Harmony of the Gospels, Harmony of the synoptic Gospels (14 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (14 of 29)

p. 362MAR. 26. So is the kingdome of God. Though this similitude tendeth to the same purpose, that the two former do, yet Christ seemeth earnestly to apply his speach to the ministers of the word, least they should wax cold in theyr office: because the fruite of theyr labour doth not presently appeare. Therefore he setteth before them the husband menne to follow, which in hope of a time to reape, doe cast the seede into the earth, and are not vexed with greedines, which neuer is at quiet, but they goe to rest, and arise againe: that is, they do ordinarily apply theyr daily labour, and refresh themselues with their nightly rest, vntill the corne waxe ripe at length in the due time. Therefore, though the seede of the word lye hidde for a tyme, as if it were choaked or drowned, yet Christ commandeth the godly teachers to be of good comfort, least distrust shuld abate their diligence.

MAT. 34. All these thinges spake he vntounto them. Although Mark saieth expresly that Christ spake vntounto them, as they were able to heare: yet it seemeth probable to me, that he vsed not these continuall parables so much for instruction sake, as to make the hearers attentiue and more apt for an other time. For why did hee expound the same familiarly to his disciples aparte from the people? VVas it because they were more ignoraunt then the common people? Nay verely: for his will was familyarly to deliuer his meaning and his mind vntounto them, but he lest others in suspence, vntil they shuld become more apt and ripe for the same. For these were but only certeine entraunces into the gospel, the fuller and plainer shew and declaration of the same he differd vntounto a time more fit for the same. But the shew of repugnācie, which seemeth to be betweene this saiing of Math. & the prophesie of Isaiah, which was alleaged a litle before, is easily answered. For though he kept back the light of the doctrin from the reprobate, yet notwithstanding this, he so applied himselfe to their capacitie, that he thereby made them inexcusable. Therefore he folowed that kinde of teaching, which hee knew to be apt and agreeable for his hearers, whom hee know to bee not yet sufficiently prepared to learne.

35. That it might be fulfilled. Matthew meaneth not that the Psalme which he citeth, is a peculyar prophesie of Christ: but as the maiestie of p. 363the spirit shone in the wordes of the Prophet; euen so was the force of the same set forth in the words of Christ. The Prophet beginninge to speake there of the couenaunt of God, whereby he adopted the seede of Abraham, of his daily benefits towards that people, and of the whol gouernment of the Church, he beginneth with great maiestie the Psalme 78. 2. I wil open my mouth in parables: that is, I wil not speake of lught tryfles, but I will speake wisely of most earnest matters. Hee meaneth the same also by hard sentenses: for this repetition is commonly vsed in the Psalme. The word heere first vsed by the Hebrewes, signifieth comparisons or resemblances: then they refer this woord to graue sentenses, because that similytudes for the moste part doe adorne and sette foorth the wordes: the second word there vsed, they doe call sometimes ryddles or hard speaches, sometimes apothegmes. And though Matthewe seemeth to allude to that word parable, yet is it not to be doubted, but that hee meaneth that Christ spake figuratiuelye, that the phrase of his speach beeing more notable then the common speache of the common sorte, might giuegive some dignitie and weight to the same. And he saieth, that that was fulfilled, which was written in the Psalme: for hee saieth, that he entreated of the secrete misteries of GOD in Allegories and figures, least the doctrine should waxe vile. VVee doe also gather hereby, that there is no absurditie, that Christ spake more darkely to the people for diuerse endes. For though his will was to conceale that, which he spake from the reprobate, yet he applyed so his speach, that his woordes were full of heauenly and diuine maiestie, that men astonished, myght perceiue the same.

LV. 22. Iourneying towards Hierusalem. It is doubtefull whether Luke spake of one onelyonly iourney, or whether he meaneth, when Christ hadde walked through Iudea, and had gone through the coastes thereof teaching, that he was wont at the feastes to goe vp to Hierusalem. And in the former part of the sentence he seemeth to note what was the continual trade of Christe life after that he entred into the office inioyned him by the father. VVherefore, that the latter part may agree therwith, the meaning must be, that as oft as the feast dayes came, hee frequented the holy assemblies with others.

The two former similitudes tend to this end, to teach the faithfull to preferre the kingdome of heauen before the whole world, and therefore to renounce themselues and all the desires of the flesh, least they shoulde be any way hindered from the obtaining of so great good. Also this admonition is very necessary for vsus: for we are so enchaunted with the deceiteful allurementes of the world, that the heauenly life is not remembred: and because that we are carnall, the spiritual graces of God are the lesse esteemed of vsus. Therfore doth Christ rightly extol so much the excellencie of the eternal lyfe, that it should not grieue vsus to leaue for that, whatsoeuer otherwise we esteemed to be most deare vntounto vsus. Firste, hee saieth, that the kingdome of heauen is lyke to a hidden treasure. For as for the moste parte we sette much by these thinges, which are apparant: and so the new and spiritual lyfe, which is proposed in the Gospel is not regarded: because it lyeth hidde shut vp vnderunder hope. This therefore is a most apt comparison of treasure, whose value decayeth not, though it lye vnderunder the earth hydde and whelmed from the eies of menne. By which woordes wee are taught that the riches of the spirituall grace of God are not to be accounted of by the viewe of our flesh, or by the outward shew of the same: but as a treasure, though it be hidde, is yet to bee preferred aboue most gorgeous riches. The other similitude dooth likewise expresse the same. One pearle, though it be but small, is yet so much esteemed, that a skilfull merchaunte doubteth not to sell his landes and houses, to buye the same. Therefore though the wisdome of the flesh apprehendeth not the excellencie of the heauenly life: yet wee doe not consider of it, as the dignitie thereof requireth, except wee be readie for that to denie those thinges, which shew gloriouslye before our eyes. Now, we vnderstand the summe of both the parables: namely, that they are then apt to receiue the grace of the Gospell, which not regarding any other delightes, do wholy addict themselues and their studies to the obtaining of the same.

It is to be noted that Christe saieth, not that the hidden treasure or pearle is so much esteemed of all menne, that they would sel al that they hauehave for it: but that the price is set of the treasure, after it is founde and knowne: and that the skilfull marchaunte hath this estimation of the pearle. For in these wordes is the knowledge of fayth noted: as if Christ should hauehave said, the common sort make no account of the kingdom of heauen: because they are men without vnderstandinge, and cannot see p. 365sufficiently how incomparable a treasure the Lord offereth in his gospel, Yet it is demaunded whether it be necessary to renounce all other good thinges for the enioying of eternall life. I answere briefly, this is the simple meaning of the wordes, the Gospel hath not the honour due to it, except we preferre it aboue all the riches, delightes, honours aud commodities of the world: and that we being so farre satisfied with the spiritual graces, which it promiseth, that we should neglect what things soeuer do withdraw vsus from the same. For it behoueth them to be losed frō al hinde…ances, which aspire into heauen. Therfore Christ doth not exhort his faithful ones, but to the denial of those things, which are lets to pietie: yet he graunteth them so to vse and to enioy the temporal benefits of God, as if we vsed them not.

46. And he bought it. Christ meaneth not by the word buying, that men should bring any recompence, whereby they might purchase to thē selues the heauenly life: for we know vppon what condition the Lorde calleth his faithful people in Isa. 55. 1. Come & buy without siluer, &c. But though the heauenly life, and whatsoeuer pertaine to the same bee the free gift of God: yet we are said to buye the same, when wee doe wyllingly bridle the desires of the flesh, that we be not thereby hindered from the obtaining of the same; as Paul saith, Philip. 3. 8. that al thinges were to him as losse and dongue, that he might winne Christe.

47. It is like vntounto a draw nette. Christ teacheth here no new thing, but confirmeth by an other similitude that which wee had before, that the Church of God is mixed with good and euil, so long as it is conuersant vponupon the earth. Yet it may be, that the end of this parable is to an other purpose: to witte, that Christe not onelyonly remedyeth the offence, which troubleth many weakelinges, beecause that puritie is not founde in the world, which were to be wished: but also that he might keepe his disciples in feare and modestie, least they shuld contente themselues with a vaine title of faith, or with a naked profession. I doe willingly allowe both these endes, that Christ teacheth that the mixture of good and euill must be patiently borne, vntill the end of the world: because the true & perfect restitution of the Church shall not be before that time. Then that he admonisheth that it sufficeth not, nay, it is to no purpose for vsus to be gathered into the sheepfold, except we be peculyar & chosen sheepe: to which purpose belongeth that saying of Paule, 2. Tim. 2. 19. The lord knoweth who are his: therefore let eueryevery one that calleth on the name of the Lord departe from iniquitie. Also he compareth the preaching of the Gospel very aptly to a nette drawne vnderunder the water, that wee might know that the present state of the church is as a thing cōfused. For though our God, as he is the God of order, and not of confusion, commendeth discipline vntounto vsus: yet for a time he graunteth the hypocrites a place amongst the faythfull, vntill he at the last day doe bring his kingdome into perfect order. Therefore as much as in vsus lyeth, let vsus endeuour to correct vices, & let filthines be seuerely purged: yet shal not the Church be free from wrinckles and spots, before that Christ shal separate the lambes from the goates.

