Harmony of the Gospels, Harmony of the synoptic Gospels (23 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (23 of 29)

Christ reprooueth that fault in the Scribes, which all hypocrites hauehave: for they are very diligent and carefull in small matters, and they neglecte the greater poyntes of the lawe. This disease raigned almoste in all ages, and in all nations, so that the greater sorte of the people thought lightly to please God with some small obseruation. And because they coulde not exempt themselues wholely from all obedience, they flee to this seconde remedy, that they might redeeme their hainous offences with satisfactions of no value. So we see the Papists at this day, when they transgresse the greatest commaundements, they are very earnest to satisfie him with colde ceremonies. Therefore Christ now reprooueth such dissimulation in the Scribes, who were very diligent and scrupulous in payinge their tythes, and little regarded the chiefe poyntes of the lawe. Further, that he might the rather make their vile oftentation to be loathed, he doeth not say that they payed tithes of all thinges, but of Mint, Anise seede, and as Luke sayth, of all maner of herbs: that with a little cost they might make a shewe of a rare desire of godlinesse. Yet because that Christe putte the chiefe righteousnesse of the lawe in mercy, iudgement and faith, we must first see what he meaneth by these woordes: then why he omitted the cō maundements of the first table, which doe properly pertaine to the worshippe of God, as if godlinesse were inferiour to charitie. Iudgement is taken for equitie or vpright dealing, whereby it commeth to passe that eueryevery manne hath that giuen him which is his owne, and that no manne should defraud or hurt others.

p. 616But mercy extendeth further, as that eueryevery man shoulde endeuour to helpe his brethren with that which hee hathe, to helpe the poore with counsell or goodes, to defend them which are vniustly oppressed, & with a good wil to employ that power he hath for their common good. Faith is nothing else but a sincere simplicitie which attempteth nothing subtilly, malitiously, or through deceit: but seeketh that plaine dealing be mutually vsed amongest all menne, in eueryevery thing wherein they hauehave to doe one with an other. And so charitie is accounted to be the summe of the lawe. I knowe that there are some which doe otherwise interpreate the woorde faith, as that by the figure Synecdoche it should comprehend the whole woorshippe of God: but Christe heere after his maner doeth diligently trie their holinesse by their louelove to their brethren, and therefore he toucheth not the first table at all.

And thoughe Luke putteth in the louelove of God for faith, yet doeth it not make against this sense: for it was the purpose of Christe, to shewe what the Lorde doeth especially require of vsus in the lawe. And it is well knowen that the lawe was deuided into two tables, that he might shew first what was due to the Lorde, and after what was due to menne. And Luke setteth downe both partes: as if Christ should say, that the law did principally tende to this, that wee shoulde louelove God, and be vprighte and mercifull towardes our neighbours, Mathewe was content with the one table onelyonly, and it is no absurdity to call the dueties of charity the chiefe poyntes of the lawe, sith that Paule to the Romanes 13. 18. calleth charitie it selfe the perfection of the lawe, as he sayeth in another place that the lawe is fulfilled if we louelove our neighbours. And Christ being demanded before of the commaundements of the lawe, onelyonly rehearseth these of the seconde table.

If any man wold obiect that by this meanes mē shuld be preferred before God, because the charitie which is done to thē, is more accounted of then relygion, it is easily aunswered: the second Table of the lawe is not opposed here against the first, but he rather proueth by the obseruation of the second, whether their worship of God be true and from the heart. Because that godlynes lyeth hidde within, and that God is not conuersāt amongst vsus, to try our louelove towards him, and needeth not our seruice, it is an easie matter for hypocrites to lye, and falsly to pretend the louelove of God.

And because the worke of brotherly charity may be seene and iudged of all men, their impudency is the better reproued by them. Christ therfore would not subtilly dispute in this place of the seueral partes of righteousnes, or of the order of them: but as the common capacity of menne could conceaue, he taught simply, that the law of God is then truely obserued, when they behaue themselues vprightly, louingly, and truely towardes each others: for so they doe witnesse that they doe louelove and reuerence God, and do shew forth a lawfull and fit testimony of sincere godlynes. Not that it shall auaile to doe our duety towardes menne, except that God hauehave his due: but because it dooth necessarily follow that he should be a true worshipper of GOD, which frameth hys lyfe after hys appoyntment. But yet the question is not throughly aunswered: for the tythes before the which Christe preferreth equitye and mercye, p. 617were a part of the worshippe of God, and some part of them was wont to be bestowed amongst the poore: so there was a double sacrifice in thē. I aunswere, he doth not simply compare here the tithes with almes and faith and iudgment: but the fained holynes of the Scribes with sincere and perfecte charitie. For why were they so ready and willing to paye tythes, but that they would please God with a small charge and trouble? For they were not bent to do it throughly. And therfore it might not be numbred amōgst the works of charity, because that in smal matters they dissembled both with God and men.

23. These thinges you should hauehave done. It is an aunswere wherwith Christ preuenteth their quarrel. For they might hauehave ouerthwartlye quarrelled at his speach, as if he should make no accounte of that, which was commaunded in the law of God. Therefore he graunteth, that what things soeuer God hath commaunded must be obserued, and not any thinge of the same omitted: but the louelove of the whole law is no impediment, to hinder them from obeying the chiefe poyntes. VVhereof hee gathereth that they deale preposterously, which busie themselues in small matters, when they should rather beginne at the chiefest, for the tithes were but an addition to the law. Therefore Christ saieth, that it was not his mind to derogate from the authoritie of the least commaundementes, though he commendeth and requireth an order in the obseruation of the lawe. The whole law therefore remaineth sound, which cannot be broken in any poynt without the contempt of the Authour for he which hath forbidden to commit whoredome, and to kill, and to steale, hath also condemned all concupiscence. VVherby we gather that al the commaundements are so knit togither, that it is not lawfull to disceuer the one from the other. VVherfore it is also wrytten: Curssed is he that doeth not all things that are wrytten. In which wordes the whole righteousnes of the law is sanctified without exception: but this regard, as we saide, taketh not away the difference betweene the commaundementes, nor the purpose of the law: whereto the true obseruers of the same doe direct their minde, least they should onelyonly play with the outward shew.

24. Yee blinde guides. It is a prouerbe, which doth well set forth the vile scrupulositie of hypocrites in small matters. For at smal sinnes they tremble, as if they had rather die an hundred deathes, then fall into one such transgression: but in most grieuous sinnes they doe fauourablye flatter themselues and others. Therefore they doe asmuch, as if a man shoulde straine at a crumme of bread, and swallow downe a whole loafe. VVee know that a gnat is a small creature, and a camell a great beast: nothing therefore is more ridiculous then to straine wine or water, leaste thou shouldest hurt the iawes with swallowing vp a gnat, but carelesly suppe vp a camell. But it is manifest that hypocrites doe dally with such toyes: for when they passe by iudgment, mercy & faith, and neglect the whole law, they are very austere and sharpe in matters of no great weight. And when by this meanes they would seeme to kisse Gods feete, they do disdainfully spit in his face.

25. Yee make cleane the outward side. The Lord prosecuteth the same sentence, and after this manner, as in a figure, he reproueth the Scribes, beecause that they did only regard this to be accounted of before men. For by the outward side of the platter, he doth metaphorically note the outward p. 618shew. As if that he should say, you hauehave no regard of any cleannes, but of that which is to the outward appearaunce: euen like as if any man should diligently wipe away the filth from the outward side of the cup, and should leaue the inside filthy. This is a borrowed manner of speach, as it appeareth by the seconde parte of the sentence, where the inwarde filthines is condemned, and that because they were inwardly full of intemperaunce and rapine. Therefore he reproueth their hypocrisie, beecause they only sought to frame their liues to the eyes of men, that they might get themselues the reporte and vaine fame of holynes. Therefore he calleth them backe to a pure and sincere desire to liue wel. Make cleane, saith he, first that which is within: for it were a ridiculous thing to feede the eyes with outward cleannes, and to drink of a cuppe foule with dregges, or filthy by other means.

27. You are like to whited tombes. Here is an other similitude, but it tendeth to the same ende. For hee compareth them to tombes, which the menne of the worlde doe ambitiouslye make fayre and gorgeous for themselues. Therefore as the painting and pargeting of tombes draweth mennes eyes to looke vppon them, when as they are full of dead carkases within: so Christe saieth, that hypocrites doe deceiue with the outwarde shewe, because they are full of fraud and wickednesse. Luke vseth other wordes, as that they deceiue mennes eies, as the graues which they do not often perceyue, which walke ouer them: yet the meaning of them both is one, for vnderunder the pretence of feigned holynesse there laye filthynes hydden, which they nourished in their heartes: euen as the marble tombe, beecause it maketh a fayre and pleasaunt shewe, couereth the filthines of the carkases, least it should offend them that passe that way. VVhereby we gather that which I sayde before, that Christ puld of their paynted visor, that he might helpe the simple and vnlearned people, whō the Scribes through dissimulation kept in bondage vnderunder them. For this admonition was profitable to the simple, that they might the speedilyer withdraw themselues out of the iawes of the wolues. Yet this doctrine containeth a generall doctrine, that the children of God shoulde not so much desire to be seene, as to be pure.

