Harmony of the Gospels, Harmony of the synoptic Gospels (17 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (17 of 29)

29. So Iesus departed away from thence. Thoughe Mathewe and Marke doe without doubt speake of one and the same returne of Christe out of the partes of Sidon, yet in some things they doe much differ. This is a small matter that one of them sayeth, that he came into the partes of Magdala, and the other into the partes of Dalmanutha: for when as they were cities standing neare togither, situated vponupon the lake Genesareth towardes mount Thabor, it is no maruaile that the countrey lying betwene them, be called by both their names. And Decapolis was so called of ten cities, and because it was the region lying betwene Phoenice and the sea coaste of Galile, which way Christ was to passe when he returned from Phoenicia into Galile of Iuda. There seemeth to bee greater difference, in that Mathewe sayeth that he healed many diseased with diuers kindes of sicknesse: and Marke maketh mention onelyonly of one deafe manne. Yet this knot also is easily dissolued: for Marke chose that myracle to set downe which was done by the way, the fame wherof being spred, mooued the inhabitants of that country eueryevery where, to bring forth moe vntounto Christ to be healed. For we know that the Euangelistes doe not curiously set downe all things: but they are so spare in reporting of the myracles, that they touch only a few things for an example. Also it was sufficient for Marke to shew one example, wherin the power of Christ was manifested, euen as he doth in others such like, which follow a litle after.

MAR. 32. They brought vntounto him a deafe man. To what purpose they praied him to lay his hand on him, may be gathered by the former places: for the laying on of hands was a solemne signe of blessing, wherby the gifts of the holy ghost were also giuen. And without doubt Christe often vsed this rite, so that these men demaunded nothing but that they knew he had vsed heretofore. But Christe vseth other signes: for he toucheth the tongue of the dumbe man with his spittle, and putteth his finger into his eares. The onelyonly laying on of his hands, had bene effectual enough: yea, though he had not moued his finger, he could hauehave done this only with a becke: but it appeareth that hee vsed signes frankly, as was moste for the profit of men: as now, putting spittle to his toung, he would declare that the gifte of speaking commeth from him alone: thrusting his finger into his eares, he taught that it was a gift proper to him, as it were to boare open the deafe eares, for it is needelesse to runne to allegories: and we see, they that hauehave most subtilly dalied in that course, are so farre from bringing foorth any thing that is sounde, that they rather make the scripture to become a iesting stocke. Therefore let this one thing satisfie discreate readers, that we obtaine of Christ both speach and hearing by prayer, inso muche as he infuseth his force to our tongues, and pearceth into our eares with his fingers.

p. 449That he remoueth the deafe man from the multitude, he doeth it partly of that purpose, that he would not shewe the glory of his Godheade to the rude, and such as were not as yet fitte witnesses, but that they shoulde beholde the same a farre off: partly, that he might the more freely powre foorth his seruent prayer. For that he looked vp to heauen, and sighed, was a signe of a vehement affection: whereby is perceiued how great his louelove was towardes men, whose miseries he so bewailed. Neither is it to be doubted, but by the taking of spittle out of his owne mouth, to putte into his mouthe, and by putting his fingers, his will was to testifie and to shew the same kinde and louing affection. Yet he declareth that he hath great power in curing all diseases, and in giuing health, when as hee simply cōmaundeth the tongue and eares to be opened. Neither was it without consideration, that Marke setteth downe that Chalde woorde, but that it might testifie the diuine power of Christe. Amongst other trifles wherewith foolish men defiled baptisme, heere they also had one Apis… iesting toye. By the which example we are admonished, that there is no ende of licentiousnesse, when men begin to dally with the mysteries of God at their owne pleasure.

36. He commaunded them, that they should tell no man. Though there are many interpreaters which wrest these commandements into an other sence, as if Christ had purposely prouoked them to spread the fame of the myracle: yet that seemeth to me to be the more simple meaning, which I alleaged other where, that his purpose onelyonly was to deferre it to an other time more conuenient and sitte. VVherefore I thinke not otherwise, but that their zeale was vnaduised, while they being commaunded to holde their peace, doe haste to speake. Yet it is not to be wondered at, that men not accustomed to the doctrine of Christ, shoulde be caried with so great a zeale, when it was not conuenient. Yet Christ turneth that to his owne glory, which was vnaduisedly attempted by them: because bothe the myracle was knowen, and that whole region despising the authour of heauenly giftes, was made inexcusable.

37. He hath done all things well. After that Mathewe had gathered many myracles togither, he addeth at the length this clause, the multitude wondered and gaue the glory to the God of Israel: namely, because that God shewing his power by vnwonted meanes, renued the remembraunce of his couenaunt. But in Markes woordes, the figure Antithesis may be vnderstoode: for whereas the rumour of Christ was very diuers, the multitude gaue testimonie that they were wicked and malicious people, who soeuer would speake euill of his deedes, when as al his workes rather deserued high praise, then so to be quarelled at. And we know that the sense of nature teacheth that nothing is more vnrighteous, then to draw good woorkes into blame and hatred.

MATH. 32. I hauehave compassion on this multitude. Heere is a myracle sette downe not vnlike the other, which wee expounded a little before: this is the only difference, that where before Christ fedde fiue thousande men with fiue loaues and two fishes: now foure thousand are fedde with seuen loaues and a few fishes. Also, when twelue baskets were filled with fragments then, nowe of greater aboundance fewer broken meates remaine. Heereby we learne that the power of God is not tied to meanes or helpes, neither is it any matter before him, whether it be great or litle: p. 450as Ionathan sayd, speaking of his smal army, & of the huge multitude of his enemies, …. Sa. 14. 6. And as the blessing of God satisfied as wel with one loafe as with 20. is enoughe to feede a great multitude: so if that be wanting, a hundred loaues shall not suffice to feede ten men: for where the staffe of bread shalbe broken, though the meale be yelded by waight from the mil, and the bread from the ouen, yet shal it not auaile to stuffe the belly by deuouring it. The three daies fasting whereof Christ speaketh, must be vnderstoode, not that they abide three daies without meat, but because there was no great prouision in those desart places, so that of necessity there wanted ordinarie foode. Also, that in those hotte regions, there is lesse stomacke to eate, then vnderunder our grosse and colde aire, wherefore it is no maruell, if they abstained the longer from meat.

33. VVhere should we gette so much bread in the wildernesse. The disciples doe bewray too beastly a blockishnesse, that then at the least they call not to minde, that which they had learned of the power and grace of Christe, which they might hauehave applied to this present vse: but as if they had neuer sene any such thing, they forget to seeke for remedy of him. And because the like sluggishnesse doeth daily creepe vppon vsus, so muche more heede must be taken, least at any time our mindes be withdrawen from considering the benefits of God: that the experience of the times past may teache vsus hereafter, to hope for the same that God hath now once or oftner bestowed vponupon vsus.

1. Then came the Pharisies. Marke sayeth that they began to dispute: whereof may be gathered, that when they were ouercome with reasons, p. 451this was their last refuge, as obstinate menne so oft as they are driuen to extremities, yet least they shoulde be enforced to subscribe to the truthe, they commonly vse to pretende somwhat besides the cause. And though the maner of their disputation is not expressed, yet it seemeth likely to mee that they brabled about the callinge of Christe, why he durst innouate any thing, why he lifted vppe and bare him selfe so high, as if that by his comming the kingdome of God shoulde bee restored to the estate of the same. VVhen there remained nothing that they might obiect against his doctrine, they desired to hauehave a signe giuen them from heauen. But it is certaine that they woulde not hauehave yeelded more to a hundred signes, then they did to the testimonies of the scripture. Note also that the power of Christ was manifested to their sight already by many myracles, and might as it were be hādled with their hands. They despise the signes whereby Christe reuealed himselfe familiarly vntounto them, therefore howe muche lesse woulde they profite by an obscure signe fetched from farre. So the Papistes at this day, as if the doctrine of the Gospell hadde neuer bene established, doe desire to hauehave it confirmed vntounto them by newe myracles. It is also to be noted that when the Pharisies had great contention with the Sadduces, neither was it onelyonly a bitter hatred, but there were daily hotte strifes betweene them: yet nowe they doe mutually ioyne togither against Christ: so when the wicked are at debate, yet their deadly discordes hinder them not, but that they will conspire against God, and as it were by making leagues, they doe ioyne handes togither to ou… throwe the truthe. By the worde Tempting▪ the Euangelists doe sign…e that they came not with sincere mindes, nor with a desire to learne: but to take him by deceit, for that they thought should be denied them, or at the least that Christ coulde not doe it, as they imagined. For because they accounted no better of him but vilely and basely, they had no other purpose, then by shewing his base estate, to ouerthrow that estimation which he had heeretofore gotten amongst the people. So the vnbeleuers are said to tempt God, as oft as they not obtaining what soeuer their pleasure desireth, doe fall to murmuring, and doe charge God with want of power.

