Harmony of the Gospels, Harmony of the synoptic Gospels (21 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (21 of 29)

p. 559Let vsus also learne by their example, to go through all lets and hinderances, that we maye obey the Lorde in those things, which he requireth of vsus. For al lets set aside, he shal finde passage, and he wil not suffer our endeuours to be in vaine.

8. And a great multitude. The Euangelistes doe here declare, that the people acknowledged Christ as a king. But it might seeme to bee but a iest, that the simple people by cutting downe of boughes, and spreading of garmentes in the way, should giuegive to Christ the vaine title of a king. Yet as they did this in earnest, and testified their obedience from their heart: so Christ accounted them as fitte harauldes or proclaymers of his kingdome. Neither is there any cause why we should meruaile at such a beginning, when as at this day also he now sitting at the right hande of his father, euen frō his heauenly throane calleth obscure men, by whō his maiestie is set forth in base manner. That they cutte downe the boughes of Palmes (as many interpreters doe gesse) according to an auncient and solemne custome of that day, I see no probability nor likelihood. But it rather appeareth that they were moued with a soden instinct of the spirit, to giuegive this honour to Christ, when as the disciples, which were examples of this matter to the reste of the multitude, had thought of no such thing: and this also may be gathered out of Lukes words.

9. Osanna the Sonne of Dauid. This prayer is taken out of the Psalm, 118. 25. Matthew also doth purposely set down the Hebrew words, that wee might knowe that these greetinges were not rashlye giuen to Christe, nor that the Disciples spake at randon without regarde, what wordes soeuer came vppon their tongues ende: but they reuerently folowed that forme of prayer, which the holy Ghost by the mouth of the Prophet had taught the whole Church. For though he speaketh there of his kingdome, yet no doubt, but that he had speciall regard, and would hauehave others to hauehave regard to that eternall succession, which the Lorde had promised him. For hee had prescribed vntounto the Church a perpetuall order for prayer, which was also vsed, when the wealth of the kyngdome was decayed. So it came to passe by custome, that they euerye where vsed these wordes in theyr prayers for the redemption promysed.

And Mathewes purpose was (as wee touched euen now) to set down in Hebrew a verse notably and commonly vsed, to declare that the people acknowledged Christ to be the Redeemer. The pronunciation of the wordes is somewhat altered: for it should rather hauehave beene sayde, Hosch…a: na, Saue, I beseech: but wee know that the wordes can scarsly be translated into an other tongue, but that somwhat of the sounde must be chaunged. And the spirit did not onelyonly teach the old people to praye for the kingdome of Christe, but also prescribeth the same rule vntounto vsus now. And when as God will not raigne but by the hande of his sonne, the same is noted in these wordes, when wee saye, Thy kingdom come, as it is more plainely declared in the Psalme. Furthermore, this praying to God, that hee would preserue his Sonne our king, we graunt that this kingdome is not erected by manne, nor vpholden by the power of menne: but standeth inuincible by his defence from heauen.

He is sayd to come in the name of God, which doth not intrude himself, but taketh the kingdom at the cōmandemēt & appointment of god p. 560which is more certeinely gathered out of Marke, where there is another cry sette downe, Blessed be the kingdome that commeth in the name of the Lord of our father Dauid. For so they say in respect of the promises: because the Lord had said that he would at the length deliuer that people, & had appoynted the meane of the restoring of the kingdom of Dauid. Then we see that the honour of the Mediatour, from whom the restitution and saluation of all thinges was to be hoped for, is attributed to Christ. But when as they were common, rude & simple people, which called the kingdom of Christ, the kingdome of Dauid: hereby we learn that this doctrine was commonly knowne, which at this day seemeth to be so straung and hard, because they are but litle exercised in the Scriptures.

In Luke are these few wordes added, Peace in heauen, and glory in the highest places. VVherein there is no difficulty, but that they aunswere not to the song of the Aungels, which we had in the second chapter. For there the Aungelles assigne the glory to God in the heauens, and peace to menne vponupon the earth: here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie. For though the Aungels do shew the cause more plainely, why it was meete that glory should be song to God: (namely, because that by his mercy men enioy peace in this world) yet the meaning is all one, of that, and this that the multitude now saith, that peace is in heauen: for we know that miserable soules can otherwise hauehave no peace in the world, except God reconcile himself vntounto thē from heauen.

41. Hee wept vponupon it. VVhen as Christe desired nothing more, then to discharge that office layde vponupon him by his father, and he knew that this was the end of his calling, to gather together the lost sheepe of the house of Israel: he desired that his comming might be to the sauing health of al men. This was the cause why he being moued with mercy, wept for the destruction of the citie of Ierusalem, which was at hand. For when hee considered that it was chosen of God to be the sacred seate, wherin the couenaunt of eternal saluation should rest, and the sanctuary frō whence saluation should proceede into the whole world: it could not be but that …e should greatly bewayle the destruction of it. Also, when he should see p. 561the people which he had adopted into the hope of eternall life, miserably to perish through their own vnthankfulnes and malice: it is no meruaile if he could not refraine from teares. Some thinke it an absurditie that Christ should bewaile that mischiefe, which he could hauehave remedied, but this knot is easily dissolued. For as hee descended from heauen, that by taking vponupon him the flesh of man, he might be a witnesse and minister of the saluation of God: so tooke hee vponupon him indeede humane affections, so farre forth as was meete for the calling he had taken vponupon him. And that must alwayes be wisely noted, what person hee taketh vponupon him when he speaketh, or laboureth for the saluation of men, as in this place, that he might faithfully fulfill the commaundement of the father, it was necessary for him to seeke that the fruite of the redemption might extend to the whole body of the elect people. Therefore for so much as he was appoynted a minister of saluation to this people, hee bewailed their destruction in respect of his office. He was God, I graunt: but as oft as he supplied the office of a teacher, his Godhead rested, and after a sorte hid it selfe, least it should be any hinderaunce to him in dooing the office of a Mediatour. But by this weeping he declared, that he did not onelyonly louelove them brotherly, for whose sake was made manne, but that God had also powred into his humane nature the spirit of a fatherly affection.

42. O, if thou hadst knowne▪ This speach is patheticall or affectionate, and therefore abrupt. For wee know that they which are moued with vehement affections, can vtter but halfe their meaninges. Note also that two affections are mixed here together. For Christ doth not onelyonly take pitie of the destructiō of the citie, but he also reproueth this vnthankful people of a haynous offence, in that they refusing saluation offred thē, puld willingly vponupon them the horrible iudgmēt of god. And the copulatiue which is put betweene is very forceable. For Christ doth secretely compare Ierusalem with the other cities of Iudea and of the whole woorlde, in this sense: If thou also, which hast a speciall priueledge aboue the reste of the world, if thou (I say) at least, which art a celestiall sanctuarie vppon earth hadst known. Presentlye there followeth after an other amplification gathered of the time. Though hetherto thou hast wickedly, vngodly and stubbornely behaued thy selfe against God, nowe at the length, it were time for thee to repent. For he sheweth that the day is now come, which was ordained before in the secrete counsell of God, and spoken of beefore by the Prophetes for the saluation of Ierusalem. This is the acceptable tyme (saith Isaias, 49. 8. and 2. Cor. 6. 2.) This is the day of saluation. Seeke the Lord while he may be found: call vppon him, while hee is neere, Esay, 55. 6. By this word peace he noteth after the Hebrew phrase all poyntes of happinesse. Hee dooth not simplye saye that Ierusalem knewe not her peace, but those thinges which belonged to peace: for it falleth often out, that men are not ignoraunt of theyr happynesse: but the waye and meanes (as they saye) they knowe not, they are so blinded with malice. But sith this reproofe is mixed with mercy, lette vsus note that the excellenter giftes menne are endued with, the greater punishment are they worthy of, beecause that to their other sinnes is added a sacrilegious prophanation of the heauenly grace.

p. 562Secondly, let vsus note that the neerer God approacheth vntounto vsus, and proffereth the light of sound doctrine, if we neglect this occasion, we are so much the lesse to be excused. The gate of saluation is alwayes open: but because he somtime is silent, it is no smal nor common benefit, when as he calleth vsus vntounto him with a loud voice and familiarlye: and therefore there remaineth the sharper reuenge for that contempt. But now are they hidde. This is not spoken for the lessening of the fault of Ierusalem: for her wonderfull blockishnesse is noted as a shamefull cause, why shee could not see God being present. I graunt that it beelongeth only vntounto GOD to open the eyes of the minde of them that are blinde: and no man can be able to see the misteries of the heauenly kingdome, but hee whome GOD lyghteneth inwardlye with his spirite: but they are not therefore worthye of forgiuenesse, which perishe through their owne beastlye blindnesse. Christe also purposed to take awaye the offence, which otherwise might be a hinderaunce to the rude and weake. For when as the eyes of al men were cast vponupon that citie, the example of that Citie was of great importaunce of both sides eyther to worke myschiefe or to doe good. Therefore least theyr incredulitie and proude contempt of the Gospell should hinder any man, it is condemned of filthy blindnes.

