Harmony of the Gospels, Harmony of the synoptic Gospels (10 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (10 of 29)

p. 253MARKE. 36. Be not afraide, onelyonly beleeue. The message of death caused him to despaire, because he had required nothing else of Christe, but that he would helpe the sicke maid. Therfore Christ commaundeth that hee should not with feare and distrust shut out al hope of grace, which death it selfe cannot hinder. For by this phrase only beleeue, he declareth that hee wanteth not power, so that Iairus will accept him, and he also exhorteth him to be of good comfort, for he cannot beleeue more, then God in his great power is able to perfourme. And verely it so falleth out with vsus al: for God would deale more liberally with vsus, if we were not so strait: but our hardnes of belief doth hinder god, that he powre not his gifts more plētifully vponupon vsus. In summe, we are taught in this place, that we can neuer exceede measure in beleeuing, because our faith howe large so euer it be, can neuer conceiue the hundred part of the goodnesse of God.

37. And he suffered no man. He forbade them entrance, either because they were vnworthy to be witnesses of the myracle: or because that he would not hauehave the myracle ouerwhelmed with the murmuring multitude: for it were better that the damsell whose body they had seene deade, shoulde sodenly come foorth aliue and strong into the sight of men. Marke and Luke say that he tooke with him but thre of his disciples, they both adde the parents: And Marke only sayeth that he tooke them which were Iairus his companions when hee came to require Christ. Mathewe who is shorter, omitteth this circumstance.

LVKE. 52. And al wept. The Euāgelists do make mention of mourning, that their hope in the resurrection may be the more certaine. Also Mathew sayeth expresly that there were minstrels, which was not wont to be, but where as they were assured that the body was deade, and when as they prepared the funeralles. In the mournefull funeralles the pipe did sound, sayeth he. And although they thought after this maner to honour their deade, and as it were to adorne their buriall, yet wee see howe the worlde is alwaies ready, not onelyonly to nourish, but also to stirre vppe her own faults. It was their duetie to apply thēselues by al means to appease mourning, but as though they had not offended inough with their outragious sorow, with new prouocations they do ambitiously prouoke the same. The Gentiles also thought that this melodie appeased the ghostes: whereby we gather with how many corruptions Iudea was then filled.

MARKE. 39. But sleepeth. To sleepe is taken in diuers places of the scripture, for, to die: And doubtles by this similitude gathered of the temporall rest, is noted the resurrection to come. And Christ doeth heere especially make a comparison betweene sleepe and death, that hee mighte confirme the hope of life: as if he should hauehave sayde, you shall see her presently raised vp, whome nowe you thinke to be dead. And it is no maruel that he was laughed to scorne of blockish and grose menne, whiche were wholely occupied in prophane mourning, and vnderstoode not his purpose. And yet this auaileth to the setting foorth of the myracle, that none of them doubted of her death.

41. Hee tooke her by the hande and sayde. Although this crie did naturally profite nothinge to the wakeninge of the senses of the deade, yet doeth Christ here shew notably the power of his voice, that he might the more accustome men to geue care to his doctrine. And herein appeareth howe effectual the voyce of Christ is, which pearceth vntounto the dead, so as it geueth p. 254life euen in death it selfe. Therfore Luke sayeth that her spirit came againe: as if he should hauehave said, that the spirite being called by the commaundement of Christ, was straightway present.

43. And he charged them. Although Christ woulde not generally admit all to beholde her raising vppe, yet the myracle coulde not remaine long hidde. And it was not meete to suppresse the power of God, whereby the whole worlde was prepared to life. VVhy then did hee commaunde the maides parents to silence? It may be that his will was that they shoulde not so muche conceale the thing it selfe as the maner, and that onelyonly but for a time: for we see in other places also, howe he sought for opportunitie. They that thinke that they were forbidden to speake, that they might be the more whetted on, are hardly taken, when they flee to this answer. I graunt that Christ wrought not this myracle, but that it should be vttered, but at a more apt time, or when the multitude was dismissed, where was no meane nor moderation. Therefore hee woulde geue them space that the more quietly and aduisedly they mighte consider the woorke of God.

27. And at Iesus departed. The other Euangelists do say nothing of these 2. myracles: for, as we hauehave said other where, and Iohn doeth plainly affirme that it was not their purpose to rehearse all the deedes of Christe, but onelyonly to gather some principall poyntes, which prooue him to be the Messias. Further, Mathewe sayeth that two blinde men were restored to their sight, but not so speedily, as often other where hee was accustomed to helpe the miserable. For he doeth not aunsweare them as they crie after him in the way, but as though he dissembled the matter, hee suffereth them to folowe him into the house. There he doeth at length enquire of them what they doe beleeue of his power. Therefore his minde was in deede and woordes to examine their faith, for hee holdinge them in suspence, p. 255nay passing by as though he heard not, he maketh a triall of their patience, and what roote faith hadde taken in their mindes. After, when he demaundeth whether they beleeue, he prosecuteth the same examination. But it may be demaunded whether to be perswaded of the power of Christ and of God, is sufficient to make any manne faithful. For thus much doe the wordes signifie, doe you beleeue me, that I can doe it? But it appeareth out of diuers other places of the scripture, that the knowledge of the power is but vaine and cold, except we be assured of his wil. Yet Christe being satisfied with their answeare, approoueth their faith as perfect in all poyntes, I answeare, when at the first they confessed him to be the sonne of Dauid, they conceiued somewhat of the grace. For with this title they honoured the redeemer of their nation, and the authour of all their good. Therefore hee demaunding of his owne power, hee doeth more depely enquire, whether they do constantly beleeue. Therfore faith comprehendeth the mercy and fatherly louelove of God with power, & the ready will of Christ with might. But because that men do commonly attribute lesse to the power of God and might of Christ then is meete, the blinde menne are not asked without a cause, whether they beleeue that Christe can doe that which they professe, though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias. And for this cause is their faith approoued, that in so base & cōtemptible an estate, they acknowledged the sonne of Dauid.

29. According to your faith. Although it is sayd that this benefite is especially bestowed vponupon two blinde men, yet out of these present wordes of Christ, we may gather this general doctrine, that we shal neuer be suffred to depart without our requests, so that we pray with faith. If that these two by a small saith as yet not throughly grounded, doe obtaine that which they require, much more at this day shall their faith preuail which being endued with the spirite of adoption, and made partakers of the sacrifice of the mediatour, doe come to God.

30. He charged them. Either his will was to hauehave other witnesses of the myracle, or else that hee woulde deferre the reporte thereof to an other time. Therefore that is woorthy to be reprooued, that they doe vtter the same presently eueryevery where. For that some imagine that Christe forbade them, that he might the rather stirre them forwarde, we hauehave confuted in an other place. It is certaine there was some cause of forbidding whiche is vnknowen vntounto vsus: but these menne of an vnaduised zeale doe vtter it before the time.

32. They brought vntounto him a dumbe man. It is probable that this manne was not dumbe by nature, but when he was deliuered vp to the deuil, that he was depriued of his speach: yet al those that are dumbe, are not possessed of deuils. But this man was so afflicted, that by manifest signes it appeared that his tongue was tied. And that after his healing the people do cry out, that the like was neuer seene in Israel, seemeth to be an hyperbolicall kinde of speache: for by greater myracles had God in times past reuealed his glory amongst that people. But it may be that they had regarde to the ende of the myracle, so that then the minds of all men were stirred vp to loke for the cōming of the Messias. And they so extold the present grace of God, so as they wold diminish nothing from his former works. And it is to be noted, that this speache was not premeditate, but such as in admiration brake out sodenly.

p. 25614. The Pharises sayde. Heereby it appeareth how mad they were, which were not afraide to defame with wicked speache so notable a woorke of God. For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men. For that the people sayeth, the like was neuer done in Israel, was a confession proceeding from a feeling of the glory of God. VVhereby it doeth the better appeare that these men were starke madde, which durst blaspheme God to his face. Yet wee are also taughte, when wickednesse is growen to extremitie, that there is none so manifest a woorke of God which it will not peruert. But this is monstrous, seldome seene and incredible, that mortall men should rise vppe against their maker: but that blindnesse is so much the more to be feared, (which I spake of before) whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked.