2. VVhen it is euening. In these woordes Christe declareth that his power is sufficiently declared, so that they might know the time of their visitation, if they did not flee the open light, by the shutting of their eyes of their owne accorde. And he vseth a notable similitude and very fitte for the purpose: though the course of the aire is changeable, so that now of a sodaine a tempest riseth, now vnlooked for it waxeth cleare: yet nature directing them, menne by signes doe prognosticate before, whether the day shall be faire or foule. Therfore Christ demaundeth why they do not know the kingdome of God, being reuealed by as euident signes as the other: for hereby it certainly appeared that they were too muche giuen to earthly and transitorie commodities, contemninge what soeuer pertained to the heauēly and spirituall life: and they were not thus blind so much by ignorance, as of wilfull malice.

Therefore hee calleth them also hypocrites, because they fained to seeke that, which being shewed them, they woulde not see. Further, the same reproofe doeth almost appertaine to the whole worlde: for because that menne doe bende their witte, and applie theyr senses p. 452to the present vse, there is almost no manne who is not wise enoughe in this behalfe, or at the least hauing obtained some meane knowledge, followeth that which is expedient. Then whereof commeth it, that we vnderstande not those signes whereby God calleth vsus vntounto him, but because that eueryevery manne giueth himselfe to a wilfull sluggishnesse? The callinge of Christe and the present offering of eternall saluation was manifested to the Scribes as wel by the law and the Prophets, as by his own doctrine which was confirmed by myracles. There are very many suche at thys day, which do pretende that in doubtfull matters they hauehave iust cause to suspēd their iudgmēt, because y^t a resolute determination must be waighted for: Nay, they think this a point of great wisdom, of purpose to auoid all inquirie after the truthe. As thoughe it were not a poynte of great slouthfulnesse to neglecte the eternall saluation of soules, when as they so diligently prouide for those thinges which are of the flesh and of the earth, and in the meane season to pretende vaine excuses of grosse and deepe ignoraunce. But certaine vnlearned menne doe gather too muche absurdly out of this place, that it is not lawfull by looking into the skie to iudge either of temperature or of stormes: For Christe rather of the right course of nature argueth that they shoulde iustlye pearish for their vnthankfulnesse, which are so quicke wicked in things pertaining to this present life, and doe wittingly and willingly ouerwhelme the heauenly light with their owne blockishnesse.

Mark addeth, that Christe sighed in spirite, in which wordes he declare it that he took it grieuously & bitterly, when hee saw these vnthankfull menne so stubburnely to resiste against God. And certainly, it becommeth all them that are studious of the glory of God, and carefull of mannes saluation, that nothinge wounde them deepelier with sorowe, then when they see the vnbeleeuers of sette purpose stoppe vppe from themselues the meanes whereby they should beleeue, and to apply al the witte they hauehave to that purpose, that they might darken the lighte of the woorde and woorkes of God with their mistes. I thinke that the worde Spirite is putte heere Emphatically, that we might knowe that this sigh… came of the deepe affection of his heart, least any Sophister shoulde say that Christe made but an outwarde shewe of sorowe, which he fealt not inwardly. For it coulde not be otherwise but that holy soule which was gouerned by the spirite of zeale, shoulde be altogither grieued at suche vngodly frowardnesse.

57. VVhy iudge you not of your selues, Heere Christ openeth the fountaine from whence the mischiefe sprange, and toucheth the bile it selfe, as it were with a launce: namely, for that they descended not into their owne consciences, nor made there any searche with themselues before God what is right. For heereof commeth it, that the hypocrites are so proude in their quarelling, and that they cast foorth such arrogant speaches into the aire without regarde: they gather not their sences togither, neither doe they sette themselues before the iudgement seate of GOD, that truthe being once knowen, mighte hauehave the victorie. Further, that which Luke sayeth was spoken to the multitude, differeth not from that whiche Mathewe and Marke reporte: because that it is probable that Christe did generally bende his speache agaynste the followers and disciples of the Scribes, and other suche like contemners of God, whome he p. 453sawe to be too many: so that this complaint or rebuke lighted vppon the whole company of those lewde ones.

MATH. 4. The wicked generation. This place was expounded in the 12. chapter. And the summe is, that the Iewes were satisfied with no signes, but that their wicked desire did still prouoke them to tempt God. Neither doth he simply cal them an adoulterous generation, because they desire any signe, which God sometime graunteth to his children: but because they or purpose prouoke God, therefore hee sayeth that he shall be restored to them again aliue, as Ionas was. So Mat. reporteth. Marke maketh no mention of Ionas, yet hath the same sense. For this neither could serue for a signe vntounto them, that Christ being raised frō the dead, would send forth the sounding voyce of his gospell into all places.

5. VVhen the disciples were come. Heere Christ of the former matter taketh occasion to exhort his disciples, to keepe themselues from all corruptions which might hinder sincere godlinesse. The Pharisies had bene there a litle before, who had giuen testimonie of a poysoned frowardnesse: The p. 454Saduces had kept them companie: of the other side Herode a moste vile aduersary and corrupter of sound doctrine. The disciples being amongst these daungers, it was necessary that they shoulde be warned to looke to themselues: for when as the wisedome of man doeth incline of it selfe to vanitie and errours, when leude deuices, false doctrines and suche other mischiefes doe compasse vsus about, there is nothing more easie for vsus then to fall away from the true and naturall puritie of the woord of God. If it come to passe that we be so ensnared, it can neuer be, that true Religion should hauehave full possession of vsus. But that the matter may more euidently appeare, let vsus consider Christes woordes.

