Harmony of the Gospels, Harmony of the synoptic Gospels (24 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (24 of 29)

p. 644And it is applied to desolation, because it draweth with it the destruction of the temple and of the common wealth: as he hadde sayd before in the 9. chap. that the pollutiō brought in by Antiochus, was as a signe that it should be destroyed for a time: for so doe I interpreat the worde wing, or spreading abroade. And they are deceiued which thinke that the besieging of Ierusalem is noted by these woordes: neither doe Lukes words make any thing for that errour, whose purpose was not to speake of that same, but of the other. For because that citie hadde bene heretofore deliuered in the middest of the ruine, least the faithful shoulde hope for the like heereafter, Christ sayeth that it shall be destroyed assoone as the ennemies shall compasse it about: because it shall be vtterly depriued of the helpe of God. Therefore the meaning is, that the successe of the warre shall not be doubtfull: for that citie shall be destroyed, because it hadde wholely giuen it selfe to breake the lawe of God. Therefore it is added somewhat after, that it shall be troden downe of the Gentiles: which saying signifieth the last destruction. Further, because it myghte seeme absurde that the Gentiles should so hauehave their pleasure of the holy citie, there is added a peculiar cōfort in respect of the faithful (which Daniel omitteth, because he speaketh to the whole body of the people) namely, that the Gentiles had only liberty for a time, vntill that theyr iniquitie should waxe ripe, and that the vengeance which was laide vppe for them, should come to light.

16. Then lette them which be in Iudea. After that Christe hath taught by the testimony of the Prophet, that the legall maner of worshippe should be extinguished immediately after the prophanation of the temple, hee addeth that there should hang ouer all Iudea suche fearfull and horrible plagues, that nothing shoulde be more to be desired, then to be caried far away out of that countrey. And he sayeth withall, that they should come of such a sodain, that they should scarce hauehave any time to flee away most speedily. For to this purpose doe these speaches belong. Let him which is on the house toppe, not enter into his house. Let not him which is in the field, returne backe. Least while they seeke to saue their goodes, they loose themselues. Also, VVee be to them that are with childe, and giuegive sucke. For they cannot be apt & ready for the flight. In like maner Pray you that your flighte be not in the winter, or on the sabboth daye: least that either religion, or the hardnesse of the iourney, and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily. Therefore Christes purpose was first to stirre vppe hys disciples, and to waken them that they shoulde no more hauehave that imagination of a blessed estate and delite of an earthly kingdome: then hee encourageth them, least they should fall away at these generall plagues. This was a sharpe warning, yet was it necessary in respect of their blockishnesse and the huge greatnesse of the euils.

21. For then shall be greate affliction. Luke also sayeth, that it shall be a day of reuengement and of wrath against that people, that what soeuer thinges are wrytten, might be fulfilled. For when as the couenāt of God was then broken through the obstinate malice of the people, it was mete that by a wonderfull chaunge, the earth it selfe and the aire shoulde bee shaken. And a more deadly plague coulde not hauehave lighted vppon the Iewes, then that the light of the heauenly doctrine beinge extinguished p. 645amongst them, they were cast away from god. But (as necessity required in so great hardnesse of hear) they are enforced to feele the plague of their casting off, by hard and sharpe whips. But this was the cause of so horrible vengeance, that the desperate wickednesse of that nation was now come to the ful measure. For the medicine which was laid to their diseases, was not only proudly disdained, but they also reiected the same most reprochefully: yea, as madde men or people distraught, they raged cruelly against the Phisition himselfe. But sith the Lord reuenged so seuerely vponupon them that obstinate contempt of the gospell togither wyth their raging madnesse, let their plague be alwayes before our eyes: and let vsus learne thereby, that there is nothing more intollerable to GOD, then the disdainful contempt of his grace. And though the same reward remaineth for the like contemners of the Gospel, yet God woulde hauehave a more notable example remain of the Iewes then of any others, that the glory of the comming of Christ might be the more renoumed amongst the posterities. For the hainousnesse of the offence cannot be expressed by any wordes, that they should put to death the sonne of God, the authour of life which was giuen vntounto them from heauen. So when they had committed that most abhominable sacriledge, they ceased not by diuers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction. Therefore Christ sayeth that the lyke affliction shall not be in the world after that: for as that one reiection of Christe, accompanyed with so many circumstances of wicked rebellion and vnthankefulnesse, was more to be detested then all the sinnes of all ages: so also it was meete that it shoulde be more sharpely reuenged then all the rest.

22. And except those dayes shoulde be shortned. He amplifieth the greatnesse of those calamities, and yet hee addeth a comfort wyth it: Namely, that the name of the Iewes might be extinguished, if the Lorde had not regarde of his electe, and holpe not somewhat for their sake. And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vsus a small remnant, we should hauehave bene as Sodome, and like vntounto Gomorrha: for that vengeance of God which befell at the captiuity of Babylon, shoulde be fulfilled againe at the comming of Christe, as Paule witnesseth in the ninthe chapter to the Romanes, & the nine and twenty verse: yea, the more iniquitie hadde then spread it selfe, the greater reuenge shoulde then light vppon them. Therefore Christe sayeth, except God putte an ende to those euilles, the Iewes shall vtterly pearish, so that not one of them shall remaine: but God maketh account of his gratious couenaunt, so that hee will spare his electe, according to that other saying of Isaiah, 10. 22. If my people Israel bee as the sande of the sea, the remnant of them shall only be saued.

And this is a notable testimony of the iudgement of God, when hee so afflicteth the visible Churche, that it may seeme to be vtterly destroyed: and yet that he might reserue some seede, he doeth wonderfully deliuer his electe thoughe they be but sewe in number from destruction, that they might beyonde all hope escape the gulfe of death. So are the hypocrites terrified, that they shoulde not vnderunder the title and fourme of the Church nourish a vaine hope, and imagine that they should goe vnpunished. Because the Lorde when hee deliuereth them to destruction, p. 646will finde a meanes to preserue and deliuer his Churche, and it bringeth great comfort to the godly, that God will neuer so lette louse the bridle of hys wrath, but that he will prouide for their saluation. So in punishing of the Iewes hys wrath burnt in most horrible maner: and yet beyonde the hope of menne he so gouerned himselfe, least any of hys electe should pearish. And this was in deede a woonderfull myracle, that when saluation shoulde come of the Iewes, God of a fewe droppes of a fountaine dried vppe, made floudes to water the whole worlde. For (as they hadde procured the hatred of all the Gentiles against them) it wanted but little, but that in one day there should hauehave beene a signe giuen, to slaye them euerye where. And it is not to be doubted, but that when many desired so to hauehave murthered them, Titus was restrained by God, from arming by his allowance his souldiours, and others greedie enough to execute such a purpose. Therefore that Romane Emperour stayed then that last destruction of that whole nation, and this shortning was for the preseruation of some seede. This must yet bee noted, that he restrained the violence of his wrath for the electe sake. For why would he hauehave so fewe remaine of so great a multitude? and what cause hadde he to preferre these aboue the rest? Namely, for that his grace rested vppon that people which he hadde adopted: and least his couenant should be made of none effecte, some were chosen and appoynted by his eternall counsell to saluation. Therefore Paule Romanes 11. 5. assigneth his election of grace for the cause why of so greate a people there was onelyonly a remnant saued. Then lette the merites of menne giuegive place when we are called to the meere good will and pleasure of God, that the difference betweene these and them, shoulde not bee in anye other poynte, but that it is meete they should be saued which are chosen. And Marke, that he might sette forth the matter more plainly and expresly, addeth one woorde more, speaking thus. For the electe sake which hee hathe chosen, hee will shorten those dayes. The participle myghte hauehave sufficed, but that hee woulde expresly declare, that God was not mooued by any other causes why hee shoulde rather fauour these then those: but because he pleased to chuse and to establish in them whome hee would saue, the secreate purpose of his grace. Yet it is demaunded howe God for hys electe sake moderated these calamities, and did not altogither destroy the Iewes, when as many reprobate & desperate leud people were preserued. The answeare is easie, part of that nation was deliuered, that so he might bring forth his electe which were mixed amongest them, as seede separate from the chaffe. Though both the reprobate and the elect were partakers of this tēporall preseruation, yet because it profited not those, it is aptly ascribed to these: for that the wonderful prouidence of GOD directed it for their preseruation.