29. For you buylde the tombes. Some doe wrongfully thinke that he reproued the Scribes of superstition, because that they preposterouslye honoured the Prophets, which are dead, with sumptuous Sepulchres, as the Papistes nowe doe giuegive the honour due to God to dead Saintes, and do wickedly worshippe their images. They were not at that time so blinde nor so madde: wherefore Christ had another purpose. The Scribes also by this dissimulation gatte themselues credit amōgst the vnlearned people, and amongste all the Iewes, beecause that they reuerentlye esteemed the memory of the Prophetes. For when they in this manner feigned to maintain their doctrin, eueryevery man would hauehave thought that they had beene faithful followers, and most earnest and zealous keepers of the worshippe of God. Therfore it was a thing verye plausible, to build the monumentes of the Prophetes: for by this meanes religion was puld as it were out of darkenesse, to be honoured.

p. 620But they meant nothing lesse then to restore the doctrine, which might seeme to hauehave ben ouerthrown by the death of the Prophets. But thogh they were straungers and most cruel enemies of the doctrine of the prophetes, yet being dead they honoured them with sepulchres, as if that they maintained one cause with them. And this is the manner of hypocrites, to honour the holy ministers of God and pure teachers after theyr death, whom they could not abide in their life. And this commeth not onelyonly of common corruption (which Horace noteth in these wordes, of enuie we hate vertue when it is present, and seeke for it, when it is taken away:) but because the dead ashes doe not trouble them any more with sharpe and seuere rebukes, they doe willingly make a vaine shew of religion in worshipping of them, at whose wordes and speach they hadde beene almost mad. For this dissimulation, to desire to worshippe the dumbe, is not much to be regarded. So all the Prophetes in their tyme were contumeliously reiected, and much troubled of the Iewes, yea, and they were oft times most cruelly slaine: And the posteritie which came after them, being nothing better then their fathers, rather reuerenced the memory of them as in a shadow, then imbraced their doctrine: for that they hated that as much as their teachers. For as the world, because it dareth not despise God altogeather, or at the least to arise against him altogether, inuenteth this subtill deuise, to worshippe a shadow of GOD for God: so it vseth the like mockery with the Prophetes. VVhereof there is too plaine experience in Popery: for they beeing not contente with the lawfull reuerence of the Apostles and Martyres, doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather, they do not thinke that they doe exceede measure: yet by their raging against the faithfull, they doe declare how they would worshippe the Apostles and Martires, if they were aliue at this day, and shoulde doe their office they did in times past. For why are they so outragious against vsus, but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish.

Further, sith the holye seruauntes of God esteemed it more pretious then their owne life, would they spare theyr life, which doe so outragiously persecute the doctrine? Therefore let them adorne the Images of Saintes with incense, candelles, flowers, and with all kinde of pompes at theyr pleasure: if Peter were now aliue, they would teare him in peeces, they would ouerthrow Paule with stones: if Christ himself liued yet in the world, they would roast him with a small fire. And because the Lord saw the Scribes and sacrificers of his time, seeke to be praysed of the people, as holy worshippers of the Prophetes, he reproueth them for deceitfull dealing, because they doe not onelyonly refuse the Prophets, which were presently sent vntounto them, but they doe cruelly trouble them. And therein doth their vile dissimulation and grosse impudency bewraye it selfe, while they desire to seeme religious in worshipping of the dead, and labour to ouerthrow them that are aliue.

30. If we had beene in the dayes of our fathers. Christ spake not this in vaine. For though he doe not accuse them in the person of their Fathers, nor doth impute it as a faulte to them, for that they were murtherers chyldren: yet he doth by the way reproue their vaine boasting, because they vsed to glory of their kinred, who yet were the offspring of bloudy enemies p. 621of GOD. The sentence therefore must bee expounded thus. The worship which you do to the Prophetes which are dead, is as you think, a sacrifice for your fathers sinnes. Therefore I doe nowe conclude this, that you doe glory in vaine of a holy kinred, when you come of vngodly and wicked parentes. Goe now and couer your wickednes with their godlynes, whose hands you confesse were defiled with innocent bloud. But you commit a farre greater offence: for the sacrilegious madnes of your fathers, which you doe condemne in the sepulchres of the dead, you doe follow in murthering them that liue. VVherefore he concludeth at the length, that in this matter they were not degenerate from theyr fathers: as if that he should hauehave sayde, your nation doth not begin nowe to rage against the Prophetes of God: for this is an olde order, this custome was vsed of the fathers: to be short, this manner of dealing is as it were planted in you. But hee doth not commaund them to doe, as they doe, as to kill the holy teachers, but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God, and hauehave lybertie giuen them to oppresse the trueth: for by this meanes they fulfill the wickednesse whiche was wanting in their fathers, and they weaue vp the webbe, which they beganne. And in these wordes hee doth not onelyonly say that they are past hope, and such as cannot bee brought againe to their right minde: but hee admonisheth the simple, that it is no meruaile if the Prophetes of God be euill handled by murtherers children.

33. O generation of vipers. After that Christ hath shewed that the Scrib… are not onelyonly wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God, but also deadly plagues of the Church: he making an end of his speach, inueigheth more sharpely against them, as it is necessary that hypocrits should be violētly shaken or driuen from their dainties, and drawne as it were before the tribunall seate of God, that they might be terrified: yet Christ had not onelye respect vntounto thē, but his purpose was to make all the people afraide, that all might beeware of the like destruction. But how hard and intollerable these sharpe wordes were to these reuerend maisters, may bee gathered by this, that their gouernment had now bene peaceably setled to them by longe custome, so that no man durst murmur against them. And without doubt many were offended at this freedome of Christ his words, they were so bitter: and he was accounted very froward and immodeste, for that hee durst speake so reproachfully of the order of the Scribes, as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy. But because that Christ had to doe with most vile hipocrites, which were not onelye puft vp with a disdainefull contempte of God, and were drunken with a vaine confidence in themselues, but they had bewitched the common people with their vaine shewes, therefore it was necessary that he should deale the vehementlyer against them: therfore he calleth them serpentes aswell in nature as in manners: then hee pronounceth a vengance against them, which they shal not escape except they repent speedily.

34. Therefore behold I send. Luke setteth it downe somewhat plainelier, VVherefore the wisdome of God also sayd, which some interpreters doe expound thus, I which am the eternall wisdome of God doe pronounce of you. p. 622Yet I doe rather allow that God shoulde speake this vnderunder the person of his wisdome, after the vsuall manner of the scripture: so the sense should be this, God hath spoken of you beefore in the spirite of prophesie what should come to passe. I graunt that the very wordes of this sentence are not read in any place: but because that God dooth eueryevery where reproue the vntamed frowardnesse of this people, Christe maketh as it were a briefe collection, and sheweth more plainely in this, mouing the Lord to speake againe, what the iudgment of God was, of the incurable wickednesse of this nation. For it might seeme a wonder, if the teachers hadde done nothing worthy the noting, why the Lorde would tyre them out spidily. For so men doe reason, God loseth his labour, when hee sendeth his word to the reprobate, whom he knoweth to bee obstinate. And the hypocrites doe hope that God is mercifull and fauourable to them, because they had dayly preachers of the heauenly doctrine amongst them, as though this onelyonly were sufficient, that the outward worde was preached amongst them, though they would neuer learne any thing therby. So the Iewes made great boast of themselues, that they farre excelled all other nations in this their hauing of Prophetes and doctours: as if they had deserued so great an honor, and that this had bene an euident signe of their dignitie.

Christ that he might beate downe this their foolish arrogancye, doth not onelyonly say, that they are no better then other nations, beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vntounto them: but he proueth that this grace being abused, shalbe their greater rebuke, and the more to theyr destruction: for the purpose of GOD was farre otherwyse then they imagined: namelye, that hee might make them the more inexcusable, and that the heape of their wicked malice might be brought to the full height: as if he should hauehave said, you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes. For God hath determined another thing in his secrete iudgment, that by this continuall course of calling of them so louingly, he might openly discouer your wicked obstinacy: and that he might when he hath brought the same to passe, destroy the children and the fathers togeather. As concerning the wordes, the sentence in Matthew wanteth somewhat, the sense wherof must be supplied out of Lukes wordes.