51. Vnderstand yee all these things? That must be remembred, which wee saw before, that all the parables were expounded priuately to the disciples. But now after the Lorde hath familyarly and so louinglye instructed p. 366them, he also admonisheth them, that he hath not only employed his labour in teaching them, that might only be wise for themselues, but that they should impart vntounto others that, which was committed to thē. And by this meanes he sharpneth them & prouoketh them the more to endeuour to learne. Therfore he saieth, that teachers are like to housholders, which are not only careful, for that they shal liue by themselues, but they hauehave also prouision laid vp in store for the nourishment of others. Then they liue not carelesly for a day: but they prouide for a much longer time to come. And the meaning is, that the teachers of the Church ought to be instructed by long study, that as neede shal require they may minister to the Church abundance of doctrine out of the word of God, as out of a storehouse. That many of the old writers, by new & old do vnderstād the law & the gospel, seemeth in my iudgment to be wrested. I therfore do take it more simply for the diuerse & manifold wayes of dispensing the misteries, which they do aptly & wisely apply to eueryevery mās capacity.

36. And one of the Pharises desired him. This history declareth how ouertwhart all they are, which know not the office of Christe, in conceiuing, yea, & in seeking & taking offences. A Pharisee inuiteth Christ: wherby we gather, that he was one, neither of the enuious and violent enemies of his doctrine, neither of the proud contemners: but though hee was meeke, he was presently offended, when he sawe a woman gentlye admitted by Christ, who in his opinion should hauehave beene driuen from his company and speach: and therefore he denieth him to be a Prophet, because he knew not the Mediatour, whose peculiar office it should bee, to reduce miserable sinners into fauour with God. This truely was somwhat to vouchsafe Christ the honour of a Prophet: but he ought also to hauehave enquired to what end he should be sent, what he should bring, and to be short, what was enioyned him of the father, because hee neglected the grace of reconciliation, which is speciallye to bee taken holde of in Christe, hee thought him not to be a Prophet. And certeinely this woman ought to hauehave bene reiected, if she had not by the grace of Christe her sinnes being abolyshed, obteined a new righteousnesse. Simon is deceiued onelyonly in this, because not considering that Christ came to saue that was lost, he coniectureth rashly that hee could not discerne the worthye from the vnworthy. Further, least any such disdainefulnes should ouerwhelme vsus, let vsus know first, that Christ was giuen as a delyuerer of miserable and lost men, to restore them from death to life. Then let eueryevery man examine himselfe and his life: so it shall come to passe that we shall not wonder that others are receiued with vsus, because no man shall be so bold as to preferre himselfe aboue others. For hypocrisie onelyonly puffeth men vp into securitie, so that they despise al others.

37. A woman in the citie, which was a sinner. It is so word for word, as I hauehave trāslated it: Erasmus thought best to vse the preterplufect tence of the verb, least any should think her then as yet to hauehave bene a sinner. But he leaueth the very meaning of the words. For Luke woulde note what the behauiour of the woman was, and what all men thought of her. For though her sodeine chaunge hadde made her an other womanne before GOD, then shee was before, yet the infamy of her former life was not as yet extinguished amongst men,

p. 368Therfore by common iudgemente shee was a sinner, that is, of a wicked and shamefull life. VVhereuppon Simon dooth euill inferre that Christ had not the spirite of discretion, who knewe not that infamy so commonly knowne.

40. Iesus answered. Christ declareth by this aunswere how muche Simon was deceaued. For the reuealing and setting forth his silente and secrete thought, prooueth that hee hath some greater excellencie then the prophets. For, he answereth not his words, but he refuteth that, which he kept secrete within. And that not for Simons sake onelyonly, but that we all may thereby learne that it is not to be feared, that hee shoulde reiect any sinners from him, who is ready no lesse lyberallye, as with outstretched armes to receiue all, then gentlye and louinglye to call them to him.

41. Two debters. The summe of this parable is, that Simon erred in condemning the woman, which the heauenly Iudge hath cleared. And he proueth that she is righteous, not because she hath satisfied God: but because sinnes are forgiuen her: for otherwise the similitude should not agree, where Christ saieth, the debtes were freely forgiuen the debters, because they were not able to pay. Therefore it is maruaile that so many interpreters were so grosly deceaued, as though this woman shoulde obtaine forgiunesse by teares, annoynting and kissing of his feere. For the argument, which. Christ vseth is not taken of the cause, but of the effect: for this in order is first to receiue the benefit, then to giuegive thanks: and free forgiunesse is heere noted to be the cause of this mutuall louelove. In summe, the argument, wherby Christ proueth that this woman is reconciled to God, is gathered of the fruites or the latter effectes.

44. Hee turned to the woman, The Lord seemeth so to compare Simon with the woman, that he maketh him bound onelye for small offences. But the manner of his graunting is, as if he should hauehave said, Simon, imagine that thy guiltinesse were but small, from the which the Lorde hath deliuered thee: and that this woman was ouerwhelmed with many and most grieuous sinnes: yet thou seest that she is forgiuen, and she now doth testifie the same in deede. For what meane these teares thus abundantly shedde, what the continual washing of my feete, what the precious ointment, but that she confesseth her selfe to hauehave bene ouerwhelmed with a wonderfull weight of damnation? And now she embraceth the merciemercy of God so much more carnestly, by how much shee acknowledgeth her selfe to hauehave greater neede of the same. Therfore by Christes words it can not be gathered, whether Simons debt was small, and whether hee was deliuered from the guiltines of the same. It is rather to be beleeued, that he was a blind hypocrite, and then was yet drowned in the filthines of his sinnes. But Christ rested vponupon this one thing, though she had bene a wicked woman, yet these are manifest signes of her righteousnes, that to testifie her thankfulnes, she omitted no kinde of duetie, and she declared by al meanes she could how much she was bound to God: yet Christ admonisheth Simon that there is no cause why hee shoulde flatter himselfe, as though he were free from al fault: for he also had neede of merciemercy. Then, if he himselfe do not please God without forgiunes, hee ought by these signes of repentaunce and thankfulnes to consider, that whatsoeuer this woman had sinned, was forgiuen her. The wordes are to be p. 369noted wherein this woman is preferred aboue Simon: namely, that shee washed Christes feete with her teares, and wiped them with her hayres, when he had not commaunded to giuegive him so much as common water: that shee ceased not to kisse his feete, when he had not vouchsated to receiue Christ with a kisse of salutation for a guest: that she had powred pretious ointment vponupon his feete, and he had not annoynted his head with oyle. Also this was the cause why the Lorde, who was a singular example of a sparing and moderate life, suffered the cost of this oyntment to be beestowed vppon him: beecause the miserable sinner shoulde by this meanes testifie that shee ought all to him. For he desired not delightes, nor was allured with pleasaunt sauour, nor allowed glorious decking, but looked onelyonly for an earnest testimonie of repentaunce: which is also sette forth by Luke, as an example to vsus. for the teares are witnesses of her sorow, which is the beginning of repentaunce. She came behynde Christ, and there threw her selfe downe at his feete, in which appeared her shamefastnes and humilitie: she brought her oyntment, and offered her selfe and all shee had in sacrifice to Christ. All these things are for vsus to follow: but the sheading of the oyntement was a perticular action, which should be yll drawne into a general rule.