23. Then if any shall say vntounto you He rehearseth againe that whych hee had spoken of deceiuers, and not without a cause. For there was more daunger lyke to come by thys temptation, least miserable men afflicted and troubled, being deceiued by a false title, shoulde in steade of Christe seeke after spirites, and for the helpe of God take holde of the sleightes of the deuil. For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie p. 647by suche violent remedies, Sathan subtilly proposed newe thynges for them to trust in, whiche might draw them the further from GOD. And certainly there is nothing more daungerous, then when we want counsell in aduersities, vnderunder the pretence of the name of God to be deceiued with lies, which doe shutte vppe the gate of repentaunce against vsus, and encrease the darkenesse of infidelitie, and at the length doe carye vsus headlong as menne amased wythout hope of recouerie to madnesse. So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed: and especially, sith Christe declareth that the false prophets shall be so throughly furnished to deceiue, as with signes and wonders, whych shal amase the mindes of the simple. For sith that God doeth testifie the presence of hys power by myracles, and are therefore seales of true doctrine, no meruaile if the deceiuers doe gette credite thereby. And in suche maner of scorning, doeth God reuenge the vnthankefulnesse of menne, that they might beleeue a lye, whiche refused the truthe, and that they shoulde be blinded more and more, which shut theyr eyes at the light offered them. And yet he trieth their constancye wythall, whych appeareth to be so muche the better, while that no subtelties can ouerwhelme them. Further, sith the Lord sayeth that the Antichristes, and the lying prophets shall be furnished wyth myracles, there is no cause why the papistes shoulde vnderunder thys pretence bee so proude, or why we shoulde be afraide of their glorious boasting. They confirme theyr superstitions by myracles: for the sonne of God foretolde, that by suche meanes the faith of many shoulde be ouerthrowne. VVherefore, wise menne ought not to esteeme them so, as to account them sufficient of themselues to prooue thys or that kinde of doctrine. If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing, whereby the authoritie as well of the lawe as of the Gospell was established: I aunsweare that there was a certaine marke of the spirite grauen in them, whych shoulde putte the faithfull out of all doubte and feare of erring: for so ofte as God doeth shewe foorth hys power for the confirming of hys children, he woorketh not so confusedly, but that there shoulde appeare a manifest distinction to shew it free from all deceite.

Note, that the myracles do so confirme the doctrine, that the doctrine also doeth so shyne foorth, and it scattereth all the cloudes, wherewyth sathan darkeneth the mindes of the simple. To bee short, if we desire to auoide such subtelties, let vsus holde the signes and the doctrine so ioyned togither, as that they may not be separate.

24. So that if it were possible, they shoulde deceiue the very electe. Thys was added to make menne afraide, that the faithfull mighte the more carefully apply and bende themselues to beware. For where false prophets shoulde passe wyth suche vnbrideled libertie, and shoulde hauehave so great power giuen them to deceiue, it were an easie matter for them to entrappe in their guiles the secure and heedelesse people. Therefore Christ exhorteth and stirreth vppe his disciples to watche.

Further, hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter, if they shoulde see manye in eueryevery place caried into errour. But as hee commaundeth hys to bee p. 648carefull least sathan circumuent them ere they be aware: so againe he giueth them great occasion for them to hope well, wherein they myght quietly repose themselues, while hee promiseth them that vnderunder the defence and keeping of God, they should be safe against all the guiles of sathan. Therefore, thoughe the estate of the godly be fraile and brittle, yet they hauehave a sure pillar shewed them heere, whereupon they may rest: for it is not possible that they shoulde fall away from saluation, whyche hauehave the sonne of God for their faithfull keeper. For they hauehave not such a strong defence of themselues, as may resist the assaultes of Sathan, but because they are Christes sheepe, whome no manne can take out of hys hande, Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vsus but in the secreat election of god. For though our saluation is kept by faith (as 1. Pet. 1. 5. it is sayde) yet it behoueth vsus to goe further, for wee are therefore safe, because the father hath giuen vsus to his sonne, and the sonne sayeth that nothing shall pearish which is committed to him.

25. Beholde, I hauehave tolde you before. Marke setteth downe the meaning of the Lorde more fully: But take yee heede: beholde I hauehave shewed you all things before. By which woordes we are taught, that they are without all excuse, which are ouerthrowne by those offences whereof Christ hath spoken before. For sith the will of God shoulde be a rule to vsus, it is sufficient for vsus, that we were warned in time before, that so it pleased hym. Further, when he calleth himselfe faithfull, and sayeth that he will not suffer vsus to be tempted farther then we shall be able to beare, 1. Cor. 10. 13. we shall neuer be without power to resist, so that slouthfulnesse nouryshe not our infirmitie.

26, Beholde he is in the desart. Luke mixeth this speache with an other answeare of Christ: for when the Pharisies asked him of the comminge of the kingdome of God, he sayd that it should not come with obseruation. It followeth in the text set downe by Luke, that he tourned to the disciples, and sayd that those dayes should come, when they shoulde see no more one day of the sonne of man. By which words his will was to forewarne vsus to walke in the light, least the darkenesse of the nyghte should ouertake vsus. For this should be a sharp spurre to them, to prouoke them to profite, so long as they enioyed the presence of Christ, sith they heard that most grieuous troubles were at hand. It is not known whether Christ gaue his disciples twise warning of one thing. But I thinke it to be probable, that when mention was made of the cōming of the kingdom of God, Luke added these sentences which I hauehave here set downe, though they were spoken at an other time, which is no rare matter with him, as we hauehave sene otherwher. But because this place is through ignorance diuersly wrested, that the readers may hauehave the natural vnderstā ding of the same, they must note the opposition betwene the secreat places, & the open spreading of the kingdom of Christ farre and neare, and that of a sodain & vnloked for, as is the comming of the lightning from the East to the VVest. For we know that the false Christes (which was agreeable to the grosse and foolish ignorance of that nation) could hauehave gathered any powers into corners of the desart, or into dennes, or into other secreat places, that they might with a forceable and strong hande hauehave shaken off the power of the Romane Empire from them.

p. 649The sense therefore is, that whosoeuer gathereth his riches into a secret place, that he might by armes recouer the lybertie of that nation, dooth falsely challenge himselfe to be Christ: for hee is sent to bee the Redeemer, who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde. But these two were contrarye the one to the other, to shutte vp the redemption in some corner, and to spread the same through out the whole world. By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea: for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth. And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde, was a notable testimony of the power of God. For it coulde not be brought to passe by the witte of manne, that the light of the Gospell should as the lightning assoone as it shineth, presentlye spread it self from the one end of the world to the other: and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance. Further, by this describing of the largenes of his kingdome, his will was to shew that the destruction of Iudea, could not be any hindraunce to him, but that he would reigne.

28 VVheresoeuer a dead carkasse is. The meaning is, by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether, yet the holy band of vnitie resteth in Christ himself, wherewith it is meete that they shuld be holden, which are bound. For whence commeth this diuision or confusion, but because that manye fall awaye from Christ, who is our onelyonly staye and strength? Therefore here is a prescribed meane how to nourishe this holy vnitie, least the fallinge into errours shoule teare the body of the Church asunder: that is, if we continue fast setled in Christ. The which must bee noted dilygentlye: for Christ doth not tye vsus eyther to the supremacy of the seate of Rome, or to any other trifles: but by this knotte onelye would hee tie his Church togeather, if that all from all places would looke to him, who is the only head: whereof it followeth that whosoeuer doe cleaue to him with a pure fayth, are out of daunger of a schisme. Now let the Romanists goe and cry out that they are Schismatikes, which doe not suffer themselues to be alienated from Christe, that their faith might bee enthralled to a theefe.

