Harmony of the Gospels, Harmony of the synoptic Gospels (6 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (6 of 29)

p. 14124. Verily, I say vntounto 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 beleeued 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 hauehave sayde: If you wil be partakers of miracles, why doe you not giuegive place to God? Naye, why doe you proudlye reiect the minister of his power? Therefore you hauehave a iust reward of your contempt, that you being passed by, I should rather shew my miracles in other places, that I am the Messias of God, to whom the restoring of the Church is committed. And truely that vnthankefulnesse might not be borne, that when God would hauehave 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 hauehave said in the fourth Chapter of Iohn about the end.

25. There were many widowes. after that Christ had layd the fault vponupon them, that they were without miracles, he now proueth by two examples, that it should not seeme absurde, if God should preferre straungers 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 Elisaeus did in times past. And sharply he restraineth their vaine confidence, that they would hauehave 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,1. Ki. 17. 9 there were manye widowes in the lande of Israel: whose neede the Prophet was not commaunded to helpe,2. Ki. 5. 14 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 Elisaeus, but for the reproofe of the people of Israell? Therefore the meaning is, that it now falleth out, as it did in times past, that God will send his power a farre off vntounto straungers, because he is driuen backe by thē, that dwell at home with him. Yet Christe declareth that nothing of his p. 142glory is diminished, in that he is nought set by of his countreymen: because 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 vsus 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 honour, the chiefe being reiected. Neyther is it lawefull for vsus 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 vsus alwayes to consider this, thas he chooseth none beefore other for their own worthinesse: but that rather commeth by the wonderfull 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 onelyonly driuen into a madnesse. So the wicked do not onelyonly stubbornly resist the iudgementes of God, but they cruelly rise against his seruants. Hereby it appeareth what force these reproues hauehave, which come from the spirite of God: for they enflame their mindes with madnesse, that willingly 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 handled, we must aske the spirite of meekenesse, that the same fury cary not vsus into this deadly battayle. VVhen Luke saieth that Christ went thorow 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 preuaile, that our life seeme to be at their pleasure: yet the power of GOD shall alwayes be the conquerer, to preserue vsus so long as he will keepe vsus in this world, eyther he will binde their handes, or strike their eyes with blindnes, or amase their heartes and mindes.

13. And leauing Nazareth. I hauehave 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 Nazareth: 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 prophet into an other sense. But if we weigh the naturall sense of the Prophet, the applying of it to this present cause, shal be apt and easie. For Isaias, 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,Isa 9. 1Isa 9:1 nor afterwarde when he was more grieuous by the way of the sea,2. Ki. 15. 26 & 18. 9 beyonde Iordan in Galile of the Gentiles. The people that walked in darkenesse, hauehave seene a great light. The Israelites were now oppressed 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 hauehave 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 estate. 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 returne 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 eueryevery 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. p. 144The Prophet speaketh of the ouerthrowing of a countrey: but the condition 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 onelyonly because it was so neere to Tyre and Sydon, but because the Gentiles were there myngled amongst the Iewes: especially for that Dauid had graunted certaine cities to king Hiram.

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 somwhat 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 regarded, 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, vntounto his death. But those myracles, which were wrought at that time, they set downe at lybertie, as hereafter by many examples shall more plainely appeare.

But now it appeareth by manye argumentes, that this hystorie is reported 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 forsaking 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 onelyonly 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 absurditie, 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 innumerable 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 p. 146corrupted, 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 commodiouslye 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 hauehave trauayled all night. It is not to be doubted but that Peter knowing that Christ executed the office of a teacher, and touched 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 vsus. 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, without profit, that which he in vaine had tried, he againe attempted. Therefore it cannot be denyed, but that Christ was great, and that his auctoritie much preuailed with him. But this perticular fayth had in one onlye 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 miracle was, that the deitie of Christe beeing knowne, Peter and others shoulde yeelde themselues to be his disciples. Yet generallye by this example 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.

p. 147LV. 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 giuegive them comfort. There is good cause whye they should so earnestly pray for the presence of God: for he beinge absent, 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. After 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 onelyonly 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 vsus, that what foolish boldnes or pride soeuer is in vsus might be humbled; so there shall presently be giuen comfort, which may hold vsus vp. Therefore 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 giuegive 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 chosen in hope of Apostleshippe. Therefore here is not onelyonly discribed a generall calling to the fayth, but a speciall calling to a certaine office.