47 Her sinnes are forgiuen her. Some thinking the verbe to hauehave bene of the moode of exhorting, doe gather this sense, sith this woman sheweth by these notable deedes, that she wholly burneth with the louelove of Christ, it is not meete that the Church should be more sharpe or harde against her, but that she should rather be gently entreated, though shee had grieuouslye offended. But the maner of placing of the Greeke word being wel considered, that subtill exposition may be reiected, which the texte resuseth. For a litle after Christ speaking to the woman rehearseth the same, where the maner of exhorting could not agree. And the contrary clause followeth this sentence, lesse is forgiuen to him that loueth lesse. Though the verbe of the present tence may be resolued into the preter tence. For sith she endeuored to perfourme carefully al the dueties of pietie, Christ hereof inferreth, that though she was couered with many sinnes, yet the mercy of God was greater then that she should be accounted a sinner any more. But this louelove is not sayde to be the cause of forgiuenesse, but a signe following after, as I sayde before. For this is the meaning of the wordes. They which see so great desire of pietie in a womanne are peruerse Iudges, except they iudge thereby that God hath already bene mercifull vntounto her, so that free forgiunesse hath in order gone before. For Christ doth not dispute by what price men should obtaine the grace of God, but he proueth that God hath now forgiuen this miscrable sinner, and that mortall man should not be so hard against her.

48. Thy sinnes are forgiuen thee. It may bee demaunded to what ende Christ promiseth her againe that forgiuenesse, which she had obtayned, and whereof shee was assured. Some say that this was spoken not so much for her sake, as for others. But in my iudgement he had especiall regarde of her: as shall more euidently appeare by those thinges, which follow.

It is no meruaile that shee shoulde againe bee absolued by Christes wordes, which hadde tasted his grace before: and who was perswaded that hee was the onelyonly sanctuary of her saluation. So it is necessary that p. 370fayth should alwayes goe before, when we aske of the Lorde, that hee would forgiue our sinnes. Neyther do we make this prayer in vaine, as a thing needlesse, but that the heauenly Iudge would more and more seale his mercy in our hearts, and by this meanes quiet our consciences. Therefore though this woman had conceaued faith by this faith which she had obtained, yet this promise was not superfluous: for it much auailed to the confirmation of that faith.

49. They which sate at the table with him beganne to say. Heere we perceiue againe, that menne not knowing the office of Christe, doe thereof gather to themselues new offences. And this is the roote of euil, that no manne searcheth his owne miseries, which without doubt would prouoke all menne to seeke remedy. But it is no meruaile, if the hypocrites, which sleepe in their own sinnes should murmur at this, as at a straunge and wonderfull matter, that Christ should forgiue sinnes.

50. Thy fayth hath saued thee. Christ, to appease the murmurers, and withal to comfort the womanne, prayseth her fayth: as if he should hauehave sayde, howsoeuer these do grudge, establishe thou thy selfe constantly in that fayth, which hath brought thee assured saluation. Yet Christe reserueth vntounto himselfe that right giuen him of the father: for as the power of healing was in him, the sayth is rightly directed to him. And it declareth that the woman was not lead by rashnes, or by ignoraunce to come vntounto him, but by the direction of the spirit shee held the right waye of fayth. VVhereof it followeth, that we cannot beleeue in any other, then in the sonne of God: but that we should make him the Iudge of life and death. For, if we ought to beleeue in Christ, because the heauenly father hath giuen him power to forgiue sinnes, assoone as faith is applyed to any other, this his honour is of necessitie taken from him. By this saying also is their errour confuted, which thinke that sinnes are redeemed by charitie: for Christ setteth here downe a farre other meanes, in that we embrace the mercy offered by fayth. In the last clause is noted the incomparable fruite of fayth, which the scripture so oft commendeth, to witte, that it bringeth peace and ioy to the consciences, least through disquietnesse and trouble they should be tossed hyther and thither.

38. That he entred. This hystorie declareth that whether soeuer Christ went, he was not giuen priuatelye to himselfe, nor to seeke his owne commodities or delightes: but this was his onelyonly desire, to profit others, and that he might perfourme the office enioyned him of his father. For Luke declareth, that when he was friendly entertained of Martha, assoone as he was entred into the house, he applyed himselfe to teachinge and to exhorting. But because that this place is vilely wrested to the praise of the life contemplatiue, as they call it, wee must seeke out the naturall meaning, whereby it shall appeare that the purpose of Christe was nothing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations.

It is an olde errour, that they which withdraw themselues from businesse, and apply themselues wholly to contemplations, doe lyue an Angelles life. And the Sorbonistes doe seeme to hauehave drawne their trifling about this matter out of Aristotle, who placeth his chiefest good thinge, and the last end of mans lyfe in contemplation, which, according to his iudgement, is the enioying of vertue. And whē ambition had caried some to withdraw themselues from the common trade of life, or that froward men had giuen themselues to solytarines and idlenes, this pride also followed, that by doing nothing they imagined thēselues to be like to Angels: for the trauelling life was so much disdained of them, as if it should withdraw vsus from heauen. But we know that men were created to this end, that they should labour, and no sacrifices doe please God better, then that eueryevery man should labour in his calling, and apply himselfe to lyue profitably for the common wealth. But how ignorantly they hauehave abused the wordes of Christ to proue their deuice, shall easily appeare out of the plaine sense.

Luke saieth that Mary was at Iesus feete: doth he meane that she did nothing else al her lyfe time? But the Lord rather commandeth that the times should so be deuided, that he which studieth to profit in GOD his schoole, should not be an ydle and a negligent hearer: but that he should put in practise that which he learned: for there is a time of hearing, and a tyme of labouring. Therefore the Monkes doe very fondly wrest this place, as though Christ should compare the contemplatiue life with the labouring life: when as Christ doth simply shew to what end, and how he would be receiued. For though the hospitalitie of Martha is worthye of cōmendation, as it is praised: yet Christ noteth two faults in the same. The first is, that Martha exceeded measure in busiyng her self. For Christ had rather to be enterteined sparingly, and with small charg, thē that the holy matrō shuld take so much paine. The second fault was that Martha withdrawing her self, & being occupied in superfluous labors, made the cōming of Christ vnprofitable to her. For L. noteth her excesse, in that he mētioneth her much seruing, when Christ was content with a litle. For this was asmuch as if a man receiuing a prophet, shuld hauehave no regard to hear him, but shuld rather bury al the doctrine with great & supefluous preparatiō, But the lawful receiuing of the prophets is, whē the profit is p. 372which God appoynteth and offreth to vsus by them. Now, wee see that the diligence of Martha worthy of cōmendation, yet was not without faultes. Also it had this fault more, that Martha pleasing herselfe in these troublesome labours, despised the godly desire that her sister hadde to learne. By which example we are warned to take heede alwayes, least any in weldoing preferre themselues aboue others.

42. One is needefull. Some expound it too coldly, that one kind of meat is sufficient. Others dispute more subtilly, but besides the purpose of an vnitie. But Christ bent himselfe an other way: namely, that whatsoeuer the faythful should take in hand to doe, and whereto soeuer they apply themselues, yet there is one end, to the which it is meete y^t al things shuld be referred. The summe therefore is that we wander about in vaine, if we direct not al our actions to a certeine end. Therefore the hospitalitie of Martha was faultie, because that the principal matter was neglected, and she was wholly caryed away in taking care about her busines. Yet the meaning of Christ is not that al other thinges are nothing this onelyonly excepted, but order must be wisely holden, least the accessary, as they cal it be more esteemed then the principal. May hath chosen the good parte. Here is no comparison, as foolish and absurd interpreters doe dream: but Christ onelyonly saieth, that Mary is occupyed in a holy and profitable exercise, frō which she ought not to be drawn: as if he should hauehave said, thou mightest wel here hauehave reproued thy sister, if she following idlenesse, or being occupied in vaine cares, or desiring any other thing not meete for her calling, should hauehave layde the whole burden of prouidinge for the house vponupon thee. But now when she applyeth her selfe well, and profitably to hearing, it were not well to draw her from it: for such opportunitie is not had alwayes. Though others doe take the latter part otherwise, as if Christ had sayd that Mary had therfore chosen the better part, because the fruit of the heauenly doctrine neuer falleth away; the which iudgement, though I do not reiect, yet I hauehave followed that, which I think do the most aptly agree to the meaning of Christ.