43. The daies shall come vponupon thee. Nowe taking vppon him, as it were the person of a iudge, he rebuketh Ierusalem more sharply. So also the Prophets, thoughe they lamented with teares their destruction, for whome they ought to be carefull, yet they gather their courage and hearts, and fal to seuere threatnings: because they knowe that not onelyonly the care of the saluation of men was laied vppon them: but also that they were appoynted preachers of Gods iudgements. Further, he sayeth that Ierusalem for this cause should suffer horrible punishments, because shee knewe not the time of her visitation: that is, they contemned the redeemer whiche was sent them, and did not embrace nor accept his fauour. Nowe let the cruelty of the punishments which they suffered terrifie vsus, least we with our slouthfulnesse doe put out the light of saluation, but lette vsus be carefull to receiue the grace of God: yea let vsus speedily runne foorth to meete it.

p. 564There seemeth to be some diuersitie betweene Mathew and Mark in the report of the hystory of the withering of the figgetree. For Matthew saith that this was doone the next day after Christ hadde shewed himselfe as a king: but Marke seemeth to referre it to the day following that. Yet the aunswere is easie: for in this they agree, that Christ accursed the tree, when he came into the citie, the next day after his solemne entraunce. OnelyOnly Marke reporteth (that which Matthew omitted) that the disciples marked it the day following. Therefore though Mark noted the order of time more distinctlye, yet there is no diuersitie beetweene them. He seemeth to differ aswell from Matthew, as from Luke in the hystory of reforming of the buying and selling. For when as both of them saye that Christ draue out the buyers and the sellers assoone as he entred into the citie and Temple: Marke simply saith, that he looked about vponupon all thinges: but referreth that casting of them forth to an other day. But I do thus reconcile it, that when as he hadde not spoken of the cleansing of the temple, and had after set it in an other place; hee saith that he came the first day into the temple, and there looked aboute vponupon all thinges. For to what end did he looke so diligently about, but that he might reforme so what that was amisse? For he was wont to visit the temple often, so that it was not the newnesse of the sight that moued him. Further, where as Marke should hauehave added presently after the casting of them out of the Temple, which bought and solde there, hee saith that Christ went out of the citie: and that which hee had omitted worthy of rehearsall, he reporteth after. Except that any man had rather say, that Marke in this hystory also obserued the circumstaunce of the time, which was omitted by the other two. For though they seeme to keepe a continuall course in the text: yet because they set downe no certeine day, it were no absurditie to deuide that which is read ioyntlye togeather in them. Yet I doe rather allowe of that opinion, which I sette downe beefore. For it is verye lykely that Christe before that great assembly of the people shewed that great token of hys power. But whosoeuer shall obserue howe litle curiositie the Euangelistes doe vse in noting the tymes, the diuersitie in setting down this history wil not offend them.

20. VVhen he was come into Ierusalem. Mathew saith that the citie was moued, that we might know that it was not a matter don secretly, nor by stelth, p. 565but in the sight of all the people the Priestes and Scribes knowing of it. VVherefore the maiestie of the spirite euidentlye appeared in that contemptible estate of the flesh. For how would al men hauehave suffred Christ to their great perill to bee brought into the Citie in a kingly pompe, if they had not beene all amased? Therefore this is the summe, Christ entred not secretely, neyther were his enemies content therewith: for they despised him▪ but were rather restrained by a secrete feare, because that God had striken them, so that they durst not attempt any thing. In the meane season the slouthfull security of the city is reproued, and the religion of straungers is commended. For in that the Citisens hearing that noyse, doe demaund who that should bee, it appeareth that they are not of the company of them that followed Christ.

11. Iesus entred into the temple. VVhen as he had gone often vp into the temple, and had seene this corruption, he put his hand but twyse to reforme the same: once at the beginning of his ambassage, and nowe agayne when hee was comenye to the ende of the same. But sith there reigned filthy and prophane confusion, and the temple with the sacrificers was appoynted to be destroyed, it was sufficient for Christe twyse to reproue openly the prophaning of the same. VVhen as hee shewed himself a prophet and a teacher sent from God, that he might waken the Iewes, and make them the more attentiue, he tooke vponupon him to cleanse the temple. And onelyonly Iohn toucheth this former historye in his seconde chapter. And now towardes the end of his course, he againe challenging the same authority to himselfe, admonisheth the Iewes of the pollutions of the temple, and sheweth withall that there is a newe reformation at hand. And in the meane season it is not to bee doubted but that hee shewed himselfe both king, and high Priest, and president of the temple, & of the worshippe of God: which must therefore bee noted, least anye priuate manne thinke it lawfull for him to doe the lyke. It is meete that all godlye menne shoulde hauehave this zeale, wherewith Christ was moued to doe this: but least any manne vnderunder pretence of immitation shoulde runne headlong rashly, it must be seene what his calling wyll beare, and how farre it behoueth vsus to goe by the commandement of GOD. If any corruptions shall creepe into the Church of God, let all the children of God be grieued: but because God hath not armed eueryevery mans hand, let them which are priuate men sigh for sorowe, vntyll God shall giuegive remedy.

I graunt that they are to too blockish, that are not displeased with the pollution of the temple of God: neither is it sufficient for them to be inwardly grieued, except they abstaine from that corruption, and testifie with theyr tongue so ofte as occasion shall suffer, that they desire that such thinges should be reformed. But they which hauehave not publike authoritie, the faultes which they cannot remedy with the hand, let them speak against with the tong, which they hauehave at liberty. Yet it is demanded, when as Christe sawe the temple stuffed with grosse superstitions, whye shuld he only reforme that so smal a corruption, or at leaste more tollerable amongst them. I aunswere, it was not Christes purpose to restore al the holy ceremonies into their auncient vse, neither did he make p. 566choyce, which corruptions were greater or lesser▪ but onelye bent to this to shew by this one visible signe, that God hadde committed to him the charge of reforming the Temple, and would also declare that the worshippe of GOD was corrupted by this filthy and palpable abuse. They wanted not a pretence for that merchandise as that it eased the people of much trouble, that sacrifices shuld not be farre to seeke: also that there might be money ready at hand, for eueryevery man that would offer. Neither were the tables for the money chaungers set, or the sacrifices offred to be solde, in the sanctuarye, but onelye in the courte or porch, whiche is sometime called by the name of the temple. But because that nothinge was more inconuenient to the maiestie of the temple, then to hauehave a market set vp there of thinges to be sold, and to hauehave the money chaungers sit there to make their gaine by exchaunge, this prophanation was not to be borne with. And Christ inueighed sharplye against the same, for that it appeared that the couetousnes of the Priestes for filthye gaine sake, had brought in that custō. For as he which entreth into a shop richly furnished with diuers kinds of wares, though he purposeth to buy nothing, yet being caught by those baightes, altereth his purpose, so the priests cast forth their nets to catch offrings, that they might milk some gaine from eueryevery one of them.

13. It is written. Christe bringeth two testimonies taken out of two Prophetes: one out of the fiftie sixe Chapter of Isaiah, the other out of the seuenth of Ieremy. Further, that which Isaiah writte agreed to the circumstaunce of the time: for there is the calling of the Gentiles foretolde. Therefore Isaiah promiseth that God will not onelyonly bringe to passe, that the Temple shalbe restored to the former bewtie, but also that all the Gentyles shall come from eueryevery place thither. It is certeine that he speaketh metaphoricallye: for the Prophetes doe vnderunder the shadowes of the law set forth the spirituall worshippe of God, which shuld be vnderunder the kingdome of Christ. But this was neuer fulfilled, that all people should come to Ierusalem to worshippe. Therfore when he saith that the Temple shall be the place of prayer for all the Gentiles, is asmuch as if he should hauehave sayde, the Gentiles shall be gathered into the Church of God, that togeather with the children of Abrahā they might with one mouth call vponupon the true GOD. But because hee maketh mention of the temple, for somuch as it was then the visible seate and place of religion, Christ dooth worthily reproue the Iewes, for that they most vilelye applyed the same to other vses, then those whereto it was ordained.