He numbreth the Scribes and the wise men with the Prophetes, that he might amplifie and set forth the grace of God. VVhereby their vnthankfulnesse dooth the more appeare: that when GOD had omitted no meanes that might serue for their destruction, yet it preuailed nothing. Luke for the Scribes and wise menne placeth the Apostles, but the sense is all one. This place doth also teach, that God dooth not alwayes saue menne so oft as he sendeth his word vntounto them: but his will is that it shall be preached to the reprobate, whom he knoweth to be obstinate, that it might be vntounto them a …auour of death vntounto death. The word of GOD is of it selfe and of the owne nature holsome, and calleth all menne generallye to the hope of eternall life: but because that all menne are not moued inwardlye, neyther dooth GOD open the eares of all menne: to be short, because that all menne are not renewed p. 623by repentaunce, nor brought to obedience: whosoeuer doe refuse the worde of God, doe by their vnbeliefe turne it to their destruction and make it deadly to them. VVhen God knoweth before that it shall come so to passe, he doth purposely send his Prophets vntounto them, that he may cast the reprobate headlong into the greater destruction: as hee declareth more at large, Isay, 6. 10. I graunt that this agreeth not with the reason of manne, as we see the wicked contemners of God, doe take a iolly occasion to barke out, that God, as some cruell tyrant, should delight himselfe in the greater destruction of menne, whom without hope of profiting, he doth wittinglye and willingly blinde and harden more and more. But God doth by such instructions teach the faythfull modestie. Therefore let vsus learne this sobrietie, fearefully to reuerence that which passeth our vnderstanding. They which doe say that the foreknowledge of God is no hinderaunce, but that the vnbeleeuers may bee saued, they doe fondly excuse God with a vaine defence.

I graunt that the reprobate doe not seeke their owne death, beecause that God foresawe that it should be so, and therefore their destruction cannot be ascribed to his foreknowledge: but I say that the righteousnesse of God is not thus rightly defended, for it may be presently obiected, that it is in the power of GOD that they doe not repent, beecause that the gyfte of fayth and repentaunce is in his hand. This maye also be obiected, what the meaning of this should be, that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men: why is he not contented simply with the destruction of them that are appointed to eternall death, but would hauehave them perish twise or thrise? There is no other aunswere to be made, but to giuegive this glory to the iudgementes of God, that we may cry with Paule, that it is a profounde and vnsearchable depth, Romanes, 15. 33. But it is demaunded howe GOD should say, that the prophesies were giuen to the Iewes for their destruction, when as his adoption did alwaies flourish effectually in that nation. I answere, when as onelyonly a smal remnaunt embraced the worde by faith to saluation, he speaketh here of the greater nūber or of the whole bodye: as where Iesaias, 8. 61. foretelleth the generall destruction of that nation, hee is commaunded to seale vppe the lawe of God amongst the disciples. Therefore we must knowe, that as ofte as the Scripture iudgeth the Iewes to eternall death, the remnauntes are alwayes excepted, in whom the Lorde preserueth some seede, beecause of his owne free election.

35. That vppon you may come all the righteous bloud. Hee dooth not onelye take from them that which they wrongfully toke to themselues, but hee teacheth that the Prophetes were giuen them altogeather to an other end, that no age might be free from the sinne of rebelling against God. For the Pronowne you doth generallye comprehende the whole nation from their beginning. If any man would obiect that it agreeth not with the iudgement of God, that the children should be punished for the offences of the fathers: the answere is ready, sith they ioined with them togeather in that vngodly conspiracy, it must not seeme absurd, if God generally punishing all men, should cast the punishment due to the fathers into the bosome of the children.

p. 624Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation, and the punishment is laid vppon them at once, though some of them liued at one age, and others in another. For as God by the long continuance of his patience, stroue continually with the malice of the whole people, so the whole people is woorthily founde guilty of stubbornnesse, which would not be amended, but continued euen to the last of it, and as all those ages slewe their Prophets, as if they had agreed vponupon the same, so it was meete that they should be called to a generall iudgement, and that all those slaughters which were done with one consent, should be reuenged vppon them all.

From the bloude of Abel. Thoughe Abel was not slaine by the Iewes, yet Christ imputeth his death vntounto them, because there was a certaine kinred of vngodlinesse betweene them and Caine: otherwise that which he saieth coulde not agree, that the righteous bloude euen from the beginning of the worlde was shed by this generation. Caine therefore is accounted as the heade and the prince and author of the Iewish people, for since they began to kill the Prophets, they succeeded in his roume, whose steps they followed. Further, hee nameth Zachariah, not as if that he were the last martyr (for the Iewes made not an ende then of murthering the Prophets: but their boldnesse and rage rather encreased therby, and their posterities which followed them, made themselues drūken with the blud which their fathers had only tasted:) neither yet for that his death were more famous and knowne, though the holye scripture reporteth the same: but there is an other reason, which is worthye to be noted, but the interpreters saw it not. VVhereby it came to passe, that they not onelye staggared themselues, but also entangled their readers with a troublesome question. For so Christ might seeme to hauehave bene forgetfull in making mention of this one slaughter, which had beene done of olde, and passeth an innumerable sort of murthers, which were committed afterwarde vnderunder Manasse. Neyther did the Iewes cease to persecute good men at the time when they were load into captiuity, yea, when they were now afflicted, we know how cruelly they raged against Ieremiah, 32. 2. But the Lorde of set purpose did not vpbraide them for these late murthers, but rather chose this which had beene done so long before (which was a beginning and fountaine of a wicked libertie, so that afterwarde they brake out into an vnbrideled crueltie) because that it was most apt for his purpose. For this was the chiefe end of his purpose, as I shewed euen now, to proue that nation (sith it ceased not from wickednes) guiltie of all those murthers, which had bene committed long before. Therfore he doth not onelye pronounce vengeaunce againste them for this present crueltie: but hee saieth that they shall yeelde a reckoninge for the bloud of Zachariah, as if their handes were yet wette with his bloud. Neyther is their opinion probable, which doe referre this to Zacharyah, who exhorted the people which were brought backe from the captiuitie of Babylon to buyld the Temple, whose Prophesies doe yet remaine. For though the tytle of the Booke declareth that hee was the Sonne of Barachias, yet we read not in any place that he was slaine. Further, that exposition is wrested, that he was slaine in the meane time betweene the building of the Altar and the Temple. But the scripture maketh mention of an other Zachariah the son I…iada, which agreeth best with this place: p. 625For, when after the death of his father true relygion decayed by the vngodly falling away of the king and the people, hee being moued by the spirite of God, reproued sharpely their publike idolatrie: and therefore he was slayne in the court of the Temple. And it is no absurditie to saye that his Father Ioiada hadde the name of Barachiah giuen him for honours sake: for sith in all his lyfe he was a defender of the true worship, hee might worthily be accounted the blessed of GOD. But whether Ioiada had two names, or whether there was a faulte in the word (as Hierome imagineth) the matter is not to be doubted of, but that Christ noteth that sacrilegious stoning of Zachariah, whiche is recorded in the second booke of the Chronicles, the 24. cha. verse 22. The circumstance of the place augmenteth the hay nonsnesse of the faulte: for that they regarded not the holynesse of the place. Further, the Temple is taken here for the court or porch, as in other places. The Altar of burnt offringes was neere to this place, that the Prieste might offer the sacrifices in the sighte of the people. Therefore it appeareth that theyr madnesse was too outragious, which the sight of the Altar and Temple coulde not appease, but that the Iewes woulde defile the holye place with horrible murther.

37. Ierusalem, Ierusalem. Christ declareth more euidently how iuste a cause he had to be angry, that Ierusalem, (which GOD had chosen for a sāctuary & a heauenly dwelling place) had not onelyonly shewed it selfe vnworthy of so great honor, but was as a den of theeues and had acustomed nowe a long time to shedde the bloud of the Prophetes. Christe therefore with great affection cryeth out at so great a wonder, beecause that the holye citie of GOD was falne to that madnesse, that it shoulde so lately endeuour to blotte out the wholsome doctrine of GOD with the bloud of the Prophetes. And therefore he rehearsed the name, beecause that so wonderfull and incredible wickednesse was worthy of no samll detestation.

And Christ dooth not reproue them for one murther or two, but hee saieth that the citie was growne into such a custome, that it ceased not to slaye the Prophetes, how many soeuer were sent vntounto them. For the Participle is putte in the place of an Epithite, as if Christe shoulde hauehave sayde, thou which oughtest to hauehave beene a faythful keeper of the word of GOD, the mistresse of heauenly wisdome, the light of the world, the fountaine of true doctrine, the seate of the worshippe of GOD, an example of fayth and obedience, art become a murtherer of the Prophets: so that nowe thou haste gotten a certeine habyt in sucking theyr bloud. Therefore it dooth heereby appeare, that they which hadde so filthilye prophaned the sanctuarie of GOD, were worthye of all kinde of reproaches.