13. Bid my brother deuide. The Lord being required to giuegive iudgment for the deuision of enheritaunce, refused to doe it. Sith this made for the nourishment of brotherly concorde, and the office of Christe was not onelyonly to reconcile men to God, but to bring them to mutuall consent: it is demaunded what the cause should be, why he would not end the strife betweene two brethren. And it appeareth that there were two causes especially why he abstained from the office of a Iudge. First, sith the Iews imagined the kingdom of the Messiah to be earthly, his will was to take heede, least he should by any example nourish that errour: for if they had seene him deuide the enheritaunces, the rumour of that deede shoulde presently hauehave bene spread abroad. So many hoped for a carnall redemption, and gaped too greedily after the same: the wicked gloried that hee should bring new matters to passe, and that hee should ouerthrowe the state of the Romane empyre. VVherefore there could not a better aunsweare hauehave bene giuen then this, whereby all menne might vnderstand that the kingdome of Christ was spirituall. Therefore let vsus learne to gouern our selues soberly, nor to attēpt any thing, which may be drawne into the worst part. Secondly, it was also the Lordes wil to make a difference betweene the polytike Empyres of this worlde, and the gouernment of his Church: for he was created Doctor by the father, who shuld by the sword of the word cut downe thoughtes and affections, and shuld pearce into the soules of men: but he was not a magistrate to deuide enheritaunces. So the theft of the Pope and his Priests is here condemned, which pretending thēselues to be Pastors of the Church, yet are so bolde as to inuade the earthly and prophane iurisdiction, which nothing pertaineth to their office. For there is somewhat, which is of it selfe lawfull, which yet belongeth not to eueryevery man. Also in my iudgment there is a third perticular reason: that is, because Christe saw this man leauing the doctrine, and prouiding for his own houshold commodities. And this disease is too cōmō, so that many professing the gospel, doubt not to abuse the pretence of the same for the encreasing of their wealth, and to pretend the authoritie of Christ for their owne gaines.

This may be readily gathered by the circumstaunce of the exhortation: for except that man had abused the title of the Gospell to his owne gaine, there had not bene occasion giuen to Christ to condemne his couetousnesse. Therefore the text doth sufficiently declare that this manne was but a faigned disciple, whose mind was drowned in fieldes or money bagges. Furthermore, the Anabaptistes doe too foolishlye inferre of this aunswere, that it is not lawfull for a Christian man to deuide enheritaunces, to thrust himself in, to deale with worldlye affayres, or to execute any ciuill office. For Christe argueth not of the matter it selfe, p. 374but of his owne calling: because hee was ordayned of his father to an other ende, hee saith, that hee is no iudge, because hee hath no such commaundement. Therfore let this rule be of force amongste vsus, that eueryevery man keepe himselfe within the bands of the calling, wherein the Lorde hath set him.

15. Take heede and beware. First, he calleth his disciples backe from couetousnes, then, that he might purge the mindes throughly from this disease, he affirmeth that our lyfe consisteth not in aboundance: By which wordes is noted the fountaine and inward beginning, whence this mad desire of hauing ariseth. For the people doe commonly iudge, that the more a man possesseth, the happier his life is, and they imagine riches to be the cause of a blessed lyfe. Hence commeth that intemperatate desire of hauing, which as a burning furnace sendeth out his heate, and yet ceaseth not to burne within. If that we were perswaded that ryches and all aboundaunce of goodes, be helps of this present life, which the Lord giueth vntounto vsus with his own hand, and blesteth the vse thereof, this one thought would easily appease all wicked desires: and that do the faythfull finde true by theyr owne experience. For whereof commeth it to passe, that with stayed mindes they should depend of God alone: but because they binde not their life, nor make it subiecte to aboundaunce of riches, but they rest in the prouidence of God, who onelyonly both sustayneth vsus by his power, and giueth vsus as much as is meete?

16. Hee put forth a similytude. This similytude proposeth vntounto vsus, as in a glasse, a lyuely shew of that sentence, that menne lyue not by the abundaunce of their riches. For sith the richest doe also lose their lyfe in a moment, what helpeth it to gather vppe great heapes of riches? Al men graunt this to be true, so that Christe speaketh nothing, but that which is vsuall and common, and which is in al mens tongues: but in the meane season how doth eueryevery man apply and giuegive his minde? Doe not all men rather so frame theyr lyues, and so mixe their counselles and theyr reasons, that they may depart furthest of from God, placeing their lyfe in the present aboundaunce of theyr riches? Therefore all menne hauehave neede to waken themselues, least they imagining themselues to be blessed by reason of their riches, should entangle themselues, in the snares of couetousnesse. Also in this parable is sette forth vntounto vsus the vncerteine shortnes of this life. Further, how riches do profit nothing for the lengthening of the life. There is a third thing to bee added, which is not expressed, but may be easilye gathered out of the former, that this is a notable helpe to the faythful, that seeking their daily bread from the Lord whether they be rich or poore, their only rest is in his prouidence.

17. VVhat shall I doe? The wicked are therefore doubtfull in theyr counselles, because they knowe not the lawefull vse of their riches: then because they being dronken in theyr peruerse hope, doe forgette themselues. So this rich manne setting the hope of his lyfe in his great aboundaunce, shaketh the remembraunce of death farre away. And yet is dystrust annexed to this pride: for couetousnes, which neuer is filled, doth yet neuerthelesse vexe these rich menne, as this rich manne enlargeth his barnes, as though his belly being stuffed with his former barnes, had not yet enough. Yet Christ doth not expresly condemne this, that hee dooth the parte of a diligent and carefull housholder in laying vp prouision: p. 375but because that as a bottomlesse deepe he would swallowe vp and deuoure many barnes in his greedy couetousnes: whereof it foloweth that hee knewe not the true vse of plentifull prouision. Nowe, when he exhorteth himselfe to eating and to drinking, he remembreth himself no longer to be a manne, but becommeth proud in his aboundaunce. And wee doe dayly see euident examples of this insolencie in prophane men, which set the heap of their riches, as brasen fortresses against death. VVhen he saith, my soule, eate and be mery: in this speach there is great force after the phrase of the Hebrewes: for he so speaketh vntounto himself, that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses.

20. O foole, this night will they fetch away thy soule from thee. There is an allusion in this word soule. The rich man spake first to his soule, as the seat of al his affections: but now it is spoken of the life it selfe, or of the vital spirit. The verbe they wil fetch, though it be the plural number, yet, because it is indefinite, it signifieth nothing else, then that the life is in the power of an other, which the rich manne accounted to be in his owne hande: which I doe therefore giuegive warning of, because that some doe without cause imagine this to be spoken of the Aungelles. And in this is the rich manne reproued of follye, that hee knew not that his lyfe depended of an other.

21. So is hee that gathereth riches to himselfe. Sith it appeareth that there is here a comparison, the exposition of one parte of the sentence muste be gathered out of the other. Let vsus therefore define what the meaning of this is, to be rich in God, or toward God, or in respecte of God. They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other. But it is no matter, which of the two wayes soeuer be taken: for this is the sum, they are rich toward God, which truste not in earthly thinges, but depende of his onelyonly prouidence. Neyther is it of anye waight, whether they hauehave aboundaunce, or be in wante: so that both sortes doe sincerelye aske theyr daily bread from the Lord. For that which is opposed against it, to gather riches to himselfe, signifieth as much, as to neglecte the blessing of God, and carefully to heape vp great aboundance, as if theyr hope were shutte vppe in their barnes. Of this may the end of the parable be gathered, that vayne are their counselles, and ridiculous are theyr labours, which trusting to the aboundaunce of their riches, do not repose themselues in God alone, nor are not content with his measure ready to beare both estates, and at length they shal beare the iudgement of theyr owne vanity.

2. Suppose yee that these? This place is verye profitable euen for this cause, for that this disease is engrafted almost in vsus all, that beeing too sharpe & seuere Iudges against others, we flatter our selues in our own sinnes. So it falleth out, that we doe not onelyonly exaggerate the sinnes of our brethren more sharply then is meete: but also if any aduersitie come vntounto them, we condemne them as wicked men and reprobates. In the meane while, whosoeuer is not touched with the hand of God, sleepeth carelesly in his owne sinnes, as if he had God fauourable and mercifull: wherein there is a double fault. For as oft as God chastiseth any man in our sight he admonisheth vsus of his iudgementes, that eueryevery one shoulde learne to examine themselues, and to consider what they hauehave deserued. And that he spareth vsus for a time, it is of his benignitie and mercy, wherby he calleth vsus to repentaunce, and it ought to be farre from vsus from taking occasion thereby of sluggishnes. That Christ therefore might correct that wicked iudgement, wherein we become enemies to them that are in miseries & in afflictions, and that hee might withall shake away those pleasures, wherein eueryevery man flattereth himselfe: first, he teacheth that they are not the worst, which are hardest handled of al others: beecause God so executeth his iudgementes in that order and maner as hee shal think good, so that some are presently punished, others do rest long in idlenes and pleasures. Then he saith, that as many calamities as befall in the world, ar so many testimonies of the wrath of God. VVherby we gather what destruction there remaineth for vsus, except we amend. Thē there aryseth occasion of exhortation of this, that some brought worde that Pylate mingled mannes bloud with sacrifices: to witte, that sacrifises by such an haynous deede might come into detestation. And because it is likelye that this reproach was done to the Samaritanes, which were fallen from the pure worshippe of the lawe, it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues: but the Lord turneth them an other way.