I graunte that the office of teachinge was not yet committed vntounto 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 hauehave some in his flocke and Churche, and to others hee appoynteth a proper standing. Therefore lette them that hauehave 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 vntounto him grosse Idiotes no lesse rude in witte, then voyde of learning, that hee myght frame them, naye, that hee might renew 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 giuegive 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 vsus by the mouth of Paule:1. Tim. 3. 21 Tim 3:2 that is, that …one may be called, except they be apt to teach.

p. 148And he did not chuse such, as if he preferred ignoraunce before knowledge: as some frantike men doe triumph to themselues in theyr owne ignoraunce, and how much more they abhorre learning, so much the nerer 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 ioyned Paule as a companion to these fishers: who from his youth was diligently 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 hystorie 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 onelyonly voyce of Christe dooth so effectuallye pearse into the hearts of men: but because the Lord by his spirit doth inwardly 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 before 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 & giuegive 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 eueryevery where. Also Matthew calleth it the Gospell of the kingdome: whereby the kingdome of God is established amongst men, for theyr saluation. Therefore he maketh a difference 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 possessed with deuils: but those that with a secret vengance of God are deliuered 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.

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 certeine circumstances, which do not onelyonly 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 suspect 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 giuegive 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 purpose 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 p. 150to 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 interpreters 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,1. Cor. 4. 281 Cor 4:28 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 standeth not in word, but in power.

In summe, the Euangelystes doe shewe, that when the maner of teaching 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 astonyed.

LV. 33. A man which had an vncleane spirit. This speach auayleth asmuch, as if Luke should hauehave 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 other motions at his pleasure. Therefore, when menne possessed with diuelles doe speake, the diuelles doe speake in them, and by them, whom they hauehave 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 speaking: 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 hauehave torn him in sunder: 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 diuell.

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 & extraordinarie 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 onelyonly offend, p. 151that they continue still in theyr doubting, when it becommeth the children of God to goe on in further profiting.

…9. MAR. They entred into the house▪ It may bee easily gathered, that p. 152Mat. doth not rehearse this history in his order, by this, that Mark saith, that Christ namely had but foure disciples onelyonly 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 hauehave 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 notable declaration of diuine power, in a moment of time, and only by touching, to take away so vehement & so grieuous a disease. And though he could hauehave done it onelyonly with a becke, yet hee touched her hand, eyther to shew his affectiō, or for that he knew that this signe was then profitable: for wee knowe that he freely vsed outward signes, as the time required.

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 vnderunder the law. wherefore neither without cause, nor out of time, doth Christ also lay his handes vponupon 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 vponupon the sicke, that commending them to his father, hee might obtaine grace and delyuerance from diseases.

17. MAT. VVhichWhich 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 onelyonly 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 vponupon 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 vsus follow this analogie, that what benefites soeuer Christ bestowed vponupon men in the flesh, we may referre the same to that scope which Matthew proposeth: that is, that he was sent of his father, that he might delyuer vsus from al euils and miseries.

p. 153MARKE. 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 speciall 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 hauehave with the prince of death and his ministers.

MAT. 18. VVhen Iesus sawe great multitudes. I doubt not but that Mathew doeth briefly touche that which others doe more fully and plentifully set forth: That which is concealed by Math. the other two do expresse: 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 belowe 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 hauehave once wonne: I aunsweare, the purpose of Christe whereof mention is heere made, was groūded vponupon 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.