The interpretation of the Papists is too sottish, who take them, which are of that company, which professe one faith: and the Eagles to be allegorically expounded for sharpe and quicke sighted menne: when as it is euident that Christ hadde no other purpose, then to call the children of God to him, and to keepe them in him wheresoeuer they were dispearsed. And he doth not heere call it simplye a bodye, but a carkasse. And Christe attributeth nothing to the Eagles, but that which agreeth to the rauens and vultures with vsus, after the nature of the countrey, which we inhabite. Neither is there any firmenes in the fancy of others, who saye that the death of Christ was so odoriferous, as that it allured the electe of God. For in my iudgment, the purpose of Christ was to reason from the lesse to the greater: if there is so great wisdome in byrdes, that many of them canne come together out of places farre distant to one carkasse: it is a shame for the faithfull if they should not come togeather to p. 650the authour of lyfe, who is their onelyonly true foode.

Now Christ manifesteth his kingdome more fully, whereof hee was demaunded at the firste: and promiseth that after they hauehave beene vexed with so many troubles, their redemption shall come at the time appointed. For in his aunswere he specially bent to this, to strengthen and to make his disciples of good comfort: least they should faint in their minds for those troublesome stirres. Therefore hee doth not simply speake of his comming, but he vseth a propheticall kinde of speaking, and as eueryevery man was specially bent, so contrarily it was necessary for him to abide a sharper kinde of temptation. For what could seeme more absurde, then to beholde the kingdome of Christ, whereof the Prophets had so royally spoken, not onelyonly despised, but oppressed with the crosse, couered with many reproaches, and ouerwhelmed with all kinde of affliction? Could not that maiestie hauehave beene sette vppon it, which mighte hauehave darkened the Sunne, Moone, and Starres, and shaken the whole estate of the world, and hauehave altered the vsuall course of nature? The Lord now aunswereth these temptations, saying, though these prophesies are not presently perfourmed, yet at the length they shall be fulfilled. The meaning therefore is, that those thinges, which were spoken beefore of the wonderfull shaking of the earth and the heauen, must not be restrained to the beginning of the kingdom: for the Prophets spake of the whole course, euen to the comming to the goale.

p. 651Now, when we conceaue the purpose of Christe, the wordes are easie to be vnderstoode: namely, that the heauen shal not presently be darkened, but after that the Church shall hauehave abyden many afflictions. Not that the glory and maiestie of his kingdome shoulde appeare at the laste comming of Christ: but because that he deferred to that time the fulfilling of those thinges, which beganne to appeare after the resurrection, and whereof God had giuen his onelyonly, some taste, that hee might leade them the further in the way of hope and patience. After this manner Christe helde the mindes of the faithfull in suspence to the laste daye, least that they should thinke that the Prophetes hadde spoken in vaine of the restoring to come, because that it laye a long time ouerwhelmed vnderunder a thicke cloud of afflictions.

But some interpreters doe corruptly take the affliction of those dayes for the destruction of Ierusalem: when as it rather signifieth that vniuersall floud of all euilles, whereof Christe spake before. Further, hee perswadeth them by this argument to patience, because that those afflictions shal hauehave at the length a happy & ioyful end. As if he should hauehave sayd, so long as the Church shall be in the worlde itshall be a cloudy & a darke time: but assoone as those miseries shall come to an ende, a daye shall come, wherein the glorye and maiestie of the same shall appeare. But wee cannot imagine now how the Sunne shall be darkened, but the successe shall shew it. Hee meaneth not that the starres shal fall indeede, but according to the imagination of menne: and therefore Luke onelye saieth: that there shall be signes in the Sunne, and the Moone, and in the Starres.

The meaning therefore is, that the frame of the heauen shall bee so shaken, as that the Starres themselues shall be thought to fall. Luke also maketh reporte of the fearefull shaking of the Sea, so that men shall for feare and doubt become astonied. And the summe is, that the creatures both in heauen aboue, and on the earth belowe, shalbe as cryers or preachers to cite menne to appeare at that fearfull iudgment seate, in contempt whereof they shall most wickedly liue in wantonnes euen to the last day.

30. Then shall appeare the signe of the sonne of manne. Christe by this worde dooth put a more manifest difference betweene the present estate of hys kingdome, and the glory thereof, which was to come. For hee seemeth after a manner to graunt, that the maiesty of Christe cannot bee scene plainelye through the clowde of afflictions, neyther can menne feele the redemption which hee offereth them. For the confused estate of things which we doe nowe beholde, partely darkeneth our mindes, partelye ouerwhelmeth the grace of Christ, & causeth it as it were to vāquish out of our eyes, at the least that the sense of the flesh should not take hold of the saluation, which he hath obtained.

Therefore he saieth that hee will shew himselfe plainely at his last cō minge, fullye furnished with the power of heauen, wherewith as with a banner sette vppe on high, hee wyll turne the eyes of all the woorlde vntounto him. But beecause hee saw the greater parte of menne contemne his doctrine, and sette againste his kingdome, hee saieth withall, that all people shall sorrowe and lamente: beecause that it is meete that p. 652he should breake those rebels in peeces, and destroy them which despised his power when he was absent. And he speaketh this, partely that he might by terrifying the proude and disobediente drawe them to repentaunce: partely also that he might strengthen the mindes of his childrē in so crooked dealinges of the world. For the securitie of the wicked is no small occasion of offence: because they seeme to hauehave God in derision, & yet escape vnpunished. Further, nothing is more daungerous then to bee caught in the bayghtes of prosperity, which they enioy, and so dryue vsus from all reuerence of God. Therefore, least the faythfull should enuie at the drunken mirth of the wicked, Christ saieth, that their ioy shall bee turned at the length into weeping and gnashing of teeth. And in my iudgement he alludeth to the 12. Chap. of the Prophet Zachariah, the 11. verse, where God declaring that there is a notable example of his iudgement at hand, saieth that all families shall lament, as a man mourneth at the buriall of his onelye Sonne. VVherefore there is no cause why any man shuld looke for the conuersion of the world: for they shall feele at the length him, whom they hauehave pearsed through, but it shall be too late, and without any profit to them. Then followeth the declaration of that signe, that they shall see the Sonne of manne comminge in the clowdes, who then liued vppon the earth in the estate of a despised seruaunt. And by this meanes hee declareth that the glorye of his kyngdome is heauenlye and not earthlye, as the Disciples had falsely imagined.

31. And hee shall send his Aungels. Hee describeth the maner of that his power by this, that he will send his Aungels, who shall gather his electe from the vtmost coastes of the world. For the highest heauen doth signifie the farthest region. But Christ speaketh hyperbolycally, to teache his elect, that though they should be taken out of the earth, and cast headlōg through the aire, yet they shal be gathered together again, that they may liue vnderunder their head in life euerlasting, and enioy the enheritance which they hauehave hoped for. For the purpose of Christe was to comfort his disciples, least the great affliction of the Church should dismaye them. VVherefore so oft as we see the Church eyther molested by the subtilty of Sathan, or torne asunder by the crueltie of the wicked, or troubled by false doctrines, or tossed with stormes, let vsus learne to looke to this gathering together. And if this seeme incredible to vsus, let the power of the Aungels helpe vsus, which Christ dooth therefore propose to lift vsus vp aboue all meanes that man can yeelde. For though the Church through the malice of men is nowe vexed, and is diuerse times driuen to flighte, and banished, and being tossed with the waues is bruised, and miserably torne asunder, and hath nothing certeine in the world, yet we must bee of good courage: for the Lord will gather it togeather, not by the helpe of man, but with an heauenly power, which cannot by any meanes bee hindered.