p. 377And because the wickednesse of that whole nation was odious and infamous vntounto them, he demādeth of them whether they thinke that those wretches which were slaine by Pilate, were worse then all others: as if he should hauehave sayd, it is not vnknown vntounto you, that that land is ful of wicked men, and that there remaine many yet aliue, which were worthy of the same punishment. A blinde therefore and a wicked iudge is he, which measureth the sinnes of men by the present punishments. For the worste man is not first punished: but out of many the Lord chuseth a fewe to be punished, in whose person he teacheth the rest that he is an auenger, that all might feare him. But after he had spoken of the Samaritanes, he came nearer to the Iewes themselues: for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem, he affirmeth that they were not the wickedst, but in the destruction of them, he sayth that there was an example of terrour sette foorth vntounto all menne: for if God hath shewed a token of his iudgement vppon them, others shall nothing the rather escape his hand, though they be borne with for a time. And Christ forbiddeth not; but that the faithfull shoulde be diligent in considering the iudgements of God: but he appoynteth this order to be holden, that they should begin at their owne sinnes. For hereof shal great profit come, so that they shall with voluntarie repentance preuent the iudgements of God. To the which purpose that exhortation of Paule doeth also pertaine, Ephes. 5. 6. Let no man deceiue you with vaine words, for, for these things commeth the wrath of God vponupon the children of disobedience.

4. Hee spake also this Parable. The summe tendeth to this purpose, that many which are worthy of destruction, are tollerated for a time: yet they shall gaine nothing by the delay, if they goe forwarde in their obstinacy. For hence commeth a wicked flatterie, wherein the hypocrites doe harden themselues, and become more obstinate, because they consider not their owne miseries, except they be enforced: and therefore so long as the Lord winketh, and suspendeth his corrections, they imagine with themselues that they are well agreed with him. So they nourish vppe themselues in securitie, as if they had made a couenaunt with death, and with the graue, as Isaias sayeth, 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes, 2. 5. because they heape vp for them selues, the wrath of God against the latter day. And we knowe that trees are somtimes preserued, not because they are alwaies profitable & frutefull to their owners: but because the carefull and wise husbandman attempteth and trieth eueryevery way before he will stocke vppe his field or his vineyarde. But we are heereby taught, that the Lorde hath great reason of his forbearing, when he doeth not presently reuenge himselfe vppon the wicked, but deferreth their punishments. VVhereby mannes rashnesse is put to silence: least any shuld be so bold as to murmure against the chief iudge of all menne, if he doe not alwayes execute his iudgements in like sorte. But the comparison is heere made betweene the Lorde and the stewarde, not because the ministers of God doe exceede him in mercy and meekenesse, but because the Lord doeth not onelyonly prolong the life of sinners, but hee also husbandeth them diuers wayes, that hee might gather better frute.

I hauehave determined to gather togither into this one place, those thinges which are red in diuers places, set down by Luke alone, without expresse nothing of the time, as we hauehave sayde other where, that the Euangelistes were nothing curious in this behalfe. Our returne shall after be the better to the common Harmonie. Heere is report made of a myracle in healing of a woman, and the Iewes maliciously conceiued an offence, because the Lord healed her on the Sabboth day. Luke sayeth that the woman was holden with a spirite of infirmitie, so that the body was shrunke vp with the shrinking vp of the synewes. But because he doth not otherwise describe what kinde of disease it was, it seemeth not to be any common disease, nor any such as the Physitions knew: therfore he calleth it a spirite of infirmitie. For we knowe that the deuil applieth himselfe to plague men with strange & vnwonted diseases. VVherin the diuine power of Christ shewed it self more euidently in triumphing ouer sathan: not that sathan ruleth ouer men at his owne pleasure, but as he hath power giuen him of the Lorde to hurt. But as the Lorde being the onelyonly authour of all good things, yet he doeth chiefly shew his glory in especiall and extraordinarie benefites: so also he would hauehave the power and tyrannie of sathan especially knowen in extraordinarie scourges, though he also vseth his hand in light chastisements, with which he doeth daily chastise vsus.

12. VVoman thou art losed. Christ in this myracle as in others, giueth a testimony both of his power & of his grace. For he saith that he came for that cause that he might helpe them in misery. The power is expressed in these words: womā thou art losed; for of his authority he saith that he had the p. 379deliuerance in his hand. Yet he addeth an outward signe, of the vse, wherof we hauehave entreated other where. That the people glorifieth God, it testifieth to vsus that this heauenly benefite was euident. For it was no obscure woorke whiche might by disputation be applied either way, but it was such as gaue great and certaine occasion of praising God. VVhereby the wickednesse of the master of the synagogue is reuealed.

14. There are sixe dayes. This controller dareth not condemne Christe openly, but he turneth the poyson of his frowardnesse an other way, condemning Christ ouerthwartly in the person of the common people. And he was growen in malice to a madnes without reason: he warneth them that there are sixe daies appoynted for labour: but how wickedly and folishly defineth he that labor which is not permitted but for those 6. daies? VVhy doth he not also forbid thē entring into the synagogue, least they shoulde breake the Sabboth? VVhy doeth he not commaund them to abstaine from the exercises of godlinesse? If that men are only restrained frō their owne works on the sabboth day, how wicked is it then to tie or restraine the spirit of God? He commandeth them to come to be healed on other daies: as though the power of God should lie and slepe on the sabboth, and shoulde not rather that day more exercise the same for the saluation of his people. For to what purpose are the holy assemblies, but that the faithful should seeke and craue the aid and helpe of God? Therfore this wicked hypocrite speaketh, as if the lawfull obseruation of the sabboth, should hinder the course of Gods benefites, shoulde exclude men from calling vponupon him, and should depriue them of his grace.

15. Eache one of you on the Sabboth day. VVhen it was an easie matter to refel so grosse malice with diuers arguments, Christ was content with this one: if it be lawfull to shewe kindnesse on the sabboth day to beastes, they faine a very preposterous worshippe, if on that day the children of GOD should not be holpen. But there is a double comparison in the woordes of Christe: of the beast with the daughter of Abraham, and of the haltar wherwith the asse or oxe is tied to the manger, with the bandes of sathan wherin he holdeth men bound to their destruction. You (sayth he) which are so scrupulous obseruers of the sabboth, dare lose your oxen and asses, that they may be led to the water, why shall it not then be lawful for me to performe the like duety to the electe people of God, especially where greater necessity requireth it? namely, when any manne is to be deliuered from the snares of sathan? And though this wicked reprehender held his peace for shame, yet we see that Christ wrought not any myracle so notable which the wicked did not cauil at. Neither is it any maruell if Sathan applied all his study and endeuour to this purpose, that hee mighte peruert the glory of Christe, who ceaseth not daily to scatter his cloudes, that he might by them obscure the holy woorkes of the faithfull. It is to be noted that Christe calleth her the daughter of Abraham, whose body had bene▪ 18. yeres enthralled to sathan: and he called her so, not onelyonly in respecte of the stocke, as all the Iewes generally were proude of this title, but because she was one of the true and naturall members of the church. VVherein we do also behold that which Paule teacheth, 1. Cor. 5. 5. that some are deliuered to sathan for the destruction of the flesh, that the spirit might be saued in the day of the Lord. And the continuance of that time, teacheth vsus not to despaire though the Lorde doeth not presently heale our miseries.

Also, it cannot be certainly coniectured when this befell, but that it is euident that Christ was then in Galile, as in all the course of his trauaile, he was more there then other where. For they which would seeme to be his friendes, perswade him to be out of Herodes iurisdiction, if that hee would be safe. Now, it is vnknowen how they were affected which gaue this counsell: but I rather coniecture, when they sawe the moste parte of the people there giuen to Christ, so that the doctrine of the Gospell was eueryevery where receiued, they assaied to driue him to some other place. It is to be noted who these warners were. Luke sayeth that they were some of the Pharisies, but we know that secte was not so mercifull to Christe, that it should be probable that they were carefull of his life. VVhat then? certainly their purpose was by casting a feare before him, to driue him away into some corners: for so they hoped that it shoulde come to passe, that in shorte time his authority shoulde decay, and his whole doctrine should vanish away. But yet we must consider the purpose of Sathan, the chief master and framer of this deuise: for as by fearing the sonne of God, he sought then to hinder the course of the Gospell, so he nowe inuenteth and frameth newe terrours, wherwith he might discourage the ministers of Christ, and enforce them to leaue their course.

