth vntounto vsus 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 eueryevery 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 inuisible, 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 vnderunder 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, vnderunder 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 include the signified thing in the signe, so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe. According to this meaning the bread of the holy supper is called the bodye of Christ: because it testifieth that it is truely geuen to vsus 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 vsus; that the Lorde by his secrete power wil performe whatsoeuer he hath promised vsus 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 maiestie might the more certainly be manifest vntounto him. Also when Christe came openly to execute the office of a mediatour, hee was sent from the father with this testimonie to vsus, that wee hauing this pledge of oure adoption, 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 vsus. VVherefore p. 125God bringing foorth Christ a mediator for vsus, with this title of sonne, he declareth that he will be a father to vsus all. To the same purpose appertaineth the Epithyte of beloued, for that wee of our selues being hated of God, it is necessary that his fatherly louelove should flowe vntounto vsus by Christ. And the best interpreter of this place, is Paule to the Ephesians, chap. 1. 6. when hee sayeth that we hauehave 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 louelove of God doeth so rest in Christ, that he will powre forth himself from him vntounto vsus all? and not to vsus onelyonly, but also to the Angels themselues: not that they needed a reconciliation, which neuer were at discorde with God: but because that they doe not perfectly adioyne vntounto God, but by the benefite of the head. For the which cause he is also called the first borne of eueryevery creature, Col. 1. 15. And againe Paule in an other place teacheth that he came, that hee might gather what things soeuer, are in heauen and in earth, Col▪ 1. 20.

…. 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 vsus 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 heauen, 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 people, he kept him as it were in a holy sanctuarie. Exod. 24. 12. It behooued 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 p. 126be 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 hauehave 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 hauehave 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 vertue 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 establish 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 vnderunder the lawe to imitate the fast of Moses? And we knowe that this neuer came in their minde. God almost for the same cause continued Eliah 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 vntounto supper time they easily passe the time without meat. VVhat likenesse hauehave they with the sonne of God? Greater was the sparinge of the elders: 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 also 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 onelyonly plaide like apes with these follies. But it was a wicked 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 superstition that they perswade themselues that it is a worke meritorious, and to be some part of godlinesse and diuine worship. But this contumely 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 acknowledged 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 appoynted 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 dignitie of the Gospell? Therefore let this counterfetting cease, which peruerteth 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 amongst vsus, so that the same were pure) for it was mete to shew for what p. 127purpose 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 hauehave 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 spirite 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 sharpelye, 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 mankinde? therefore hee then resisted in the personne of Christe, our saluation, as hee deadly persecuteth daily the ministers of the same redemption, 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 vsus the triumphe. Therfore as ofte as Sathan assaileth vsus, let vsus remember that his violence canne no other way be sustained and driuen 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 vsus so ofte as Sathan▪ stirreth anye exercise of temptations againste vsus. Therefore when hee l…dde a priuate life at home, wee doe not reade that hee was tempted: but when hee vndertooke the office 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 vsus knowe that these temptations whyche befall vntounto vsus, are not by fortune, or stirred at the pleasure of Sathan without the permission 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 vsus, but that hee will helpe vsus in oure streightes wherein hee seeth vsus▪ 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 temptations 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, p. 128if it might be, that at length he might oppresse him that yet was inuinsible. For as eueryevery man is more exercised in spirituall battelles, so muche more vehemently doth God suffer him to be stricken. VVherefore lette vsus learne neuer to bee wearied, vntill wee hauehave perfourmed the whole course of our warfare, and come to the marke. But at the first sight it seemeth 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 vponupon him our affectiōs together with the flesh. But al the difficultie doth consist in the former clause, how Christ coulde be compassed 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 hauehave 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 vsus, but that he geueth some wound, or at the least doeth hurt vsus with some prick. In this poynt the integrity of nature hath separate Christ from vsus, yet there is no meane condition to be imagined to be in him, as was in Adam, to whome it was onelyonly 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 therby the more diligently take heede of him. VVherby we also gather that temptations which prouoke vsus 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 seconde 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 taketh this sentence, men liue not by breade, but by the secreate blessing of God, whereby we gather that Sathan streightway assaulted the faith of p. 129Christ, that the same being extinguished, he might driue Christe to vnlawfull and wicked wayes to seeke his breade. And then doeth Sathan wounde to death, when he attempteth to bring this to passe, that we distrusting 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 prouide 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 folowe what soeuer he shoulde say. Therefore Christ aunsweareth aptly, manne shall not liue by bread only, as if he shoulde say: thou commandest me to seeke some remedy, whereby I mighte helpe my selfe otherwise then God doeth permitte: But this were a poynte of distrust, without 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 onelyonly blessing sufficeth to feede vsus. Nowe we vnderstande what kinde of temptation this was: namely that, wherewith Sathan doeth assault vsus daily. For the sonne of God woulde not subiecte himselfe to any vnaccustomed assault, but he had fightes common wyth vsus, 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 onelyonly. 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 armeth vsus 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 suppressinge the scripture, spoyled the people of God of their weapons, by the whiche they coulde onelyonly defende their saluation. They that willingly caste from them this armoure, and doe not dailye exercise themselues in the schoole of God, are woorthy eueryevery 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 maner 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 vponupon 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 preseruation of the order of nature, and nourishing his creatures: for hee casteth not menne from him when he hathe made them, but on that condition he geueth them life, that he might daily sustaine that whyche hee hath once geuen.