The meaning therefore is, that God would that the temple should remaine vntounto that time as a signe or marke, whereto all true worshippers should be bent. How vnworthily and how wickedly then doe they in turning it into a prophane market? But in Christes time that temple was the house of prayer, so long as the lawe with the shadowes of the same was in force: but it beganne to be the house of prayer to all nations, when as the doctrine of the Gospel sounded from thence, whereby the whole worlde grewe into a consent of fayth. And though it was shortly after destroyed, yet vntounto this day appeareth the effect of this prophesie.

p. 567For sith the law came out of Sion, it is necessary that whosoeuer will pray rightly, shoulde looke to that beginning. I graunt that there is no difference of places: for the Lorde will bee called vppon euerye where: but as the faythfull, which professe themselues to worshippe the GOD of Israell, are sayde to speake the language of Canaan, and also to come into the temple, because that true religion sprang from thence: and that same was the fountaine of waters, which in short space were wonderfully encreased and flowed forth in great aboundance, and they that drink of the same shall liue as Ezechiell maketh mention, chap. 47. 9. and those waters going out from the temple, doe spread themselues to the East & to the west. Though we do vse churches at this day, for the meeting of y^e holy assēblies, yet it is for an other cause: for since that Christ came, he is not proposed vsus in an outwarde and shadowish image, as hee was in tymes past to the fathers vnderunder the lawe. Furthermore, it is to be noted, that the Prophet by this woord prayer meaneth the whole worshippe of God. For though there was at that time great aboundaunce of ceremonies, yet God in few words taught the Iewes to what end al those ceremonies should be referred: namely, that they might spiritually worship him, as it is more plainely set downe in the fiftie Psalme. For there dooth God also call backe all the exercises of godlynesse to prayer.

But you hauehave made it. Christe declareth that the complainte of Ieremiah belongeth also to his time, wherein the Temple was no lesse defiled. The Prophet rebuketh the hypocrites, which strengthning themselues with the temple, tooke themselues a libertie to sinne. For where it was the purpose of God, to instructe the Iewes by outward signes, as instructions to true godlynes, as it is a common matter for hypocrites to turne trueth into a lye (as if it were sufficient to apply themselues to outward ceremonies) they were content with the vaine pretence of the Temple. But the Prophet cryeth out against them, that GOD is not tied to the temple, or bounde to ceremonies: and therefore they boasted in vaine of the name of the temple, which they had made a denne of theeues. For as theeues doe more boldly sinne in their dennes, beecause they hope they shall escape without punishment: so the hypocrites grow to be bolde vnderunder a faigned pretence of godlinesse, so that almost they are in hope to deceiue God.

Further, because that the Metaphor of a denne reacheth to all corruptions, Christ doth very aptly apply the place of the Prophet to this present cause. Marke addeth that Christ forbadde that no man should cary any vessell through the temple: that is, hee would not suffer anye prophane thing to be seene there: for by the word vessell the Hebrewes doe signifie all kinde of furniture for a house. In summe, Christ tooke away whatsoeuer hindered the reuerence and maiestie of the temple.

14. The blinde and the halte came vntounto him. Least that authoritie which Christe hadde taken vppon him more then hee was woont, shoulde bee suspected of rashnesse, hee confirmed the same by miracles. Therefore healed he the blinde and the halte in the Temple, that it might be manifestly knowne that the right & honour of the Messias belonged to him. For the Prophetes doe describe and sette him forth with these markes, whereby wee see agayne that which I spake of a litle beefore, that it is p. 568not the parte of euerye of the people to immitate this deede of Christe, leaste that vnaduisedlye that manne shoulde lyft vppe himselfe into the throane of the Messias. This is to be noted, that the halt and the blynd, which were healed, were witnesses of the diuine power of Christe, as if God from heauen should sanctifie with his voyce the speach of the multitude.

15. VVhen the chiefe Priestes and Scribes saw the miracles. Luke declareth that the Pharises beganne to murmur now by the way. The disciples then onelyonly cryed, and they would hauehave them commaunded to silence. Christ aunswered that they laboured in vaine: for God woulde rather make the stones to cry, then that hee woulde suffer the kingdome of hys Sonne to be ouerwhelmed. It is to be supposed that when there was no end of crying, but that the children also ioyned themselues to them, the Scribes and Priestes waxed more angry: and then they assaulted Christe againe. And they seeme to nippe him very scornefully, while they caste in his teeth that he seeketh for praise of children. Further, it is to be noted, whereof they toke their offence. That they were malitious, wicked, and deadly contēners of God, it appeareth by this, that they are as much vexed at the myracles, as at the happy and ioyfull cryes. But now I seeke after some speciall matter, what it was that should vexe them most. VVe know how fiercely they fought for their estate: for hottely they sought to maintaine that tyrannye, which they hadde once vsurped. And this had bene no small imparing of their kingdome, if it shuld be lawful for the people to giuegive Christ the tytle of a king: yea, euen in the smallest matters they would hauehave the decrees holden for Oracles: so that it shuld not be lawfull for to allow or to reiect any thing, but according to theyr pleasure. Therefore they thinke it an absurd and peruerse course for the people to giuegive title of Messias to any man, whō they shal not think worthy of that degree. And certeinly, it was meete, if they would hauehave done theyr duety, that they should hauehave gone before the whole people, as leaders and guydes. For the Priestes were created to this end, that al menne might aske for the knowledge of the law of God from their lippes, and also that they might be the Aungelles and interpreters of the GOD of hostes, Mal. 1. 7. But because they had wickedly extinguished the light of the trueth, Christ aunswereth them very aptly, that they shal preuaile nothing in seeking to suppresse the doctrine of saluation: because the stones shall rather vtter it. And in these wordes is contained a secrete graunt▪ for Christ doth not deny this to be a preposterous order, that the vnlearned common people and children shoulde first celebrate with their speach the comming of the Messias: but because y^t they do malitiouslye choake the trueth, which shoulde be the approued witnesses of the same, it is no meruaile if God raise vppe others, and to their shame chuse children to doe it. Heereby we reape no litle comfort: for though the wicked labour all the wayes they can deuise to darken & hide the kingdome of Christ, here we heare that they labour in vaine. They hope that when of that company, which promote the kingdome of Christe, they shal kil some, and restraine others with feare, that they shal obtaine theyr purpose. But the Lord wil deceiue them: for he wil rather giuegive mouthes and tongues to stones, rather then the kingdom of his Sonne shall want witnesses.

p. 56916. Read yee neuer. The Scribes and Priests tooke occasion to quarrell at this, that Christ suffered the children to call him a king: as the wicked ones doe alwayes disdainfully despise the humility of Christes disciples. Christ reproueth this malice with the testimony of Dauid, who also maketh the very infants preachers of his glory. These are the very wordes: Out of the mouth of babes and sucklinges hast thou ordained strengthe, Psal. 8. 3. whereby Dauid declareth, that though all tongues should kepe silence, God needeth not any other Rethoricians to set foorth his power, then yong infantes, which as yet hang vppon their mothers brests. They are dumbe: but the wonderfull prouidence of GOD, whiche shineth in them, is as eloquence loudly and well speaking his praise. For he that cō sidereth with himselfe, how the fruit is engendered in the wombe of the mother, is nourished there the space of nine moneths, commeth foorth at the length into the lighte, and findeth meate prepared for it assoone as it is borne: must of necessity not only finde & feele that God is the maker of the worlde, but is wholely caried into an admiration of the same. So the Sunne and Moone, thoughe they be creatures without tounges, yet it is sayd that they hauehave vtterance and speache, to declare and sing the praises of God, Psal. 19. 1. Seeing then that the tounges of infants doe sound foorth the praises of God, Christ doth heereby gather, that it is no absurdity if he hauehave the voyce of those children which now can speake.