32. Tell that Foxe: beholde I cast out deuils. It is certaine that hee speaketh of Herode Antipas. And though he had the maners of a Foxe, and a disposition no lesse seruile then crafty, yet I do not thinke that he comprehendeth the subtelty of his whole life vnderunder this name of Foxe: but his secreat deceits where he attempted to vndermine the doctrine of the Gospell, when with open warre he durst not sette vppon it. For Christe declareth, though he was crafty, that yet he shoulde preuaile nothing by hys deuices. I sayeth he, what guiles soeuer he deuiseth, will to day & to morowe, doe the office laide vponupon me of God: and when I come to the ende of the race, then shall I be offered vppe in sacrifice. Yet, that the meaning of the woordes may be more plainly sette downe vntounto vsus, in the first part of the sentence Christe graunteth, that the third day after, that is, shortly after, he should die: and thus he declareth that he can by no fear of death be driuen from doing his duetie, to the whiche with a setteled purpose of the minde he goeth without feare. Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners, because there is no daunger of death other where, then at Ierusalem. But in the seconde parte he reprooueth the Pharises sharply, doe you, who I see shall be my p. 381butchers, warne me to take heede of Herode? Though the vpbraidinge goeth further: for he not only sayeth, that he is ready to die at Ierusalem, but that it also is a denne of theeues, where almost all the Prophets were slaine. It is true that many were slaine otherwhere, and especially at that time, when the cruell rage of Iesabel was hotte against them: but because that continually the Prophets were not in any other place more cruelly dealt with. Christ layeth woorthely this reproofe vppon the wicked inhabitants of the holy Citie. And for the most part it befell the Prophets to be slaine there: for sith the wickednesse came from thence, wherewyth Iudea was filled, that also was the fielde wherein God exercised his Prophets. For we knowe that the more the doctrine of the Gospell shineth, and the nearer it commeth to the wicked, the madder they become. Yet this is a horrible example, that the place which was chosen to be the sanctuary of the worship of God, and to be the house of the lawe, and of the heauenly wisedome, should be defiled not with one or two murders, but with the ordinarie slaughter of the Prophets. And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine. Thoughe the exclamation which followeth presently after in Luke, seemeth so to be ioyned to this, as if Christ heereof taking occasion, did then enuey against Ierusalem: yet I rather thinke, when Luke had sayd before that Ierusalem was embrued with Prophets bloude, yea, and that it was by continuall course of many ages the cruell and sacrilegious slaughter house, occupied in murthering the Prophets, presently according to his maner he addeth a sentence whiche agreed with that speache. For we see in diuers places before, that it was no vnwōted thing in him, to gather into one place, sayings of Christ vttered at sondry times.

This heere sette downe, agreeth in parte, but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men, (in obseruing whereof, the Iewes were to too carefull) that hee might correcte the superstition of the people, and especially of the Scribes. God had commaunded some certaine washings in his lawe, in the whiche hee profitably exercised his people in the meditation of true puritie. The Iewes not being content with thys p. 382mediocritie, added many other washinges, specially that no man shoulde eat, except he had washed, as Mark declareth more plainly in his 7. chapter, and also appeareth in the 2. of Iohn. Also to this fault was added a wicked confidence, because they hauing no regard of the spirituall worship of God, thought they had wel discharged themselues, if they had set vp a figure in the place of God. And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken, yet omitted the same, that he might shewe that God made small account of the outwarde cleannesse of the flesh, but required the spirituall righteousnes of the hart.

3…. In deede yee Pharisies. Christe doeth not reproue the Pharisies in this place, as he doth in Mathew and Mark, because they preposterously worshipped God with mens inuentions, and brake the lawe of God through their owne traditions: but he onlye toucheth their grosse hypocrisie, because they desired puritie but in the eyes of men, as it they had nothing to do with God. And this reproofe lighteth vponupon all hypocrites, which establish a righteousnesse in the ceremonies commanded by God. And therfore Christe concludeth more then if he shoulde hauehave sayde that God is worshipped in vaine with the commandements of men: for he generally condemneth that errour, that God shoulde be worshipped with ceremonies and not with faith & a pure affection of the heart. And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes: yet the dispositions of men are so prone to hypocrisie, that proud errour preuailed, that God should be pleased with outward worshippings voide of faith. But chiefly they were so astonied in Christes time, that religion then only stode in mere trifles. Therefore he enueyeth against the Pharisies, which are busily occupied in washing the cuppes, & nourish inwardly in their harts most filthy spots of rauening & wickednes. And he cōdemneth their folly by this reason, that God which created the inward soule of man, as well as the body, could not be pleased only with an outward shew. For this chiefly deceiueth men, that either they doe not consider that they hauehave to doe with God: or else they transforme him according to the vanitie of their imagination, as if he differed nothing from a mortall man.

41. But of those thinges which are within. Christ after his maner calleth the Pharisies backe from ceremonies to charitie, affirming that men, as wel as meats, are not clēsed with water but with louelove. Yet he wold not in those woords lessen the grace of God, nor reiecte the rites of the lawe as vaine and vnprofitable: for he directeth his speach against them, which carelesly mocke at God with naked signes: as if he should hauehave sayd, it is onelyonly the lawfull vse which sanctifieth the meates. And they onelyonly doe vse the meates rightly and iustly, which helpe the want of the poore with their aboundance. Therefore it were better to giuegive almes of that abundance which we hauehave, then by scrupulous washing of hands and cuppes, to neglect the poore. That which the Papists doe gather heereof, that almes are satisfactions by the which we are purged from sinnes, is so fonde, that it needeth no long confutation. For Christ disputeth not heere, with what price it behooueth vsus to obtaine forgiuenesse of sinnes: but that they doe eate their bread rightly, which bestow part vponupon the poore. For I do take the Greke word here vsed, signifieth that which is presently had, and not as the old interpreater and Erasmus do translate it, for that which remaineth. p. 383It is best to reserue those reprofes which doe presently folow for an other place. For I doe not thinke that Christe then presently at the table did so enuey against the Scribes & the Pharisies: but Luke se that downe here which was spoken at an other time: as we hauehave often sayde that the Euangelists regarded not the order of the time.

This hystorie containeth nothing else but a myracle wrought by Christ, whereby he reproued the superstitious obseruation of the Sabboth. Neither was his purpose as some imagine, simply to abrogate the Sabboth: but only to shew that neither the worke of God, nor the dueties of charity do violate the holy rest which is commanded in the law. Also it is vncertaine whether the man which had the dropsie was purposely brought thither by their appoyntment: for certainly he could not come to the table by aduenture, nor enter into a priuate house without the leaue & will of the Lord of the same. VVherefore it is likely that he was brought thither craftely to tempt Christe, which yet was no lesse foolishly then wickedly done of them: because they had experience before, what Christ was accustomed to doe, as oft as like occasion was offered.

5. Is it lawfull to heale on the Sabboth day? The meaning of the question is this, whether the healing of a man ought to be accounted amongst those workes which doe breake the Sabboth. If they should hauehave sayd that the obseruation of the Sabboth shoulde be broken by this meanes, there was an exception ready, that it is the worke of God. And the law of the Sabboth containeth nothing else, but that men shoulde rest from their owne labours. And Christ first asketh the question of them, that he might therby preuent the offence. Therfore the cause was not in him that they were not pleased, but in their obstinate malice. Not that hee alwayes bounde himself to this condition (for oft times not regarding the offence, he performed that whiche was enioyned him of his father): but his wil was to teache by this example, that he wrought not his myracles on the Sabboth dayes rashly, but that he was ready to giuegive an accoūt of that he did. But they do declare by their silēce, that they had rather take occasion to reprehēd him, then to be moued by the study of the law. Therfore Christ hath p. 384not to regarde, what they iudge of his doing, because it is euident that they would willingly take occasion of offence.