6. Take heede of the leauen of the Pharisies. Mat. ioyneth the Sadduces with the Pharisies. Marke putteth Herode in those secondes roume. Luke maketh mētion only of the Pharisies. Though it is vncertaine whether Luke rehearseth the same speach of Christ: and defineth the leauen to be hypocrisie, & also doth briefly set down this sentēce, as if there were no doutfulnesse in the woordes. And though the Metaphore of leauen, which is here applied to false doctrine, might other where be transferred to hypocrisie of life and behauiour, or else that the same was spoken twise: yet there is no absurdity if we say that those sayings, which the other two, according to the course of the hystorie, doe set forth more largely, by Luke are touched somwhat otherwise, as not in the same place, or order, so that yet there be no difference in the matter. If it be lawfull to folow this cō iecture, hypocrisie shall signify somewhat else then a counterfait and fained shew of wisedome, namely the fountaine it selfe and matter of vaine pompe, which boasting of some great thing before men, is of no estimation before God. For as the eyes of the Lorde, as Ieremie witnesseth 5. 3. behold the truth: so by his word he directeth the faithful in perfect holinesse, that with a perfecte and sincere heart they may cleaue vntounto righteousnesse, according to that saying, Deut. 10. 12. And now O Israel, what doeth the Lorde require of thee, but that thou shouldest cleaue vntounto him with all thy heart, and with all thy soule? But on the contrary side, the spirituall worship being neglected, they doe bring in the traditions of men, fading colours, as if God could be caught with such baites. For although the outwarde ceremonies serue to make a shew, yet before God they are but childish tri…es, further then we be exercised by them in true holinesse. Nowe we vnderstande why Luke put hypocrisie in steade of fained doctrine, and vnderunder this name hee comprehendeth the leauens of menne, which doe onelyonly puffe vppe with a vaine shewe, and before God hauehave no soundnesse in them: nay, they drawe the mindes of menne from the right studie of godlinesse to vaine rites not to be esteemed. But because that Mathew his exposition is plainer, it shall be best to rest vponupon that. VVhen the Lorde had reprooued the Disciples, they at the length vnderstoode, that they were commaunded to take heede of the doctrine, it is certaine that this was the meaning of Christe, to arme them against the present corruptions, with the which they were cōpassed on eueryevery side. And therfore he speaketh expresly of the Pharisies and Sadduces, because those two sectes tyrannously raigned at that time in the Churche, and wyth their corrupt doctrines they ouerwhelmed the doctrine of the Lawe and of the Prophets, so that there remained almost nothing sounde or perfect? Further, it is demaunded wherfore Marke putteth Herode amongst p. 455the number of false teachers, who professed no suche thing: I aunsweare when as he was halfe a Iewe degenerate and vnfaithfull, he endeuoured by all the subtelties he coulde to drawe the people after him. For this is the maner of all Apostates to adde some mixture, that a newe Religion may spring, which may abolish the former. Therefore, because that he endeuoured craftily to ouerthrowe the principles of the true and auncient religion, that that religion might at the length flourish, which shoulde be most agreeable to his tyrannie: and because he endeuoured to bringe in a newe kinde of Iudaisme, the Lord doeth not without cause commaunde also to beware of his leauen. For as the Scribes scattered their errours out of the temple of God: so Herodes court was an other shoppe of sathan, for the forginge of other errours. As we see the like in Poperie at this day, Antichrist doeth not vomite his subtleties only out of the Churches and dennes of Sophisters and Monkes: but he also proppeth vp his kingdom with the helpe of courtly diuinitie, so as he wil omitte no craft. And as Christe then mette with those present euilles, and gaue his warninge to beware of that which was most noysome: we being warned by this example, let vsus learne wisely to weigh what corruptions may annoy vsus. A man may sooner mixe fire and water togither, then make the inuentions of the Pope to agree with the Gospel. Therfore who soeuer desireth with good faith to become Christes disciple, lette him studie to keepe hys soule pure from those leauens. If he be nowe already infected with the same, lette him labour so muche the more in cleansing himselfe, vntill no more dregges nor filthinesse sticke in him. And now, because that on the other part troublesome men do attempt diuers wayes to corrupt sounde doctrine, the faithfull must watch diligently for the auoiding of suche subtleties, so as they may celebrate a continual Passeouer with the sweete bread of truth. And because that vile wickednesse, noysome leauen, and most deadly poyson ouerwhelmeth nowe eueryevery place, let men imploy all their senses to this warning most necessary of all.

1. VVhy thinke you thus in your selues. The disciples do againe declare how euil they hauehave profited both by their masters doctrine, & also by his wōderfull works. For that which he had said of taking hede of leauen, they so tooke as if Christ wold only draw them from the outward felowship. For because that it was a custome receiued amongst the Iewes, that they should not eate meate togither with prophane menne, the disciples thought that the Pharisies were of the same sort & number. And this ignorāce was to be tolerated in some sorte: but because they forgate so late a benefite, they thinke not that the remeady is in Christes hande, that they should not be compelled to defile themselues with meate and drinke: he rebuketh them more sharply, as they were well woorthy, and certainly this vnthankfulnesse was too grosse, when as they hadde so lately seene bread created of nothing for the satisfying of many thousandes of menne, and that being twise done, nowe to take care for breade, as if the same power were not remaining in the master still. By the which woordes we doe gather that all they are condemned of infidelitie, whiche hauing once or twice tried the power of God, doe afterward distrust. For as faith nourisheth the remembrance of the gifts of God in our hearts, so except the same faith be ouerwhelmed they will neuer be forgotten.

p. 456…. They vnderstoode that he had spoken of the doctrine. It is not hard to bee vnderstoode, but that Christ opposeth this word leauen against the simple and pure word of God. Christe taketh the same beefore in the good parte, when he saide that the Gospel was like to leauen: but the scripture for the most parte doth hereby signifie any thing that is added, whereby the naturall purity of any thing is hindered. But in this place these two contraries doe without doubt aunswere the one to the other, the simple trueth of God and the inuentions, which men deuise out of their owne brayne. Neyther is there any cause why any Sophyster shoulde seeke to slyppe away, denying this to be vnderstoode of eueryevery doctrine: because there can no other doctrine be found, which beareth the name of pure and sweete doctrine, then that which proceeded from God. VVhereof it followeth that what mixture soeuer commeth from any other, is called heauen. As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene, whose doctrine the Lorde woulde hauehave them to beware of. Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests, amongst whom the Pharisies were chief. VVhen as Christe by name warneth his from their doctrine, it followeth that they all must be refused which mixe their own inuentions with the word of God, or which thrust in any straunge thinge, what degree of honour soeuer they are placed in, or what proude title soeuer they beare. VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope.

This myracle, the declaration whereof is omitted by others, seemeth to be reported by Marke, especially for this circumstance, that Christ did not at once, as he was often wont to doe, but by little and little restore the blinde man his sight: the which it is likely that he did to this end, that he might in this man set an example of his free disposation, that he is not bounde to any certaine rule, but that he may shewe his power either this way or that. Therfore he doth not open the eies of the blinde so presently, that he may see clearly with them: but he instilleth a darke and a confuse sight into them: then by putting his hands vponupon them againe, he giueth them a perfect sight: so the grace of Christ, which before was sodē ly powred vponupon others, commeth as it were drop by drop into this man.

p. 45724. I see men. The blind man was asked this question for the disciples, that they might know that somwhat was now giuen him: but yet that there was but a litle beginning only, and not fully healed. Therefore he aunswereth that he seeth men, because hee seeth some walkinge, whiche are straight like vntounto trees. By which wordes hee confesseth, that his sight is not so cleare, as to discerne men from trees: but yet that he canne see now a litle: because that by their motion he gesseth them to be men, whō he seeth to be of a straight stature: in which sense he also saith, that they are like vntounto trees. VVherefore we see that onelyonly by coniecture hee saith that he seeth men.

26. He sent him home to his house. That Christe suffered him not to returne to Bethsaida, where many might hauehave beene witnesses of the myracle, some thinke that it was done, because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour. VVhatsoeuer the cause was, it is certeine that he wrought not this miracle to that end that it should alwayes be buried, but he would hauehave this with manye others kept secrete, vntill that the sinnes of the vvorld being washed away by his death, he should ascend into the glory of the father.

p. 45813. Into the coastes of Casarea Philippi. Mark saith that this communication was had by the way: and Luke; when hee had praid, and had none with him but his disciples: Matth, doth not so exactly note the time: yet it is certeine that the three do report the same hystory: & it may be that Christ in that iourney, after he had made some stay and prayd, demaunded this of his disciples. Also because there were two Caesareaes: that was aunciente and more famous, whiche was firste the tower of Straton: and this is scituated at the foote of Mount Libanus, not farre from Iordan, the epithite is added for difference sake. For though some thinke that it was built in the same place, where the town Dan stoode in times past: yet, because it was lately built by Phillip the Tetrach, it was called Philippy. VVhom doe men say that I am? This may seeme to bee the meaning, what should be the common fame of the Redeemer, who was becom the sonne of man: Yet the question is otherwise: namely, what opinion men had of Iesus the sonne of Mary: And after his maner he calleth himselfe the sonne of man, as if he should hauehave saide, whilest I am now cloathed with flesh, & am conuersant vponupon the earth, as one of the sonnes of men, what iudgment is there of me? But the purpose of Christ was throughly to strengthen his disciples in an assured faith, that amongste sundry opinions they should not wauer, as we shall presently see.

14 Some say Iohn. There is nothing spoken heere either of the professed enemies of Christ, neither of the prophane contemners, but of the more sound and sincere part of the people, and as of the chosen flowre of the Church. For the Disciples doe only make mention of them, which spake honorably of Christ: and yet when the truth was proposed vntounto thē, no man tēded to that scope, but al mē vanished away in their own delights. VVherby we perceiue how weake the wit of man is, which not onelye conceiueth nothing of it self, that is right & true, but euen gathereth errours of true principles.