It was Christes purpose also, to meete with the offence which was at hande: least the faythfull when they shoulde see him slayne at Ierusalem without a cause, shoulde be troubled at the straungenesse of suche a sight. For they were nowe admonished with these wordes, that it was no meruaile, if that citie which had beene accustomed to slaye or stone the Prophetes, shoulde cruellye slaye their Redeemer. But heereby it appeareth howe much it is conuenient to attribute to places. God had giuen such notable ornamentes to no citie in the world, nor so honourablye p. 626exalted anye as this: yet wee see how vnthankfull it became. Now let the Pope compare the seate of hys the euerye with that holye Citie: what shall hee finde worthye of the like honour? his hyred flatterers doe boast to vsus, that fayth flourished there in times past. If we shoulde graunt that to be true, if it appeare at this daye to be alienated & falne away from Christ through infidelytie, and that it is full of innumerable sacrilegies, howe fondly doe they glorye that the honour of the supremacye is tyed vntounto it? And lette vsus rather learne by this example worthye to bee remembred, that the higher anye place is sette by the great benefittes of GOD, and thereby exempted from other places there aboutes, if it degenerate, it shall not onelye bee spoyled of those ornamentes, but it shall bee so much more odious and execrable, beecause it hath filthily polluted the glory of God, by defiling the bewtie of his graces.

Howe ofte woulde I. It is rather a woorde of disdaine then of compassion. Hee pittyeth as yet the citie it selfe, ouer the which hee had wepte a litle beefore, but hee dealte more hardlye and sharpelye towardes the Scribes the aucthours of saluation, as they had deserued. Neither dooth he spare the rest, for that they were all faulty, allowers and companions of the same sinne: but hee prouing all alike guiltie, inueigheth specyallye against theyr leaders and guydes, which were the cause of all those euilles.

Now the vehemencye of the speach muste bee noted. If the grace of GOD hadde beene simplye denied to Ierusalem, theyr vnthankfulnesse might so much the lesse hauehave bin excused: but sith God tried by louingnesse and gentlenesse to allure the Iewes vntounto him, and preuayled nothing by so great gentlenesse, the offence of their proud contempt was so much the greater. Heere is also to bee added theyr vntamed frowardnesse: for GOD went not about to gather them once or twise, but continually tyme after tyme hee sent vntounto them diuerse Prophetes, all which almost were refused for the most parte. Nowe wee vnderstande why Christe in the person of GOD compareth himselfe to a Henne: namelye, that hee might lay so much the more shame vppon this wicked nation, which had refused his sweete and more then motherlye allurementes. And certeinly this was a wonderfull and incomparable token of louelove, that hee disdayned not to humble himselfe euen to entreate them, that hee might so by that meanes bringe those rebelles to obeye him.

The like reproofe almoste is sette downe by Moses, Deuteronomye, 32. 11. that God as an Eagle embraseth the people with stretched out winges. And though God dooth not stretch out his winges in one sort or manner to nourish that people, yet Christe dooth peculyarlye applye this manner of speach, to this one thing: namely, that God sent his Prophetes, to gather them which wandred and wente astray into the bosom of God. VVhereby hee declareth that the worde of God is neuer opened vntounto vsus, but that hee with a motherlye kindnesse openeth his lappe vntounto them: and not satisfied therewith, hee woulde humble himselfe to the simple affection of a Henne in nourishing her chickens. VVhereof it followeth that our crueltie is more then monstrous, if wee will not suffer our selues to be gathered togeather by him. Certeinelye, if of the p. 627one parte wee could remember the fearefull maiestie of GOD, and of the other our owne vile and base estate, we shuld be compeld for shame to stand amased at so great and wonderfull goodnesse. For what meaneth this, that God should humble himselfe so farre for our sakes: when hee taketh vppon him the person of a mother, hee humbleth himselfe farre beneath his glory: how much further then, when hee becommeth like vntounto a Henne, and vouchsafeth to account vsus as his chickens? Further, if this was worthily obiected to the olde people, which lyued vnderunder the lawe, it dooth much more pertaine to vsus. For though that was alwayes true, which I cited euen nowe out of Moses, and also that those complaintes are true, which are read in Isaiah, 65. 2. that GOD hath dailye spread out his armes in vaine to embrace a stiffe and rebellious people, that by rysing early and taking daily care hee could preuaile nothing amongst them: yet at this day hee calleth vsus more familyarly and louinglye vntounto hym by his Sonne. VVherefore there remayneth a horrible vengeaunce for vsus, so ofte as he proposeth the doctrine of the Gospel, if that wee doe not willinglye hide our selues vnderunder his winges, with the which hee is ready to take and to couer vsus. Yet Christ teacheth that al they shall rest in safetie, which in obedience of faith doe gather themselues to God: for vnderunder his wings they hauehave a sort, which cannot be ouerthrowne.

The other part also of the reproofe must be noted, that God was not presently so moued with the peruerse frowardnes of the olde people, as that it shoulde cause him to cast awaye his fatherly louelove and motherlye care, when as he ceased not continuallye to sende Prophetes after Prophetes. As at this day, though hee hath too much experience of the wickednesse of the worlde, yet he continueth the course of his fauor. There is yet a further thing to be noted in these words: namely, that the Iewes fell from him, assoone as the Lorde hadde gathered them. Heereby we note by their falling away so ofte, that they rested quietlye scarse the space of a moment vnderunder the winges of GOD, such wildenes is seene at this daye in the worlde, and hath beene also in all ages: therefore it is necessarye that GOD shoulde call vntounto him them that wander and goe astray.

But this is the most desperate conclusion of wickednesse, when menne doe stubbornelye refuse the goodnesse of GOD, and refuse to come vnderunder his winges. That also, which I sayde beefore, that Christ spake in the personne of GOD, I interprete that this speach dooth properly belonge to his eternall Godhead. For hee dooth not declare heere what hee beganne to doe, sith hee was manifested in the fleshe, but hee sheweth howe carefull hee hath beene for the saluation of this people euen from the beginning. And wee knowe that the Church was so gouerned of GOD, that Christe gouerned it, as hee was the eternall wisdome of God. In the which sense Paule saieth not that GOD the Father, but that Christe hymselfe was tempted in the desarte, 1. Corin. 10. 9. This place is wrested by cauillers for the proofe of free wyll, and to ouerthrowe the secrete predestination of GOD: but it is easily answered. They saye, the Lorde woulde gather all menne: therefore it is free for all menne to come, and their will dooth not depend of Gods election.

p. 628I aunswere that the will of GOD, whereof there is mention made heere, is to be considered of the effecte. For when as by his woorde hee calleth all menne generallye to bee saued, and this is the ende of preaching, that all should repose themselues in his keepinge and fayth, it is rightlye sayde, that hee woulde gather all menne vntounto him. Therefore hee describeth not heere the secrete counsell of GOD, but that wyll which is learned by the nature of the word. For he dooth not only call them by the outwarde voyce of manne, whome hee would gather effectually, but he draweth them inwardly by his spirit. If anye man should obiecte that it were absurd to imagine God to hauehave two willes: I aunswere, we doe not beleeue otherwise, but that the will of GOD should be one and simple: but because that our mindes cannot reache the profounde depth of the secrete election, but according to the simplicitie of our capacitie the will of God is proposed to vsus two wayes. And I maruaile at the frowarde heades of some, that are nothing offended at that humane affection, which is founde so oft in the Scripture, and will not admytte it in this place onelye. But beecause that I hauehave handled thys argument at large in another place, least I shoulde be longer in a needlesse matter, I onelye saye in a woorde, that assoone as the doctrine, whiche is the ensigne of vnitie, is broughte amongste the people, GOD woulde gather all menne: whosoeuer doe not come are inexcusable.

37. And you would not. This may be referred aswell to the whole nation, as to the Scribes: yet I do rather expound it of them, by whom that gathering togeather was moste hindred. For Christ enueighed against them in the whole course of his speach: and nowe when hee spake to Ierusalem in the singuler number, it presentlye appeareth that hee altered not the number without a cause. But there is a vehement opposition betweene the will of GOD and their vnwyllingnesse: for it expresseth the deuillishe fury of men, which set themselues to striue against God.