5. VVhichWhich of you shall hauehave an Asse. Though they were vnwoorthy that Christe should endeuour to mitigate their displeasures, yet hee declareth that he hath done nothing against the obseruation of the Sabboth. All be it he doeth this not so muche of purpose to teach them, as that he might thereby deliuer himselfe from their slaunders, for he knew that they shewed themselues rather to bee blinded with poysonfull hatred, then to yeelde themselues to be taughte by reason: but his will was to triumphe ouer their malice, while he enforced them for shame to hold their peace. For if it be lawfull to helpe brute beastes on the Sabboth day, it were too vile a thing, not to do the same duety to man framed and made after the image of God.

7. He spake to the guestes. VVe know how greatly ambition raigned in all the Pharisies and the Scribes. That as they proudly desired to raigne ouer all men, there was also a contention mutually amongst themselues, which should be the chiefest. For men desirous of vaine glory hauehave thys affection, that eueryevery one of them doeth enuie eache other, while eueryevery one of them desireth to drawe that to himselfe, whiche others thinke to be due to them. So the Pharisies and Scribes, when they chalenge that the p. 385people should giuegive vntounto them the title of the holy order, now they striue amongst themselues for the degree of honour, because eueryevery of them chalenge to himselfe the chiefe place. Christ aptly derideth this their ambition with a fitte similitude. For if any man occupy the chiefe roume at an other mannes table, and then be enforced to giuegive place to a better, hee shall be sette lower by the master of the feast, not without shame & ignominie. And it is necessary that the same shoulde befall to all them that proudly lift vppe them selues to rule ouer others, for God shall cast them downe with shame. For it is to be noted, that Christ preacheth not heere of the outwarde and ciuill modestie: for we see the proudest menne, oft times excell in this behalfe, and for ciuilitie, as they say, they pretende the greatest modestie. But by a similitude taken from the vse of men, he teacheth vsus what we should be inwardly before God: as if he should say: If it befal vntounto a guest, which foolishly chose the highest roume, to be thrust downe into the lowest, and with shame hee desire that he had neuer climed thither: therefore, least God put the same thing in practise amongst you, so that your arrogantie be stained with extreme ignominic, willingly submit your selues to humilitie and modestie.

11. VVho soeuer exalteth him selfe. This clause declareth that Christ spake of ambition: for he sheweth not what vseth to befall in the common life of menne: but heere he maketh God our iudge, who resisteth the proud, and pulleth downe their proude lookes, but giueth grace to the humble. The scripture is full of suche places, that God wil be enemie to al them, whiche desire to lifte vppe themselues, so that of necessity they must hauehave battell with God, which doe arrogate any thing to themselues. For this is the pride, so to glory in the giftes of God, as if there were any worthinesse in vsus, which of our owne deseruing should extoll vsus: as againe, only a fained casting downe, ought not to be accounted humility, but the true humbling, that is, whē we rightly acknowledging in our own selues our owne infirmity, not lifting vp our selues, knowing that we excell by the onelyonly grace of God.

12. VVhen thou makest a dinner. They which thinke that those feastes are heere simply condemned, whiche kinsfolkes and friendes doe make amongst them selues, doe take away that part of humanity from amongst menne. For this were rather barbarous then austere, to shutte thy kinsfolkes from thy table, and onelyonly to giuegive place to straungers. Neither was it the purpose of Christe to driue vsus from all neighbourhoode, but onelyonly to shew that charitie was litle vsed in the ordinary dealings of the world: for as it is no liberality to bestowe any thinge vppon the riche menne in hope of gaine, from whome we hope to receiue the like, but a kinde of vsurie: so those woorkes for rewarde are not accounted of before God, nor are woorthy of the name of charitie. If I bidde my kinsfolkes or rich friendes to supper, it is humanitie not of it selfe to be condemned, but it smally auaileth to prooue charitie: for oft times we see them whiche are wholey addicted to themselues, to bestowe great charges in receiuinge their friendes most delicately. VVhat then? thou mayest furnish thy table with riche menne, so that in the meane season thou neglectest not the poore: so it is lawfull to feast with thy friendes and kinsfolkes, so that thou reiectest not straungers, if that they be poore, and thou hast habilitie to helpe their neede. The summe is, they which are liberall to their kinsfolkes p. 386and friendes, but are harde to the poore, are worthy of no praise: because they exercise no charitie, but prouide onelyonly for their owne gaine and ambition. But Christ speaketh to his hoast by name, whome he sawe was giuen too muche to sumptuousnesse and to dainties, and so to gette praise and fauour of riche men, so that he smally regarded the poore. So vnderunder the person of this one man, are all they reproued, which ambitiously spende those thing… they hauehave, either for their owne glory, or to gette like recompence: and yet they will bestow nothing vppon the poore, as if they were afraid, that what soeuer they bestowed freely, were lost. Therfore Christe sayeth that they are blessed, which are liberall without hope of earthly rewarde: for it is euident that they hauehave regarde to God. But there is no cause why they sette the regarde of profite before their eyes, or which desire the praise of the people, shoulde looke for any rewarde from God.

1. Then Iesus answeared. Though Mathew rehearseth this parable amongst other sermōs made by Christ about the last Passeouer: yet because he appoynteth no time, & that Luke expresly affirmeth that he spake this whē he sate at the Pharisies table, it seemeth best to follow this order. Also, because the purpose of Math. was to shew for what causes the Scribes were kindled with extreme madnesse amongst other his odious sermons he set downe this also, and brought it into that course, neglecting the order of the time. The hystorie set downe by Luke, is to be noted, that when one of the guests had saide, that they are blessed which eat bread in the kingdom of God, Christ toke occasion therby to reproue the vnthankfulnesse of the Iewes. And though it be scarce credible that the Pharisies guest and frend shuld breake out into these words, of an earnest affection of godlinesse: yet it seemeth not to me to be spoken in scorne or iest: but as menne touched with a small faith, and not openly wicked, doe without regarde speake amongst their cuppes, of eternal life: so I thinke that this man cast out this speache of the blessednesse to come, that he againe might gather somewhat from Christe. And his woordes doe declare that he as yet sauoured nothing, but that which was grosse and earthly. For he vseth not the phrase, to eate bread Metaphorically, for the enioying of the eternall glory: but he seemeth to dreame I knowe not of what state replenished with prosperous abundance of all things. Yet the meaning is, that they are happy which eate the breade of God, after he hath gathered his children into his kingdome.

2. The kingdome of heauen is like. As that Spartane sayd in times past, that the Athenians knew what things were right, but would not do them: so Christ heere reproueth the Iewes, that they coulde speake many notable words of the kingdom of God: but when God calleth them louingly & gently vntounto him, they contemptuously refuse his grace. And it is not to be douted but that he pincheth the Iewes by name, as shall better appeare somewhat after. But Mathew differeth from Luke in this, that he setteth downe many circumstances, when the other doeth summarily only propose the matter it selfe. So Mathew sayth that a king prepared a mariage supper for his sonne. Luke doth simply make mention of a feast. He maketh mention of many seruants, this speaketh not but of one. He noteth many sendings, this but onelyonly one. He sayeth that some of the seruauntes were beaten or slaine, this speaketh onelyonly of the contempt.

p. 388Lastly, he reporteth that he was cast out, which came into the feast without his mariage garment, of whom there is no mention in Luke. But we hauehave other where noted also the like difference, when as Mathewe hath bene more plentifull and large in entreating the same matter. But in the summe they agree very well, that when God had vouchsafed a peculiar honour to the Iewes, preparing as it were a banketting boarde for them, they despised the honour offered them. That many interpreaters doe apply the mariage of the kings sonne to this, that Christ was the end of the lawe, and that God had not regarde to any other purpose, in his couenāt, then that he might sette him ouer his people, and might ioyne his Church to him in a holy bande of a spirituall mariage, I doe willingly embrace & allowe. And that he sayeth that his seruaunts were sent out to call them that were bidden, in these woordes he noteth a double grace of God: to witte, that he preferred the Iewes before other nations, then that he reuealed vntounto them their adoption by his Prophets. For he alludeth to the vsuall maner of men, which making mariage feastes, doe wryte downe a catalogue of them, whome they woulde hauehave for their guestes: then they bid them by their seruaunts. So God chose the Iewes before all others, as though they shoulde be his familiar friendes: then he calleth them by hy… Prophets, that they might be pertakers of the promised redēption, which was to be feasted at the mariage. And though they which were first called, liued not vntounto the comming of Christ: yet we knowe that the saluation was proposed in common to all, wherof they were depriued by their vnthankefulnesse and malice: for that people wickedly despised the calling of God from the beginning.