p. 130So sayeth the Apostle,Heb. …. 3. all things are sustained by his mighty woorde: that is, the whole world is preserued, and eueryevery parte of the same doeth remaine in his estate by his will and decree, whose power is spreade in eueryevery 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 vsus. VVherof 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, prouide 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 driueth vsus 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 vsus passe the bounds prescribed 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.

p. 1315. 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 vsus to knowe, that Christ was tempted 3. maner of wayes. But whiche was either the seconde or the thirde conflict, 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 vponupon 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 subiection 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 without danger a man may be ignorant of. I had rather suspende my iudgement, 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 sathan 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 deceites 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 ordinarie meanes: nowe he procureth him to a vaine and proud confidence, that neglecting the meanes which were at hande, he should throw himselfe without necessitie into manifest daunger, and as though he should leape beyonde his boundes. But as it becommeth vsus 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 vsus 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 p. 132al might learne diligently to take hede to themselues, least vnderunder 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 enemy, that we shoulde not rest in securitie, but be rather bent to keepe our watches. But let vsus not be like to ouerthwart men which reiect the scripture, as if it might be tourned eueryevery 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 vntounto vsus? But this matter needeth no long disputation: only let vsus see what Christ doeth teache vsus 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 mightily ouerthroweth the wicked cauil of sathan. Therfore so oft as sathan by his subtleties pretendeth the scripture, & that vngodly mē vnderunder this same pretence shal set vppon vsus, that they might circumuent our faith, let vsus 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 vsus. Wherfore in that, sathan doth not yet deceiue, that by this testimonie he prooueth that the angels were geuen as ministers vntounto 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 children of God, while they kepe themselues within their bounds, & walke in his waies. If this clause hauehave 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 vsus 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 hauehave 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 gouerned: for we cānot otherwise trust his promises, except we obey his commaundements. 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 appoynteth, 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 vniust examination.

8. The deuil toke him into a… hi… mountaine. That is to be had in memorie, p. 133whych 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 appoyntment 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 vsus as wilde beastes to those thinges that please vsus: for Christ had the like sense that wee hauehave, 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 vsus therefroe, and driue vsus 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 geuer of all good things. For whereof commeth it, that almoste al doe addicte them selues to euill Artes, and theftes, and deceits, but that they ascribe 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 onelyonly. 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. VVherefore 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 profiteth. VVhen as the Papistes doe denie that only God is to be worshipped, 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 images. But this friuolous distinction of wordes being reiected, Christ doth chalenge a falling downe to woorship to God alone. VVhereby we are warned to hauehave consideration rather of the matter, then of the word, so ofte as wee hauehave to doe wyth the woorship of God. The Scripture commaundeth 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 hauehave receiued, wherof God himself would be acknowledged to be the only author. But now as religion is properly spirituall, and the outwarde confession of the same appertaineth to p. 134the 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 hauehave 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 onelyonly left for a season, that we might know that the rest of his life was not altogether free from temptations, 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, after 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 prepare themselues to new conflicts. That it foloweth after that the angels ministred vntounto 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 hauehave encreased his griefe, when as he being depriued of all comfortes of menne, he liued amongst 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.