35. And he went about. This is spoken by preuention, that wee myghte knowe that the whole ministerie of Christe is not particulerly described: but generally, that he was diligent in his office, namely that hee mighte publish the doctrine of saluation, and confirm the same by myracles. VVe hauehave sayd in an other place before, that it is called the Gospel of the kingdome, of the effecte: because that by this meanes God doeth gather vntounto himselfe a people that was miserably dispearsed, that hee might raigne in the midst of them: and for that cause truely hath he raised vp his throne, that he might endue all his with full felicitie. Yet let vsus remember that it behooueth vsus to become subiecte to God, that by him wee may be caried into celestiall glory.

36. He had compassion vponupon them. Hereby we gather first how sluggish the Priests were, which being placed through out the whole lande, that they might shewe foorth the light of the heauenly doctrine, were become idle bellies. And they proudly boasted themselues to be the chief bishoppes of the people: and there was no small multitude of them which gloried in this title: yet Christe acknowledgeth none of them to be pastours. The same want is found at this day in Poperie, which yet is replenished with pastorall titles: for greate is that sinke or heape of that leude companie which vnderunder the name of the cleargie doe deuoure vppe the people. For though they be dumbe dogges, yet they are not ashamed arrogantly to bragge of their hierarchie. But the woorde of Christ is to be heard which sayeth that there are no pastours, whereas there are no labourers, & that p. 257those sheepe are wandring and dispearced, which are not gathered togither into the folde of God by the doctrine of the Gospell. And in that he is touched with compassion, he prooueth himselfe to be a faithfull minister of his father, in caring for the saluation of the people, for whose sake he had takē vponupon him our flesh. And though he is now receiued into heauen, and hath not the same affections, whereunto hee was subiecte in this mortall life, yet he casteth not away the care of his Church: but he hathe regard vntounto his wandering sheepe, and his owne stocke cruelly putte to flight and scattered by the wolues.

37. The haruest is great. By this Metaphore he declareth that many of the common sorte were ready to receiue the gospell. For though the greater number did most vnworthily and vnthankefully refuse saluation offred them: yet he compareth that small number of the elect which was mixed amongst the vnbeleeuers, vntounto a plentifull haruest, because that God esteemeth more of that small company of them, then of all the world beside. And though many did then intrude themselues in: yet he doeth not account them amongst labourers, because that few did behaue themselues faithfully: for he taketh this name of labourers in the good part. VVhen Paule complaineth of euill woorkers, he hath respecte vntounto their vaineglory and boasting. For he bestoweth not this title vponupon them that apply their labour onelyonly in destroying and wasting: but because that vnderunder a false pretence they chalenge the same vntounto them selues.

Pray the Lord of the haruest. Because that no syncere or fitte minister of the Gospell will thrust in himselfe: neither doe others rightly discharge the office of teaching, but those which are raised by the Lord, and are by the spirite furnished with their giftes, so ofte as we see the want of good pastours, it is necessary that we shoulde lift vppe our eyes to him for remedie. But there was neuer more neede of this prayer, then in the horrible confusion of the Church, which doeth now appeare in eueryevery place.

Because that shortly after there is again mention made of a lake, wherinto it is sayde, the swine were caried headlong: al doe not agree whether it be one and the same lake. All doe confesse that the waters of Genesara were pleasant to the taste, and wholesome to be vsed: but Strabo sayeth that the lake of Gadara was so noysome and pestilent, that the beasts whiche dranke of it, lost their hooues and their haires. Therfore it is not to be doubted, but that they were two diuers lakes, and in space farre distant one from an other. But without question this place ought to be vnderstoode of Genesara: which Christ passed ouer and went to the Gadarens, which are called Gergesens by Mathew. And they which of the diuersitie of the name do gather that two diuers hystories are recorded, while they woulde seeme to be subtile, they slippe into too grosse ignoraunce. For the Countrey of the Gergesens was also called Gadarena, of a famous Citie called Gadaris. The name was chaunged in Hierome… time, therefore hee calleth them Gerasens, according to the custome then receiued. Yet I doe not denie but that the swine were caried headlong by the deuilles, into the lake of Gadara. But when Christe sayeth, let vsus goe to the further shoare, I cannot interpreate that but of Genesara. Nowe it remaineth that we shoulde consider the time, whiche cannot be gathered neither by Mathew nor by Luke. OnelyOnly Marke noteth that it was the euening of that day when Christ spake of the preaching of the gospell, vnderunder the parable of seede. VVhereby it appeareth that they did not obserue the order of the time, the whiche Luke doeth also euidently declare, when he sayeth that it came to passe vponupon a certaine day: by which woordes he sheweth that he did not muche busie himselfe what was don first or last.

23. VVhen hee was entred into the shippe. Marke sayeth that other shippes did passe with them also: but that Christe with his disciples went vppe into his owne shippe: Luke doeth also rehearse his woordes. Mathewe is brieffer, yet in summe they agree: namely, that Christe laide himselfe to rest, and while he slept, sodenly there arose a tempest. First it is certaine, that the tempest which did trouble the lake, came not by chance. For how can it be that God would suffer his owne sonne to be tost with the blind force of the windes? But his will was by this meanes to reueale to his Apostles how little and how weake their faith was as yet.

And thoughe Christes sleepe was naturall, yet it auailed to the same p. 259vse, that the Disciples shoulde the better knowe their owne infirmitie. I will not say, as many doe, that Christe fained himselfe to be a sleepe, that hee might trie them: I doe rather iudge that hee slepte as the condition and the necessitie of humane nature did require. Yet his Godheade did watch, so that the Apostles ought not to hauehave feared but that they should hauehave presently bene conforted, helpe being prepared for them from heauen. Therefore lette vsus knowe that all this was done by the secreat prouidence of God, that Christe slept, that the storme arose, the waues couered the shippe, and that the shippe hardly escaped drowning. And lette vsus learne heereby, so oft as any aduersitie doth arise, that our faith is tried of the Lorde: but if the troubles doe encrease, so that they doe almoste ouerwhelme vsus, it is by the same purpose of God to exercise our patience: or that by this meanes our hidden infirmitie might come to light: as wee see, when the waues couered the Apostles, their infirmitie was reuealed, which before was hidde.

25. Maister saue vsus. A godly prayer, as it seemeth: for what could they hauehave done better, then being at the poynt to be lost, to seeke for preseruation at Christe? But sith that Christ condemneth them of infidelitie, wee must seeke wherein they offended. And I doubt not but that they stucke too muche to the carnall presence of their maister. For, as it appeareth by Marke, they doe not simplie entreat him, but they expostulate the matter with him: Maister, carest thou not that we pearish? Luke also noteth an amased trembling: Maister, maister, wee pearish. They ought to account that the Godheade of Christe was not oppressed with the sleepe of the flesh, and to hauehave fledde to the same. But they rest vntill extreeme daunger enforceth them: then excessiue fear amaseth them, so that they thinke they cannot be safe, except they waken Christ. This is the cause why hee accuseth them of infidelitie. For in that they required that hee woulde helpe them, was rather a testimonie of their faith, if they had trusted in his diuine power, and patiently without feare hadde hoped for the helpe which they required. And thus is the question aunsweared, which maye be demaunded of his reproouing them: whether all feare is naught and repugnant to faith. First he doth not simplie reprooue them because they feare, but because they be feareful. Marke also vseth suche a phrase as noteth that they did feare beyond measure. Then by opposing faith to their feare, he sheweth that he speaketh of excessiue feare, whiche doeth not so much exercise their faith, as shake the rootes of faith out of their mindes. And thereby appeareth that eueryevery feare is not contrary to saith: for if we feare nothing, a retchlesse securitie of the fleshe doeth oppresse vsus: so faith fainteth, the desire to pray waxeth dull, and the remembraunce of God is at length extinguished. Further, they which are not touched with a feeling of euilles, are rather blockish then constant. So we see that feare which stirreth vp faith, is not of it selfe to be condemned vntill it exceede measure. And herein is the excesse, if that the tranquillitie of our faith, be therby either troubled or waxe faint, which ought to rest vponupon the word of God: but because it neuer falleth out, that the faithfull do so gouerne themselues that their faith is kept vnshakē, they do almost alwaies offend in fearing. But it is requisite to determine, not to condemne the shaking of faith for eueryevery feare, but for that feare which disturbeth the peace of conscience, so that it rest not in the promisses of God.

p. 26026. He rebuked the windes. Mathew rehearseth also the words of Christ, wherwith he speaketh to the sea, and commaundeth it to be silent, that is, to be calme, not that the lake had any senses, but that he might shew that the power of his voyce doth pearce euen into the dumme elements. And not onelyonly the sea and the windes, creatures without sence, doe obey the commaundement of God, but the wicked also themselues with all theyr stubbornnesse. For when as God will appease warlike tumults, he doeth not alwaies mollifie the cruell mindes of men, and frame them to obey him, but he yet causeth their weapons to fall out of their handes, be they neuer so madde. And so is that fulfilled which is wrytten. Psal. 46. 9. He maketh warres to cease vntounto the ends of the world: he breaketh the bow, and cutteth the speare in sunder, and burneth the chariotes with fire.