38. Beholde your habitation shall be left. Hee foretelleth the destruction of the Temple, and the ouerthrow of the whole common wealth. For though they were defiled with vngodlines, wickednesse, and all manner of infamy: yet they were so blinded with a corrupte hope in outwarde worshippe, and of the Temple, so that they thought God bounde vntounto them. And they had this buckler alwayes readye: what? will God departe from this place, which he onelyonly chose vntounto himselfe alone in al the earth? If that he dwelleth amongst vsus, hee must of necessity restore vsus at the length. To be short, they held the Temple as a Forte vnuanquishable, as if they …ate in Gods lappe. But Christ proueth that they glorye of the presence of God in vain, whom they had driuen from them by their sinnes, and by calling it their house he sheweth plainly that it is the house of God no more.

The temple of God was builded of this condition, that it might cease to be the seate & place of God, at the comming of Christ: yet it shuld hauehave stoode as a notable monument of the perpetuall grace of God, if the sin of the people had not prouoked the destruction of the same. This therefore was the horrible vengeaunce of God, that he not onelyonly forsooke & would altogether ouerthrowe that place, which he had so royally and so p. 629bewtifully adorned, but left it so as a note of extreame ignominye and shame to the end of the world. Now let the Romanes goe, and let them proceede in extolling their tower of Babilon in spite of God, when they see the temple of God built by the allowaunce and commaundement of God, ouerthrowne for the sinnes of the people.

39. For I say vntounto you. He confirmeth that which hee had spoken beefore, that the vengeaunce of God was neere at hand: and the only mean… to escape that destruction should be taken from them. For that was the acceptable time, that was the day of saluation, so long as he whiche was come to bee their Redeemer was the witnesse and preacher of the redemption which he brought. But at his departure the light of lyfe vanished away, euen as if it were at the setting of the sunne. VVherefore it was necessary that this miserable destruction should followe, which hee speaketh of. Now it is demaunded what time is noted by this phrase, vntill yee shall say. Some tye this to the last daye of iudgement: other some thinke that it is a prophesie of that whiche was fulfilled shortlye after. VVhen as some of the Iewes should in humility worshippe Christe. But I like neither of these interpretations, and certeinely I meruaile that learned men should make such a doubt at so light a matter, when they do so doubtfully demaund, how the vnfaythfull should say of Christ, Blessed is he which commeth, &c. For he dooth not declare what they should become, but what hee himselfe would doe. For that Abuerbe Vntyll extendeth no further, then to the time which goeth before. Ioseph laye not with his wife vntill she brought forth Christ. The Scripture doth not meane by these wordes, that they afterward came together as manne and wife after the byrth: but onelyonly declareth that Marye was a virginne vntouched of manne, before the byrth of her Sonne. Therefore in my iudgemente this is the naturall sense of this present place. Hetherto I hauehave behaued my selfe humbly and louingly amongst you, and hauehave discharged the office of a teacher.

Now the course of my calling being finished, I will departe, and you shall not enioy me hereafter: but the redeemer and minister of saluation whō you do now despise, you shall find & try to be a iudge. So this place agreeth with that of Zachary, 12. 10. They shall see him, whome they hauehave pearced through. But Christ also seemeth to reproue after this sort their vaine hypocrisie, that as menne earnestlye desiring their promised saluation, did sing dayly out of the Psalme, Blessed is hee which commeth in the name of the Lorde: and yet they had the Redeemer in derision, when he was offered them. Further, he saieth, that he will not come at them, vntill that at the sight of his maiestye horryble to bee seene, they shall cry out as menne afrayde, but too late, truelye this is the Sonne of God. And this threatning doth belong to all the contemners of the gospell: especially them which doe wrongfully pretende his name: and yet refuse his doctrine: for they shall knowe at the length that they cannot escape his handes, whom they laugh nowe to scorne with theyr faygned dissimulation. For the Papistes sing the same song at this day, and yet they make no account of Christ, vntill he ascend to his trybunall seate, armed with reuenge. VVee are also admonished so longe as Christ appeareth vntounto vsus in the name of the Father, as a messenger and mediator of saluation, to honour him not onelyonly with the lyppes, but sincrelye to p. 630desire that hee maye bring vsus and all the worlde in obedience to him.

LV. 53. And as he sayde these thinges vntounto them. I sayde euen nowe that Luke putte not these former sentenses in their proper place: for when he reporteth that Christe reproued the Scribes at a certeine dynner, hee addeth also withal, his last words, wherewith their offences a litle beefore his death were layde open. So also Luke setteth downe the next reproofe in the thirtene chapter, where hee rehearseth another hystory.

If any manne had rather follow their opinion, which doe thinke that Christ rehearsed the same wordes oft times, I doe not greatly stande against them. Now after that Luke hadde rehearsed the cursses spoken of a litle before, at the length hee concludeth, that all the Scrybes hated Christe the more, so that they ceased not to seeke to deceiue him by laying snares for to entrappe and catch him. The which must rather be referred to that speach had at the table, then to his last sermon. But I hauehave not much regarded to be curious about the time, which the Euangelist neglected.

43. Verely I say vntounto you. This aunswere of Christe containeth verye profitable doctrine, whatsoeuer men do offer to God is not valued after the outward price, but according to the affection of the heart: yea, hys godlynesse is more worth, who according to his ability offereth that litle he hath, to God, then he which offereth a hundred fold more of hys aboundaunce. This doctrine is profitable two wayes. For the Lord encourageth the poore, which want ability to doe well, that they shoulde not be afrayde cheerefully to testifie their good will with that litle they hauehave: for if they consecrate themselues, their offring, though it be in shew but vile and vaine, shalbe asmuch esteemed as if they offred all Croesus treasures.

p. 631Agayne, they which hauehave aboundaunce, and doe giuegive many giftes are admonished, that it is not sufficient for them to excell the common and poore people in giueing: for it is lesse to be accounted of before God for a rich man to giuegive a meane summe, then for a poore man for to bestowe a litle, being that which he hath. Further, this widow was very godlye: for she had rather be without meate her selfe, then that shee woulde appeare empty before the Lord. And the Lord commendeth this simplicity for that she forgetting her selfe, declared that she and all that she had belonged to God. As also the chief Sacrifice, which is required of vsus, is to deny our selues. And though it is to be supposed that the holye offringes were not rightly bestowed at that tyme, nor to lawfull vses: yet because that the manner of worshippe appoynted by the lawe was yet in force, Christe doth not reiect them. And certeinely the corruption of menne could not bring it to passe, but that the holy worshippers of God would according to his commaundement offer for the sacrifices and other godly vses.

1. And Iesus went out and departed. The Disciples perceiued that Christ gaue this as his last farewell to the Temple. Therefore it was meete that he should erect a new Temple more bewtifull then this, and a more florishing estate of a kingdome, as the Prophetes had foretolde. For they had nothing to doe with that Temple, wherein all thinges were so out of order and against them. But yet the Disciples thought it incredible, that the Temple so strongly built and so gorgeous, should giuegive place to Christ.

And this must be noted diligently: for sith the outward bewtie of the Temple was such as was to be wondred at, their eyes were so set vppon the present glory of the same, that they could scarsly hope that the kingdome of Christ might spring vp. They doe not expreslye confesse theyr doubt, but they doe shewe the same secretely, when as they doe obiecte to Christ the great heape and hugenes of the stones, which should be ouerthrowne, yea and brought to nothing, if that he would reigne. Also such admiration at the estate of Popery, withholdeth many simple men at this day: for they see them furnished with great abundance of wealth and mightie power, they are presentlye so amased, that the base and simple shew of the Church seemeth vile and contemptible vntounto them. Many also think that we are deceiued, whē we go about the ouerthrow of that kingdome, euen as if it were as harde a matter as to pull the sunne out of heauen. And it is no meauaile, if Christes disciples were amased at that notable sight. For how much that building cost Herod, may be gathered by this, that he had tenne thousand workmen labouring about the same continually for the space of eight yeares. And they doe not wonder at the stones without a cause: for they were verye goodly and fayre, losephus writeth that they were fifteene cubytes longe, twelue hygh, and eight broade. And nowe it was so much reuerenced in forraine countreies, that no manne durst scarsely suspect that it could at any time be ouerthrowne.

2. Verelye I saye vntounto you, one stone shall not bee left vppon an other. Because the greatnesse and wealth of the Temple (being sette as a vaile beefore their eyes) hyndred them from beleeuing that the kingdome of Christe p. 633was at hand: therefore he affirmeth by an othe, that what soeuer thinges doe hinder them, should shortly pearish. So the foretelling of the destruction of the temple, made a way ready for the rude and weake people. And thoughe it was profitable that the temple shoulde be ouerthrowen, least it shoulde keepe the Iewes in this ceremonial kinde of worship, who of themselues were giuen too muche to earthly elements: yet this was a speciall reason, that God by that horrible example woulde bee reuenged vponupon that nation for the refusing of his sonne, and contempt of the grace he offered them. VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people. So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vsus from those sinnes whiche prouoke the wrath of God. Also, what soeuer it teacheth of the transitory & vaine fashion of the world, it shoulde correcte the vanitie of oure minde, which followeth too greedily after pompe, pleasure, and delites. And especially that which he foretelleth of the fearful destruction of Antichrist and his secte, should remooue away all those lets, which doe hinder vsus in the right course of faith.