18. And in the morning as he returned. Betweene that solemne entrance of Christ, whereof we heard, and the day of the Passeouer, he lodged eueryevery night at Bethanie, and on the day time hee was teachinge in the temple. And Mathewe and Marke doe report a hystory which befel at that time by the way, that Christ as he came into the Citie was an hungred, came to a figge tree: and when he founde nothing thereon but leaues, he cursed it: and the tree beinge curssed with his woorde, withered presentlye. Further, I take this for graunted, that Christ did not faine, but was truely an hungred. For wee knowe that of his owne accorde he became subiecte to our infirmities, though by nature he was free and void of them. But the difficulty standeth in this, howe hee shoulde be deceiued to seeke for frute vppon a tree that was without: especiallye when as the time of frute was not yet come: Further, why is his anger so hot against a harmlesse tree? But to absurdity can follow, if we say, that as a man he knewe not what kinde of tree it was: yet it may be that he not being ignorant of the ende, came vntounto it of purpose. But hee is not caried with any heate of anger to curse it: for that were not onelyonly an vnrighteous, but also a childish and ridiculous reuengement. But when as hunger was grieuous vntounto him in respecte of the flesh, he sought to ouercome the same with a contrary affection: namely, that he might set foorth the glory of the father, as he sayeth in an other place. My meate is, that I may doe the will of my father, Iohn 4. 34. for there also he doeth striue with wearinesse and thirste: and I doe rather incline to this opinion, that hunger was as a meanes prouoking him to woorke this myracle, and to teache his disciples. Therefore, when as he was an hungred, and had not meat ready, he fedde himselfe otherwise: namely in setting foorth the glorye of GOD. And his will was by the tree to giuegive a token, what ende remaineth for hypocrites, and also to declare howe vaine their boastinge is, and to no purpose.

p. 57019. Neuer frute grow on thee hence forwarde. Heereby we learne what this woord accursing meaneth: namely, that the tree is condemned to be barren: so againe God blesseth, when by his woord he maketh frutefull. But it doth more euidently appeare by Marke, that the figge tree did not presently wyther, or at the least that the disciples did not marke it, vntill the next day that they sawe the leaues fallen off. Marke also doeth attribute that to Peter alone, which Mathewe doeth commonly referre to all the Disciples: but when as Christ answeareth in the plurall number, it is easie to be gathered that one asked the question in the name of all the rest.

21. And Iesus answeared. Christ extendeth the vse of the myracle further, that hee mighte encourage his disciples to faith and confidence. In Marke there is first sette downe a generall exhortation, that they should hauehave faith in God. Then followeth a promisse, that they shall obtaine by faith, what soeuer they shall aske of God. To hauehave faith with God, signifieth as muche as to promisse himselfe certainly, and to looke for from God, what soeuer is needeful. But because that faith, if there be any in vsus, doeth presently breake out into prayers, and pearceth into those treasures of the grace of God, which are shewed in the woorde, that it might enioy the same: therefore Christe addeth prayer to faith, for if hee hadde onelyonly sayd that we should hauehave what soeuer we shall desire, faith to some might seeme to be too imperious, or too secure. VVherefore Christe declareth that they do then beleeue a right, which trusting in his goodnesse and promisses, doe humbly flee vntounto him. This is a notable place to expresse the force and nature of faith: namely, that it is a certaine assurance resting in the goodnesse of God without any doubtfulnesse. For Christ doeth not acknowledge any others to beleeue, but them which doe vndoubtedly account God to be mercifull to them, and doubt not but that he will giuegive what they doe aske. VVhereby we see with what a diuelishe imagination the Papists are bewitched, which doe mixe faith and doubting togither: nay, they charge vsus with foolish presumption, if we being perswaded of the fatherly fauour of God towardes vsus, dare be so bolde as to present out selues before him. And Paule doth especially commend this benefite of Christe, that by faith in him we hauehave boldnesse and entrance to God with confidence, Ephe. 3. 12. Furthermore this place doth teache, that the true examination of faith, is contained in prayers. If any manne doe obiecte that these prayers were neuer heard, that mountaines should cast themselues into the sea: The answeare is easie. Christe doeth not slacke the raynes to mennes prayers, that they shoulde desire what they lust, while he maketh their prayers subiecte to the rule of faith. For so is it necessary that the spirite should bridle all our affections, & bryng them into obedience to the woorde of God. Christe requireth a certaine and assured confidence in prayer without doubting. And whence shall the minde of manne conceiue this, but out of the woorde of God? Nowe then we doe see that Christe promised nothing to his disciples, except they keepe themselues within the boundes of the good will of God.

LVKE. 47. And he taught daily in the Temple. Marke and Luke do first teache, of what kinde of menne the Church consisteth, that is of the simple common people: Againe, what ennemies Christ hadde: namely, the Priests and Scribes, and all the chiefe rulers. And this is a parte of the folishnesse p. 571of the crosse, that GOD passing by the excellent thinges of the worlde, chuseth that whiche is foolishe, weake, and despised. Then they make mention that those good gouernours of the church of God sought the meanes to destroy Christe: whereby their wickednesse and vngodlynesse was detected. For thoughe it were graunted that they hadde iuste cause to persecute Christe, yet it was not lawfull for them after the maner of theeues to come out to kill him, or secreatly to send foorth cutters against him. Thirdly, they teache that their wicked conspiracie was repressed: because that Christe by the secreat counsell of God, was appoynted to the death of the crosse.

p. 57223. By what authority doest thou these things. Because their other purposes and open attempts did not proceede, now the Priests and Scribes doe ouerthwartly trie, if they may by any meanes driue him from his maner of teaching. But they quarrell not with him for his doctrine it selfe, whether it be true or no, for that they had often tried that in vaine: but they mooue the question of his calling and of the commaundement. And this was a goodly colour: for sith no manne might thrust himselfe either into the honour of the priesthoode, or into the office of a prophet, but muste waite for his calling from God: muche lesse is it lawfull for any manne, to take vppon him the name of the Messias, except it may euidently appeare, that he is chosen thereunto of God. For he must be appoynted not onelyonly by the woorde of God, but also by his othe, as it is wrytten in the Psalme. 110. 4. But they deale very peruersly and wickedly, because that when the diuine maiestie of Christ had beene declared by many myracles, as though they were ignorant of all things, they inquire frō whence he came. For what is more absurde when they sawe the hande of God stretched foorth in healing the halte and the blinde, to doubte whether a priuate man hath rashly taken this authority vppon him. Further, it was more then sufficiently proued before, that Christ was sent from heauen: so that they could do no lesse, then to allowe of his dedes in their heart, when they acknowledged God to bee the authour of them. Therefore they rest vppon this, that he is not a lawful minister of God, whom they shall not chuse with their voyces, as if the whole power were in theyr handes. But though they were lawfull gouernours of the Churche, yet it were a monstrous thing for them to lifte themselues againste GOD. Nowe we vnderstand why Christ doeth not directly answeare them: because that wickedly and shamelesly, they asked him a question of a matter euidently knowne.

25. The baptisme of Iohn. Christe asketh the question of the baptisme of Iohn, not onelyonly that he might shew that they are vnworthy of all authority, because they had despised the holy Prophet of God: but also that he might reprooue them in their owne aunsweare, impudently pretendinge ignoraunce of a matter euidently knowen: For it must be remembered, wherefore Iohn was sent, what his message was, what matter he specially bent himselfe vntounto. He was sent as a crier to proclaime Christ: he slacked not those things he was set about: and he chalenged nothing to himselfe, but that he might prepare the way to the Lorde. Further, he poynted out Christ with his singer, and testified that hee was the onelyonly sonne of God. Nowe then, whence would the Scribes hauehave the newe authority of Christe approoued vntounto them, when as the baptisme of Iohn hadde made a lawfull and assured triall of the same? Nowe we see that Christe vsed not any crafty subtelty to auoide them, but answeared the question proposed wholely and fully: for Iohn coulde not be acknowledged for the seruant of God, but that Christ must be acknowledged for the lord. So he armed not frowarde men, whiche without any commaundement, but of their owne presumption, dare take a publike office vppon them: neither doeth hee by his example teache any sophisticall arte for the concealing of the truth, as many subtile men doe falsly alleage him for their authour. I graunt that a man must not alwayes answeare after one maner, especially if the ennemies lay snares to catch vsus: but their malice must p. 573be so wisely auoided, that truth be not lest vndefended. But baptisme is not taken in this place onelyonly for the outwarde signe of washing, but for the whole ministerie of Iohn. For Christe would hauehave had this answeared, whether Iohn was a true and lawfull Prophet of God, or a deceiuer. Yet this sentence containeth a profitable doctrine, whether the baptisme of Iohn be from God or of men: for thereby we gather, that the godly may not admit amongest them any doctrine or sacrament, except it may appeare that the same proceeded from God, neither is it in the power of men to coyne any other at their pleasure. Hee speaketh of Iohn, whome the Lord other where doeth highly commende aboue all the Prophetes. Yet Christ sayeth that his baptisme may not be receiued, except the same be commaunded of God. VVhat then shall be said of those fained Sacraments, which are fondly brought in by menne of no value, without any commaundement of God? For Christe doeth openly declare in these woordes, that the whole gouernment of the Church doth depende vponupon the direction of God, so that it is wickednesse for menne to bring in any thing of themselues.