27. And the men meruailed. Marke and Luke seeme to attribute this to the Apostles: for after they had sayd that Christe had reprooued them, they adde, they cried out with feare, who is this? yet this is rather to be applied to others, which did not as yet know Christe. But lette vsus folowe bothe: heerein doeth nowe appeare the fruite of the myracle, when the glory of Christe is shewed foorth. If any thinke that the Apostles spake it, then this shalbe the meaning of the woordes: his diuine power was sufficiently prooued, in that the windes and the sea doe obey him. Yet because it is more probable that other spake it, the Euangelistes doe teache in these wordes, that their minds were so striken with the myracle, that the reuerence of Christ, was a certaine preparation to faith.

p. 262I hauehave before confuted their error which thinke that Mark and Luke do report not this, but an other myracle. For when as the three Euangelists doe note that region which is against Galile, as Luke also declareth, and all the circumstances doe agree: who will beleeue that all these thinges fell out at diuers times.

28. There met him two possessed with deuils. This difference caused the interpreters to erre, and to separate Mathewe from the other two: because he nameth two, and the other but one. But Augustines coniecture is probable, who thinketh that ther were two, yet they made mētion but of one, because he was the more famous: and so the myracle should be the more notable in him by reason of the greatnesse of the disease. And certainely we see that Marke and Luke do bestowe moe wordes in amplifying the cruelty of the deuil, that it might appeare that the miserable man of whō they speake, was wonderfully tormented. Therefore in that they reporte a notable example of the diuine power of Christ, thogh they say nothing of the other man, yet they dissent not from the hystorie of Math. which addeth the hystorie of the other who was not so wel known. That Luke sayth, a certaine man met him out of the citie, it is vncertaine whether he meaneth that he was a citizen of Gadara, or whether he came out from thence to meete him. For when as he was commaunded to go home, and to preache the grace of God amongest his owne friendes, Marke sayeth that hee did this in Decapolis, whiche was a countrey next ouer againste Galile, wherby it is to be cōiectured that he was not a Gadaranite borne. Further, Mathew and Marke do expresly say that he came not out of the Citie, but out of the graues. And Luke himself in the whole course of the hystorie, declareth that he liued in the desart. Therefore these wordes (A certaine man met him out of the citie) I do thus interpreate, before Christ came to the Citie, a certaine man possessed with a deuil, mette him by the way out of that coast. But their opinion which thinke that hee dwelte in the graues, either because the deuils were delited with the fauour of the dead carcases, or that they were pleased with the sighte of the sacrifices, or because they woulde catche the soules which desired to be neare vntounto their bodies, is friuolous and foolish. The vncleane spirite did rather holde this man amongst the graues, that he might be consumed with continual terrour, by the sorowfull beholding of the deade, as one banished from the company of menne, would dwell amongst the dead. Further, wee learne hereby that the deuil doth not only vexe men in this present life, but persecute them euen vntounto death, so that his kingdom might flourish euen in death.

MAR. 3. And no man could binde him, no not with chaines▪ He coulde not naturally breake chains, wherby we gather that sathan is permitted to hauehave sometime extraordinarie motions, whose force excedeth our vnderstanding and vsual reason. And it is often seene that frantike men hauehave much more strength, then if they were in perfect health. And it is not to be denied but that the deuil doth there also play his partes, so oft as God doeth suffer him, but this violent force which the Euangelists do here speake of, was far greater. Truly a sorowful & a horrible spectacle but we are ther by admonished how miserable & fearful a thing it is, to be subiecte to the tyranny of sathan: and we muste muche more feare the vexation of the p. 263soule then the torments of the body, how sharp or cruell so euer they be.

6. He worshipped him. This was the order of the hystorie, when the possessed with deuils mette him, Christ commaunded the vncleane spirits to come out of them, then did they humbly beseech him that he woulde not torment them before the time. Therefore he did not worshippe Christ, before Christ spake to them: neither did they cōplaine that Christ troubled them, vntil he commaunded them to go foorth. But it is to be noted that they came not willingly into Christes sighte, but drawne by his secreat power: for as they were wont before by their furious fiercenesse to drawe men into the graues: so now a greater power bringeth thē against their wil to the tribunal seat of their iudge, wherby we gather that all the kingdom of Sathan is subiect to the power of Christ. For the deuils hauehave not nowe any more their owne desire, when Christe citeth them before him, then the miserable men had before, which by his tyrannie were caried hither and thither. To be short, by the secreate power of Christe they are brought before him, that by casting them out, he might declare hymselfe to be the deliuerer of men. Also by compulsion they woorship him, and their reprochefull complaintes doe testifie that their confession was not voluntarie but wreasted out by violence, they say: VVhat hast thou to doe with vsus? By which woordes they desired to driue him away: but because they sawe themselues holden fast bound, so that it were vaine to flee from his power, they complaine that they are tormented before the time, and with it they ioyne an entreatie. So wee see the deuilles doe nothinge but breathe out crueltie against God, and yet with their pride wherein they swell, they fall downe as confounded creatures, and that at the same present: bicause their malice and peruersenesse, which is neuer tamed, ceaseth not to wreastle against the power of God, and yet in the meane season it is enforced to giuegive place.

This seemeth to be the cause why Christ doeth not openly reiecte here the confession of the deuill, as he did in other places: bicause it was euident that it could not doe such harme in that place. Note that Christ had a consideration of menne, and for that cause, when malicious and wicked men were by, that he might the readilier stop false reportes and slanders, he did the more sharply put the deuils to silence. As concerning this place it is inough, and more then inough, that the deuilles humbly entreating, did outragiously fret against him.

MATH. 29. Art thou come hither to torment vsus before the time, Some interpreat this to bee the kinde of torment, that they are enforced to leaue that manne which they possessed, free, and at libertie. Other referre it to the last day of iudgement. But I vnderstande that they being amased at the presence of their iudge, did thinke of their punishment, for an euill conscience telleth them what they hauehave deserued though Christe holde his peace. For euen as the wicked beinge at the iudgement seate, do conceiue their punishment: so of necessitie must the deuils & all wicked men tremble at the sight of God: euen as if they did nowe feele the helles, the fire vnquenchable, and the torments to come. And when the deuils knew that Christe shoulde bee the iudge of the worlde, it is no maruell if his sight stricke a feare into them of present tormēt. The question is in vaine which some do moue, whether they knew of the day of iudgemēt. Then p. 264what doeth this clause meane, Before the time? namely, because the reprobate do neuer thinke it time for them to be punished: for they doe gladly delay it from day to day. For as they accounte delay for gaine, so long as the Lord doeth beare with them: so (thoughe to no purpose) by running backe they flee his iudgement.