Adde this also, that when Christe was the onelye signe of concorde and of peace, whereby God woulde gather the whole world vntounto him, the greater parte doe heereby take the occasion of more dissention. And euen amongest the Iewes, the vnitie of Faith was no other where setteled then in Christe, and yet they whiche seemed before to hauehave some agreement amongest themselues, are nowe seuered into sundry opinions. Also, we see howe one errour engendereth an other: for because this opinion was setled in the mindes of the common people, that the soules went into diuers bodies, heereof it came that they were the rather bent to this false imagination. But thoughe at the comming of Christe the Iewes were in this maner deuided, yet this varietie of opinions shoulde not hauehave hindered the godly, but that they shoulde hauehave desired the right knowledge of him. For if any manne vnderunder that pretence geuinge himselfe to sluggishnes, hadde neglected to seeke Christ, euen in our iudgement hee shoulde bee inexcuseable. Muche lesse then shall hee escape the iudgement of GOD, if any manne by reason of diuisions shall abhorre Christe, or of the false opinions of menne shall take occasion of loathynge, so that hee wyll not vouchsafe to applye him selfe vntounto Christ.

p. 45915. But whome saye yee that I am? Heere Christe seuereth his disciples from the reste of the people, whereby it might the better appeare to be an absurde thing for vsus to be drawne from the vnitye of fayth, though others doe disagree. For whosoeuer doe simplye addict themselues to Christe, and doe not striue to adde anye thinge of their owne head to the Gospell, the true lyghte shall neuer fayle them. But heere is great dilygence required, that whyle the whole worlde slydeth after theyr owne inuentions, they shoulde take faste and sure holde of Christe. Because that Sathan coulde not take awaye from the Iewes the perswasion they had out of the lawe and the Prophetes of Christe to come, hee diuersly transfiguring him, hee deuided him as it were into partes: then hee thruste amongst them many false Christes, that the true Redeemer should not bee esteemed. Hee lefte not the same subtilties afterwarde, eyther to roote Christe vtterlye out, or to thruste an other person in his roume. VVherefore amongst the confused and contrary speaches of the worlde, let this voyce of Christe sound alwaies in our eares, whereby he separateth vsus from wandring and vnconstant men, that we should not follow the multitude, neither that our faith should wauer amongst the contrary floudes of opinions.

16. Thou arte Christe. A short confession; but whiche containeth in it the whole summe of our saluation. For vnderunder the title of Christ is comprehended the eternall kingdome and priesthood, that he would reconcile God vntounto vsus, and that sinnes being washed away by his owne sacrifice, he would obtaine a perfect righteousnesse. Then that he would preserue vsus being receiued into his sayth and custodye, and would adorne and enrich vsus with all kinde of blessinges. Marke onelyonly hath, Thou art Christ, and Luke hath, the Christe of God, but in the same sense: For in tymes paste they called the kings, which were annoynted of God, the Christes of God.

And Luke vsed this phrase before, where he sayde that Simeon had answere giuen him from heauen, that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption, which God gaue by the hand of his Sonne. Therefore it was necessary that he that should be the redeemer, shoulde come as a noted person from heauen with the annoyntment of God. Matthew expresseth it more plainlye, that he is the Sonne of the liuing God. For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God: yet he beleeued that hee was so excellent a person, that he had his beginning from God, not as other men, but that the liuely and true godhead dwelt in his flesh. VVhen the epithite liuing is giuen to God, it is a note to make a difference betweene him and dead Idols, which are nothing.

17. Blessed art thou Simon. VVhen as this is life eternall, to know one God, and whom he sent Iesus Christ, it is not without cause that Christ pronounceth him blessed, whoe confessed this from his heart. But he spake not this perticularlye to Peter alone, but his will was to shewe where the onelyonly felicitie of the whole worlde is placed. And that all men may aspyre to the same with greater desire: first, it must be holden that all mē are miserable & cursed by nature, vntil they find remedy by Christ. Thē must be added, whosoeuer obtaineth christ, wāteth nothing at al of a perblessednes, p. 490seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vsus. Flesh and bloud. VnderUnder the person of this one man, Christ admonisheth all menne that faith must be asked of his father, & that the praise of the same must be attributed to his grace: for the peculyar lightening of God is here opposed to flesh and bloud. VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wisdome hidden in Christe: nay, all humane senses do in this behalfe fayle, vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte, lift vppe himselfe in pride: but humbly let vsus suffer our selues to be taught inwardlye of the father of lightes, that his onelye spirite may lighten our darknesse. And nowe they whiche are endewed with faith, acknowledging their own blindnes, let thē learne to yeelde that to God, which to him is due.

18. But I say vntounto thee. Christe by these wordes declareth how muche Peters confession pleaseth him, in that hee bestoweth so great a rewarde vppon it. For though he had giuen to Simon his disciple the name of Peter, & had freely appointed him to be his Apostle, yet these which were free giftes, he ascribeth as it were in steede of a reward to faith, which is a thing not straunge in the scripture. Further, Peter is adorned with a double honour: for the first of them dooth belong to his owne priuate saluation, and the last to his Apostolicall function. VVhen he saith, Thou art, Peter, he confirmeth that he gaue not this name before to him in vain, because he should be stedfast, as a liuing stone in the Temple of God. Though this extendeth to all the faithfull, Ephes. 2. 21. Euerye one of whom are the Temples of God, and by faith beeing compact amongste themselues, do together make one temple: yet this excellencye of Peter is noted amongst the rest, euen as eueryevery man receiueth more or lesse in his order, according to the measure of the gift of Christ. VponUpon this rock. Hereby it appeareth how the name of Peter agreeth, as with the name of Simon, so also with the rest of the faythfull: because that they being grounded vppon the fayth of Christ, are with a holy consent buylte vp togeather into a spirituall building, that GOD may dwell in the midest of them. For Christ declared that this should be the commō foundation of al his Church, he would gather vntounto Peter what company of the faythful soeuer should be in the world: as if he shuld hauehave saide, you are now a smal number of men, and therefore this your confession is of small estimation at this present: but the time shall shortlye come, when it shall shew it selfe magnifically, and shall spreade it selfe more at large. And this did not a litle preuaile for the encouraging of the disciples to bee constant: for that though their faith was yet obscure and base, yet they were chosē of the Lorde as the first fruites, that at the length of that contemptible beginning, a new Church shuld arise, which should stand as a conqueror against al the affaults of the infernal powers. For though y^e pronoune it, may be referred either to the faith, or to the Church, yet the latter sense doth better agree, for that the strength of the Church shall stand vnuā quished against al the power of Sathan: namely, because the truth of god shal alwaies continue vnshaken, wherupon the faith of the same is staid. And that saing of Io. 1. ep. 5. 4. answereth to this setēce. This is y^e victory, which ouercōmeth the world, euē your faith. A promise worthy to be no p. 461that whosoeuer are vnited in Christ, acknowledging Christ, and him to be a mediatour, shall continue to the end safe from all annoyaunce. For that which is spoken of the body of the Church appertaineth to the perticular members of the same, so farre forth as they are one in Christ. Yet hereby we are admonished, that so long as the Church shall be a Pilgrim vponupon earth, it shall not be quiet, but subiect to many troubles. For therefore is Sathan denied the superiority: because hee should dayly be against it. Therefore, that we may vse this saying of Christ, let vsus without feare glory against Sathan, and by faith let vsus triumph ouer all his bandes: so agayne let vsus knowe, that we hauehave as it were an allarme sounded vntounto vsus, that we might be alwayes ready and prepared for the battayle. It is euident that by the name of gates is noted eueryevery kind of power & strong holde.