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 onelyonly in hope of Apostleship, he adopteth them as disciples to keepe him companie, wherin the interpretors hauehave 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 mention 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 perfecte rule to vsus, that we doe begin with prayer, so oft as pastours are to be chosen for Churches: otherwise what soeuer we attempt, shall not prosper. For the Lorde did not praye so muche for his owne sake, as that hee might prescribe a lawe for vsus: 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 louelove, or of hatred, or of ambition is to drawe vsus away? Furthermore, though there be great diligence 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 earnestly 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 holy 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 vntounto him whome he w…ulde. I doubte not but that Marke woulde heereby signifie that they were taken to this so honourable an office by the meere grace of Christe, not for theyr owne woorthinesse. For if thou vnderstande that they were chosen that were p. 155more notable then others, this cannot agree in Iudas. Therfore the meaning is, that the Apostleshyppe was not bestowed according to the merites of menne, who were nothyng woorthy to be lifte vppe into that estate, but by the free mercy of God: And so that was fulfilled that Christ sayde other where, you hauehave not chosen mee, but I hauehave chosen you. Iohn. 15. 16.Eph. 3. 7Eph 3:7 In the same sence also Paul often commendeth the purpose of God in his Apostleshippe.Col. 1. 25Col 1:25 But heere do arise moe questions. First, why hee chose Iudas of a determinate purpose, whome hee knowe to bee vnwoorthy of that honour, and should become a traitour. Then, why God being so earnestly besoughte of his sonne, suffered so faithlesse and wyeked 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 faithfull 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 example of a horrible defection, least they that are placed in higher estate of dignitie, shoulde flatter themselues too much. Yet lette vsus not saye that Christ suffered the repulse. VVhen the father in woonderful councel adioyned 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 geuen 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 stabilitie of the Gospell shoulde depende vppon menne. As concerning the last Obiection, Christe did not preferre Iudas before the holy and the godly 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 instruction 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. VVhichWhich also he called Apostles. This may be expounded two wayes: Either that he after consecrating them into their office, gaue thys name vntounto them: Either that he gaue them thys title in hope of the dignitie to come: that they mighte knowe to what purpose they were separate from the common sort, & for what vse they were ordained. VVhichWhich 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 companions, 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 hauehave 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 p. 156his shamefull infirmitie in denying the Lord hinder this: for with this title 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 vponupon 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, wherwith 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.

MAT. 1. He went vp into a mountaine. They that say that this is another sermon 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 vntounto them in a plaine place. For they doe p. 157very preposterously read the wordes of Luke, adioyning them together, that Christ came downe into a plaine place, and that he lifting vppe hys eyes vponupon his disciples, spake thus. For it was the purpose of both the Euangelistes, 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 suffice the godly and modest readers, that they hauehave 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 mountaine, 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 deceiued, 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 almoste of all menne, felicitie is esteemed by the present state. Therefore Christ, that he might accustome his to the bearing of the crosse, reprooueth this wicked opinion, that they are happy which nowe liue wel and prosperously according to the flesh. For it cannot be that they should paciently 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 happie, whose estate is accounted miserable. Therefore let vsus remember that this is the chiefe poynte of the doctrine… that Christ denieth that they are p. 158miserable and wretched that are oppressed with the iniuries of the wicked, 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 proposing 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 vntounto God, and being 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 difference that Mat. by adding that Epithyte, doth restraine the felicity to thē only, which vnderunder the discipline of the crosse hauehave learned to be humble. For theirs is. VVe see that Christ doth not puffe vp the minds of his disciples with a vain perswasion, or harden them with a hard hearted obstinacy, 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 desperation, 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 alwayes 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 receiue 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 bringeth 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 eueryevery 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 experience 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 hereof roase that deuelish prouerbe. They must howle with the wolues: because p. 159that whosoeuer maketh himselfe a shepe, is presently to be deuoured 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 safegard, 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 onelyonly keeper of our life, there remaineth nothing else, but that we shoulde hide our selues vnderunder the shadowe of hys wings. Also it behooueth vsus 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 trouble 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 possesse 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 posfession, for they dwel vponupon 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 vnderunder 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 hunger after righteousnesse is a placing of a part for the whole. Yet hee amplifieth 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 troubled, 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 iudgemēt 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 vponupon 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 onelyonly 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 vponupon them that deserue best, it ought to suffice vsus, that there is fauour laide vp with God for the mercifull and p. 160kinde▪ so that they shall hauehave 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 hauehave to doe. Therefore Christe agreeth 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 vponupon earth, they shall enioy the sight of God in heauen.