MAR. 9. My name is Legion. Christ asked this question of the deuil, that he might the better set foorth the excellencie of his grace. This man had not so great a vengeance laid vppon him without a cause, that as it were an hoast of deuils should dwel in him. Then, what great mercy were it to draw this man out of so many destructions, which was lost more then a thousand times? Also the power of Christ did shine herein wonderfully, that at his voice he sodenly put to flight, not one deuil, but a great multitude. And this word Legion is not taken for a certaine number of menne, but onelyonly for a great multitude. Heereby it appeareth howe miserable a creature man is, where as he is without the protection of God: for eueryevery man lieth open, not only to perticular deuils, but is a receptacle to whole multitudes of deuils. Heere is also confuted that common errour which the Iewes and Christians hauehave borowed of prophane men: namely, that perticular men are assaulted by perticular deuils. But the scripture doeth plainly affirm, that the Lord as he pleaseth, sendeth one deuill to scourge a whole nation, and sometime many to torment one manne: so againe sometime one Angell is sette ouer a whole people, and to perticular men are many appoynted to watch ouer them for their saluation. So muche the more carefully it behooueth vsus to watch, least so great a multitude of enemies doe circumuent vsus.

10. They praied him instantly. Luke sayth that they entreated that they might not be sent into the deepe: which is so expounded of some as if they fled the desart. But I doe refer it to the desire which they had to hurt, because that deuils do only desire this one thing, to wander amongst men, as Lions hunting after their pray. It greueth them to be drowned in the depe, wherin their power to hurt and to destroy should be taken away. And it may be gathered by Markes wordes, that this is the natural sence of this place. For he sayeth that they required that they might not be compelled to goe out of that country. In summe, they declare this to be their nature, that they desire nothing more, then the destruction of mankinde.

MAT. 31. Suffer vsus to go into the heerd of swine. Some thinke that they desired to enter into the swine, because they do hate deadly all the creatures of God. I graunt that this is true, that they are wholely bent to ouerthrow and peruert the whole order of nature framed by God: but it is certaine that they had a further regard, namely that they might cause the inhabitants of that nation to cursse God for the losse of their swine. For the deuill sent lightening vppon Iob his house, not for the hatred of the woode or the stones: but that the holy man, bearing vnpatiently the losse, should murmure against God. And Christ allowing it, doeth not heare their requestes, but for this cause, that hee might knowe what manner of people the Gadarenes were.

And it may be that he gaue that liberty to the deuils ouer their swine, that hee mighte by that meanes punishe their offences. But as no certaine cause doth appeare vntounto vsus, so it doth behooue vsus reuerently to deeme of the secret iudgement of God, & with godly humility to honor the same. p. 265But this place doth teach vsus how foolishly certeine prophane menne doe trif…le, which imagine that diuelles are not essentiall spirites, but onelye wicked affections. For how can couetousnes, ambition, crueltie and infidelitie, enter into swine? Therefore wee knowe the euyll spirites (as they are appoynted to destruction) to be enemies of mankinde: to that end, that they maye cary as many headlong with them to the same destruction as they can.

MAR. 15. They came to Iesus. VVee hauehave hereby a notable instruction, all which feele the hand of God doe not profit as they ought: that they might thereby submit themselues vnderunder true holynesse. The Gadarenes beholding the miracle, were afraid: namely, because the maiestie of God did shine in Christ. Thus farre they did well: But that they sende him out of their coastes, what could they hauehave doone worse then that? They also were scattered: the shepheard is ready, which gathereth together: nay, God stretcheth out his armes by his own sonne, that he might cary them (which were ouerwhelmed with the darkenesse of death) in his owne armes into heauen. They had rather lose the saluation offered them, then any longer abide the presence of Christ. They seeme to be offended at the losse of their swine: but Luke noteth a greater cause, that they were taken with a great feare, and certeinly being exasperated by receiuing that losse, they would els not hauehave required him, but they would hauehave driuen him out more roughly. But when they reuerence him, as a minister of God, and being afrayde, doe yet desire to hauehave him further from them, we see that they were touched with no feeling of the grace of God. And certeinly, though all the wicked doe reuerence God, and doe bestow much time in appeasing him: yet, if their choice were giuen them, they would conuey themselues a great way from him: becuase his face is terrible to them, so long as they think him to be a iudge rather then a father. Hereof it commeth to passe, that the doctrine of the Gospell (then the which nothing can be imagined to be sweeter) is in diuers places grieuous and sowre, so that a great part of the world would wish it buried. Yet it is true, that parte of the feare ryseth through their losse: So at this day, while menne doe openlye and priuately account that the kingdome of Christ is against their commodities, being possessed with a wicked feare of the flesh, they will not taste of his grace. Therefore at his comming, they, imagining God rather to be angry then merciful, asmuch as in thē lyeth, send him away to an other place. And this is a token of vile blockishnesse, that the losse of their hogges doth more terryfie them, then the saluation of the soule doth make them ioyfull.

LV. 38. The man besought him. The Gaderenes cannot abide him, with them: but the man which was delyuered from the deuill, desireth that hee may lose his countrey, and follow him. Hereby appeareth how much difference there is betweene the knowledge of the goodnes, and of the power of God: because the power striking in a feare, maketh men to flye from the sight of God, & driueth them farre away: but the goodnes doth sweetely allure; so that they account nothing more to be desired, then to be vnited to God.

It is vncerteine why Christe refused to hauehave this man to follow him, except he hoped that greater profit should aryse by his telling that so excellent and notable a benefit amongst his owne countrey men. And p. 266Mar. & Lu. do testifie that he did so. Christ purposely cōmandeth him to shew forth the work of god, not his own: so that he being accoūted for a true Prophet & minister of God: and this hee dooth that he might get credit to his doctrine. For so it was meete by a litle at once to instructe that rude people, which as yet knew not his godhed. And though Christ is the ladder whereby we ascend to God the father; yet▪ because hee was not as yet reuealed, he beginneth at the father, vntill he hauehave a more fitte opportunitie.

Now this doctrine is to be added: Christ in the person of one manne sheweth a token of that his grace, which he extendeth to al mankinde. For though we are not tormented of the deuill, yet he holdeth vsus bound vntounto him, vntil the son of God del yuer vsus from his tirannye. VVe wander naked, rent, and deformed vntill he restore vsus to a sound and a perfect minde. It remaineth that we testifie our thankfulnes in celebrating his grace.

Heere is discribed the calling of the Apostles: but not suche a calling as you heard of before, when the Lord minding to prepare them to their office, chose them into his felowship: for now they are called to the present execution of the same, they are commaunded to prepare themselues to the worke, commissions are giuen them, and least they shoulde lacke aucthoritie, they are adorned with the power of the spirit. Therfore first they were chosen and prepared in hope that they should work, p. 267now Christ telleth them that the houre is come, when they must set their handes to the work. Yet it is to be noted, that he speaketh not as yet of the perpetuall Apostleship: but onelyonly of a temporall embassage, wherby the mindes of men might be stirred vp & wakened, that they might be the readier to heare Christ. Therefore now they are sent into Iudea, to declare that the time of the promised restitution & saluation is at hand: and afterwarde Christ ordeineth them to spread the Gospell through all the world. Here he onelyonly chuseth them as helpers, to prepare that people to come to heare him, where his voyce could not come. After he resigneth vntounto them that office of teaching, which he executed himself. And this is worth the noting, least wee should imagine that here were set down a certein and a perpetual law to al the ministers of the word, while the Lord dooth giuegive in charge to the publishers of his doctrine, what he would hauehave them doe for a short time. The ignoraunce whereof deceiued many, insomuch that without difference, they would bring and tye all the ministers of the word to this rule.

1. He called his twelue. The number of twelue doth note the reformation that should be of the Church. For as the people came of the twelue Patriarches; so Christ doth now call the remnauntes dispearsed to the remembraunce of their firste beginning, that they might conceaue some certeine hope of theyr restitution. And though the kingdom of God did not so florish in Iudea, as to find there remayning a perfect estat of the people: but that nation which was now miserablye decayed, deserued through their vnthankfulnes rather twise to perish for dispising the grace offered: yet this hyndered not but that they should be born again anew. And after it came to passe, that God out of Siō sent the scepter of the poer of his son further abrod, that fluds might runne out of that fountain, which should plentifully water the foure quarters of the world: Then God gathered togeather his Israel from eueryevery place, that not onelye the dispearsed and torne mēbers should be knit togeather into one body, but also such men, as before were altogether straungers from the people of God. Therefore the Lord doth not in vaine appoynt twelue, as patriarkes, but doth thereby declare the renuing of the Church. Note further that by this number he admonished the Iewes to what end he came. And because they gaue no place to the grace of God, he begat a new Israel to himselfe.