19. And to thee will I giuegive the keyes. Christe nowe beginneth to speake here of the publike office: that is of the Apostleshippe, whose dignitie is adorned with a double title. For Christe saieth, that the ministers of the Gospell are as porters of the kingdom of heauen, because they beare the keyes of the same: secondly he addeth that they hauehave power to bind and to lose, which is effectuall in the heauens. The similitude of keyes is aptly applyed to the office of teaching, as Christ saith in Luke, 11. 52. That the Scribes and the Pharises, because they were interpreters of the law, had likewise the key of the kingdome of heauen. For we know that the gate of lyfe is not otherwise opened vntounto vsus, then by the word of God. VVherof it followeth that it is deliuered vntounto the ministers, as a key into their hand. They which think that keyes in the plural number is therfore sayd: because the Apostles had not onelye commaundement gyuen them to open, but also to shutte, doe not speake without some probable lykelyhoode: yet, if any man will take it otherwise, let him vse his owne sense. It is demaunded why the Lord should promise to giuegive that to Peter, which he seemed to hauehave giuen before by creating him an Apostle. But this question was aunswered in the tenth chapter, where I sayd that those twelue at the first were sent forth Preachers but for a time: so they returning to christ ended the course of that their calling. And after that Christ rose againe from the dead, then beganne they to bee appoynted ordinary teachers of the Church, this honour is giuen them in respect of the time to come.

. VVhatsoeuer thou shalt bind. The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes. For Christe by his Gospell delyuering vsus from the guiltines of eternal death, loseth the snares of the curse wherein we were holden bound. Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes, that we being losed by the voice and testimony of men here vponupon earth, shuld also indeede be losed in heauen. But because that very many do not onelyonly wickedly refuse the deliueraunce offred, but also by their frowardnes doe procure a heauier iudgement for themselues: therefore the power, yea and commaundement to binde, is also giuen to the ministers of the Gospell. Yet this is to be noted, that this is accidentall to the Gospel, and as it were, against the nature of the same: As Paul, 2. Cor. 10. 6. teacheth, when he speaking of vengeaunce, which hee saith he hath ready against all vnbeleeuers and disobedient, presently after he addeth, when your obedience p. 462is fulfilled. For, if the reprobate did not through their owne faulte turne lyfe into death, the Gospell should be the power of God to saluation to all men. Yet, because that when the same is hearde, the vngodlynes of many openly breaking out, doth prouoke the wrath of god the more, to such it is necessary that the sauour thereof should be deadly. This is the summe, that Christ would assure his of the saluation profered vntounto them in the Gospell, that they might as surelye looke for the same, as if he himself should discend from heauen, as a witnesse of it: and againe to strike a feare into the contemners, least they should think that they might freely scorne at the ministers of the word, both which were very necessary. For, because that incomparable treasure of lyfe is proposed vntounto vsus in earthly vesselles, 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vntounto vsus, the credite of the same would decay almoste eueryevery moment. Againe, the vngodly do so boldlye set against it, because they thinke they hauehave to doe with men. Therefore Christe declareth that by the preaching of the Gospell is reuealed vppō earth, what the iudgement of God shalbe in heauen, and the assuraunce of lyfe and death cannot be had from otherwhere. This is a great honour, that we are Gods interpreters to witnesse to the world his saluation. The great maiestie of the Gospell, which is called the ambassage of the mutuall reconciliation betweene God and men. To be shorte, it is a wonderfull comfort to godly mindes, when they knowe that the message of their saluation brought them by a man of no reputation & mortal, is ratified before God. In the meane season let the vngodlye raue as they please at the doctrine, which is preached by the cōmaundement of God: they shal fele at the length how truly & earnestly God hath threatned thē by the mouth of men. Further, the godly teachers being furnished with this hope, maye without feare testifie vntounto themselues and others the grace of God, which giueth life, and with no lesse courage may they thunder against the obstinate contemners of their doctrine. Thus farre hauehave I plainly expounded the natural sense of the words, so that nothing remaineth to be added, except the Romane Antichriste desiringe to colour his tirannye, dare be so bolde as no lesse wickedly then vnfaithfully to peruert this whole place. And though the light of the true interpretatiō, which I hauehave shewed, seemeth to be sufficiēt to chase away his darknes: yet, least he shuld any thing hinder the godly readers, I wil brieflye answere his corrupt quarrels. First, hee imagineth Peter to be called the foundation of the Church. But who seeth not that he transferreth that to the person of the man, which was spoken of Peters faith? I graunt that Peter & a rock with the Grecians do signifie one thing, but that the first is spoken after the phrase of the Athenians, & the other of the common language: but this diuersity is not rashly set down by Math. but the gender is rather chāged of purpose, that he might expres some diuerse thing: and I doubt not but that Christ noted such a difference in his speache. Therfore Augustine doth wisely admonish, that it is not called a rock of Peter, but he is so called Peter of a rock, as we are al christians of Christ. Further, that I be not tedious, whē that saying of Paul, 1. Cor. 3. 11. must be holden amongst vsus for certein and sure, that the Church can hauehave no other foundation then in Christ alone, the Pope cānot deuise an other foundation without sacrilegious blasphemy. And certeinly how muche p. 463we ought to detest this tiranny of the Pope euen in this one thing, it cā not be sufficiently expressed in any words, that for his sake the foundatiō of the Church shoulde be taken away, that the open gulfe of hell should swallow vp miserable soules. Adde further that this clause (as I touched before) doth not yet belong to the publike office of Peter, but onelye amongst the holy stones of the temple, one place is giuen to him amongst the chiefe. The titles that follow do belong to the Apostolical function. VVherof it followeth that nothing is spoken to Peter, which dooth not belong also to the rest of his fellowes: for, if the dignity of the Apostleship is cōmon amongst them, then whatsoeuer is annexed vntounto the same, must also be common. But Christ speaketh vntounto Peter only by name: for as one in the name of al had confessed Christ to be the soone of God, so again the speach is directed to one, which yet alike belōgeth to the other. Neither is that reason to be despised, which is alleaged by Cyprian & others, that Christe in the personne of one spake vntounto all, that hee myght commend the vnitie of the Church. They except that hee to whom this was peculiarly giuen, is to be preferred aboue al the reste. And this is as much, as if they should contend to hauehave him to be an Apostle rather thē his fellowes. For the power of binding and losing cannot be taken away from the office of teaching & the Apostleship, rather then heat or light from the sun. But if we yeeld that sōwhat more was graunted vntounto Peter then to the rest, that he shuld excel amongst the Apostles: yet the Papists do foolishly inferre, that a primacy was giuen him, that he should be the vniuersal head of al the Church. For there is both a difference betweene dignity & power, and also there is a difference of being in a higher degree of honour amongst a few, then to gather the whol world vnderunder his elbowes. And truly Christ laid not a greater burden vponupon him then hee was able to beare. He is commanded to be a porter of the kingdome of heauen, he is cōmaunded by binding and losing to dispence the grace of God, and to execute his iudgment vponupon the earth: namely, so farre as the power of a mortal man doth reach. Therefore whatsoeuer is giuen him, must be restrained to the measure of grace, wherewith hee is indued for the edifying of the Church: So that huge empire, which the Papists arrorogate vntounto him, falleth downe. But if there were no controuersie nor strife but that Peter had it: yet this maketh nothing for the tiranny of the Pope. For the principle, which the Papists hold, no man in his right mind will graunt them, that here it was giuen to Peter, that he shuld passe it ouer as it were by right of inheritance to them that shuld come after him. VVherfore the Papists do make him liberal of an other mans. Further, if there shuld be a continual succession, yet the Pope getteth nothing therby, vntil he be proued to be the lawful successor of Peter. And how proueth he this? Because Peter died at Rome. As though Rome by the horrible murther of the Apostle gat her self the supremacy. But they pretende that he was also Bishop there. How vaine that is I hauehave sufficiently shewed in my institution, from whence I had rather hauehave the whole tractation of this argument to be fetched, then here with the trouble and wearines of the readers to vnfold it again. Yet, let this short clause be added: Although the Byshop of Rome were by law the successour of Peter, yet when by his owne falshoode he shall depriue himselfe of so great an honour, whatsoeuer Christ gaue to the successours of Peter, shall profit him p. 464nothing. It is too well knowne that the Popes court is at Rome: but they can shew no mark of a Church there. And he asmuch abhorreth the office of a Pastor, as he couetously striueth for his autoritie. And if Christe omitted nothing for the extolling of Peters heyres, yet hee was not so prodigall, as to bestow that honour vponupon Apostates.