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 matter 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 p. 135Herodias 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 reprooue sinnes▪ For scarce the hundred man doth admit correction: therfore 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 tyrantes 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 vponupon 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 receiue the Gospell of Christe. And certainly, though Christe within that time executed the office of a teacher, yet he properly began not the preaching of the Gospell, vntil he succeeded Iohn. VVherfore it is no absurditie 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 seemeth to hauehave 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 Aduerbe 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 before 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 p. 136of 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 doctrine of the Gospell. It may be answeared two wayes. For God sometime so calleth vsus to repentaunce, so that hee onelyonly 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 onelyonly 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 restrained to the gift of renouation. But it belongeth especially to forgeuenesse of sinnes. For Iohn ioyneth repentaunce with faith: because God doeth therefore reconcile himselfe to vsus, that as a father he may be worshipped of vsus 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 teacheth that we are iustified by faith. This place may be expounded both wayes, yet let that principle remaine vnshaken, that free saluation is offered vsus of God, that being conuerted to him, we should liue to righteousnesse. Therefore he promising vsus mercy, doeth call vsus 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 Gospell.

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 infected with a malitious desire of gainsaying, into admiration of him.

16. Hee came to Na…areth. The Euangelistes doe stand vponupon 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 present 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 gather that he did not onelyonly 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 exhorting. VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth. For GOD did not therefore commaund his people 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 scripture: but though Paule numbreth the Saboth amongst the shadowes of the lawe, Colloss. 2. 17. yet in this poynt wee hauehave 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 vnderunder Annas and Cayphas. For the reading of the scripture, which then was vsed, was not onelyonly vnderunder 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 onelyonly 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 purpose 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 promiseth p. 138in that place, that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God, which should gather the people 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 & auctoritie of Christ alone: therefore he speaketh in the singular number, & after 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, because 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 worketh and perfourmeth by the power of his spirit, whatsoeuer good things are promised.

18. The spirit of the Lord vponupon 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 saluation 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 vponupon the aucthoritie and power 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 hauehave 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 discharge so great an office. VVherefore they are indeede to be laughed at, which vnderunder 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 bishops 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 only are the lawful gouernours of the Church. It is also expresly said, that the Lord doth annoynt his seruauntes: beecause that the true and effectuall 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 eueryevery member of the same: yet because that manye in their pouertie blindnesse, bondage, and to bee shorte, in death, doe flatter themselues, 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 p. 139belongeth, and what it bringeth vsus: that is, when we were wholly ouerwhelmed with all kind of euils, there God shineth vntounto vsus with his light of life, that he leading vsus out of the great depth of death, might restore vsus into a full felicitie. Truely this is no vsuall commendation of the gospell, that we gather such incomparable fruit of it. Secondly we see whō Christ calleth to him, and whom he maketh partakers of the grace committed to him: that is, they that are wretches in al-poyntes, and are without 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 desire and seeke for him to be our deliuerer: for whosoeuer swell in pride, and sigh not vnderunder their captiuitie, and are not displeased with theyr owne blindenesse, they doe with deaffe eares dispyse this prophesie.

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 hauehave heard thee, in a day of saluation hauehave 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 giuegive eare to Christ speaking: for it was necessary that they should be stayd, least they presently shuld hauehave 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 readye to contemne Christ, as we shall see.

21. This day is fulfilled. Christe doth not onelyonly 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 rightly 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 vntounto vsus the diuine 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 acknowledge with admiration, God speaking in Christ: yet they willingly hinder themselues from giuing the right and due honour to the heauenly 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: p. 140but malitiously they take this as an offence, that they might with the fairer 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 vntounto our selues, and with our malice we choake the light, by beholding whereof, wee are moued whether we will or no.

23. Phisition heale thy selfe. By the wordes of Christ it is easily gathered, that he was contemptuously receiued by the Nazarites: for he vttereth 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 hauehave 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 p. 141of the obiection is, Christ did preposterously, for that with his myracle hee renoumed other cities of Galile, & had no respect to his own countrey. And this seemed to the Nazarites to be an honest excuse, why they againe might refuse him.