4. Againe, hee sent foorth others. Hee speaketh so, as if they were the same menne, because it was one body of the people. But the meaning is, when that happie and ioyfull day of redemption drewe neare, they were warned that they might be ready in time: for the time was appoynted them long before. And nowe Christ sayeth that they were called at the very poynte of the time, that they might haste to come. For the first callinge whereof he maketh mention, comprehendeth al the former Prophesies to the preaching of the Gospell. And though that people had raged against the Prophets, yet he accuseth the olde people onelyonly of pride & contempt, because their fury encreased with the time, whiche at length was powred with all violence vppon Christe and the Apostles. But he sayeth that the seruaunts which were sent last, euen at supper time, were sharply entreated and slaine: so when as outragious crueltye was ioyned to the proude reiecting of the grace, that people brake out into the extreemest sinnes. Yet he layeth not this offence vponupon them all togither: for in the last calling which was by the Gospell, the grace of God was partly reiected by carelesse contemners, and partly reiected suriously by hypocrites. And so commeth commonly to passe, that the more GOD calleth the wicked to saluation, the more they breake out against him. Nowe that part of doctrine is to be entreated which is both in Mathew and Luke: to wit, that one went to his farme, another to his husbandrie: or as Luke reporteth, one excused himselfe that he hadde maried a wife, an other had boughte a Farme, an other had bought fiue yoake of oxen. By these words Christ declareth that the Iewes were so giuen to the world and earthly things, … none of thē had leisure to come to god. As while the cares of the world p. 389doe holde vsus bound, they are so many allurements to withdraw vsus from the kingdome of heauen. But it is a vile and shamefull matter, that men created for the heauenly life, shuld as beasts be caried to transitory thinges but this disease is spred eueryevery where, so that one scarce of a hundred, preferreth the kingdome of God before vaine richesse, or other commodities. And though all hauehave not the same disease, yet eueryevery one is caryed by his owne couetousnesse into a contrary course: so it commeth to passe that men run out of order hither or thither. Furthermore, it is to be noted that prophane men make shewe of honest pretences, for the refusinge of the grace of God, as though their slouthe were to be excused, which applying themselues to the affaires of this present life, doe little esteeme the heauenly enheritāce. But we see that Christ, that he might draw vsus from suche delites, teacheth, that no manne should thinke with himselfe that he hath profited any thing, while they entāgle themselues with these earthly hinderāces: Nay, the fault of men is doubled, while they hinder themselues with things which are otherwise lawfull, by the which they ought rather to be holpen. For to what ende doth God graunt vsus the commodities of this present life, but that he might allure vsus vntounto him? but eueryevery man is so farre from being holpe so by the benefits of God, that he should aspire to heauen, that the holy mariages, the fields, and the other richesse, are so many snares which doe holde men bound to the earth.

7. But when the king heard it. Mathew onelyonly maketh mention of this punishment. For in Luke there is no woorde spoken of iniurie done to the seruants. They both say this, that they were excluded and depriued from the honour of the feast, which came not at the time appoynted. And thys doctrine is also common to vsus, for the same destruction whiche Christe pronoūceth against the Iewes, remaineth for all those wicked ones, which doe violently rise against the ministers of the Gospell. And they whiche are withdrawne with earthly cares, so that they regarde not the callinge of God, all these as famished men, shall at length miserably waste away for want. Therefore so ofte as he calleth vsus, lette vsus be ready and glad to followe.

9. Goe yee therefore out into the hie wayes. After he hath shewed them to be vnwoorthy of the grace of God, which doe proudly refuse the same offered vntounto them, nowe he sayeth others shall be placed in their roome, and euen the most base and contemptible of the common people. And here is the calling of the Gentiles described, which should prouoke the Iewes to ielousie, as it is sayd in the song of Moses, Deut. 32. 21. They hauehave moued me to ielousie with those which are no Gods: and I againe will mooue them to iealousie, with those which are no people, I will prouoke them to anger with a foolish nation. Because they were first chosen, they imagined that his grace was so tied to them, as if God coulde not be wythout them, and it is knowen howe proudly they despised all others. Therefore vppon a graunt he compareth the Gentiles to beggers, blinde and lame. And he sayeth they are called out of the hedges and hie wayes as forenners and straungers: and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours. So that whiche was more darkely fore spoken of by the Prophets, of erecting a new Church, he setteth downe more plainly. And certainly this reprofe was the heape of the vengeance of God, Romanes 11. 17. that GOD cutting them off, p. 390hath grafted the wilde branches into the roote of the Oliue, & by casting them out, he receiueth the polluted & filthy Gentiles into his own house. If that he spared not the natural branches then, the same vengeāce shal fal on vsus now, if we answer not our calling. And the supper shall not be lost, which was prepared for vsus, but God will procure himselfe other guestes.

LVK. 23. Compell them to come in. This is as much as if the housholder shuld command to bring in the beggers with hard words, & to leaue out none of the worst of them. In which wordes Christ declareth, that God wil rather gather togither all the offscourings of the world, then that he would admit those vnthankful men to his table. Yet he seemeth to allude to the maner of the calling of the gospel, because the grace of God is not simply proposed vntounto vsus, but to the doctrine, there are also added spurres of exhortations, in which the wonderful goodnes of God is seene, who whē he seeth vsus that are called to him, to be slouthfull, he solliciteth vsus importunately from slouthfulnesse: and he doth not onelyonly stirre vsus with exhortations, but also he compelleth vsus by threates to come to him. Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists, that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes, to the worship of the true God, and to the vnitie of faith: for though faith is voluntarie, yet we see their stubbernesse may well be tamed by these meanes, which obey not except they be compelled.

MAT. 11. Then the king came in to see the guests. Now Christ doth not here reproue the Iewes, for desping wickedly the grace & calling of God: but he forewarneth them betime, which were to be placed in their roume, lest when God should vouchsafe to make them partakers of his owne table, they shuld defile the holy mariages with their filthines. Threfore he hath taught hitherto that the Iewes for their wicked contēpt, should be depriued of that special priuiledge of honor: and that he wold call of the prophane & reiected Gentiles, which shuld succeede in their place. And now he declareth that of this number also they shalbe cast out, which do defile the church: for when God calleth all men generally by the gospell, many vncleane and silthy men thrust in, which though they occupie a place for a time amongst others, when God ouerseeth his guests, they are cast out of doores, and throwne to punishment. The summe is. Not all they which shall once enter into the church, shall be partakers of the heauenly life, but they which shal be found attired sit for the heauenly palace. Also there is a contention in vain about the mariage garment, whether it shuld be faith, or a holy and godly life: for neither faith can be seperated from good works, and good works do not proceede but from faith. But this only was the meaning of Christ, that we are called of the Lorde of this condition, that we might be renued in spirit according to his image, and that we shuld therfore alwaies remaine at his house, that the old mā with his pollutions shuld be put off, and that we shuld meditate a new life, that the apparel might answer to so holy a calling. But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment, because he brought not a mariage garmēt: as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed? I answer, here is not declared whence that garment should hauehave ben had; for whom soeuer the Lord calleth, he also apparelleth, p. 391and fulfilleth all things in vsus, as is said by Ezechiel, 16. 7. when God found nothing in vsus but miserable nakednesse, and filthy spottes, he hath cloathed vsus with excellent ornaments. VVe know also that the image of God is not otherwise repaired in vsus, but when we put on Christ. Therefore Christ doth not say, that those pore men shalbe cast out, which bring not a precious garment fetched out of their owne chest, but they which are found in their sinnes, whē God shall come to examine his guests. And the conclusion doth shewe the end of the parable, there are fewe chosen, though many are called. VVherby we gather that all the perticular clauses of the same are not to be searched subtilly: for Christ sayd not before, that the greater part shuld be cast out, but only maketh mētiō of one: but here we hear, that of great nūber few are retained. And certainly, thogh at this day moe are gathered into the church by the voyce of the Gospel, then were in times past by the law, yet very few approoue their faith by newnesse of life. VVherfore let vsus not flatter our selues with a vaine title of faith, but let eueryevery mā diligētly examine himself, that in the last choise, he may be accounted amongst the lawfull guests. For as Paule admonisheth, 2. Tim. 2. 19. 20. the vessels in the house of the Lorde, are not all of one sort, therefore let eueryevery one that calleth on the name of the Lord depart from iniquitie. I do not here dispute further of the eternall election of God, because the words of Christ tend not to any other purpose, then that the outwarde profession of faith sufficeth not, that God shoulde acknoledge for his, who soeuer seme to hauehave giuē their name to his calling.