Christ (after he had made a shewe of his glory to come) admonisheth his disciples what they should suffer, that they also might prepare themselues to beare the crosse: for the time of tryall was at hande: for the which he knew them farre vnmeet, except they should be furnished with a new force. But Christ bent himself chiefly to shew this, that his kyngdome should begin not with royal pomp, nor with great riches, nor with the pleasaunt allowaunce of the world, but with a reproachfull death. But there was nothing more difficult then to ouercome such an offence, especially if we consider how throughly they were now perswaded of their master: for they imagined that he should procure them an earthly felicity. Therefore they were caryed away with a vaine hope, earnestlye gaping for that time, when Christe should sodenly reueale the glorye of his kingdome. They had so litle mind of the ignominy of the crosse, so that they thought it not lykely that any thing should befal vntounto him to the contrary. This cyrcumstaunce also was very hard, that he shoulde be reiected of the Elders and the Scribes, who had the gouernmente of the Church in their hands. VVhereof it is easie to gather, how necessary this admonition was. But, because it could not be, but y^t the only mention of the crosse would grieuously trouble their weak minds, presently he healeth the wound, and saith that the thyrd day hee shall ryse againe from death. And certeinlye, when as in his crosse there onelyonly appeared the infirmitie of the fleshe, our fayth shal finde nothing, wherein it shall reste or comfort it selfe, vntil it shall come to the resurrection, wherein the power of the spirite shineth forth. Therefore this course muste bee wisely holden by the ministers of the word, which desire to teache with profit, that they alwaies ioyne the glory of the resurrection with the ignominy of death. But it is meruaile why Christ wold not hauehave his Apostles to testifie of him, to whom hee had appoynted that office beefore. For to what end were they sente, but that they should bee preachers of the redemption, which depended vponupon the comming of Christe? The answer is easie, if we remēber those things, which I thē set down: nāely, that they were not created doctours, to declare the certeine and full testimonie of Christ: but only that they might prepare schollers for a master: that is, to make them which were ouerwhelmed with drowsinesse, apt to be taught and attentiue. Further, that commaundement was to laste but for a time, and the preaching of Christ put an end to the same. Now, because the time of his death drewe neere, and they were not as yet ready to witnesse their faith: yea, their confession shoulde hauehave bin had in dirision for the weaknes of their faith: therefore the Lorde commaundeth them silence, vntyll that others know that he is the conqueror of death, and that he endue them with more constancy.

22. Peter beganne to rebuke him. It is a signe of immoderate heat, that Peter vseth his maister thus: yet hee seemeth to beare some reuerence p. 466towardes him, that he tooke him aside, and durst not reproue him before witnesses: yet his intemperancy is great, in that he warneth him, as if hee were not well in his wittes, that he should spare himselfe. But rash zeale driueth men, yea, and casteth them downe headlong so farre, that they doubt not to make God subiect to their pleasure. Peter iudgeth it to be an absurd thing, that the Elders should crucifie the sonne of GOD, who should be the redeemer of the people, and that he shuld be put to death, who was the aucthour of lyfe. Therefore hee endeuoureth to drawe Christ backe, that hee should not delyuer himselfe ouer to death. It is a fayre colour, but it is necessarye that more credit bee giuen to the iudgement of Christ, then to Peters zeale, by what pretence soeuer it be excusable. And here we are taught what those intentes, whiche are supposed to be good, are auaileable before God. Their is so great prid in men, that they thinke they hauehave iniury, and they complaine if that, whiche they thinke to be right, be not also accepted of God. So we see with what frowardnesse the Papistes doe maintaine their deuotions, but while they so boldly allow of themselues: God doth not onelyonly reiect that which they thinke to be worthy of great prayse, but he also doth sharply condemne it of vngodly madnesse. If truely the sense and iudgment of man shuld preuayle, Peters intent was godly, or at the least allowable. But Christe could not more sharply nor more contumeliously reiecte him. VVhat meaneth, I beseech you, his so sharpe an aunswere? who eueryevery where behaued himselfe so meckely, that hee would not breake the brused reede, Es, 42. 3. How thūdreth he now so vehemently against his chosen disciple: The reason is apparaunt, that in the person of one man he would restraine all men from flattering their owne affected zeale. For though it is harde to keepe vnderunder the pleasures of the fleshe, for that they are lyke to wylde beastes: yet there is no beast so furious, as the wisdome of the fleshe. Therefore Christe dooth so sharpelye inueigh againste the same, and beateth it downe as it were with an yron mallet, that wee myghte onelye learne to bee wyse out of the woorde of God.

23. Get thee behinde me Sathan. Some do reason verye fondlye of this word behind, as if Peter were commaunded to followe, and not to goe before. For Luke beefore in the fourth Chapter declareth that the deuill was repulsed from the Lorde with the same wordes. And the word Eypage signifieth to leaue off, from whence that latine word Apage, i. auoyde, is deryued. Christe therefore reiecteth his disciple farre off, beecause that with his preposterous zeale hee playd Sathans pranckes. Neither dooth hee simply call him aduersary, but hee calleth him deuill, in token of great detestation. The reason is to be noted, which is presentlye added, Thou art an offence vntounto me, beecause thou vnderstandest the thinges that are of menne, and not the thinges that are of God. Peter was an offence to Christ, while he opposed himself againste his calling. VVhereof it also appeareth how menne are madde in theyr peruerse zeale. For while Peter endeuoured to stoppe his maisters course, he was not aduised of himselfe, but that he would hauehave defrauded himselfe and all mankind of eternall saluation.

Therefore in one worde wee are taught, with what diligence that must be auoyded, whatsoeuer it be that draweth vsus from the obedience p. 467of God. And Christ openeth the fountaine of all this mischiefe, when he saith, that Peter sauoreth the thinges which are of menne. Therefore least the heauenly iudge cast off vsus and our endeuours to the deuil, let vsus learne not to be tied to our owne iudgement, but obediently to imbrace that which the Lord alloweth. Now let the Papistes goe, and extol their owne deuises vp to the sky: they shall feele at the length, when they shal come before the celestiall tribunall seate, what that boastinge shall preuaile, which Christ pronounceth to be deuillish. And for vsus, let vsus not desire otherwise to be wise then from the mouth of GOD, except wee would willingly shut the way of saluation against our selues with deadly barres.

24. Iesus then sayd to his disciples. Because that Christe saw Peter abhorre the crosse, and knew that al others had the same affection, he doth generally entreate of bearing the crosse: neither teacheth he the twelue alone, but layeth the same lawe vppon all the godly. VVe had almost the lyke sentence in Math. 10. 28. But there the Apostles onelyonly were admonished of the persecution, which remained for them assoone as they should beginne to discharge their function: but here he teacheth the common exercise of al younglinges, and as it were entreth into the firste principles, all them that will professe the Gospell. And saith expresly, If any man will followe mee, that he might refell Peters ymagination. For hee proposing himselfe an example of denyall of himselfe and of patience to euerye manne, hee declareth that hee must suffer, that which Peter thought vnmeete for his person. Furthermore, hee inuiteth all the members of his body to follow him. For so ought the wordes to be vnderstoode, If anye manne will be my disciple, let him forsake himselfe, take vppe his crosse, and followe mee, or let him frame himselfe after my example. And the meaning is, that none can be accounted for Christes disciples, but they which are true followers of him, and are readye to runne in the same race.