They thought amongst themselues. The wickednesse of the priestes is heereby shewed, they consider not what is true, neither doe they aske their owne conscience: nay, they had rather most vilely to tourne backwarde, then to confesse that whiche they knowe to be true, least any poynt of their tyrannie should be lost. So all the godlesse, though they seeme desirous to learne, yet they shut the gate against the truthe, if they thinke it to be against their gaine. Therefore Christ doeth not sende them away without an answeare, but sendeth them away ashamed and confounded: and alleageth so much of the testimony of Iohn, as sufficeth to shewe that he doeth it by the power of God.

This clause sheweth to what end this Parable tendeth, when as Christ p. 574preferreth them which were notorious, infamous and abhominable people before the Scribes and the priests. For he discouereth these hypocrites, that they should no more boast themselues for the ministers of God, and pretend a vaine shew of godlinesse. For though their ambition, & pride, and cruelty, and couetousnesse, were knowen to all men, yet they would be accounted otherwise. And when as lately they assaulted Christ, they fained themselues very carefull for the order of the church, as if they had beene faithful and carefull preseruers of the same. So, sith they so grosely mocke with God and men, Christ reproueth their impudencie, shewing that they were nothing lesse then suche as they boasted themselues, and were so farre from that dignity wherwith they flattered themselues, that they should sit beneath the Publicanes and harlots. For in that they professed themselues to be the chiefe maintainers of the worship of God, & zealous of the law, Christ sayeth that this is euen like, as if a sonne shuld only in woord promisse obedience vntounto him, and yet should deceiue him. As concerning Publicanes and harlots, he excuseth not their sinnes, but compareth their dissolute life, and the disobedience of an vntoward and disobedient sonne togither, who at the first reiecteth his fathers commā dement: but he sheweth that he did muche better in this, because they doe not continue in their sinnes to the end, but they rather become meete and apt to beare the yoake which they had so disdainfully refused. Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes, for that they doe stubbornly resist God, and doe not repent after so many admonitions: but he spoyleth them of that honour, wherof they were vnwoorthy: because their vngodlinesse was worse then the wantonnesse of harlots.

30. I will sir. This phrase is borowed of the Hebrew tongue. For when the Hebrewes woulde offer their seruices, and woulde say that they were ready to obey, they vse these wordes: Beholde, I am ready sir. And it is a vertue of it selfe praise worthy, to be willing and ready to obey, assoone as God shal speake the word. Neither doeth Christ in this place cōmend slacknes: but when as there is fault in both, after a mā hath lingred long, at length to goe to his labour, and in wordes to professe that which thou wilt not perfourme, Christ teacheth that this hypocrisie is more intollerable, then that stubbornnesse which in processe of time is tamed.

32. For Iohn came vntounto you. Because that Iohn was a faithfull minister of God, Christ referreth what soeuer he taught to god himself. This speach had beene more full and plaine, God came preaching righteousnesse in the mouth of Iohn: but because that Iohn spake in the name of God; and not as a priuate man, he is aptly sette in the place of God. And this place giueth no small authority to the preaching of the woorde, while they are accounted stubborne and disobedient against him, who soeuer they are, which shall despise the godly and holy admonitions of a teacher sent by him. Some doe more subtelly expound this word righteousnesse, whome I doe permit to vse their own… sense. But in my iudgement it signifieth nothing else, then that the doctrine of Iohn was sound and right: as if he shoulde hauehave sayde, that there was no cause why they shoulde reiecte the same. Further, when he sayeth that the Publicanes beleeued, his meaning is, that they did not only allow of the word, but did with earnest affection embrace that which they heard. VVherby we gather that this of it self p. 575is not faith, if any man subscribe to sounde doctrine: but it comprehendeth a greater and a deeper matter, that the hearer renouncing himselfe, should giuegive his life wholely to God. VVhen he sayeth that they were not mooued with such an example, he amplifieth their obstinate malice. For this were a token of extreeme desperation, at the least not to follow harlots and Publicanes.

33. Heare another Parable. The woordes of Luke doe somewhat differ frō these, for he sayeth that Christ spake to the multitude: and the speach is heere directed to the Priests and Scribes. But this is easily answeared, for though Christ bent his speach to them, yet he discouered theyr shame before all the people. VVhen Marke sayeth that Christe began to speake in parables, he omitteth that which was first in order: as also in other places of the whole, he onelyonly toucheth a parte. The summe of the parable is this, it is no new thing, if the priests and other gouernours of the church, doe endeuour wickedly to defraude God of his right, for they hauehave vsed the like theeuery before against the Prophets, and now they are ready to slay the sonne, but they shall not escape vnpunished: for God wil arise to reuenge his own right. And this is spoken for two principall causes: first, that he might reprooue the priests of vnthankefulnesse full of infidelitie and wickednesse: then that he might take away the offence, which might be taken of his death which was so neare at hande. For they had preuailed so much by their false title, amongst the false & simple people, so that religion amongst the Iewes, depended of their wil and pleasure. Therefore Christ prepareth the weake before, and teacheth that sith the priests in times past hauehave slaine so many Prophets one vppon an other, there is no cause why any man shoulde be troubled, if the like example be also wrought in his owne person. But nowe let vsus consider eueryevery parte of the same.

Hee planted a vineyarde. This similitude is often founde in the scripture. As cōcerning this present place, this is Christes only meaning, that when p. 577God placeth pastours ouer his church, he giueth not ouer his right vntounto them, but dealeth in like maner, as if a housholder shoulde set out a vineyeard or a field to a husbandman, who bestowing his labour in dressing it, shoulde pay yearely frute for the same. And as he complained by Isai, 5. 4. and Iere. 2. 21. that the vineyeard, about the dressing whereof he had bestowed much labour and cost, brought foorth no frute: so in this place he accuseth the keepers of his vineyeard, who as strong theeues tooke al the profit to themselues. This saying of Christ, that the husbandmen receiued the vineyeard well dressed and laboured at the hand of the householder, doeth not a little encrease their faulte, for the better they were dealt with, the more worthy they are to be abhorred for their vnthankfulnesse. Paule vseth this argument, 1. Tim. 3. 15. when he would exhort the pastours diligently to doe their duety, because they were stewardes, chosen to gouerne the house of God, which is the pillar and grounde of truth. And well, for the excellenter and the more honourable their estate is, so muche the more bound are they to God, not to followe his woorke slouthfully, but diligently. So muche the more is their vnfaithfulnesse to be detested (as was sayd euen nowe) which do scornefully abuse so great liberalitye and honour which God hath voutchsafed to bestowe vppon them. But God planted a vineyeard, when he being mindfull of his free adoption, had separated againe the people deliuered out of Egypt as peculier vntounto himselfe, and had testified that he woulde be their God and father, and had called them into the hope of eternall saluation. For this is the planting whereof there is mention made in Isa. 60. 21. and in other places. By the winepresse and tower, are vnderstoode those meanes and helpes which were ioyned to the doctrine of the law, for the nourishmēt of the faith of the people, as the sacrifices and other ceremonies. For God as a prouident and carefull housholder, vsed all diligence for the fensing of his Church, with all the helpes that might be.

30. He set it out to husbandmen. God might of himselfe hauehave preserued the estate of the Church in good order without the helpe of men: but he taketh men for his ministers, and vseth their hands for helpe. So in times past he appoynted the Priests, that they should be as dressers of the vineyeard. But it is marueile why Christ should compare the Prophets to seruants which are sent at the ende of the vintage to aske for frute. For we know that they also were vine dressers, and had one charge in common with the priests committed vntounto them. I answeare, it was not necessary for Christe to shewe what agreement or difference there was betweene these two orders. The priestes were created at the first for this cause, that they might throughly furnish the church with sound doctrine, but when they either of slouthfulnesse or of ignorance neglected the worke committed vntounto them, the Prophetes were sent as an extraordinarye supplie, which should purge the vine of hurtfull weedes, shoulde cutte off superfluous loppe, and should supply all thinges that were wanting throughe the negligence of the Priestes: and yet further they shoulde sharpely reprooue the people, restore religion decaied, stirre vppe slouthfull mindes, and bring them backe againe to the woorshippe of God and newnesse of life. And what was this else, but to aske for frute due vntounto the Lorde of his vineyeard? the which Christ doeth aptly and truely apply to the purpose. p. 578Neither yet was the continual regiment of the Churche established in the Prophets, but the priestes alwayes kept it in their handes: euen as if a slouthfull husbandman forsaking husbandry, shoulde yet vnderunder pretence of the possession keepe the place whereunto he was once appoynted.