LV. 28. And when these thinges shall beginne to come to passe. Luke dooth more euidently set downe that consolation, wherewith Christe maketh gladde the hearts of his disciples. For though this sentence hath nothing in it contrary to the words of Matthew, which we expounded euē now: yet he sheweth more plainely to what end it is said, that the Aungels shal come to gather the elect together. For it was necessary that the ioy of the p. 653godly should be opposed againste the sorrow and trouble common to the world, and that the difference should bee noted betweene them, and the reprobate, least they should bee afraide of the comming of Christe. VVe know that the scripture doth not onelyonly speake diuersly of the laste iudgement, but of all things which the Lord doth put dayly in practise, accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers. VVhat hauehave you to doe with the day of the Lord? (saieth the Prophet Amos, 5. 18) that is a cloudy day of darkenes, and not of light, of sorrow, and not of ioy, of destruction, and not of saluation. Contrariwise, the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king. And good cause why: for (as Isaias, 35. 4. saieth) that day which bringeth wrath and vengaunce to the reprobate, is a daye of mercy and redemption to the faithfull. Christe therefore declareth that the light of ioy shal arise at his comming to his, so that as the wicked shalbe confoūded with feare, so they shal reioice, because their saluation is neere. Therefore Paule, 1. Cor. 1. 7. giueth them this note, that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie & ioy is deferred, 2. Tim. 4. 8. Therefore it is heere called the redemption, (as to the Rom. 8. 22) because that we shall then truely and fully enioy that deliuerance, which Christ hath obtained. VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe, which shall not onelyonly be soū ded to amaze the reprobate with the feare of death, but to call the electe to the second life: that is, those whom the Lord quickneth with the voice of the Gospel, he calleth to enioye that life. For it is a signe of infidelytie, to be afrayde when the Sonne of GOD is neere at hande to saue vsus.

p. 654I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate, as we doe certeinely know that sommar is at hand, when the trees beginne to wax greene: but Christ in my iudgement meaneth some other thing. For whē as the trees nipt in together in winter by the force of the cold, and the hardnes being dissolued in the springe, they seeme to be more brittle, and doe also open that the young boughes may hauehave passage: so the force and strength of the Church is nothinge hindred, or weakened by afflictions, as manne woulde iudge. For as the inwarde sappe spread through the bodye of the tree, after it waxeth tender, gathereth strēgth, and causeth that to spring, which was almoste dead: so the Lorde restoreth his children fullye from that corruption of the outward manne. The summe is, that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same, but they should rather hope for immortall glorye, whereunto the Lorde by the crosse and afflictions prepareth his. For that which Paule speaketh of the seuerall members, muste bee fulfilled in the whole bodye: for if the outwarde manne perishe, yet the inwarde manne is renewed daylye, 2. Corinthians, 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke, Knowe you that it is neere, euen at the doores, is more plainelye expounded by Luke, that the kingdome of God is at hande. And the kingdome of GOD is not to be taken for the beginning of the same (as it is ofte otherwhere) but for the full perfection of the same, and that according to their sense, whom Christ taught. For they did not apprehend the kingdome of GOD in the Gospell, in peace and ioye of fayth, and in spirituall ryghteousnesse: but they soughte for that blessed reste and glory, whiche was layde vppe vnderunder hope, vntyll that last daye.

34. This generation shall not passe. Though Christe speaketh thus vniuersally, yet hee doth not generally meane al the miseries of the church: but simplye saieth, that before this one age shal passe, whatsoeuer he hath spoken, shall be approued by the successe. For within fiftie yeares the citie was destroyed, the Temple ouerthrowne, and the whole kingdome was miserably wasted. The world in her pride lifted vp her selfe against God, it was also extreamely bent to ouerthrow the doctrine of saluation, false teachers arose, whiche peruerted the sincere Gospell with theyr falsehoodes, relygion was wonderfullye shaken, and the whole companye of the godly was miserably vexed. And though those euilles continued manye ages after: yet Christe spake truelye, that the faythfull shoulde before the ende of that one age feele in deede & by true experience, howe true his prophesie was. For the Apostles suffered the same thinges, which we see at this daye. But it was not the purpose of Christe to promise his Disciples, that their calamities should shortly hauehave an end: for so hee should hauehave beene contrary to himselfe▪ (for hee sayde before that the ende was not yet:) but that hee might encourage them to bear with patience, hee expreslye saide that it beelonged to this their age. Therefore the meaning is, that this prophesie is not of euilles a farre off, which the posteritie should see manye ages after, but of those which doe nowe hange ouer them in great aboundaunce: so that there is no myserye, p. 655which that present age shoulde not taste of. Yet the Lorde heaping all kinde of miseries vppon one age, doth not free the posterities from thē, but only commandeth his disciples to prepare themselues constantly to beare al things.

35. Heauen and earth shall passe. That his woordes myght bee of the more creditte, hee proueth the certeintie of them by comparison: namelye, that it is more certeine and sure then the frame of the whole world. But the interpreters doe diuerselye expounde this manner of speach. For some doe referre the passinge of the heauen and earth to the laste daye, when the transitory estate of them shalbe abolyshed. Others doe expounde it thus, that the whole frame of the woorlde shall perishe rather then that prophesie shoulde passe awaye, whiche wee hearde euen now.

But beecause that it is not to bee doubted, but that Christe purposed to moue the mindes of his Disciples to looke vppe aboue the worlde, I thinke that hee noteth the continuall alterations, which are seene in the woorlde: as if hee shoulde hauehave sayde that his woordes muste not bee valued by the vncerteine and vnconstante estate of the woorlde. For we knowe that in the chaunge and alteration of the worlde howe readye our mindes are to bee carryed awaye. Therefore Christe forrbiddeth his Disciples to bee carried awaye with the fashion of the worlde, but to looke alofte as it were into the glasses of Gods prouidence, which hath foretolde what thinges shall come to passe. Yet there is verye profitable doctrine to bee gathered out of this place, that our saluation, (beecause it is establyshed vppon the promises of Christe) dooth not ebbe and flowe with the vnconstaunt worlde, but slandeth sure: so also our fayth must ascende vp aboue the heauen and earth to Christ himselfe.

36. But of that daye and houre no manne knoweth, no not the Aungels. Christe meant by this sentence to holde the mindes of the faythfull in suspēce, least in a vayne imagination they shoulde appoynte some certeine tyme for the last redemption. VVee knowe howe our witte dooth wander, and what a vaine desire wee hauehave to knowe more then beecommeth vsus. Christe also sawe that his Disciples hasted to tryumph before the time. Therefore he woulde that the daye of his comming should be so hoped for and desired, that yet no manne shoulde be so bold, as to aske when he should come. Also hee woulde that his Disciples shoulde so walke in the light of fayth, that they being vncerteine of the tyme, shoulde patientlye waite for his appearaunce. Therefore we must take heede that wee bee not more curyous about the momentes and poyntes of times, then the Lorde alloweth vsus. For the chiefe parte of our wisdome consisteth in this, that we do soberly keepe our selues within the limits of the word of God.

Further, that menne should not be troubled, because they knowe not that day, Christ accompanieth the angels with them. For it were a point of too much pride and of wicked curiosity, for vsus, which creepe vppon the earth to desire that more should be reuealed to vsus, then is to the Angels which are in heauen.