9. Blessed are the peacemakers. He doeth not only meane them which louelove peace, and flee from quarels as muche as in them lieth, but doe also diligently ende dissentions raised vppe amongest others, are the authours of peace vntounto all, and doe take awaye the occasion of hatreds and displeasures. Neither is this rashly spoken, for, sith it is a painefull and a troublesome 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 eueryevery man would wish to hauehave them al patrons to be on his side. Therefore, least we should hang vppon the fauour of men, Christe commaundeth vsus to regarde the iudgmente of his father, who being the God of peace, accounteth vsus for his children, while we nourish peace, although our labor please not men, For to be called, signifieth as much, as to be accounted.

10. Blessed are they which suffer persecution. The disciples of Christ hauehave great neede of this doctrine, and how much the lother and more hardly flesh doth admit the same, so much more dilygently it must be meditated. Neyther canne we vnderunder any other condition war vnderunder Christ, then that the greater parte of the world will ryse vp in hatred agaynst vsus, and shall persecute vsus euen to death. So standes the matter, Sathan the prince of the world wil neuer cease to arme his children with madnes, that they may strik the members of Christ. This is very monstrous, and against nature, that they which louelove righteousnes should be vexed as enemies, which they hauehave not deserued. Therefore Peter saieth, if you auoyde from euill deedes,1. Pet. 3. 13.1 Pet 3:13 who is he that will harme you? But in so vnbrydeled 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 hauehave 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 p. 161woorthely 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 persecution,2. Tim. 3. 12…2 Tim 3:12 as Paule witnesseth, this admonition doth generally belong to all the godly. If that at any time the Lord spareth our weakenesse, and permitteth not the wicked to vexe vsus at their pleasure: yet it is meete vnderunder a shadowe and at leisure to meditate this doctrine, that we maye be prepared 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 vsus vp in hope of a heauenly life. And heerein the sentence of Christ differeth much from the inuentions of the Stoicks, which commaunde eueryevery 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 wicked 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 despised 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 excommunication is to be feared as nothing, while that those tyrantes seperate vsus 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 easily wiped away. Neither is there, as they dreame, a mutuall relation, betweene rewarde and merite: but it is a free promisse of a rewarde. Further, 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 falsly: least they which suffer persecution for their owne faultes, should presently boast themselues to be Martyrs of Christe: As the Donatistes in times past pleased themselues wyth this only title, that they had the magistrates againste them. And at thys daye the Anabaptistes, thoughe they disturbe the Churche wyth theyr doating dreames, and slander the gospell, 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 Apostles hoping to triumph without sweat or trauell, should faint in persecutions. p. 162For because that eueryevery 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. VVherefore Christ doth not without a cause admonish them that the same troubles are prepared for them, which the Prophetes sometime had experience 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 themselues 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 onelyonly 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 reprobate, 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 destruction. Otherwise God doeth not remooue rich men out of his kingdome, 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 hauehave 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 laughter 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 tendeth 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 & deadly, that he might feare his disciples from it. But this admonitiō especially belongeth to teachers: who hauehave 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 hauehave their praise and fauoure wyth good men. Therfore the wicked louelove of the flesh is here condēned: for he can not be the se…uaunte of Christe that seekes to please menne,Gal. 1. 10.Gal 1:10 as Paule teacheth.

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 hauehave 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 vnsauery, frō whence shal you hauehave 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.

p. 164Furthermore, 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 neuer so well vntounto menne. VVherefore there is nothing better, then to admit 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 corrupt sauour. Therefore the wickednesse of the Papistes is not to be borne with. As thoughe it were the purpose of Christe, to geue vntounto hys Apostles 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 hauehave for his Churche. They that by no lawe doe chalenge themselues to be Apostles, doe vnderunder 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 vnsauerie. 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. EueryEvery manne shall be seasoned with fire. I hauehave 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 perceiue the diuers vse of the same sentence. VVhen as Christ hadde spoken of the euerlasting fire (as Marke reporteth) hee on the other side exhorteth 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 because 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,Leuit. 2. 13.Lev 2:13 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 season 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 hauehave 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.

p. 165MARKE. 50. HaueHave 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,Col. 4. 6.Col 4:6 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 follies and corruptions, and to be filled with spirituall grace, which maye edifie, and with his sauour maye perfume all that shall heare it. If this exposition 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 hauehave sayde, you must doe your diligence, that you be not onelyonly 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 tempered, that peace may yet remaine safe.