35. They beate one. Marke and Luke doe somewhat differ in this place from Mathewe: for when as he maketh mention of many seruauntes, and when they were all euill and cruelly handled, there was a greater number sent againe: they onelyonly sette eueryevery manne in his seuerall order, as if there were not two or three sent togither, but one after another. And though they all had one generall purpose: namely, that the Iewes woulde attempt the like against the Sonne, of that which they had so often done against the Prophets: yet Mathewe doeth declare the matter it selfe more plainely: that is, that God by sending many Prophets, stroue with the malice of the priests. VVhereby it appeareth howe outragious their madnesse was, which could not be refourmed by any meanes.

37. They will reuerence my sonne. This thought doeth not properly belong to God. For he knewe what shoulde come to passe, neither was hee deceiued with the hope of any better successe: but it is a common thing, especially in parables to attribute humane affections to him. Neither yet is this added without a cause, for Christe would shew as in a glasse, how desperate their wickednesse was, whereof this was too euident a testimonye for them with a diuelishe madnesse to arise against the Sonne of God, who came to bring them againe into their right minde. As they hadde done before what lay in them, to driue God out of his possession, by the cruell slaughter of the Prophets: so this was the greatest sinne of all, to slaye the Sonne that they mighte raigne as in a house without an heire. For this was the cause why the Priests did rage so against Christe, least they shoulde lose their tyrannie as a pray. For it is he whome God the father would hauehave raigne, and to whome he hath giuen all authoritie. The Euangelistes doe also somewhat vary in the ende. For Mathewe sayeth that they began to make a confession against themselues, wherein they condemned themselues: Marke simply sayeth that Christe declared what punishment shoulde light vppon so wicked and vngodly seruantes. Luke seemeth plainly to differ from them both: saying that they wythstoode and were against the iudgement which Christ had pronounced. But if we marke the meaning better, there is no diuersity amongst them, for it is not to be doubted, but that they would agree vntounto Christe, that suche seruaunts hadde deserued that plague: but when they sawe bothe the sinne and the iudgement laid vppon themselues, they woulde shifte it off.

42. Reade you neuer in the scriptures? That must be remembred which we spake a little before, when the priestes and Scribes had the people bound vntounto them, this principle was common amongest them, that they onelyonly were the lawfull arbiters and iudges of the redemption to come: so that no man might be receiued for the Messias, but he whom they by their liking and consent shoulde allowe of. Therefore they affirme that Christ had spoken a thing impossible, that they should slay the sonne and heyre of the Lord of the vineyeard. But Christ confirmeth it by the testimonie p. 579of the scripture: and he asketh the question very vehemently: as if he had sayd: You account it a great absurdity, that it shoulde come to passe, that the husbandmen to whome the vineyeard was lette, shoulde so wickedly conspire against the sonne of God. VVhat? hathe the scripture foretolde that he shoulde be chearefully and ioyfully receiued, and that the rulers themselues should not rather be against him? The place also which he citeth, is taken out of the Psalme 118. 22. from whence that happy & ioyfull cry was fetched. O Lorde saue nowe, blessed be hee that commeth in the name of the Lorde. And this was prophesied of the kingdom of the Messias, as it doeth appeare there, in that God created Dauid king, wyth this condition, that his throane should stand for euer, euen so long as the Sunne and Moone should shine in heauen, and being decaied, it shuld by the grace of God be restored into the former estate. Therefore whereas that Psalme containeth a description of the kingdome of Dauid, it promiseth wythall, that it shall be perpetuall, and restored againe. If this had beene spoken of a temporall kingdome, Christ shoulde hauehave improperly drawen it vntounto himselfe. But this muste alwayes be noted, that the kingdome which God erected in the person of Dauid: was established in the true Messias vntounto the ende of the worlde. For that annoynting in times past was but a shadowe of this. VVhereby it is gathered, that that which was begunne in Dauid, was a paterne and figure of Christe. Nowe let vsus returne to the woordes of the Psalme. The Scribes and priestes thoughte it incredible, that Christe shoulde be reiected of the rulers of the Church. But he proueth out of the Psalme, that by the wonderful power of God he shoulde bee placed in his throane against the will of menne: and that was figured long before in Dauid, whome God tooke when he was reiected by the mighty powers of the world, that he might declare & shew, what he would woorke at the length in his Christ. And the Prophet boroweth a Metaphore of buildings. For because the Churche is the holy house of God, Christ vponupon whom it is builded, is called the corner stone: that is, the stone which beareth the whole weight of the building. Thys similitude holdeth not out square on eueryevery side, if a man should sifte out eueryevery particuler poynt which belongeth to Christe: but it agreeth very well in this, that the saluation of the Church lieth vppon him, and he vpholdeth the estate of the same. So other Prophets also followed the same phrase and maner of speakinge, especially Isaias 28. 16. and Daniel. But Isaias alludeth very neare vntounto this place, who bringeth in God speaking thus. Beholde, I will lay in Syon a foundation stone, a stone tried and pretious, whereat bothe the houses of Israel shall stumble. And in the newe Testament this maner of speache is often founde. Therefore the summe is, that the kingdome of God shoulde be builded vppon a stone, which the chiefe builders themselues shoulde caste away as rubbishe and nothing woorth. And the meaning is, that the Messias who is the foundation of the saluation of the Church, shoulde not be chosen by the common voyces of menne: but when the chiefe rulers, to whome the care of the buildinge is committed, shoulde be against him, God woulde woonderfully exalte him by a secreate and vnhoped for power. But heere are two thinges for vsus to beholde: for God least the endeuours of the wicked, whyche ryse vppe to hinder the buildinge of the Churche shoulde trouble vsus, hee admonysheth vsus before, that it shoulde so come to passe.

p. 580Then hee declareth withall, that in the erection of the kingdome of Christe, what soeuer menne shall labour to the contrary, his power shall preuaile, we must diligently obserue bothe. It is wonderfull that the authour of saluation shoulde be reiected, not by straungers, but by them of the houshold: and not of the foolish people, but of the gouernours themselues, who hadde the gouernance of the Church in their hands. Against suche outragious fury of menne, faith must be nourished and supported, least it shoulde faint and fall away at the straungenesse of the matter. Nowe we vnderstande howe profitable that forewarning was, whiche putteth the mindes of the godly out of that feare, which they mighte otherwise conceiue, at that sorowfull sighte. For there is nothinge more straunge, then the members shoulde rise against the heade, the husbandmenne against their Lorde, the counsellours against their kinge, and the chiefe builders to cast away the foundation from the building. There is also more efficacie in the other clause, where God declareth that the wicked shall preuaile nothing by reiecting Christe, but that he shall hauehave his dignity whole and perfect: namely, that the faithfull trusting in this promisse, might safely as out of a fort, laugh at the ouerthwart pride of men in reiecting Christ. For when they hauehave done al that they may, yet Christ will in spite of them holde that place which his father hath giuen hym. Thoughe they which seeme to hauehave honour and power, shall forceably sette themselues against him, yet notwithstanding he will stand in his estate, and yeelde nothing at all vntounto them for all their wicked contempt. To be shorte, the power of God shall preuaile, so that he shalbe the stone tried and precious, which shall vpholde the Church, kingdome and temple of God.

Further, he is called the heade stone of the corner, not as that hee were onelyonly a parte of the foundation (when as it appeareth by other places, that the Churche is firmelye builded vppon him alone) but the simple meaninge of the Prophet was this, that he should be the chiefe stay of the building. Some doe very curiously discourse of the woorde Corner, that Christe was placed in a corner, that he might ioyne togither two diuers walles: namely, the Gentiles and the Iewes. Yet in my iudgement Dauid hadde no farther respecte, then that the corner stone vpholdeth the chief weight of the building.