Marke addeth The Sonne of manne also. Yea hee were thrise and foure p. 656times madde, which could not be content with this ignoraunce, whiche the sonne of God himselfe refused not for our sake. But beecause that many thought this vnmeete for Christ, they endeuoured to mollifie the hardnesse of this speach with their comment. And it may bee that they were driuen to seeke this shift by the lewdnesse of the Arrians, whoe by this place went about to proue that Christ is not true & only god: therfore in their opiniō christ knew not the last day, because hee reuealed it not vntounto others. But sith it is plaine, that Christ and the Aungelles were ignoraunt of it alike, wee muste seeke for a more apte exposition of the same, and before that I will sette it down, I will briefly take away their obiections, which thinke it a reproach for the sonne of God, if it should be sayd that there were any ignoraunce in him. That which they doe obiect first, is easily aunswered. For wee knowe that the two natures in Christe were so ioyned in one person, that yet either of them hadde the propertie remaininge to it selfe: and especiallye the Godheade gaue place, and shewed not it selfe, so ofte as the humane nature wrought seuerally that, which appertained thereunto, for the perfourmaunce of the office of the Mediatour. VVherfore there was no absurditie in that, that Christ, who knew all thinges, was yet ignoraunt of something, according to the iudgement of man: for otherwise he could not hauehave beene subiect to sorrow and griefe, and like vntounto vsus. And that which some do obiect is very absurd, that Christ could not be ignoraunt, because that it is a punishment for sinne. And first they do trifle very fondly, when they say, that the ignoraunce of the Aungelles came of sinne: but they are as foolish in that other point, that they know not that Christ did therefore take our flesh vppon him, that he might beare vponupon him the punishmēts due for our sinnes. And that Christ knew not as he was man the latter day, did no more derogate from his diuine nature, then that he was mortall. But I doubt not, but that he had regard to that office, whiche was inioyned him by the father, as before when hee saide, that it was not his office to place these or those at his right hand & his left. For as I expounded it there, he did not simply say that he had nothing to do with that, but his meaning was, that he was not sent by the Father with this commaundement, so long as he was conuersant amongste mortall menne. So also doe I vnderstand this nowe, in respecte that hee came downe to vsus to be a Mediatour, vntill he had discharged that office, he hadde not that power giuen him, whiche hee tooke after that hee was rysen agayn: for then he saith that power ouer al things was giuen vntounto him.

37. At the dayes of Noe were. Though Christe did euen nowe holde the myndes of his Disciples in suspence, least they shoulde be too scrupulous in enquyring for the last day: yet least they shuld liue too carelesly in the pleasures of the world, he exhorteth thē now to watch. Therfore his will was to holde thē so vncerteine of his comming, that yet he wold hauehave them to watch for him dayly and eueryevery moment. Further, that he might shake slouth from them, and moue them to watch the better, he p. 658saieth, that the ende shall come sodenly, when the world shall be drowned in a beastly slouthfulnesse: euen as in the daies of Noe all nations were swallowed vppe, when they looked not for it, but gorged themselues in pleasure and delightes. And shortly after the Sodomites when they wallowed in their own lustes, and feared nothing, were consumed with fire from heauen. Sith the world shal be giuen so to securitie at the last day, there is no cause why the faythfull should frame themselues after the example of the common people. Nowe we vnderstand the purpose of Christ, the faithfull must continually watch, least they be sodenly ouerthrowne: because the day of the last iudgement shal come vppon them before it be thought of. OnelyOnly Luke maketh mention of Sodom, and that in the 17. chapter, where, by occasion withoute regarde of the time, he rehearseth this speach of Christe. But there is no absurditie in it, that two Euangelists hold themselues satisfied with one example, thogh Christe proposed two, especiallye sith it accorded in all poyntes, that all mankinde was sodenly swallowed vp, when they wallowed in idlenes and pleasure, a fewe onelyonly excepted. And where he saieth that men eate, dranke, made marriages, and applyed themselues to other worldly matters, when God destroyed the whole world with a floud, and Sodō with lightninges: he declareth by those wordes, that they were so occupied in the commodities and pleasures of this present life, as if that no chaunge were to be feared. And though hee doth presently commaund his disciples to take heede of surfeiting and cares of this world, yet hee doth not in this place directly condemn the intemperancie of that time: but rather their stubbornnesse, whereby it came to passe, that they carelesly despysing the threatninges of God, tasted of that horrible destruction. Therfore when they promise themselues a durable estate, they stay not, but goe carelesly forwardes in their accustomed waies. But this was not corrupt, or to be condemned of it selfe, to prouide for their necessities, except they would oppose a grosse blockishnes against the iudgemente of God, that they might runne blindly into all manner of sinne, as if there were none in heauen to reuenge it. So Christ doth now declare that the last age of the world shalbe altogeather blockishe, so that it shall thinke vppon nothinge but this present life, deferring their cares for a longe time, continuing the wonted course of their life, as if the earth shuld continue in one estate. The similitudes are most apt: for if we set before our eyes what befell then, the beholding of the course of the worlde alwaies in one estate, shal not deceiue vsus any more, to make vsus beleeue that the world shall stand for euer. For within three dayes after that eueryevery man possessed those thinges which he hadde in great quietnes, the earth was drowned with water, and fiue cities were consumed with fire.

39. They knewe nothing, til the floud came, The fountaine and cause of their ignoraunce was incredulitie, which had blinded their mindes: as the Apostle dooth againe declare to the Hebrewes. 11. 7. Noe by the eies of faith sawe the secrete vengeaunce of God, when it was yet a farre off, so that he speedily reuerenced the same. And Christ doth here cōpare Noe with the rest of the world, and Lot with the Sodomites: that the faithfull might learne to be of good comfort, least they should wander with others to destruction. And it is to be noted, that the reprobate wallowed p. 659still in their sinnes, because the Lord did not vouchsafe in time conuenient to giuegive this profitable admonition to any other but his seruants: no… that the floud which was to come was kept altogether secrete from the inhabitauntes of the earth: (for Noah by making of the Arke did sette a feareful sight before their eies aboue a hundred yeares:) but because that one man was especiallye admonished by an Oracle from heauen of the destruction that should come vponupon the whole worlde, and was comforted with the hope to be saued. Now though the report of the last iudgment is commonly spoken of, yet because that a fewe, which are taught of God, do know that C…riste shall come as a iudge in his due time, it is meete that they should be …irred vp with this singuler benefit of God, and that their senses should be sharpened, least they should ouerwhelme themselues in that slouthfulnes, which floweth euerye where. For Peter doth to this end compare the ark of Noe with our baptism, because that a small company of men separated from the multitude was saued in the water, 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few, if we desire to escape safe.

40. Then two men shalbe in the fieldes, the one shalbe receiued. Luke setteth downe some other sentences before he speaketh of this: the first whereof, as Matthew noteth, belongeth to the destruction of Hierusalem, Hee that is vppon the house, let him not come downe into his house to take his stuffe out: But it may be that Christ applyed the same wordes to diuerse things. There followeth in Luke an admonition, that the disciples should remember Lot… wife: for that they should forget those thinges which are behinde them, and should striue to come to the end of that calling, which they hauehave from aboue. For therefore was Lots wife turnde into a pillar of salte, Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine, looked behinde her, which was a distrust of the woorde of God. It is also probable that shee was drawne backe with the desire of her neast, wherein she had taken pleasaunt rest. Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer, the mindes must be stedfast and constant in faith, least through distrust they faint in the midst of the course, then, they must be framed to perseueraunce, that they may bydde the pleasaunt baightes of this transitory lyfe farewell, may willingly and gladly haste forwardes to heauē Also the third sentence which Luke addeth, that they shoulde loose their soules▪ which would saue them, perswadeth the faithful that the desire of this earthly life shuld not hinder them, but that they shuld with courage hasten euē through the midst of many deathes to that saluation, which is laid vp for them in heauē. And Christ doth very aptly describ the frailty of this present life, whē he saith that the soules Zoogoneisthai, (that is, are begotten or engendred to life,) whē they are lost. For it is as much as if he shuld deny men life vponupon the earth: beecause that the renouncing of the world is the beginning of the true & perfect life. Afterwards Lu. addeth that which Mat. also hath, that men & women shal then be separated, least those felowshippes wherin men are mutually bound ech to other in this world, shuld be any hinderāce or stay vntounto the godly. For it falleth out oft times that whil some do look vponupon others, none of thē steppeth one foote forwards. Therfore y^t eueryevery man might be freed, & at liberty frō al lets, and might shift for himself with speed, christ declareth y^t of 2, y^e one cōpanion p. 660shalbe taken and the other refused: not that it is necessary, that whosoeuer are ioyned togeather, should be so separated (for a holy fellowshippe in holinesse, causeth an honest woman to ioyne with an honest man, and that children shuld follow the father:) but the purpose of Christ is onelye to cut away al lets, to exhort al to make speede, least that they which are now prest forward, should in vaine waite for their fellowes. Luke addeth this sentence, VVheresoeuer the body is, &c. it may not be restrained to the last day. But when the Disciples asked this question, VVhere Lorde? that is, how shal we stand fast, when so many fall away, and remaine safe in so great stormes, and what places of defence shall we that are ioyned together hide our selues in. Christ (as it is reported by Matthew) saieth, that he is the banner and standard of al assured vnitie, vnderunder the which al the children of God must be gathered.