If thou shouldest beholde the first beginning, this might seeme to thee a matter to be laughed at, that Christe dooth lay such honorable offices vppon men so obscure, and of no estimation: yet the incredible successe, and the plentifull encrease of the Church dooth shew that the Apostles in degree of honour, and in fruitefulnesse of children are nothing inferiour to the Patriarches, but that they farre exceede them.

Hee gaue them power. Because the Apostles were almost not accounted of amongst menne, and the ambassage, which Christ committed vntounto them was diuine, and beecause they did excell neyther in wisdome nor eloquence: and that the excellency and newnes of the matter required mo then humane giftes, it was necessary that they shoulde hauehave some other authority.

Therefore Christ giuing them power to worke miracles, furnisheth p. 268them with ensignes of celestiall power, which might get them credite and reuerence amongst the people. And by this is the lawfull vse of miracles gathered. For when Christe ordeined them preachers of the Gospel and workers of miracles iointly togeather, so that the miracles shuld be nothing els then seales of their doctrine, it is vnlawfull to break that knot that cannot be vnknit. VVherefore the Papistes are false counterfeites, and doe wickedly depraue the workes of God, by seperating the word from the miracles.

2. First Simon. The Romanistes doe very fondly gather their supremacie from hence, we doe willinglye graunte that Simon Peter was the first amongst the Apostles: but no reason doth allow to extende that to the whole world, which was of force amongst a few men. Note further that he which is first numbred, hath not therefore presently Lordeshippe amongst his fellowes. Now, if we graunt all those thinges, which they demaund of Peter, vntill they proue these wicked and sacrilegious Apostates to be Peters successours, his dignitie shal make nothing for the Romane seate.

5. In the way of the Gentiles. Heereby appeareth more euidently that, which I touched euen now, that the office which was layd vponupon the Apostles was for no other purpose, but to make the Iewes attentiue to heare Christ, by stirring them vp to looke for their saluation at hande. Therefore now he encloseth their voyce within the boundes of Iuden, which hee after commaundeth to sound euerye where to the furthest coastes of the worlde: the reason is, because he was sent of the father, a minister of cyrcumcision, to fulfill the promises made in times paste to the fathers, Rom. 15. 8. But God had made a speciall couenaunte with the stocke of Abraham. Therefore Christ doth not without cause at the beginning continue the grace of God amongst the elect people, vntil the full tyme came for the further publishing of the same. And after his resurrection he spread forth that blessing, which was secondlye promised to all the Gentiles: because that the vaile of the temple was then rente and the partition wall was pulled downe. Therefore, if this discharge seeme to any to be too hard, in that Christ alloweth not the gē tiles to be partakers of the Gospell, let him plead with God, who excluding the rest of the world, did make his couenaunt onelyonly with the seede of Abraham, of which couenaunt this commaundement of Christ doth depend.

6. But goe rather to the lost sheepe. Hee assigneth, as I sayd, the first place to the Iewes, because they were the first borne: and because GOD did then account them onelyonly of his houshold, when the other were straungers. And he calleth them loste sheepe, partlye that the Apostles being touched with compassion, might the more readily, and with more willing endeuour helpe them: partely that they might know that there was great aboundaunce of worke for them, and yet vnderunder the figure of that nation Christ teacheth what is the condition of all mankind. The Iewes, which were neere, and in couenaunt with God, and so heires of the eternall lyfe, are yet accounted lost, vntill they recouer saluation in Christ. Therefore what remaineth for vsus, which are farre inferiours in honour to them? But he giueth that name of sheep also to the reprobat, which were not properly of the stocke of God: because the adoption p. 269belonged to all the people: so other where he calleth them the children of the kingdome, which for their vnfaithfulnesse were to be caste out, Matth. 8. 12. In summe, Christ commendeth the Iewes to the Apostles vnderunder the title of sheepe, that they might bestow their labour vponupon thē: because none could be accounted as in the flock of God, but those which were gathered into the sheepefold.

7. Preach saying. This is that embassage wherewith I saide, Christe would that the mindes of the people should bee stirred vppe in hope of the redemption at hand. For the kingdome of heauen, Luke saieth, the kingdome of God, in the same sense: namely that the Iewes might know, firste, that they were to be restored by the benefit and good work of God, and not of men: then that their estate should be happy vnderunder God their kinge: thirdly, he promiseth them not an earthly and a fraile fely citie, but a heauenly and euerlasting.

8. Heale the sicke, As he gaue them power, so hee commaundeth thē to be faithfull and liberall disposers of the same: and hee commandeth them not to suppresse those thinges, which were layde vp with them for the common good of all men. But by these miracles hee declareth for what purpose he was sent of the father, and what is the end of his Gospell. Neyther is it without aduice that he commaundeth them rather to rayse the dead, and to heale the sicke, then to afflicte the whole with diseases, or to kill them that lyue. Therefore these myracles hauehave an Analogy and similytude with the office of Christe, that we might know that he came to be the aucthour of all good thinges to vsus, which shoulde delyuer vsus from the tyranny of Sathan and of death, which shoulde heale our sicknesses and our sinnes, and should helpe all our miseries.

Freely yee hauehave receiued. That they might the more willingly beestowe those giftes, which he had giuen vntounto them, he declareth that they were not bestowed vponupon them for their own priuate glory, but y^t they might be as it were certeine conduit pypes for the conueiance of the free goodnes of God, as if he should hauehave sayde, consider from whence you had this power: as it came vntounto you by none of your owne deseruing, but of the meere grace of God; so nowe it is meete that by your ministerie it should be freely bestowed vponupon others.

VVee know how hardly eueryevery man doth parte from that to others, which hee thinketh to be peculyer to himselfe: also where some one is lyfted vp aboue the rest of his brethren, how ready he is to despise all other. Therfore he could not better perswade to a free bestowing of spirituall gifts, thē by teaching them, that no man excelleth by his own industrie, but by the free liberalitie of God. And Christe now sheweth in his ministers a token of that grace, which was foretolde by Iesaias, 55. 1. All yee that thirst, come yee to the waters, drinke, and take wine and milke without money: yet he also sheweth that no man can be a sincere minister of his word, and dispenser of his grace, but he that is readye to bestow his labour freely: and that all hyrelinges doe vnworthilye corrupt and prophane the holy office of teaching. But this is not againste free bestowing, that the teachers of the Churche are mainteined with publike stipendes, so that they do willingly and freely serue Christe and the Church: and let theyr prouision for their liuing be as it were an increase of their labour.

9. Possesse not. Beecause the order of theyr ambassage was such, that Christe woulde that his Disciples shoulde goe throughout all Iudea in a fewe dayes, and speedilye to turne againe to him, hee forbiddeth them to carye burdens with them, which shoulde hinder this speede. But some doe thinke verye foolyshly, that this is prescribed as a perpetuall lawe to the ministers of the worde, or the Apostles. A little after doe followe verye manye sentences, whiche extende further: but it is certeine that these commaundementes of leauinge all lette… and hynderaunce are restrayned to that ambassage, whiche wee sayde was appoynted for a tyme.

Further, that prohibition in Matthew of golde, siluer, a scryppe, and two coates ought to be read in one sentence, as it appeareth by the other two. Therefore I had rather translate it, cary not with you: because it was the Lordes will simply to forbydde that they shoulde not take anye thing with them for prouision for that iourney. At home they might hauehave scrippes, and showes, and other coates: but that they might be the lyghter for the iourney, hee commaundeth them to leaue all burdens. Thereunto also belongeth that saying of Marke, that they should be shodde with sandalles. They seeme to differ in the rodde or staffe: p. 271for in Marke a staffe is allowed, in Matthew and Luke it is denied. But seeing the interpretation of the Hebrew word thet is doubtfull amongst the Hebrewes, though the Euangelistes did write in Greeke, they hauehave diuersly taken the worde rabden. Therefore Matthew and Luke doe meane staues, which are a burden to them that beare them: but Marke meaneth a staffe whereon trauellers doe ease or rest themselues. And it appeareth that it was the manner of them that trauailed to cary a staf: according to which vse that was said, Gen. 32. 10. VVith my staffe I passed ouer this Iordan. In which words Iacob confesseth that he came into Syria emptie, and not laden with riches.