Nowe it is demaunded why the spirite should call them Chiefe builders, which doe onelyonly seeke the ruine and destruction of the Church of God. For Paul doeth therefore glory that he is a good maister builder, 1. Cor. 3. 11. because he builded the Church vppon Christ alone. The answeare is easie. Thoughe they vnfaithfully did discharge the charge committed vntounto them, yet he graunted them this title in respect of their callinge. So deceiuers hauehave often the name of Prophets: and they are called shepherds which as wolues deuoure the flocke. Neither doe they gette so much honour as shame by this title, while they roote vppe the foundation of the Churche of GOD, when they were appoynted to be chiefe in buildinge the same. Heereof is this profitable lesson gathered, that notwithstanding their lawfull calling, they may be wicked and vngodly ennemies of Christ, which should be his ministers.

It is euident that the Priesthoode of the lawe was ordained of God, and that the Lorde committed the authority of gouerning the Churche p. 581to the Leuites: doe they therefore faithfully discharge their office? should it become the godly to deny Christ to obey them? Nowe let the Pope goe with his horned Bishops, and let them boast that they shoulde be beleeued in all things, because they supply the place of shepheardes. If wee shoulde graunte that they are rightly called to the gouernment of the Church: yet it is in vaine that they chalenge vntounto themselues more then the titles of the prelates of the Church. But they hauehave not so much as the title of a callinge: for the whole order of the church was ouerthrowne, that they might lift vppe themselues into this tyranny. But graunt they doe rightly chalenge the ordinarie iurisdiction, yet if they ouerthrowe the holy house of God, they are to be accounted maister builders but only in name. This doeth not alwayes fall out, that they to whome the gouernment of the Church is committed, should reiecte Christe. For there were vnderunder the lawe many godly priests, and also in the kingdome of Christ, there were pastours, which laboured diligently and faithfully in building of the church: but yet because this must needes be fulfilled, it behooueth vsus wisely to discerne betweene them. And the holy Ghost hath purposely forewarned vsus, least any man shoulde hee deceiued by a vaine title and dignity of calling.

This was the Lordes doing. Because the common capacitie of man could not conceiue how the pastours of the Church themselues shoulde reiect the sonne of God their Prince, the Prophet calleth them backe to the secreat councell of God, which thoughe we cannot conceiue in our vnderstanding, yet may we beholde and wonder at it. Therefore we must knowe that here is cutte off all occasion of questioning, and expresly forbidden that no man should esteeme or measure the nature of the kingdome of Christ by the reason of flesh. For the simplicity of it, is wonderful, which the Prophet exhorteth vsus to reuerence, for that his wil was so to abase it to the capacity of our vnderstanding. Thou wilt allowe no more of the kingdome of Christ, then seemeth probable to thee: and the holy Ghost sayth that it is a mystery worthy of great admiration, because it is hidde from the eyes of menne. Therefore, so ofte as there is mention of the beginning, restitution, state, and the whole preseruation of the Churche, let vsus remember not to consult with our senses, but giuegive the honor to the power of God, and hauehave his secreat woorke in admiration. Here also is set downe a secreat opposition betweene God and men: for we are not onelyonly commaunded to imbrace the wonderful maner of gouerninge the church, because it is the worke of God, but we are also called back from that fonde estimation of men, which often darkeneth the glory of God. As if the Prophet should hauehave sayd, though men excell in glorious titles, yet he doth very ouerthwartly that shall oppose thē against God, wherby the diuelish wickednesse of the Papistes is confuted, whiche doubteth not to preferre the determination of their Church before the woord of God. For whereof doeth the aucthority of the woorde of God depende according to their opinions, but of the pleasures of men, so that there is no more authority left vntounto God, then that which he receiueth by the allowance of the Churche. But the spirite teacheth vsus farre otherwyse in this place: namely, that assoone as the maiestie of God shal appeare, that all the world keepe silence.

43. Therefore say I vntounto you. Christ directed his speache thus farre to the p. 582guids & gouernors, but before the people: but now he speaketh likewise to the people themselues, & he had good cause so to do, for that they assisted and holpe the Priestes and Scribes to hinder the grace of GOD. The Priestes were the beginners of this mischiefe: but the sinnes of the people hadde already deserued to hauehave so corrupt and degenerate pastours: to be shorte, the whole bodye was bent with like malice to resiste God. And this is the cause why Christ pronounced the horrible vengeance of God so generally against them all. For as the priestes were puft vppe with their authoritye, so the rest of the people was proude of theyr pretensed title of adoption. Nowe Christe declareth that God is not bounde vntounto them, and that it shall therefore come to passe, that the honour which they hauehave made themselues vnwoorthy of, shall be bestowed otherwhere. And this was once spoken to them, but it is wrytten for all our sakes, that if God shall chuse vsus for his people, that wee become not wanton with a vaine and wicked confidence of the slesh: but lette vsus againe endeuour to shewe our selues suche children towardes him as he requireth. For if he spared not the naturall braunches, what shal become of them that are grafted in? Rom. 11. 21. The Iewes thought that the kingdom of God belonged vntounto them by right of inheritance, & therefore without all care they became hardened in their sinnes. VVe against nature do presently succede in their place, and therfore it is much lesse tied vntounto vsus, except we be r…ted in true godlines. And as we ought to be afraid of this, that Christ sayth, that they shall be depriued of the kingdome of God, which shall prophane the same: so the perpetuitie of the same which is here noted, may comfort all the godly. For Christe doeth declare in these woordes, that thoughe the wicked doe beate downe the worshippe of God amongst them, yet they shall not bring it to passe that the name of Christe shoulde be abolished, and that true religion shoulde pearish▪ because that God (in whose hande all the endes of the earth are) wil finde a seat and dwelling plate for his kingdome other where. Thy… moreouer is to be learned out of this place that the Gospel is not therefore preached, that it shuld lie barren and idle, but that it might fructifie.

44. VVhosoeuer shall fall on this stone. Christe doeth more fully confirme the former sentence, that he loseth nor wāteth not any thing, by that the wicked doe reiecte him, for though their obstinacy be hard as stone or yron, yet he will breake them in their owne hardnesse, & so his glory shall the more appeare in their destruction. He sawe a wonderful vntowardnesse in the Iewes therefore it was necessary that this vengeance shoulde in this order be seuerely pronounced against them, least they should pearish in their security. This doctrine doeth partly teache vsus with a tender and flexible heart, quietly to deliuer our selues to be tamed by Christe, partly also he confirmeth his against the ouerthwart and furious violences of the wicked, whome hee will at the lengthe moste fearefully destroy. They are sayde to fall vppon Christ, which thrust at him to ouerthrowe him: not that they clinie vppe higher then he, but because theyr madnesse doeth cary them so farre foorth, that they endeuour to pull Christ downe from on high. But he declareth that they onelyonly preuaile in this, that in this conflicte they themselues shall be broken in pieces. But whereas they shal lift vp thēselues so proudly, he telleth them before, that they shall bring an other thing to passe: namely, that they shalbe ground p. 583to pieces vnderunder that stone, against the which they hauehave so boldly thrust.

45. They perceiued that he spake of them. The Euangelistes do declare how little Christ profited among them, least we shoulde marueile because the doctrine of the Gospell doeth not winne all menne at this day to obey it. Let vsus also learne that it cannot otherwise be, but that threates should make the wicked more and more madde. For as God sealeth his woorde in our hearts, so hee also woundeth wicked consciences with his hotte yron. VVhereby it commeth to passe that vngodlinesse doeth the more burne out and shew it self. Therfore we must pray vntounto him to bring vsus to a willing feare, least the naked feare of his vengeance shuld more exasperate vsus. That the only feare of the people restraineth them, that they lay not hands vppon Christ, let vsus know that it was because God hadde brideled them. VVhereby no smal comfort doeth also come to the faithfull, when they heare that they are shielded by the hande of God, so that they escape as it were the iawes of death.