MATH. 14. You are the lighte of the worlde. Thoughe wee be all children of the light, after that we be lightened with faith, and are commanded to beare burning lightes in oure handes, least wee wander in darkenesse, and also to shewe the waye of life to others: yet because the preaching 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 hauehave 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 any 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 similitude by Marke and Luke seemeth to be vnlike, for there Christe generally 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.2. Cor. 8. 2….2 Cor 8:2 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 priuily to doe their good woorkes, is only spoken to reprooue their ambition. But now he commendeth to them a farre other end, that is, the glory p. 166of God alone. Furthermore, if the glory of good workes cannot be rightly 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 power of man. Againe it is to be noted howe louingly God dealeth with vsus, in calling good woorkes ours, whereof by right he shoulde ascribe the whole praise vntounto himselfe.

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 entreat of life, but of doctrine. Because that he did proclaime that the kingdome 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 onelyonly, 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 gospell 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. VVhichWhich opinion had bene very hurtfull many wayes: for the godly woorshippers of God, woulde neuer hauehave embraced the Gospell, if it had beene a defection from the lawe, and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe 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 p. 167greate reuerence of the lawe. If that there hadde beene brought a newe kinde of doctrine, that shoulde hauehave discredited the lawe and the Prophetes, 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 faithfully in mainteining the authoritie of the same. And the seconde cause was, that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with. For it appeareth that the Scribes charged hys doctrine wyth this faulte, in so muche as he presently inueigheth against them.

VVee must consider this purpose of Christe, that he so calleth and exhorteth the Iewes to receiue the Gospell, that yet hee keepeth them vnderunder obedience of the lawe: then hee mightily refelleth those vnwoorthye reproches and cauilles, wherewith the ennemies sought to bringe his preaching 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 repugnancie shoulde weaken the faith of the godly, and leaste that rashe vnaduised menne shoulde become insolent vnderunder 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 vsus, if we at this day suffer the like reproaches. The same faulte was also obiected against Paule,Act. 21. 21.Acts 21:21 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 vsus. And by the example of Christe it is meete to auoide slaunderous reportes, yet so, that the truthe may be freely professed, 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 people from the beginning, might be sanctified for euer. I will wryte (sayeth hee) my lawes in their heartes,Ier. 31. 3….Jer 31:3 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 fulfilled it truelye, quickeninge the deade letter with his spirite: then hee in deede perfourmed that whyche before was shewed onelye vnderunder 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 geuer, as appeareth Galathians the thirde and the fourthe Chapiters.

Therefore, as concernynge the doctrine, wee maye not imagine anye abrogation of the Lawe by the comminge of Christe. For sithe it is p. 168an 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 onelyonly 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 assured credite vntounto them: while wee beholding the perfecte effecte, doe acknowledge that they are not vaine nor vnprofitable. Therefore lette vsus 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 establishing 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 eueryevery 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 simply, I will not feede the readers eares with suche deuices. Therefore lette it suffice vsus 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 regenerate 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. Therefore he pronounceth them to be false and peruerse teachers, which keepe not their disciples vnderunder obedience of the lawe: and that they are vnwoorthy to hauehave 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 other: yet may we nothing soner esteme and account that, as little, wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente. p. 169For what sacriledge were it contemptuously to receiue that, which commeth out of his mouth? For by this meanes his maiestie shuld hauehave 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 commaundementes, 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 renouation 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 accounteth 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 renewed, 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 sacrilegious indulgence, to remit that which God doth so seuerely require, and vnderunder 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 especially in example of life to keepe the lawe.