10. For the workemanne is worthy of his meate. Christ aunswereth a doubt: for that condition might seeme to be hard to goe through Iudea, not furnished with any prouision for the iourney. Therefore Christ willeth them not to be afrayde of fainting for want: because that whither soeuer they should come, they should at least be worthy of theyr meate.

He calleth them labourers, (not that they were lyke the ordinary ministers, which doe dresse the vineyarde of the Lord, and which in planting and watering doe apply themselues in husbanding of the same) but onelyonly beecause they were preachers of a more plentifull and full doctrine. Neyther had they as then enioyned them any other office of teaching, then to make the Iewes giuegive eare to the preaching of the Gospel. Least they shuld obiect that they should be defrauded of theyr due food, because that no manne would acknowledge them for labourers: Christ preuenteth that difficultie also, commaunding to enquire, who in eueryevery citie was worthy of that message of saluation. In which wordes he commaundeth them to enquire whether there be anye godlye and honeste men, which hauehave any feare of God and relygion in them, of whose aptnes to be taught there may be any hope, that they might especially offer their labour to them. For because it was not lawefull for them longe to tary in eueryevery place, it was meete that they should beginne there, where there was some preparation.

11. Tary there vntill. This declareth also the haste they should make, for if they shoulde in any place hauehave made any longer taryinge, they shoulde hauehave chaunged theyr hoste, leaste they shoulde charge anye one manne too much. Therefore, when as Christe commaundeth them to tarye with theyr first hoste, vntill they goe into an other cittie, hee declareth that they must make haste, that they shoulde presently runne into an other cittie, when they hauehave preached the Gospell in one.

12. Salute the same. Because they coulde not discerne the true worshippers of GOD from contemners, hee commaundeth them that at the entraunce into eueryevery family, they should friendly insinuate themselues. For the saluation is a certeine entraunce to speach. Nowe, they were willed to goe to such menne as were knowne and reported to seeke after godlynes. But because that it falleth oftē out, that they, which hauehave the greatest fame, doe bewray their own vngodlynesse, when they shall be thorowly tryed, it was meete that this commaundement should be added.

p. 272Therefore this is the meaning, try at the first entraunce, whether the hostes will gladly heare you: whosoeuer will gladly imbrace your doctrine, tary with them, that your saluation may be confirmed: if any refuse it, depart presently from them, and as much as you can, pull backe againe your salutation. For the phrase signifieth as much, as if he shuld hauehave sayde; because that through their vnthankfulnes they are vnworthy to enioy that blessing of God, which you praid for them, breake off all communication with them. The name of peace hath relation to the manner of saluting, which the Iewes commonly vsed. For sith peace doth with them signifie a prosperous estate, they pray for peace to them, whom they desire to be well and prosperously, and whose good they wish to be safe. I graunt that the Apostls brought an other kind of peace to men: but their sight is too swift, which draw this place to the free reconciliation of God with men.

14. VVhosoeuer receiueth you not. A seuere denouncing of vengaunce against the contemners of the Gospell: wherby Christ would encourage his disciples, least the vnthankfulnes of the world should hinder them in their office. He commaundeth his Apostles what hee would hauehave them doe, if they fall amongst contemners; yet this was his especiall purpose, to comfort them in their sorow and wearines, if their doctrine were any where refused, least they should faint in the middest of their course. And we see how Paule, 2. Cor. 2. 15. vsing this comfort, doth boldly despise all contempt of men, doth constantly go forward through all lets, and doth glory that he is a sweete sauour to God, though he is deadlye to them that perish. But this place teacheth how much the Lord esteemeth his Gospell: and certeinly, sith it is an incomparable treasure, they are too much and vilely vnthankful, which refuse the same, being offered vntounto them.

Further, when as it is the scepter of his kingdom, it cannot be reiected but with manifest reproach to him. Shake of the dust. As the Lord doth here commend the doctrine of the Gospell, that all men might receiue the same with reuerence, and striketh a feare vntounto the rebellyous by this grieuous decree of vengeaunce for them: so he commaundeth his Apostles to be the declarers of that vengaunce, which he appoynteth, which cannot be, but that they should be enflamed with a most vehement zeale to vtter that doctrine, which they preach. Therfore it is to be noted, that no man can be a fitte teacher of the heauenly doctrine, but he that is so affected, that he is vexed and tormented at the contempt of the same. It is probable that the Iewes then vsed to shake of the dust, as a figure of cursing, as if they did it to witnesse, that the inhabitauntes of the place were so wicked, that they infected the earth with their contagion. I gather that it was an accustomed manner by this, that Christe speaketh as of a thing knowne. And this manner of execration doth the more confirme that, which I sayde before, that God was not more offended with any offence, then with the contempt of his word. Neither doth he commaund vsus after so solemne a sorte to detest either adulterers, or murtherers, or any other wicked persons.

15. Truly I say vntounto you. Least it should seeme to be a vaine skarcrowe, Christ affirmeth that they shall be more grieuously punished, which contemne the Gospell, then the Sodomites. That is farre from the meaning p. 273of Christ, which some hauehave, imagining this to be spoken of the destruction of Hierusalem. For wee must vnderstand the day of generall iudgement, wherein they shall both giuegive an account, that there may bee a comparison of the punishmentes. Christ nameth Sodom rather then any other cities, not onelyonly because it exc…lled all in moste haynous sinnes, but because it was consumed of the Lorde by a woonderfull manner of destruction, that it might be an example to all ages, and that the name it selfe should be abhorred. Yet it is not to be merueiled, that Christ saieth, that they shall be more easily dealt with, then the vnfaythfull, whiche refuse to heare the Gospell. For when menne shall deny aucthoritie to their creator and maker, neither will vouchsafe to heare his voyce, but doe reiect him calling louingly, and will not beleeue him, promising all thinges lyberally: this wickednesse is as the greatest heape of all sinnes. If that so horrible a punishment doth folow the repulse of so base or obscure manner of preaching, how terrible a punishment dooth nowe remaine for them, which reiect Christ speaking with full mouth?

Further, if God doth so seuerely threaten the contemners, what shall become of those furious enemies, which sight against the Gospell eyther with blasphemies and a venomous tongue, or doe cruellye persecute it with fire and swordes?

The commaundementes, which Matthew heretofore set downe, doe only belong to their former progresse or iourny, which was in few daies to be ended. Now Christe proceedeth further, and hee armeth them against the time to come, that they might know that they were chosen to declare that message not for a short time, but that there remained for them a matter of greater weight, and of much more trauaile. For though they were not presently brought forth into these broyles, wherof Christ speaketh: yet it was profitable for them to be warned before hande, that if they then should abide any troubles, they might know, that these were but certeine preparations of a more harder warfar, wherunto they were p. 274prepared. This was also true in the first ambassage, that the Apostles were lyke to sheepe amongst woolues: but the Lorde sparing their infirmitie, held backe the seueritie of woolues, that they should not hurte, peculierlye referring it to that time, which the Lord had appoynted to handle them more straitlye. For they were vsed as maryage guestes, the Brydegroome being with them beefore the resurrection: but after the Brydegroome departed from them that tendernesse and ease ceased, and they… estate was then so harde, that they should then vnderstand, that they were not in a vayne furnished before hand with these defences. Also it may be, that these wordes, which were spoken at diuerse tymes, were here by Mathew gathered into one place: for Luke, as we shal see after, reporteth that the same woordes were spoken to the seuentie Disciples, whiche were putte in the place of the Apostles.

But this is out of question, that they were not by these wordes foretolde what successe they should hauehave of this iourney, which they nowe entred into, but that they were forwarned of the whole course of theyr apostleship.