42. VVatch therefore. The exhortation sette downe by Luke is more playne and more speciall, Take heede least your heartes be oppressed with surfeiting and drunkennesse, and cares of this world. And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine, can neuer lifte vp his minde to meditate vppon the heauenly life. But because that there is no pleasure of the flesh, which dooth not make a man drunken, al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde. By that one word of watching in Matthew is noted that continuall diligence, which maketh vsus to lift vppe our mindes to heauen, while wee liue as straungers vppon earth.

In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse: then they are commaunded to watch: because that the mindes are made sluggish and sleepye, with diuerse pleasures of the fleshe, which creepe vppon them. Afterwarde there followeth an exhortation to prayers: for it is necessarye to seeke for helpes other where, to ayde those infirmities. Luke reporteth the forme of the prayer. First, that GOD woulde vouchsafe to drawe vsus out of so deepe and troublesome a Labyrinth: then, that hee would place vsus safe and sure in the presence of his sonne: and we cannot be placed there, except we escape an infinite number of deathes. But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life, Christ noteth this as a principall matter, that we may stande before his iudgement seate.

Beecause yee knowe not the day. It is to bee noted that the vncerteintie of the time of the comming of Christ (which maketh the most part of men slouthfull) should stirre vsus vppe to be more dilygent in watchinge. For GOD of purpose woulde that it shoulde bee kept secrete from vsus, that wee might neuer bee carelesse, but watch continuallye. For what tryall should there be of faith and patience, if the faithful al their life wandring idlely in their pleasures, shoulde for the space of three dayes beefore, prepare themselues to meete with Christ.

4… If the good man of the house knew. Luke doth not rehearse this saying of Christ in the same place that Mathew doth. And no meruaile: for in the 12. chapter hee gathering togeather the summe of the doctrine of many Sermons (as we hauehave shewed other where) hee setteth downe this parable also. Further, there is this general preface, that the disciples with their loynes girded and their lightes burning in their hands, shuld waite for their maister. The which sentence is aunswered with that parable, which followeth a litle after in Mathew, of the wise Virginnes and the foolish. But Christ dooth aptly note in few woordes how the faythfull should passe as straungers through the world. For first hee opposeth the girding of the loynes against slouthfulnes, and the burning lights against the darkenes of ignoraunce. First therefore Christ commandeth the disciples to be ready and prepared to take a iourney, that they shoulde with speede passe through the earth, not seeking for a resting place any other where but in heauen. The warning is very profitable, for though the very prophane men can speake of the short and speedy course of the life of man, yet we see how they rest & tye themselues vntounto the earth. But god vouchsafeth not the honor of children to any, but to such as do acknowledge themselues to be straungers vponupon earth, and are not only ready at al times to go forward, but also do continually go forward in the way to heauen. But now because they are compassed about with darkenes on eueryevery side, so long as they liue in the world, he furnisheth thē with lightes as if they were to take a iourney in the night. So here is first commended a diligent speedines to perfourme the course: then, a certeine direction, least the faithful wandring out of the way, should weary themselues in vaine, for otherwise it were better to go faintly in the way, then rashely to runne in a blinde and vnknown way. That which he speaketh of the girding vp of the loynes, is a phrase of speach taken of the common maner of the easterne people.

LV. 36. And yee your selues like vntounto men. Hee vseth an other similytude, which Mathew speaketh not of, but is shorter in this matter. For he compareth himselfe to a housholder, who while he feasteth merely at p. 663marriages, or seeketh to be mery otherwhere frō home, will yet hauehave his seruauntes liue modestly and soberly at home, applying their lawful labours, and cotinually waiting for his returne. Therefore though the sonne of God being take vp into the blessed rest of heauen, should bee absent from vsus: yet because he hath appoynted eueryevery manne his office, it were absurde for vsus to sleepe in idlenes. Furthermore, because he promiseth to returne, it behoueth vsus to stand in a readines to receiue him at al times, least he should find vsus sleeping. For if a mortall man thinketh this due vntounto him, that at what houre soeuer hee shall returne home, his seruauntes should be ready to meete him, how much more lawfullye doth the Lord require this of his, that they shoulde be sober and watch, alwayes waiting for his comming. And that hee might make them the willinger, he saieth that earthly maisters are so delighted with this readinesse of seruauntes, that they also will serue them: not that all maisters doe vse to doe thus, but because that this dooth sometimes fall out, that a maister, which is of a milde and gentle nature, dooth admitte his seruauntes to his owne table, as his fellowes. Yet it is demaunded, sith that the Scripture dooth eueryevery where call vsus the children of light, Ephesians. 5. 8. 1. Thessalonians 5. 5. and the Lorde dooth also giuegive light vntounto vsus by his woorde, that wee might walke as in the mydst of the daye, how shoulde the Lord compare our lyfe to night watches? But the answere to this obiection is easily made by the wordes of Peter, whoe teacheth that the worde of God shineth as a burning light, so that wee may see the way euen in a darke place, 2. Pet. 1. 19. Therfore both must be noted, that we must take our iourney through the obscure darkenesse of the world, and yet the light of the heauenlye doctrine going beefore vsus, we are sure from wandring out of the way, especially sith Christ him selfe doth the duety of the sunne vntounto vsus.

MAT. 43. Of this bee sure. Christ by an other similitude doth exhort his disciples to keepe diligēt watch. For if any mā heareth of theeues wandring abroad in the night, feare and suspition will not suffer him to sleepe. Therefore now sith we are admonished and expresly tolde of this before, that Christ shall come as a theefe, we must alwayes watche, least he finding vsus sleeping, shoulde ouerwhelme vsus with the wicked. Our sluggishnes cannot be excused, especially sith here is not only to be feared the breaking downe of a wall, nor the losse of our riches, but a deadly wound to the destruction of our soule, if we take not heede. The wordes therefore bend to this purpose, that Christes warninge shoulde waken vsus: for although the last iudgement be long deferred, yet it hangeth ouer vsus continually, therefore the time not knowne, nor the neerenes of the daunger, it is absurd that we should become slouthfull.

45. VVho then is a faithfull seruaunt? Luke reporteth this place more expresly, where Peters question is set downe, which was the occasion of a new parable. For when Christ had declared that there was no tyme for them to be slouthfull, in that his daungerous comming as a theefe, Peter demaunded whether this doctrine was generall, or belonged onelye to the twelue. For (as we hauehave seene in other places) the disciples were wōt alwayes to thinke themselues euill dealt with, except they were exempted from the common sorte of menne, and preferred farre aboue all others.

p. 664Nowe, when they are taught that their estate, is but finally to be desired, and hath little pleasure in it, as men amased, they looke hither and thither. But the answeare of Christ tendeth to this, if it be meete that eueryevery one of the common sort should watche, it may not be suffered that the Apostles should be sleepie. VVherefore as Christ had first generally exhorted his whole housholde to watche for his comming: so nowe hee requireth that his chiefe seruaunts should hauehave a singular care, whyche are therefore sette aboue others, that by their example they might shewe others the waye of sober attendance and sober temperaunce. In these woordes he declareth that they had not an idle dignity bestowed vppon them, that they might hauehave libertye to follow their pleasures: but the greater degree of honour they were in, the greater burden was layed vppon them, and therefore hee teacheth them especially to shewe theyr faithfulnesse and wisedome. VVhosoeuer are called to honour, maye hereby learne, that they are the more bounde, not onelyonly to labour for a fashion: but to apply all theyr diligence and witte for the performance of their office. For when as it is sufficient for priuate seruaunts to apply themselues to their priuate woorke, it behooueth the stewardes to proceede further, for theyr office is to hauehave care of the whole housholde. On the other side Christe vpbraideth their vnthankfulnesse, that beinge preferred aboue others, answeared not theyr honor. For wherfore doth the Lord preferre them before others, but that in faithfulnesse & wisedome they shoulde excell all men? All men are generally appoynted soberly and diligently to watche: but if the pastours shuld become slouthfull, that should be most vile and least to be excused. Afterwarde, he also prouoketh them to be diligent for hope of rewarde.