Further, he prescribeth a short rule of imitation, that wee might know in what thing he especially requireth that we should be lyke to him: and that consisteth in two poyntes, in denyall of our selues, and in willinge bearing of the crosse. This denial reacheth farre: namely, that we denying our owne wisdome, and forsaking al the affections of the flesh, might bee readye to bee brought to nothing, so that GOD might lyue and reigne in vsus. VVee knowe howe naturallye menne are ouerwhelmed with a blinde louelove of themselues, how much they are giuē to themselues, and how much they account of themselues. But if we desire to enter into Christes schole, it behoueth to beginne at that foolishnes, whereunto Paule exhorteth vsus. 1. Corinthyans 3. 18. Then to goe forward to tame and to bringe vnderunder all affections. Therefore he preacheth of taking vp of the crosse: for though generally the life of all men is subiect to cō mon miseries… yet, because that God doth peculyarly exercise his seruāts, that he might make them lyke vntounto the image of his own sonne, it is no meruaile that this law is said to be giuen to them. Also though God loadeth with the crosse aswell the wicked as the good, yet none are saide to bear the crosse, but they which do willingly lay their shoulders vnderunder it: for thogh a fearce & vntamed horse beareth a rider, yet he taketh him not vp.

p. 468Therefore this is the patience of the faythfull, with a willing minde to beare the crosse. Luke addeth this word dayly, whiche hath great force in it: for Christ declareth that there is no ende of our warfare, vntyll wee shall departe out of this world. Therefore let this be the daily meditation of the godly, when as they hauehave born many troubles, to prepare themselues to beare new.

25 For whosoeuer will saue his lyfe. A most apt consolation, that they truly shall finde life, which doe willingly suffer death for Christ: for Mark doth expresly prescribe vntounto the faythfull this cause of death: and therefore it is to bee vnderstoode in Matthew his wordes. For oft tymes it commeth to passe, that ambition or desperation driueth prophane men to contemne life, so that couragiously they hasten to death, but yet they profit not therby. Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh; when as he forewarneth them that are desirous of this present life, that they onelye preuaile thus farre, that they shal lose the same. There is a contrarietie betweene this temporal life and the eternall, as we taught before vponupon the tenth chapter, from whence the readers may seeke for the rest.

26. For what shall it profit a man, &c? if hee lose his owne soule? The word soule is heere taken properly: for Christe admonishth that the soule of man is not therefore created to enioy the world onelyonly for a fewe dayes: but that at length it may attaine to that immortality in heauen, as if he shuld hauehave said, how great is this sluggishnes, and how beastly blockishnes is it, that the world so holdeth men bound vntounto it, and ouerwhelmesh thē, that they consider not to what end they were born; and hauehave an Immortal soule giuen vntounto them, that the race of this earthly life being finished, they should liue for euer in heauen? And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde: but in the meane season the sense of the flesh doth so blinde them, that wittingly and willingly they cast their soules into destruction. Therefore, least the world should enchaunt vsus with her baytes, let vsus consider in our minde the excellency of our soule: which if it bee earnestlye considered, dooth easilye dispearse the vaine imaginations of an earthlye felicity.

27. For the sonne of man shall come. That the former doctrine may the better sinke into our minds, Christe setteth before their eyes the iudgement to come: for that this transitory lyfe may become vile vntounto vsus, it is necessary for vsus to be touched with an earnest feeling of thee heauenly: The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen. Therfore Christ citeth the faithfull to his trybunall, that they might continuallye thinke that they liue for no other cause, but to aspyre to that blessed lyfe, which shall bee reuealed at that day. And the warning tendeth to this purpose, that wee might know that they striue not in vain, to whom the confession of their faith is more deare and precious then their life: as if Christ should hauehave fayde, Cast your lyues into my hande and keeping without feare: for I wyll shewe my selfe at length the auenger, who will at length restore you agayne perfectlye, though you seemed for a tyme to perishe.

Hee mentioneth the glorye of the father and the Aungels, leaste hys disciples shoulde iudge of his kingdome after the present face or shewe: p. 469for as yet hee was base and despised, beeing hidde vnderunder the habite and shape of a seruaunt. Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde. Further, those words which Marke and Luke hauehave more, the readers shall finde expounded in the tenth Chapter of Matthew: Also I hauehave spoken sufficiently otherwhere of the reward of workes. This is the summe of it: as ofte as there is a rewarde promised to good workes, it doth not oppose the merite of thē against the free righteousnes of faith, neyther dooth it shewe the cause of saluation, but onelyonly encourage the faithful to the study of weldoing, while they are certeine that they labour not in vaine. VVherefore these two do very wel agree, we are iustified freelye, because we are accepted of God besides our desert: and yet that he of his owne free will & pleasure bestoweth a reward not due vntounto our works.

28. Verely I say vntounto you. Because the disciples might yet doubte amongst themselues, when that day should be, the Lorde styrreth them vp with a neerer hopei namely, that hee will shortly giuegive a shewe or token of his glory to come. VVe know how true the common prouerbe is, in that which is desired haste it selfe seemeth to make delay: but it is found most true, especiallye amongst vsus, while our saluation is differd to the comming of Christe. The Lorde therefore that hee might in the meane season refresh his disciples, hee proposeth vntounto them for their confirmation a time in the meane season: as if hee shuld hauehave saide, If it seeme too long for you to waite for my comming, I wil sooner preuent the same: for before you shal dye, that kingdome of God shalbe euidente beefore your eyes, of the hope whereof I commaund you to depend. This is the naturall sense of the wordes. For that which some doe imagine of Iohn is but a fancy. By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye, which Christe beganne at hys resurrection; and shewed it more fullye, by sendinge the holye Ghost, and by working merueilous workes: for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe, when by true & certeine tryalles they might knowe him, that he sate at the right hand of his father.

First, it is to be considered for what purpose Christ tooke vppon him the heauenly glory for so short a time, and had but onelyonly three of his disciples as witnesses of this straung sight. The opinion of some, that is was done to that end, that they might be strengthened against that tēptation, which was now at hand, by reason of his death, is not probable to me. For why should hee hauehave depriued others of that remedy: naye, why doth he expresly forbid them, that they shuld not declare what they had seene before his resurrectiō: but because the profit of the visiō shuld appeare after his death? Therfore I doubt not but that Christ would declare that he was not drawn to his death against his wil, but went willingly to the same, that hee might offer vp a sacrifice of obedience to hys father. This knowledge came not into the disciples mindes, vntil Christ rose againe. Neither was it necessary for them at that time to conceaue that diuine power of Christ, which they shuld know conquering vponupon the crosse: but they are taught against another time aswel for their own sakes as for ours, least the infirmity of Christ should offend any man, as though it were by necessity or constraint, that he should suffer. For it is euident that it was as easie for Christ to exempt his body from death, as to adorne it with heauenly glory. Therefore we are taught that hee was subiect to death, because his wil was so: and that he was crucified, because he offred himself. For that same flesh, which being offred vponupon the crosse lay in the graue, could hauehave bene free from death and the graue, whē as it had now before bene partaker of the celestiall glory. But we are also taught, that so long as Christ was conuersant in the world in the shape p. 471of a seruaunt, and that his maiesty was hid vnderunder the infirmity of flesh, nothing was withdrawn from him: because that he humbled himself of hys own freewil: but now the resurrectiō taketh away that vaile, wherwith his power was hidden for a time. Further, it was sufficient for the Lord to chuse three witnesses: because that by the law that number was prescribed for proouing any matter, Deut. 17. 6. The difference of the tyme ought not to offend vsus. Math. and Mar. do number six whol daies which passed betweene: But Luke, saying that it was done almost eight daies after, comprehendeth aswel that day, wherin Christ spake that, as the day wherin he was trāsfigured. Therfore wee see that they do agree very wel in one sense vttered in diuerse words.

2. And was transfigured before them. Luke sayth that this came to passe, when hee praid: and by the circumstaunce of the place and the tyme it may be gathered that he praied for this that he obtayned, that a visible shewe or demonstratiō of his godhead might be reuealed in the brightnesse of a new shape: not that he had nead to aske by prayer of any other, for that he had not, or that the wyl of the father was to be doubted of: but that in the whole course of his humilitie, if hee did any thinge as God, he referred it to his father: and his purpose was to stirre vsus vppe to prayers. But in this transfiguration the disciples did not see Christe altogeather in that excellency, that he is in now in heauen, but he only gaue them such a taste of that great glory, as they were able to abyde. Then his face shone as the sunne: but now it farre exceedeth the brightnes of the sunne: Then an vnwoonted brightnes shone in his apparell, nowe without apparell the maiesty of his Godhead shyneth through out hys whole body. So GOD in times paste appeared vntounto the fathers, not such as he was in himselfe, but as they were able to abyde the beames of hys great bryghtnesse: for Iohn saieth, 1. Io. 3. 2. that the faythfull shal not see him as hee is before that they be made lyke vntounto him.