VVhē the Pharisies had tried al other waies against christ, at the last they thought this the best way to destroy him, if they could deliuer him to the p. 584gouernour as a seditious person, and one that sought after innouations. Ther was about that time a great question amongst the Iewes cōcerning tribute (as we hauehave sene other wher:) for when as the Romanes had trā slated to themselues the tribute, which God in the law of Moses cōmanded to be paid to himself, the Iewes in all places were offēded, & thought it a hainous offence, and not to be borne, that prophane men shoulde pull in this maner to thēselues, that which of right appertained to God. Further, when as that paying of tribute appoynted by the law, was a witnes of their adoption, they thought themselues spoiled of the honour due to them. Now, the porer any man was, the bolder he was in hope of his pouerty, to raise stirres and tumults. Therefore the Pharisies do deuise this subtelty to catch Christ in, so that he should ensnare himselfe, which way soeuer he shuld answer. If he shuld deny to pay it, he shuld be guilty of sedition. But if he shuld graunt that it shuld be paid of right, he shuld be accounted as an enemye to his owne nation, and a betraier of the liberty of their countrey. But this was their speciall purpose, to alienate the people from him. This is the catching which the Euangelistes doe note: for they thinke that they hauehave so laid a snare on euerye side for Christe, that now he could not escape. But because they were his professed enemies, & knewe that they were therefore suspected, they suborned some of theyr own disciples as Mat. reporteth. But Luke calleth them spies, or deceitful persons, which shuld fain thēselues to be righteous, that is, they shuld pretend a simple & honest desire to learne. For this faining to be righteous, is not generally takē, but is restrained to this present cause: for they shuld not hauehave ben admitted, but vnderunder pretence of a sincere affection & desire to learne: they ioyne the Herodians to them, who had a greater fauour to the Romane Empire, wherby they were the apter to lay an accusation to his charge. But it is woorth the labour to note, how they being at sharpe dissention amongst thēselues, could yet agree togither to destroy Christ, so great was their hatred against him. VVee hauehave shewed other where what maner of sect this was. For when as Herode was but half a Iew, or a degenerate and adoulterous professour of the law, whosoeuer woulde kepe the lawe exactly in eueryevery poynt, condemned him and his prophane kinde of worshipping: and he had his flatterers, which would cast a colour vppon his corrupt doctrine. So besides other sectes, there was also sprung vp at that time a courtly religion.

16. Master, wee knowe. This is that righteousnesse which they dissemble, while they do flatteringly crouch vntounto Christ, as if they were desirous to learne, and they do not only pretend to be godly, but seme also to be wel perswaded of his doctrine. For if they had spoken from their heart, this had ben sincere dealing. So by their wordes there may be a definition gathered of a true and faithful teacher, such as they fain Christ to be. They say that he is true, & teacheth the way of God: that is, he that is a faithful interpreater of God, and that in truthe, that is without any corruption. The way of God is opposed against inuentions of men, and all forraine and straunge doctrines: and truthe is sette against ambition, couetousnesse, and other wicked affections, which doe vsually corrupte the pure manner of teachinge. Therefore wee muste accounte him for a lawful teacher, whyche bryngeth not in the deuices of menne, nor departeth from the pure woorde of GOD, but deliuereth as it were by hande, p. 585that which he hath learned from his mouth: further, with a sincere mind to doe good he applyeth the doctrine to the benefit & saluation of the people, and corrupteth it not with any corruption. As concerninge this last clause, Paule, 2. Cor. 2. 17. in saying that he hath not made merchā dise of the word of God, declareth that there are some, which are verye expert: for they will not openlye ouerthrow true doctrine, neither are they notorious for wicked doctrine: yet they wil defile and corrupt the purity of doctrine: because they are eyther ambitious, or couetous, or chaungeable hether and thether after the desire of the fleshe. Therefore he compareth them to vinteners or mixers, because they corrupt the sincere vse of the word of God. That also is worthy to be noted, whiche these hypocrites do adde withall, that Christ taught truelye, because hee regarded not the persons of menne. For there is nothing that withdraweth teachers more from faythful and pure dispensing, then the hauing of respect vntounto men. For it is impossible that any manne shoulde serue God truely, which desireth to please menne, Gala. 1. 10. Menne must be regarded: but not so as that we shuld curry fauour with them by flattering them. To be short, that we may be sincere, it is necessary that we auoyde acception of persons: for it darkeneth the light, and peruerteth iust iudgment, as GOD dooth often commaunde in the lawe, Deuteronomy, 1. 16. 17. and 16. 19, and experience dooth also declare the same. Therefore Christ in Iohn, 7. 24. compareth togeather iudgement according to the appearance, and righteous iudgment, as things contrary one to the other.

18. Iesus perceiued their wickednes. They vsed their wordes so, as if they differed nothing from the sincerest disciples. Therfore how could Christ know this, but because his spirit was the searcher of heartes? For mans coniecture could not smell out their subtilty, but because that hee was God, he pearced into their heartes, so that their flatteries and faigned holynesse was but a vaine couer for them. Therefore before he gaue any aunswere, he shewed his deitie in reuealing their secret malice. Now sith the wicked doe dayly lay the like snares for vsus, and their inwarde malice lyeth hidde from vsus, we must pray that Christ would giuegive vsus the spirit of discretion, and that he would bestow that as a free gift vponupon vsus, which he had by nature and of his own right. Further, how necessary it is that we should hauehave this wisdome, it appeareth by this, that if we take not heede of the snares of the wicked, wee shall make the doctrine of God subiect to their slaunders. Also that commaundement of Christe that they should shew their money, though it seemeth at the first to bee of no moment: yet is it sufficient to break their snares, & to ouerthrow their deuises. For therein he gaue them a plaine graunt of obedience, so that Christ needed not to commaund them any new thing: The image of Caesar was vponupon the money. Therefore the authority of the gouernment of the Romaines was commonly allowed. VVhereby it appeared that the Iewes hadde nowe of theyr owne accorde layde that lawe of payinge trybute vppon themselues: for they hadde graunted the power of the sworde vntounto the Romaines. For they coulde not dispute of tribute alone: but this question dependeth of the whole gouernment of the common wealth.

21. GiueGive vntounto Caesar, the things which are Caesars. Christ declareth that there p. 586is no question to be made of that matter, when as the money declared the subiection of their nation: as if he should hauehave sayde, if you thinke it absurd to pay tribute, be not subiect to the Romane empyre. But the money (which is a pledge of mutuall fellowshippe and dealing betweene menne) declareth that Caesar raigneth ouer you, and your owne secrete allowaunce declareth that the lyberty which you pretend, is lost and taken away. And Christes aunswere is not so indifferent, but that it deliuereth the whole doctrine of the question proposed. For here is a plaine difference put betweene the spirituall and politike gouernment, which teacheth vsus that the outward obedience hindereth vsus not, but that wee may with a free conscience serue GOD. For the purpose of Christe was to confute their errour, which thought that they could not be the people of God, except they were set free from the yoake of all humane authoritie. As Paule also doth diligently apply himselfe in this matter, leaste they should thinke that they could not serue God alone, if they shoulde obey the lawes of menne, if they should pay tributes, and should submit their neckes to beare other burdens. In summe hee declareth that the lawe of GOD is not broken, nor his worshippe hindered, by the obedience of the Iewes to the outwarde polytike gouernement of the Romanes.

He seemeth also to reproue theyr hypocrisie, for that they carelesly suffred the worshippe of God to be defiled manye wayes: nay, they defrauded God wickedly of his power, and pretended onelyonly this great zeale in a matter of nothing, as if hee shoulde hauehave sayde: you are very carefull least GOD should lose any of his honour, if you shoulde paye tribute to the Romanes. But you should rather applye your selues to yeelde that worshippe to God, that he requireth of you, and also to giuegive vntounto men that which belongeth to them. This seemeth not to be a fitte diuision, for to speake properly, when we doe our duety to menne, we do thereby yeelde obedience to God. But Christ framing his speach to the capacitie of menne, thought it sufficient to distinguish the spirituall kingdom of God, from the politike order and state of this present life. VVherefore this difference must alwaies be remembred, when the Lorde wil be the onelyonly lawgiuer for the gouernment of soules, the rule and order for worshipping him must be fetched out of his word, and wee must onelye rest in that sincere worshippe, which is there described: and the power of the sworde, and the lawes and iudgementes are no hynderaunce, but that the worshippe of GOD may remayne perfect amongst vsus. Now this doctrine reacheth farther, so that eueryevery manne according to his calling may discharge his duetie to menne, the children to the parentes, the seruauntes may submitte themselues willinglye to their maisters: other may be duetifull and obedient to others, according to the lawe of charitie, so that God may alwayes hauehave the chiefe gouernment: in respect of the which let whatsoeuer is due vntounto men be brought vnderunder, or holden as in a second degree, as menne saye. The meaning therefore is; sith that whosoeuer doe weaken the politike estate, are rebelles against GOD, the obedience towardes Princes and Magistrates must alwayes be ioyned with the worshippe and feare of God: but againe, if Princes do chalenge any thing to themselues, which belongeth to God: they are to bee obeyed no further, then we may with a good conscience.