48. But if that euill seruaunt shall say. Christ in these wordes doeth briefly declare, whereof these euill seruaunts became so carelesse: namely, while they trusting to the delaying of his comming, theu doe willingly bryng the darkenesse vppon themselues: they imagine that the day of reckening and account shall neuer come. Further, vnderunder pretence of the absence of Christ, they perswade themselues that they shall escape vnpunished. For it cannot be but that the looking for him, howe oft so euer it befal vsus, should shake off all sluggishnesse, and shoulde much more bridle wantonnesse, and keepe vsus from being caryed into wantonnesse. And so there cannot be a more vehement and effectuall exhortation to mooue, then the setting foorth that seuere iudgement seat, which no manne can escape. VVherefore, that eueryevery one of vsus may diligently apply himselfe to watch in the performance of his callinge, and that he may diligently and modestly keepe himselfe within his bandes, lette vsus thinke vppon the sodaine comminge of that highe Lorde, in contempte whereof the reprobate do reioyce. Christ doeth also note by the way, how easie a matter it is for impudencie to growe, when a man hauing shaken of the bridle, hath cast himself headlong to sinne. For Christ doth not only say that he is a dissolute & wicked seruāt, but such a one as frowardly behaueth himselfe to the troubling of the whole house, and wickedly abuseth the authority committed to him, exercising cruelty vpō his fellow seruants, & want only wasting his masters goods not without his reproche. For their terrour he addeth also a punishment, and that not a common one: namely, because that suche vnbrideled wickednesse, deserueth a greater punishment.

p. 665LV. 47. And that seruaunt. There is great weight in this circumstaunce, which is onelyonly added by Luke that if any man shall wittinglye and willingly contemne the Lorde, so, hee is worthy of the greater punishment. For the comparison of the greater and the lesse it made to this ende, if the seruaunt which sinneth of ignoraunce escapeth not punishment, what shall become of that peruerse and disobedient seruaunt, who of sette purpose treadeth as it were his maisters power vnderunder his feete. And it must be remembred, that they which are sette vp to rule & gouerne the Church, sinne not of ignoraunce, but doe peruerselye and wickedly defraud their Lord. Yet hereof may this generall doctrine be gathered, that it is a vaine shift for men, vnderunder the pretence of ignorance to free themselues from guiltines. For if mortall man doth callenge this right vntounto himselfe, that he will examine his seruauntes according to his owne wil, least any thing be disorderly and confusedly done: how much more authority hath the Son of God, so that whosoeuer will serue him, should carefully desire to be instructed in his commaundementes? They may not vncerteinely at their own pleasure doe what they wil, but they must be wholly at his appoyntment, especially when as hee commaundeth vsus what must bee done, and dooth alwayes aunswere louinglye to them that seeke vntounto him. It is certeine that our ignoraunce is alwaies a companion of carelesse and grosse negligence. VVe see that this is but a vaine defence: that hee is not to bee blamed, who sinned of ignoraunce: when as the heauenly iudge saieth the contrary: for though such faults shall hauehave lesse punishment, yet they shall not go altogether vnpunished. But now if ignoraunce dooth not excuse, how horrible a vengeance shal fal vponupon them, which sinne of set purpose, and do furiously run headlōg against their owne conscience to prouoke God. VVherefore the more knowledge any man hath, so much the greater is his sinne, excepte that obedience dooth follow his knowledge. VVhereby it appeareth what a vile and vaine excuse they make, who refusing at this day the cleare light of the Gospel, doe maintaine their frowardnes with the ignoraunce of the Fathers: as if y^e the shielde of ignorance were strong enough to beare off the iudgement of God. But graunt that the faultes of such offenders were spared, it were not equitie that the same pardon shuld be graunted to them which sinne willingly, when as of purposed malice they rage against God.

48. To whome soeuer much is giuen. Christ teacheth by an other circumstaunce, that they which are chosen Disciples shall bee more grieuouslye punyshed, if that neglectinge their callinge, they shall wantonlye giuegive themselues to all lycentiousnesse: for the greater any manne is, so much the more hee must thinke is committed vntounto him, and of this condition, that in time to come he must yeelde an account. VVherfore the greater giftes any of vsus hath, if as a fielde tyld with great charge, hee yeelde not aboundaunce of encrease vntounto the Lorde, it shall cost him much, eyther for his vnprofitable suppressing of that grace, or for the abusing of it prophanely.

49. I am come to put fire on the earth. It may be easilye gathered by this clause, that this was one of Christes last Sermons, & was not set down by Luke in the right time. But the meaning is, that Christe broughte greate trouble into the woorlde, as if that heauen and earth shoulde p. 666meete together. For the Gospel is Metaphorically compared to fire, because that it doeth violently alter the shew of things. Therefore, wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly, Christe setteth before them a terrible fire, wherewith the worlde must first be burnt. And because that now the beginnings did but then appeare, Christ doth therby encourage his disciples, because they should feele the present power of the Gospell. VVhen as (sayeth he) the great stirres begin to waxe hotte, you must not be afraid, but rather of good cōfort therfore: and I reioyce to see this fruite of my labour. Now it behooueth all the ministers of the Gospel to apply this vntounto themselues: that when the worlde is troubled, they should the diligentlier apply their calling. Further it is to be noted, that with the same fire of the doctrine (while it generally burneth eueryevery thing,) the chaffe and stubble shall be consumed, and the gold and siluer purged.

50. I must be baptised with a baptisme. Christ by these woordes declareth that the last woorke which remaineth for him to doe, is that he shoulde by his death consecrate the renewing of the world, for because that shaking whereof hee maketh mention, was fearefull, and that burninge of mankinde full of terrour, hee presently declareth that the firste fruites should be offered vppe in his owne person, least that it shuld afterwardes seeme grieuous to his disciples, to beare any part of the same. He compareth death (as other wher) to baptism, because that the children of God, being by the death of the flesh swallowed vp for a time, they doe shortly after rise againe to life, so that death is nothinge else but a passage through the midst of waters. And he sayeth that he is grieued vntill hee be thus baptised, that therby he may mooue eueryevery one of vsus after his example to be ready as well to beare the crosse as to suffer death. Not that any man can by nature desire death, or any alteration of the present estate: but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare, for the desire of the which things we do not onelyonly die patiently, but we are caried also with greedinesse thither, as faith and hope doe drawe vsus.

Though this exhortation tendeth almost to the same ende that the former did, as it shall appeare by the conclusion, yet it is especially added to confirme the faithfull in perseuerance. The Lord knewe how weake mannes nature is: and that it cōmeth oft times to passe, that they do not only in long tracte of time waxe faint, but with a sodaine loathsomnesse they fall away. That he might cure this disease, he declareth that the disciples are not well furnished, except they be able to beare a long while. VVhen as the end of this parable is vnderstode, there is no cause to trauaile much in smal matters, which doe nothinge appertaine to Christes meaning. Some do much trouble themselues with the lampes, the vessels and the oyle: but the simple and naturall summe is, that it is not sufficient to vse an earnest diligence for a short time, except there be a continuance in constancie without wearinesse. And Christe declareth this by a most apt similitude. Hee had exhorted his disciples a little before, to be furnished with lights, that they might passe through obscure and darke places: but because that if oyle be not supplied, the matche of the lampe doeth by little and little waxe dry, and loseth the light, Christ sayth now that the faithfull hauehave nede of a continuall supply of vertue, which may nourish the light which is kindled in their hearts: otherwise it wil come to passe, that theyr frowardnesse will fall awaye in the middest of the course.