3. And as he sate vponupon the mount. Marke nameth foure, Peter, Iames, Iohn and Andrew. He and Luke doe not set downe so much as Mathew. For they say that they enquired only of the time of the destructiō of the temple, (and because it was a thing harde to be beleeued) what signe GOD would giuegive from heauen, that the same shoulde come to passe. But Mathewe reporteth that they aske the question of the time, of the comming of Christ, and of the ende of the worlde. But it may be noted howe they had thought euen from their childehoode, that the temple should stand for euer, and their mindes were so wholely bent vponupon the same, that they thought the temple could not fall while the world stoode. Therefore assoone as Christ sayd that the temple should be destroyed, they presently thought with themselues of the ende of the world. And (as errour begetteth errour) because they were perswaded, that presently at the beginning of the kingdome of Christe, they shoulde bee happy eueryevery way, they presently speede to the triumph before the battell. Therefore they ioyne the comming of Christ, and the ende of the worlde togither, with the destruction of the temple, as things which coulde not be seperate: and by the ende of the worlde they vnderstande the restoring of all thinges, when nothing should be wanting of the perfecte felicitye of the godlye. Therefore we see now howe they leape to diuers questions at once, because they were entangled in these fantasies, that the temple coulde not fall, but that it should shake the whole worlde: that the shadowes of the law and the world should ende togither: that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie: that the apparant renewing of the worlde was at hand, which shuld presently bring all things confused into order. And especially the hope which they had fondly conceiued before of the present kingdome of Christ, doth driue them preposterously to hast to the happy rest. As in the Act. 1. 6. when they see Christ risen from the dead, they runne headlong to that felicitie which is laide vppe for vsus in heauen, to the which we must aspire by hope and patience. And thoughe our estate is not like theirs, because we are not trained vppe in the shadowes of the p. 684lawe, so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vsus, yet ther shall scarce be found one amōgst a hundred, which is not troubled with the like disease. For when al men do by nature loath troubles, contentions, and all maner of afflictions, the wearinesse of these things, vrgeth them without moderation & wythout hope to haste before the time to the frute of faith. So it commeth to passe that no man is willing to sowe, and all menne would mow before the time. But to returne to the disciples, they had the good seede of faith in their harts, but they would not tary for the time appoynted: and they hauing corrupt fantasies, seeke to thrust the perfection of the kingdome of Christ togither with the beginning: and that which they should seeke for in heauen, they sought to enioy vppon the earth.

4. Iesus answeared. They had such an answeare as liked them not. For when they gaped for the triumph, as if the warre were ended, Christ exhorted them to long sufferance: as if he should hauehave sayd, you would receiue y^e price at the first beginning of the race: but of necessity you must first runne foorth the race. You would hauehave the kingdom of God vppon the earth, but no man can attaine vntounto it, except that he ascend into heauen. But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life, we see howe by the wonderful counsell of God it was brought to passe, that the Apostles errour tourned to our profite.

This is the summe, the preaching of the Gospell is like to a sowinge time: and therefore we must with patience wait for the haruest time, and they are too to dainty and effeminate, whiche are discouraged in theyr mindes for the frost, snowes, cloudes, or the sharpe tempests of the winter. Christe doeth especially giuegive his disciples commaundement of two things, that they shoulde beware of false doctrines, and that they shoulde not be troubled by offences. In whiche woordes, hee declareth that hys Churche shall be subiecte to suche troubles, while it wandereth in the worlde. But this might seeme very vnlikely, because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte. Isaias 54. 13. promiseth that they shall all be then taught of God. And by Ioel it is reported, 2. 28. I will poure my spirite vppon all fleshe, and your sonnes and daughters shall prophesie, your yong menne shall see visions, and your olde menne shall dreame dreames. Ieremiah also promiseth a brighter light of vnderstanding, 31. 34. They shall teach no more eueryevery man his neighbour, and eueryevery man his brother, saying: knowe the Lord, for they shall knowe me from the least of them to the greatest of them. Therefore at the rising of the Sunne of righteousnesse, as it was spokē of before by the prophet Malachie 4, 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours. And heereof the woman of Samaria sayd, Iohn 4. 25. when the Messias shall come, he will teache vsus all things. So nowe wee knowe howe great promisses doe eueryevery where appeare of peace, righteousnesse, ioye, and of aboundance of all good things. VVherefore it is not to be marueiled at, if they thought that by Christes comming, they shuld be exempted from troubles of warres, from spoyles, from all maner of iniury, and also from famine and pestilence. But Christe declareth that they shall hauehave no lesse trouble heereafter with false teachers, then the olde people hadde wyth p. 635false prophets: and that there shall be no lesse troubles vnderunder the Gospel, then there were in times past vnderunder the lawe. Not that those prophesies which I touched euen nowe, were not fulfilled: but because they were not fully perfourmed presently at the first day. For it is sufficient that the faithfull hauehave onelyonly a taste giuen them nowe of those good thinges, that they might nourish the hope they hauehave of the full enioying of them hereafter.

And therfore they were much deceiued, which would hauehave all things perfectly perfourmed at the beginning of the Gospell, which we see fulfilled eueryevery day. Furthermore, though the wickednesse of menne, cannot altogither make of none effecte that felicitye whiche the Prophets sayde should be in the kingdome of Christe, yet it hindereth and troubleth the same. The Lorde causeth, by striuing with the malice of menne, that hys blessings finde way through all lettes: and certainly it were absurde, that the thing which is established vppon the free goodnesse of God, and dependeth not vppon their pleasure, should be abolished for theyr fault. Yet that they might receiue some rewarde of their vnthankfulnesse, he doeth onelyonly distill his graces by a little at once, whiche otherwise shoulde bee powred downe in great aboundance. Hence commeth the Labyrinth of so many mischiefes, through the which all the faithfull doe wander all theyr life, though Christ being their captaine, and bearing the light of his Gospell before them, they holde the ready way to saluation.

Hence arise the heape of so manye contentions, that they shall passe through sharpe warres, but yet without daunger. Hence spring so many and so sodaine troubles, that they are troubled with miserable disquietnesse, but yet by the helpe of Christe they continue stedfast to the ende. Also, when Christ commandeth his disciples to take heede of deceits, we are to vnderstand that they shal not want meanes to auoyd them, so that they be carefull themselues. VVherefore let vsus be sure, if any of vsus doe diligently apply himselfe to watche in his place and calling, what subtelties soeuer sathan shall deuise, we shalbe free from them.

5. For many shall come. Hee doeth not yet speake generally of corrupt & fals doctrines, but toucheth one kinde, which was as a beginning of al errors, wyth the whych Sathan endeuoured sundry wayes to ouerthrow the pure doctrine of the Gospell. For shortlye after the resurrection of Christe, there arose deceiuers, and eueryevery one of them professed hymselfe to be Christe. And because the true redeemer was not onelyonly taken from among them, but put to the shamefull death of the crosse, and the mindes of all men were mooued and kindled to hope and to desire theyr redemption, they hadde a meanes ready at hand to deceiue them. And it is not to be doubted but that God gaue the Iewes ouer to be deceyued by suche guiles, for that they had so wickedly reiected his sonne. And though those madde toyes were quickely brought to nothing, yet it was the will of God that the Iewes shuld hauehave such tumults amongst them: first, that they might make themselues in famous and odious, then that the hope of saluation might be taken from them altogither: lastly, that they being so often deceiued, might in a brutish blockishnesse, runne headlong to theyr owne destruction. For when the worlde slipt from the sonne of GOD, whose office it is to gather vsus into an holy vnitie, it is meete that it should be caried hither and thither as in tempestuous waues.

p. 636And by the same vengeance of God it came to passe, that moe were caryed away with a fonde opinion, then true faith brought to obey God. And Christ sette downe this circumstance of purpose, least the faithfull beholding the multitude of such madde people, should growe fainte and weary. For we know how easie a matter it is to follow after the multitude, especially where we are but few in number.