16. Beeholde, I sende you. The exhortation which presently followeth dooth shewe euidently whereto this admonition tendeth. Therfore the text ought thus to be resolued, you hauehave neede of wisdome and simplicitie: because you shall be as sheepe amongst woolues. But the reason is gathered of the necessitie: because excepte they doe wisely looke to themselues, they should be presently deuoured of woolues, but if they were affrayde of the maddenesse of the woolues, or were not carefull, that they shoulde wauer, and so at the length fall from theyr office. VVee will first declare what this meaneth, that they should be sent as sheepe amongst woolues. Although menne are cruell and bloudy, the Lorde could mittigate theyr crueltie, who tameth and maketh gentle the wylde sauage beastes so ofte as hee pleaseth. The Lorde doth not bring a great company of menne into the obedience of his Gospel, but leaueth them in the fearcenesse of their witte, he dooth it of purpose that hee might exercise his ministers. And though all are woolues by nature, whom GOD dooth not regenerate with the spirite of meekenesse: yet Christe dooth especially note the raging enemies of the Gospell, which hearing the shepheardes voyce, are not tamed, but are enflamed with greater crueltie. Therefore the Lorde sendeth forth the ministers of his word on this condition, that they should lyue amongst woolues: that is, that they shoulde hauehave manye deadlye enemies, and shoulde bee compassed about with many daungers on eueryevery side, so that they shoulde hardly execute theyr office amongst so manye lettes. And that theyr tryall might bee the sharper, hee giueth them no weapons wherewith they shoulde violently defende themselues: but casteth them vnarmed and naked to the teeth of the woolues. For in that he compareth them to sheepe, is not referred to gentle and quiet manners, or to the lenitie of the minde: but he onelyonly declareth that they are nothinge stronger, or more able to resist the violence of the enemies, then are the sheepe againste the madnesse of the woolues.

Christe also requireth of his Disciples that they shoulde hauehave mindes as sheepe, that they might striue with patience against the malice of the wicked, and shoulde receiue iniuries quietlye: but the simple meaninge p. 275of this place is, that the Apostles had manye enemies mighty and cruell, prepared agaynst them, when as they themselues should be without all defence. If anye manne except that this Antithesis cannot after this sorte stand betweene the sheepe and the woolues, the aunswere is ready. For though the Lord by calling the enemies of the gospel wolues, dooth rather note their power then their delight to hurte: yet because no manne is knowne for a woolfe, except he waxe mad against the Gospell: therefore he ioyneth these two togeather, that they are caried with a cruell desire to suck bloud, and also that they hauehave power to performe the same.

Bee yee therefore wise. The meaning is, that the wisdome in takinge heede should so be tempered, that they should not be more fearful then becommeth them, and so become more neglygent in theyr office. For we see them which would be accounted circumspect and prouidente, to become very tymerous and slothfull. It is meete for the Dysciples of Christ to be cyrcumspect to take heede, seeing that daungers doe hang ouer them eueryevery where. But because the greatest daunger is, least they shoulde through slouth waxe neglygent, hee commaundeth them sincerelye to goe forwarde whyther soeuer theyr calling shall carry them. And this hee declareth by two similitudes, when serpentes perceyue that they are hated, they doe dilygently auoyde and flye from whatsoeuer is noysome to them: so the faythfull are commaunded to hauehave care of theyr lyfe, least they rashly leape into daunger, and throw themselues into all perilles. But the Doues on the contrary parte, though they bee fearefull by nature, and are subiect to innumerable daungers, doe waite as carelesse creatures while they are stricken, and commonlye they caste themselues into the snares of the takers. To this simplicitie doth Christ exhorte his Disciples, least too much fearefulnesse shoulde hynder them in perfourming theyr course. There are some, which, as Phylosophers, will more subtilly argue heere of the nature of the serpent and of the Doue: but the similitude reacheth no farther. Therefore we see that carnall wisdome, or rather craftinesse condemned by Christ, wherein a great multitude of menne flatter themselues more then is meete, whyle they looke hether and thether aboute them so farre as they can go. So while they wil not cast themselues into daunger, they renounce Christe this calleth them.

17. Beware of menne. Erasmus addeth them: because he thought that the article had the force of a pronounce demonstratiue. But in my iudgment it is better to take it indefinitelye: as if Christ should hauehave sayde, you must walke wisely amongst menne, where al thinges are full of deceites and daungers. But he seemeth to fight against himselfe: for this were the best way of heede, to doe their owne busines at home, and not to sende them forth abroade: I aunswere, hee noteth here an other kynde of heedefulnesse, not that they shoulde leaue theyr office for feare, but that they should not be troubled beeyonde measure with sodaine mischiefes. For we knowe that they which are assaulted vnawares, doe become as people halfe dead.

Therefore Christ commaundeth his to looke beefore what shall folowe, that they might in tyme prepare theyr mindes to beare conflicts. p. 276To be short, he soundeth an alarme to them, that they might the spedilyer prepare themselues to battell. Far as too litle forecast, and too much doubtfulnes doth weaken many▪ so carelesse securitie doth make many drunken, that they running on vnaduisedly, doe faint at the most neede▪ For they will delyuer you vp to the councilles. VVee may easily gather by these wordes, that the contentions, which Christ now speaketh of to his Apostles ought not to be tryed to their first iourney, wherein they founde no such thing. But this is the purpose of his forewarning, that they should not be at any time dismaide▪ for it was a poynt of singular vertue, that poore menne should be of a bolde courage: when they should come before Princes, and not bee amased at any glistering shew of the world. He admonisheth them also that they shal not hauehave contentions in Iudea onelyonly, but in places further distant, not onelye that they might prepare themselues by long meditation for that warfare, but that being confirmed with their maisters wordes, they should not doubt but that they were gouerned by the heauenly prouidence. That which is added for a witnesse to them and to the Gentiles, hath this meaning, the will of God is to be declared also to straunge Princes and to nations that be a farre of, that they might be inexcusable: whereby it followeth that the Apostles shall not loose theyr labour: for euen where menne shallbee conuicted for contumacy, the iudgement of GOD shall be shewed.

19. Bee▪ not carefull. This is added for a comfort▪ for Christ should hauehave exhorted his disciples a hundred tymes in vaine, if he had not also promised them that GOD would be present, and that through his power they should certeinly be conquerers. Hereby we gather, that it was not the purpose of Christ in vttering these daungers, to diminish theyr zeale: whereby it was necessary that they should be the more enflamed, if they would execute theyr office rightly.

It is a great thing to come before Princes, for not onelyonly feare, but euen shamefastnes also dooth amase the mindes of good menne. Then what if Princes shoulde breake out, and almoste thunder with deadlye anger? yet Christ forbiddeth his to be carefull: because the spirite shall teach them what to say. For the more a manne knowing his own weaknesse, distrusteth himselfe, so much the more hee feareth, except hee hauehave helpe from an other place. And we see many, which doe therefore faynt, because they measure the succcesse of these thinges, which they take in hand to doe by theyr owne forces, which are very small, or none at all. Therefore Christ forbiddeth his disciples to look what they can doe, and commaundeth them only to depend and trust to the heauē ly grace.

The question is not here (saith hee) of your abilitie, but of the power of the holy Ghost, who frameth and directeth the tongues of the faythfull to a pure confession of fayth. And least they shoulde feare a present wante, he declareth they shall hauehave helpe sent them euen in the very moment. For the Lord dooth make the faythfull voyde of the gyfte of vtteraunce, so long as hee requyreth no wittenesse of them: and where necessitie shall require it, hee maketh them verye eloquente, whiche seemed before to be tonguetyed. So in our tyme wee hauehave seene certeine martyres, whiche beeing almoste bruitish, after they p. 277were called to make confession of their faith, they excelled wonderfully with the gift of speaking aptly and learnedly. Further, Christ would not that the Apostles shoulde be without all feare: for it was profitable for them to bee carefull to sue by prayers, that the holy Ghost might be giuen them, but he would that they should cast awaye that carefull meditation, wherewith men did much hinder themselues. For whyle they enquire with themselues what shall com to passe, if this or that shoulde fall out, they are vexed with miserable disquietnesse, and doe not reste vppon the prouidence of God. And whosoeuer will not giuegive this honour to the prouidence of God, that it is able in due time to supply their want, such certeinly are worthy to be tormented.