1. The kingdome of heauen shall be likened. By this title he meaneth the estate of the Church to come, which was gathered by the fauorable mercies of the Messias. And he vseth this so notable a testimony of set purpose, least the faithfull shoulde deceiue themselues with a wrong deuice of a blessed perfection. Further, he boroweth this similitude of the common vse of life. For that was but a childish fantasie of Hierome & suche others, which doe wrest this to the praise of virginitie: when as Christe had no other purpose, then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming. Therefore hee sayeth that he requireth nothing of vsus, but that which was woont to bee performed by friends at solemne mariages. For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber. But the summe of the parable tendeth p. 668to this, that it is not sufficient for vsus to be once bent and ready to our calling, except we endure to the ende.

2. Fiue of them were wise. In the ende of the former chap. the Lord especially willed the stewards to be wise: because it is mete that the greater burden any man beareth, and the harder matters he dealeth in, the wiselier he shuld behaue himself. But now he requireth that all the children of God should be wise: least, by running forwarde without aduice, they shuld cast themselues forth as a pray to sathan. And he appoynteth this kind of wisdom, that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life. For though the time is short, yet through the heat of our impatience, it seemeth to be too longe: also, oure wante is suche, as hathe neede of helpes euetye moment.

5. Now, while the bridegrome taried long. That some wrest this sleping into the worst part, as if the faithfull togither with others, shuld giuegive themselues to slouthfulnesse, and apply themselues to the vanities of the worlde, is farre from the meaning of Christ, and the course of the parable. It were more probable to vnderstand it of death, which ceaseth vponupon the faithfull before the comming of Christe, for we must not onelyonly wayte for saluation nowe, but when wee are dead and rest in Christe. Yet I doe more simply vnderstand it of the earthly affaires, wherein the faithfull are occupied of necessity, so long as they dwell in the flesh. And thoughe they should neuer forgette the kingdome of God, yet the wythdrawing of them by the affaires of this world, is not in vaine cōpared vntounto slepe. For they cannot be so throughly bent to meete with Christ, but that diuers cares doe either withdrawe them, or make them slowe, or entangle them, whereby it commeth to passe, that wakinge, they are somewhat a sleepe.

As concerninge the crye, I take it to bee spoken Metaphorically for the sodaine comming. For we knowe that as oft as any new or vnwonted thing commeth to passe, menne vse commonly to be troubled. The Lorde crieth vntounto vsus eueryevery day, that he will come vntounto vsus shortly: but then the whole frame of the world shall sound foorth, and hys fearefull Maiestie shall so fill the heauen and the earth, that it shall not onelyonly waken them that are a sleepe, but shall bring foorth the deade out of theyr graues.

…. And the foolish sayd to the wise. Their too late repentance is heere reproued, which feele not their wants, before the gate is shutte against all remedies. For they are therfore condemned of folly, which prouide not for themselues for a long time, because that they do carelesly please thē selues in their owne want, and they doe so passe the time wherein they should make their gaine, that they contemne the helpes which are offred them. Therefore, because they thinke not of getting oyle in time, Christ scorning their ouer late knowledge, declareth what punishments they shall receiue for theyr slouthfulnesse: namely, that they shall finde themselues empty and dry without fruite.

9. VVee feare least there will not be enough for vsus and you. VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to eueryevery man, according to his proper measure, that they might mutually help ech others, & bestow that in cōmon, which is laid vp with either of them, and by this p. 669meanes is nourished in the Churche, the holy societie of the members of the same. But Christe noteth heere the time when the burdens being taken away, he will call them all to his iudgement seat, that eueryevery manne may receiue according as he hath behaued himselfe in his body. Therefore he doeth rightly compare that portion of grace receiued and layde vppe with eueryevery man, vntounto prouision made for one manne in a iourney, which will not serue sufficiently for moe. Furthermore, that whyche is presently added, Goe yee, and buy for your selues, is not an admonition but an vpbraiding, in this sense, you had a time to buy before, which you neglected: for then it was best to prouide oyle, but the want therof now cannot be recouered. The Papistes doe very fondly gather heereof, that the gifte of perseuerance is gotten by our owne power or industrie: for in the woorde buying there is yet no price sette downe: as it doth euidently appeare by the Prophet Isaiah, chap. 55. 1. VVhere the Lorde callinge vsus to buy, requireth no recompence, but sayeth that hee hathe wyne and milke in a readinesse, which hee will giuegive freely. Therefore there is no other meanes of getting, then that we shuld receiue by faith that which is offered vsus. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course. Neither must we seke here curiously, how Christ sayeth that the foolish virgines went to buye: for it signifieth nothing else but that all should be shut out of the kingdome of heauen, which should not be ready at the very moment.

p. 670Christ prosecuteth the same doctrine: and that which he first described by parables, he now expoūdeth plainly & without figures. The sum is, that the faithful should stir vp themselues to the desire of liuing holily & righteously, & that they should with the eyes of faith looke vp to the heauēly life, which now lieth hid, but shalbe at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory, where he shal come with the angels, he opposeth this his last appearance, against the confused and disordered troubles of the earthly warfare: as if he should hauehave said, that he did not therefore appeare, as if that he shuld hauehave set his kingdom presently in an order: and therefore his disciples hauehave nede of hope & patience, least the long delay shuld tire them out. VVherby we gather that this is added again, that the disciples being remoued frō that error, of a present & soden felicity, shuld suspēd their minds vntil the second cōming of Christ: and in the meane season, that they should not fal away nor waxe faint: therfore he sayeth that he shal then at length be renouned by the name of a king. For although he beginneth his kingdō vponupon the earth, & sitteth nowe at the right hād of his father, that he might with great authority gouerne heauen & earth: yet, that his throne is not as yet erected in the sight of mē, so that his diuine maiesty shal far more fully appear & shine in the last day thē now. For then shal the ful effect of his glory appear, which we tast now only by faith. Therfore Christ sitteth now in his throne in heauē, so far forth as it is necessary for him to raign for the brideling of his enemies & the defence of his church. But then he shal openly ascende into his tribunall seat, that he may establish a perfect order in heauē & earth, that he may tread his enemies vnderunder his fete, & that he may gather his faithfull ones into the fellowship of the eternal and blessed life: to be short, he wil then shew forth in dede to what end his father hath giuen the kingdō to him. He sayth that he wil then come in his glory because that while hee was p. 671uersant vppon earth as a mortall man, he lay hidde vnderunder the contemptible habite of a seruaunt. And he calleth it his glory, which in an other place he attributeth to his father euen in the same sense: for he simply meaneth the glory of God, which shone then onelyonly in the father, when as it was hid in him.

3…. And before him shalbe gathered all nations, and he shall separate them. He extolleth his kingdome with great & royall titles, that the disciples might learne to hope for an other felicity, then they had then cōceiued in theyr mindes. For this one thing sufficed them, that their nation should be deliuered from the miseries wherwith it was then oppressed, that it myght appeare that God had not made his couenant in vaine, with Abraham and his posterity. But Christ extendeth the frute of the redēption which he bringeth further, because that he shalbe the iudge of the whole world. Then, that he might exhort the faithful to liue godly, he saith that it shal not be common bothe to good and badde: for he will bring wyth hym the reward which is laid vp for them both. In summe, he sayeth that the estate of his kingdome shall then be rightly ordred, when the ryghteous shall obtaine the crowne of glorye, and the wicked shall hauehave that reward paied them which they hauehave deserued. Nowe, that separation of the goates from the lambes which is deferred vntounto that daye, declareth that the wicked are now mingled with the holy and godly men, to lyue together in one, and the same flock of God. And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates, which pushe the leane sheepe wyth theyr hornes, and spoyle the pastures and trouble the water: and he saith that he will reuenge it. So that Christe his wordes doe tend to this, that the faithfull shoulde not thinke their estate to be too sharpe, if nowe they be compelled to liue with goates, yea, and to abide many pushes and troubles of them: then, that they shoulde take heede, least the corruption of their sinnes should infecte them also: thirdly, that they might know that they loose not their labour by liuing godly and righteously, for the difference shall appeare at the length.