6. And ye shall heare of warres. In this place he only maketh mention of the stirres which fell out amongst the Iewes: for shortly after hee will shew that the same should creepe further. And as he first commaunded them to take heede least any man should deceiue them, so now he commaundeth them to be of good courage when they heare of the rumours of warres, and of warres themselues. For it was daungerous, least they being ouerwhelmed with euilles, should fall away: especially, if they had promised and perswaded themselues of a peaceable, ioyfull and quiet estate. He addeth that these things must come to passe, assigning no cause but declaring that none of these things shall fall out by fortune, but by the prouidence of God, least they should kick in vaine against the pricke. For there is nothing more effectuall to bring vsus in obedience, then when wee knowe that God accordinge to his pleasure, gouerneth euen those things which seeme most confused. God hath iust causes and great reasons, why he suffreth the world to be troubled: but because it is mete that the faithfull shuld rest vponupon his only pleasure, it was sufficient for Christ to exhort his disciples to beare these thinges with patient mindes, and to abide constant▪ because it so pleased the Lord.

But the ende is not yet. He plainly declareth as I sayd euen now, that these were greeuous of themselues, yet they were but as the beginninges of greater troubles: for when this flame of warres had consumed Iudea, it should wast further, For after that the doctrine of the Gospel was spred, the like vnthankfulnesse kindled also the wrath of God amongst other nations. Hereof it cōmeth to passe that they which had broken the couenant and band of peace with God, shoulde with mutuall dissentions rent themselues in pieces: they which refused to obey the authoritye of God, were driuen to yeelde to the force of the ennemies: they whyche woulde not be reconciled to God, should fall to tumults and troubles amongst themselues: to be short, they whiche hadde exempted themselues from the heauenly saluation, shoulde by raging one againste another, fill the earth wyth slaughters. Further, because he knewe how great the malice of the world woulde be, he addeth againe, that these are but the beginnings of sorrowes: not that the faithfull shoulde ouerwhelme themselues with sorrowe (who hauehave comfort at hande alwayes in the middest of troubles) but that they mighte prepare themselues with patience to abide a longer time.

Luke also addeth Earthquakes and signes from heauen. Of whiche thinges, though there remaine no certaine hystory, yet it is sufficient that Christe spake of them before. They which will, may read the rest in Iosephus.

9. Then shall they deliuer you vppe to be afflicted. Now Chirst foretelleth his disciples of an other kinde of temptation, wherewith besides their common afflictions, their faith should be tried: for they shoulde be hated and detested of all the world. This is harde and sharpe of it selfe to the children of God, to be afflicted togither with the reprobate and contemners of God, to be subiect to the same punishmēt which they endure for their sinnes. And this seemeth the more intollerable, to be sharpely oppressed with such grieuous miseries, as the very wicked are free from. But as the wheate, when it is togither with the chaffe threshed out with the flailes, is afterward broken and ground in the mill: so God doth not onelyonly afflicte his children togither with the wicked, but layeth the crosse more vppon them then vppon others, that they might seeme to be the moste miserable of all men. But Christe doeth properly speake heere of the afflictions, which the disciples should suffer for the Gospell. For thoughe that saying of Paule is true. Rom. 8. 29. whome God hath chosen, them hath he also ordained to beare the crosse, that they might be made like to the image of his sonne: yet he doeth not marke all his children wyth this speciall marke, that they should be persecuted by the ennemies of the Gospell. Christe speaketh nowe of that kinde of affliction, at that time when the faithfull of necessitye were to beare for the testimonie of the Gospel, the hatred, the reprochefull wordes and the fury of the wicked. For his will was to let his disciples vnderstande, that the doctrine of the Gospell (whereof they shoulde be messengers and witnesses) shoulde not p. 638be accepted or allowed of the world, euen as he had tolde them before. And he telleth them before, that they shal hauehave contention not only with a fewe ennemies, but that they shall be hated of all nations, whether so euer they shall come. But this was a wonder hardly to be beleeued, which might make the most couragious mindes to feare & quake, that the name of the sonne of God should be so infamous and odious that it shuld procure all them to be hated eueryevery where.

Therefore Marke sayeth: Take heede to your selues. By which word he noteth the ende and vse of this admonition: namely, that they should be ready to beare this, least this temptation shuld ouerthrow them before they be aware. Marke addeth in the same place, that this should be a testimoniall to kings and rulers: when the disciples of Christ shoulde be brought before their iudgement seat. Luke reporteth this somewhat otherwyse. This shall be to you for a testimoniall: but the meaning is one with the former. For Christ declareth that his Gospell shall be the more set foorth when it shall be defended with the daunger of death. For if the Apostles should hauehave imployed their trauaile in preaching the Gospel, and shoulde not stand constantly against the furious dealings of the ennemies in defence of the same, it should not hauehave ben so notably confirmed. But when they doubted not to lay their heades in daunger, and that no terrours of death coulde driue them from theyr purpose, it appeared by this their courage and constancie, howe certainly they were perswaded of the goodnesse of their cause. So this was a sure seale of the Gospell, that the Apostles stoode without feare at the iudgement seates of kings, and frely professed the name of Christ there. And therfore Peter calleth himself a witnesse of the passions of Christe, the signes and tokens whereof he bare vppon him. And Paule to the Phil. 1. 17. glorieth that he was sette in defence of the Gospell. The which is especially woorthy to be noted, least they through vile cowardlinesse should fal away from the faith vppon whome God hath thought good to bestow so great honour, as that he woulde make them patrones of his truthe.

MAR. 11. Take yee no thought before. VVe hauehave expounded this sentence and the next in the tenth chapter of Mathewe, for that the Lordes will was to ease his disciples of that sorowfull doubtfulnesse, which hindereth vsus from continewing in our calling, while that wee distrust our selues as vnable to beare the burden. Not that he would hauehave vsus altogither carelesse (for nothing is more profitable for vsus, then that we be taught humilitye by knowing our owne infirmitye, and be prouoked to prayers) but Christ teacheth vsus to cast our cares into the bosome of the father, that trusting in his promised helpe, we may goe foreward chearefully in oure course.

But Luke setteth downe the promisse otherwise, not that Christ wold deliuer his from death (for this is not alwayes to bee hoped for) but that he will giuegive them a mouth and wisedome, wherewith they should make their ennemies ashamed. But thoughe Christe giueth at the same tyme a minde and power to speake, yet I do thinke that he meant another thing by ioyning these two words togither: as if that Christ shuld promise, that he woulde gouerne their tongues, so that they shoulde answeare wisely and to the purpose.

He addeth further, that this wisedome shoulde hauehave the victory against p. 639all theyr ennemies: because they coulde not resist nor speake agaynste the same. Not that their impudencie should giuegive place to the truthe: but because the truth, against the which they sette themselues in vaine, should triumph ouer their frantike boldnesse. And I would that all men that are required to make confession of their faith, woulde repose themselues in thys hope: for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers. Now while we are caryed partly by our owne sense, and puffed vppe with pride, we runne headlong rashly, or goe further forwarde then is mere: and partly we are withholden and restrained with peeuish fearfulnesse: and wofull experience sheweth that we are destitute of the grace of God & help of his spirite. Further, when in Mathew and Marke Christ calleth it the spirite of the father, which speaketh in vsus, and sayeth heere that hee himselfe will giuegive vsus a mouth: we do gather that it is proper and peculiar to him to directe vsus by the spirite.

LVKE. 19. By your patience possesse your soules. Christe doth here teache his disciples a farre other way to preserue life, then the reason of manne would teache. For eueryevery manne doeth naturally desire to keepe his life in safety: and we doe all seeke for those meanes of preseruation which wee thinke to be best, and we flee from all daunger: to be short, we seeme not to liue, except we be well garded. And Christ giueth vsus this fortresse for our life, that we should walke through fire, water, and swordes alwayes in daunger of death. And truely no manne committeth his spirite rightly into the hand of God, but he which is alwayes ready to die, and learneth eueryevery day to liue. In summe Christ commaundeth vsus to possesse our life both vnderunder the crosse, and amongst the continuall terrours of death.

MATH. 10. And then shall many be offended. Nowe he rehearseth the temptations which shall come by euill examples. And this is very grieuous and harde to ouercome, when Christ himselfe should be a stone of offence to many, whereat some shoulde stumble, or others at the sighte thereof should goe backwarde, and others doe fall away, 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles: because they doe not onelyonly fall away which were entred into a right course but many become enemies to Christ: others forgetting modesty and equity, become raginge madde, others become prophane men, and cast of all sense and feeling of godlinesse: others do take themselues liberty in such troubles to commit sinne.

11. Many false prophets shall arise. This admonition differeth frō the former, where Christ sayeth before, that many shuld come in his name. For there he spake onelyonly of the deceiuers, which shortly after the entrance of the gospel, shuld fain thēselues to be Christes. But now he saith that there shuld false teachers arise, which shuld corrupt the foūd doctrine with errours: as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnderunder the gospel, then it was before vnderunder the law, 2. Pet. 2. 1. wherfore there is no cause, why errors & the subtil practises of sathan, & the corruptions of godlines, shuld ouerthrow the minds of the godly: because that no man is rightly established in Christ, but he which hath learned to stād against such assaults. For this is a right trial of our faith, when it standeth without remoouing, against such false doctrines as shal arise.

p. 640And he doeth not only say that false prophets shall come, but also that they shalbe so subtile as to deceiue, so as they shal draw sectes after them. And heere we hauehave neede to take great heede: because the multitude of them which follow errours, do as a violent storm enforce vsus to turne our course, if we be not throughly setled in God: whereof there is somewhat spoken before.