Nowe there is no cause for any manne to dispute subtilly of the whitnesse of his garmentes, or of the brightnesse of his face, when as this was not a full reuealing of his celestiall glorye: but hee partelye gaue a taste in figures, of that whiche they were not yet able whollye to conceaue.

3. Moses and Elyas appeared vntounto them. It is demaunded, whether Moses and Elias were verily present, or that the disciples sawe onelyonly the lykenesse of them, as the prophetes did oftentimes see the visions of thinges absent. Though the matter be disputable on both sides (as menne say) yet it is more profitable in my iudgement, that they were brought indeede into that place. Neyther is there any absurditie in it, seeing that God hath both bodies and soules in his hande, at his pleasure to restore the dead to life for a time.

And Moses and Elyas rose not then for themselues: but that they might be present there with Christe. If any manne demaunde agayne, how the Apostles knew Moses and Elias, whom they had neuer seene: The answere is easie: for sith God brought them to appeare, he gaue thē also signes and markes whereby they might bee knowne amongst them. And this was by an extraordinary manner of reuelation, that they certeinly knew them to be Moses and Elyas.

p. 472But why these two appeared rather then any other of the companye of the holy fathers, that reason ought to satisfie vsus, that the lawe and the Prophets had no other purpose nor ende but Christ. For it made greatlye for our faith, that Christ came not without testimonye, but was beefore commended of God. Neyther doth that reason displease me, which was woont to be brought, that Elyas was especially taken, to represēt al the Prophetes: for though hee lefte nothing in writing, yet was hee the chiefe next vntounto Moses: he restored the religion of God, which was corrupted yea, he was without comparison an especiall auenger of the law and true holynesse, being nowe almoste extinguished. That they appeare with Christ, and talke togeather is a signe of consent. But what theyr talke was Luke onelyonly reporteth: namely, that they talked of the manner of his departure, which remayned for him at Ierusalem. Further this must not be restrained to theyr priuate persons, but rather to that office, which was before enioyned them. For it was the wil of God, though they had bene now long dead, and had perfourmed the course of theyr calling, that they shuld yet againe confirme with theyr voyce that which they had taught in theyr lyfe: that wee might know that the saluation promised to the holye fathers in the Sacrifice of Christe is common to vsus. Nowe, when as the olde Prophets prophesied of the death of Christ; hee (whiche was the eternall wisdome of GOD) sate in the secrete throne of his glory. VVhereof it followeth that hee was not to be cloathed with flesh subiect vntounto death, but that hee freely submitted himselfe thereunto.

4. Maister it is good for vsus to be here. Luke reporteth that Peter sayd so when Moses and Elyas were gone: wherby we gather that he was afraid least that by their departure they shuld lose that sweet and blessed sight. And though it is no meruaile that Peter was so delighted with that plesaunt sight, that all other thinges being despised, the onelyonly enioying of that satisfied him, as it is sayd in the Ps. 16. 11. That the fulnesse of ioy is in the countenaunce of God: yet this was a preposterous desire of his: that he vnderstoode not the ende of the vision: then that hee foolishlye made the seruauntes equall with the master: thirdly hee erred, when hee wold make transitory Tabernacles for menne to dwel in, which were already receaued into the celestiall and Angelycall glory. I say hee vnderstoode not the ende of the vision. For, when he heard Moses and Elias say that the time of the death of Christ, was at hand, as a man amased at that sight, which was but momentary, hee dreamed the same to be eternall.

VVhat meaneth this, that the kingdome of Christ should bee by this meanes included in so narow a roumth of twentie or thirty foote? where was the redemption of the whole Church? VVhere was the fellowship of eternall saluation? This also was a very peruerse iudgement, to imagine Elyas and Moses to be fellowes with the Sonne of GOD: as if it were not necessarye that all menne shoulde be brought vnderunder, that hee alone may be extolde. Now, if Peter is contente with his lotte, whye dooth hee thinke them to hauehave neede of earthlye supplyes, at the sight of whome hee thinketh himselfe so happye? Therefore two of the Euangelistes doe verye well note that hee knewe not what hee sayde.

p. 473Marke addeth the cause for that they were afraid. Neither was it the wil of God, that the Apostles should at that time profit further, then to beholde the Godheade of his sonne for a moment, as it were in a liuely glasse. Afterwarde in successe of time he shewed them the frute of it, and corrected their want of iudgement. Therefore Marke declareth that Peter being astonished, spake as a man altogither amased.

5. Beholde a bright cloude. A cloude was put before their eyes, that they might knowe that they are not yet fitte to beholde the brightnesse of the heauenly glory: for when as the Lord gaue some tokens of his presence, he added withall some vailes, to suppresse the boldnesse of mannes wisdome: so nowe that hee may instructe his disciples in humility, he withdraweth from their eyes the beholding of the celestiall glory. Also this admonition doeth appertaine to vsus, that we shoulde not desire, to breake into those secreates, which passe our senses: but rather that eueryevery manne doe soberly containe himselfe within the measure of his faith. Further, this cloud should be in stead of a bridle to vsus, least that our curiositie become more wanton then is meete. The disciples also are admonished that they must retourne to their accustomed warfare, and that they must not promise themselues a triumph before the time.

There came a voyce out of the cloude. And this also is woorthy to be noted, that the voyce of God sounded out of the cloude, but there was neither body nor face seene. Therefore let vsus remember that warning that Moses gaue, Deut. 4. 15. God appeared not in any visible shape, least that we being deceiued, should thinke him to be like vntounto man. It is true that the holy fathers in times past saw sundry shapes, whereby they might know God: yet he alwaies abstained from such shewes as might yelde any occasion or prouocation to make idolles. And truely, sith the mindes of men are bent more then is meete they shoulde be, to grosse fantasies, it were hurtfull to put oyle to the lampe. This was a most notable manifestation of the glory: when as he calleth vsus vntounto him out of the cloud with his owne voyce, howe absurde is it for vsus to goe about to make him to bee present before our eyes in a stocke of woode or stone? Therefore lette vsus learn by faith alone, & not with fleshly eyes to pierce to that light which we cannot come neare, wherein God doth dwel. But the voyce came out of the cloude, so as the disciples knowing that it came from God, might receiue the same with such reuerence as was meete.

This is my sonne. I do willingly subscribe to their iudgement, which thinke that heere is a secreat opposition betweene Moses, Elias and Christe, as if that Christ should commaund his disciples to be content with the onelyonly sonne: for that name sonne is Emphaticall or very forcible, whereby hee is extolled aboue the seruaunts. Also Christ is here adorned with two titles no lesse honourable then profitable to our faith, namely, welbeloued Sonne, and also Maister. In that the father calleth him beloued, in whome he is well pleased, he declareth him to be the Mediator in whom he reconcileth the world to himselfe. VVhen he commaundeth to heare him, hee maketh him the chiefe and onelyonly doctour of his Churche. For when as it was his purpose to note him from al others, as by these words we doe truely and properly gather, by nature he is his only Sonne, in like maner it is to be obserued, that he alone is beloued of the father, that hee is made the onelyonly Doctour, that all authoritie might rest in his power.

p. 474If any man will except against this, asking whether God loueth aungelles, and men, or no: the aunsweare is easily made, the fatherly louelove of God which hee beareth to aungelles and to menne, commeth from that fountaine. Neither is the sonne therfore beloued of the father, that other creatures shoulde be hated: but that hee might impart with them, that which was proper to himselfe. Though the estate of vsus and of the Aungelles is diuers. For these were neuer estraunged from GOD, that they should neede a reconciler: but we by sinne were ennemies, vntill Christe reconciled him vntounto vsus. Yet that is alwayes certaine that God is merciful to bothe, so as he embraceth vsus in Christe: for the very aungelles coulde not be ioyned to God without a head. Nowe, when as the father speaketh heere, and distinguisheth himselfe from the sonne, it followeth that they are distincte in personnes, thoughe the essence and maiestie is one, and the same.