21. And the brother shall betray. First, he admonisheth them how grieuous troubles doe remaine for them: then he mitigateth all the sharpnesse by adding a notable consolation. First, he declareth that these things, which were wont to be a defence, or to bring some ease, should bring an encrease of greater misery to his disciples: for the brethren, which ought to helpe the oppressed, to reach the hand to them that are in calamitie, and to prouide for their safegard, shuld become their deadly enemies. Yet they are deceaued, which think that this doth befall onelyonly to the faythful, to be delyuered to death by their brethren. For it may be, that the father may persecute the sonne of a godly zeale, if hee see him to be an Apostate from the sincere worship of God. And in this behalfe the Lord cōmādeth vsus to be forgetful of flesh & bloud, & apply al our endeuor to the maintenaunce of the glory of his name. Neither doth eueryevery manne spare his kinsfolkes where the feare and relygion of God doth florishe: but he had rather they should al perish, if neede so required, then to hauehave the kingdome of Christ shaken, the doctrine of saluation extinguished, & the worship of God abolished. If our affections were ordered a right, this should be the onelyonly cause of right hatred. But when Christe would establysh the kingdome of GOD, and restore godlynesse into his perfecte p. 278strength, but would also call menne backe from destruction to saluation: there is nothing more vnworthy then for that cause to hate the ministers of so comfortable a doctrine. This, as it is a monstrous thing against nature, might hauehave much troubled their simple minds: yet Christ foretelleth that so it shal come to passe.

22. Hee that endureth. This one promise is sufficient enough to staye the mindes of the godly, although all the world should ryse against thē, while he promiseth them a happy and a blessed end. For if the assurance of their purpose doth cary them to death, whiche fight vnderunder earthlye captaynes, being vncerteine of the end of the warre, shall menne then doubt to imploy themselues to follow Christ to the end, which are certeine of the victory?

23. And when they persecute you in this citie. He preuenteth that, whiche they might hauehave excepted. If the hatredes of the whole world were to be borne, what end then at the length? Though therefore they coulde be in safetie in no place: yet Christ admonisheth them not to despayre: but where they are throwne out of one place, they shuld rather attempt whether they may profit any thing by their labour in an other place. And the interpreters are deceiued, while they think this to bee a naked permission: when Christ rather commaundeth his disciples what hee woulde hauehave them to doe. For he that hath abyden one persecution, would gladly take his ease as a soldiour that hath done his duetie. But Christ alloweth not such a vacation to his, but willeth them to run the whole course with an vnwearied minde. In summe, the Apostles are cō maunded to offer themselues to new skirmishes, least they should thinke that they had done their dutie, when they had passed ouer one or two. Neither doth he suffer them to flye into corners, where they might lye ydely. But though their labour tooke not good successe in one place, the Lord doth exhort them to go forward. But vnderunder the commaundement is also contayned a permission. And the flying of persecution is thus to he vnderstoode. For all that flye are not generally to be condemned, neither yet is eueryevery flyght lawfull. The heate of some of the old writers was too great in this matter, which condemned flight, as if it were a kind of deniall. For if this were true, some part of the ignominie shoulde redound to Christ and his Apostles. Againe, if it were lawfull generally to flye, there shoulde be in the time of persecution no difference betweene the good pastor and the hyreling. Therefore that moderation is to bee noted, which Augustine prescribeth to Honoratus, least any man fearefully forsaking his standing, should either traiterously forsake his flocke, or giuegive an example of slouthfulnes: and yet that no man should vnaduisedly thrust in himselfe headlong. If either the whole Church be assayled, or that part be folowed to death, the pastor shall doe yll, if he withdraw himselfe, whose duetie it were to oppose his life for eueryevery particuler man of his flocke: but it may be sometime that his absence shall be beneficiall to the Church, by appeasing the fury of the enemies. Therefore let, in such a case, the simplicitie of the do…e preuaile, least nice mē make a cloake for their fearefulnesse, as flesh is alwayes too wise in auoydinge of troubles. For verely I say vntounto you. That is not lykely that some do vnderstand it of their first sending forth: but it rather comprehendeth the whole Apostleshippe. But herein consisteth the difficultie, what the comming p. 279of the Sonne of manne should signifie. Some menne expounde it, that the Gospell shoulde hauehave such passage, that all menne should know that Christe should reigne truely, and that the restitution of the kyngdome of Dauid shoulde be hoped for of him. Other doe referre it to the destruction of Ierusalem, wherein Christ appeareth …s a reuenger of vnthankefulnesse. The first exposition is tollerable, the latter is more wrested: yet I doe iudge that to be a comfort giuen peculyarly to the Apostles, Christe is sayde to come when hee bringeth remedie to thinges in despayre.

The ambassage, which they were to vndertake, was woonderfull, that they should spread the doctrine of the gospel throughout the whole world. Therefore Christ promiseth that he himselfe will come before they shall passe through all Iudea: namely, because hee will beautifie his kingdome by the power of his spirite, that that glorye and maiestie shoulde verelye shine in the Apostles, whiche as yet was hydde from them.

24. The Disciple is not aboue his maister. Now hee exhorteth them to patience by his owne example. And certeinly this comfort is such, as swaloweth vppe all sorowe, while we consider that our lotte is common to vsus with the Sonne of GOD: yet that he might make vsus the more ashamed thereby, he taketh two similitude… from the custom of menne. The disciple accounteth himself honored, to be made equal with his maister: & dares desire no greater honor. Then, that condition, which the Lords doe beare patiently, the seruauntes doe not refuse to beare the same. Sith the Sonne of God is both these wayes aboue vsus, as he to whom the chief aucthoritie is giuen of the father, and hath the offices of a maister committed vntounto him: let vsus be ashamed to flye from that, which he himselfe disdayned not to take vppon him for our cause. But these thinges do rather neede meditation, then exposition: because they are euident enough of themselues. Luke reporeteth this sentence in his sixt chapter, not depending vppon the text: but vttered abruptlye amongst other wordes. And because Matthewe dooth in this place declare verye well to what purpose it apperteineth, I thought that I could not place it better anye other where. But in the translation I followed neither Erasmus, nor the olde interpreter, for this cause. The Greeke Participle doth signifie aswel a thing made perfect, as apt, lyke, or meete. Further, sith Christ speaketh here of a lykenesse, and not of a perfection, the latter sense seemeth to be the better, as if he should hauehave sayde, there is nothing more meete nor conuenient, then that the disciple should frame himselfe after the example of his maister.

25. If they hauehave called the maister of the house. It is as much as if he shuld hauehave called himselfe the Lord of the Church: as the Apostle to the Hebrewes 3. 2. comparing him to Moses and the Prophetes, saith, that they were seruauntes: but that he was the Sonne and heyre. For though hee vouchsafeth vsus the honour of brethren: yet he is the firste borne and the head of all the body: to be short, he hath the chief gouernment and power in his hand. VVherefore there is nothing more absurd then to desire to be counted amongst the number of the faythfull, and yet to grudg at GOD when he frameth vsus to the image of his owne Sonne, whom hee hath sette ouer his whole housholde.

p. 280For what nice fancies are these, if we would possesse a place in his house, and excell aboue the Lord himselfe? The meaning is, we are too softe & daintie, if it behard for vsus to beare the reproaches, which our Prince did willingly submitte himselfe vntounto. The word Beelzebub is corrupted: it shuld properly be called Baalzebub. So they called the chiefe of the feigned Gods of the Philistines, which the citie Accaron did worshippe. And the lesser Gods were called Baalim, which at this day in Popery are called Patrones. And whereas Baalzebub signifieth a Patrone of a flye, or of flyes: some thinke that the name was deryued and taken of this, that the Temple swarmed with aboundaunce of flyes, through the plentie of the sacrifices. But I doe rather coniecture that they sought helpe at the ydoll against the flyes, which were noysome to the place. For when Ochozias superstitiously sought an aunswere of his health from it, he called it so. VVhereby it appeareth that it was not a name in skorne. For as godly men translated the word Gehenna, to the helles, that they might note that place with infamy: so for hatred and detestation of the Idoll, they called the deuill Baalzebub. VVherby we gather that the reprobate, that they might make Christ the more detestable, noted him with the greatest infamy they could, as by calling him a deuill, who shoulde bee the greatest enemy of relygion. VVherefore, if it befall vsus to be touched with the same ignominie, it ought not to seeme straunge to vsus, to hauehave that fulfilled in the members, which began in the head.