12. Because that iniquitie shall abounde. No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe: but very fewe doe marke it. For sith the light of the Gospell doth more plainly discouer the malice of men, the desire to doe well waxeth colde, and is almost quenched euen in good and well minded men. For eueryevery man thinketh with himselfe that those things are loste, which are done for this or that man, for that experience and daily vse declareth that all menne almost are vnthankefull, or faithlesse, or wicked. Truely a great & a dangerous temptation. For what can bee more absurde, then to allowe of that doctrine which seemeth to ouerthrowe the louelove of godlinesse and the force of charitie? But where the Gospel taketh place, charitie, with the heat wherof the hearts of all men should be enflamed, rather waxeth colde. But the fountaine of this mischiefe must be noted, which Christe vttereth thus. For many doe waxe faint, because that for weakenesse they cannot stand in the floud of iniquitie, which floweth eueryevery where, Christ then requireth his disciples to be thus strong, as they may stande fast in these wrastlings. As Paule commaundeth, 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely. Therfore, though the louelove of many being ouerwhelmed with the abundance of sinnes, shoulde waxe colde. Christ sayeth that this let must also be ouercome, least that the faithfull for such euil exāples shuld giuegive ouer as men tired. Therfore he rehearseth that sentence, that no man can be saued, but hee which shall striue lawfully, and shall continue to the ende.

14. And this Gospell of the kingdome shall be preached. VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe, thys consolation was added in very good time, either for the raising vp of the mindes ouerthrowen, or for the strengthening and staying of them that are falling: for what soeuer sathan shall deuise, and how many stirres so euer he shall make, yet the Gospell shall goe forward, vntill it be spredde through the whole world. And though this was incredible, yet it behooued the Apostles, hauing this warrant of their maister, to hope well beyond hope, and with courage to goe forwarde to discharge their calling, Some doe obiecte the Antipodes, and other people which do dwel farre away, which as yet hauehave heard nothing of Christ, but it is easily answeared. For Christ doeth neither note all the perticular partes of the world, neither doeth he appoynt any certaine time▪ but only sayeth that the Gospell (which all men thought, shoulde bee speedily banished out of Iudea the proper dwelling place) shoulde be spred to the farthest partes of the round world, before the last day of his cōming. He declareth also the end of preaching, that it may be for a testimoniall to all nations. For thoughe God neuer left himselfe without witnesse, Act. 14. 17. and gaue very speciall testimony to the Iewes of himselfe, yet he gaue a testimonye in thys more notable then all the rest, when hee reuealed himselfe in his Christe: p. 641and therefore Paule sayeth, 1. Tim. 2. 6. that he reuealed himself in due time, because this was the time appoynted to call all the world to God. Therefore we must learne, that so ofte as the Gospell is preached, God appeareth as it were openly, and he directeth vsus by this solemne & lawfull course, that we should not wander in darknesse we know not whether: and that they which refuse to obey, should be without excuse.

Then shall the ende come. Some doe vnaptly apply this to the destruction of the Temple, & to the ouerthrow of the maner of worship appoynted by the lawe, which should be vnderstode of the ende, and the renewing of the world. For because the disciples had ioyned those two togither, as if the temple could not be ouerthrowne without the destruction of the whole worlde, Christ answeareth to the question proposed, and telleth them that there is a long and sorrowfull time of troubles at hande, and that they should not hast to the price, before they had gone through many conflictes and troubles. Therefore this last clause must be vnderstode thus: The end of the world shall not come before that I will exercise my Church with sharpe and painfull temptations. For he opposeth himselfe against that vaine imagination, which the Apostles hadde conceiued amongst themselues. VVhereof it must be againe considered, that there is not any certaine day appoynted, as if that the last day shoulde presently follow, the performance of those things which he foretolde euen nowe. For all those things whereof we hauehave red before, the faithfull hauehave tasted long agoe, but Christ is not yet appeared. But he had no other purpose, but to teache his Apostles long sufferance, which too hastily speeded to the heauenly glory: as if he should hauehave sayd, that their redemption was not so neare at hande as they imagined, but that there shoulde be many croked turnings before.

15. VVhen yee therefore shall see the abhomination. Because it was a thing incredible (as I sayd euen nowe) that the temple and the citye of Ierusalem should be ouerthrowne, and that the whole cōmon wealth of the Iewes should be destroyed, and also for that it might seme absurd, that the disciples coulde not otherwise be saued but by separating themselues from that people, with whome the adoption and the couenant of eternall life was laid vp as it were in pledge: Christ cōfirmeth both the one and the other by the testimony of Daniel. As if he should hauehave sayde, settle your selues neither vponupon the temple, nor ceremonies of the law, for god hath brought them to an end: and hath declared before, that when the redemer should come, the sacrifices should cease: neither let it trouble you to be separated from your nation, God hath also in time foretold his children of the casting away of this nation. Also such forewarning auaileth not onelyonly to take away the occasion of offence, but also to comforte the mindes of the godly, that they knowing that GOD beholdeth them in extreeme miseries, and regardeth their saluation, might flee to that holye anker, wherby amongst most cruel stormes, they may hauehave a sure & safe roade. But before I goe any further, this place which Christe citeth, must be examined. First it is certaine that the Angel in the 8. chapt, doeth not p. 643directly speake of the latter destruction, wherof Christ maketh mention in this place, but of a temporall spoyle, which the tyrante Antiochus made. But a little after, as well in the 9. as in the 12. the Angell foretelleth the ende, and as they call it the abrogation of the ceremonies of the law, which should be perfourmed at the comming of Christ. For after that he had exhorted the faithfull, to cōtinue constant without yelding, and had tolde before that the comming of Christ should put an ende to the ceremonies, and had giuen the outwarde prophaning of the temple for a signe to them, at the length he appoynteth in the 12. chapter a certaine time as well for the destruction as for the restoringe. From the time (sayeth he) that the daily sacrifice shall be taken awaye, and the abhomination of desolation set vp, there shall be a thousand two hundreth and ninety dayes. Blessed is he that wayteth, and commeth to the thousand, three hundreth and fiue and thirty dayes. I know that this place is diuersly wrested, because of the hardnesse of it: but I thinke that thys is the simple meaning of it, after that the Angel had declared that the temple should be once purged from the pollutions and idolles whiche Antiochus hadde brought in, he sayeth that there shall a time come againe, when it shalbe prophaned a newe, and it shall loose for euer all the holinesse and reuerence it had wythout hope of restitution. And because this was a grieuous and sorrowfull message, he calleth the Prophet backe againe to one yeare, and two yeres and sixe moneths. In whiche woordes there is noted as well the long continuance, as the ende of euilles. For the compasse of a yere seemeth a long time to be in continual sorrowes, but when that time is doubled, the sorrowe encreaseth muche more. Therefore the spirite exhorteth the faithfull to prepare themselues to beare patiently not onelyonly for the space of a whole yeare (that is for a long time): but that they should account to beare afflictions continually through many ages. Yet there is no small comfort in that halfe time: for though the afflictions shoulde be long, yet the spirit declareth that they shall not be for euer. First he spake thus, the calamitie of the church shall endure for a time, times, and halfe a time. But now he reckeneth the thre yeares and sixe moneths by dayes, that the faithfull might bee the more strengthened by that long continuance of euilles. For it is an ordinarye matter for men in afflictions to accounte the time not by yeares or moneths, but by the seuerall dayes: because that one day with them is as a yeare. At the length he sayth that they shalbe blessed, which shal endure to the ende of that time: that is, which with inuincible patience come to that goale or marke. Christ chuseth only that whiche serueth for his purpose: namely, that the ende of the sacrifices was at hand, and that abhomination is placed in the temple, which is a signe of the last destruction. And because the Iewes setteled themselues too much in their present estate, so as they would not attend to the prophesies, whiche spake before of the abolishing of the same, Christ taking them as it were by the eare, commandeth them to read that place diligently, that they might learne that the prophets gaue euident testimony of that, which was so harde to them to be beleued: except that any man had rather take this to be spokē by the Euāgelist: but it is more probable that Christ cōtinued his speach, wherin he exhorted hys disciples to the more attentiuenes. Abhomination signifieth asmuch as prophanation: for by this worde is signified that p. 644filthinesse which defileth or ouerthroweth the pure worshippe of God.