Harmony of the Gospels, Harmony of the synoptic Gospels (11 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (11 of 29)

p. 28126. Feare them not therefore. VVhen as the Apostles shoulde see the Gospel to be so contemptible, and that they should remember the fewnesse of the beleeuers, they might also cast of all hope for the time to come. Now Christ answeareth this doubt, declaring that the Gospell should be spred further, and that it shall passe throughe all the lettes of menne, so that at length it should shine foorth openly. For though this saying seeme to be a prouerbe; there is nothing couered, that shall not be disclosed: yet here it ought especially to bee restrained to the doctrine of saluation, whiche Christ sayeth, shall be the conquerour what soeuer menne deuise to oppresse the same. Though hee preached sometime openly in the Temple: yet because his doctrine was refused, he yet lay hid as it were in dark corners, but he sayeth that the time shal come when it shalbe vttered abroad, which we knowe was done shortly after: for there was neuer any sound of thunder more hard in any quarter of the world, then the voyce of the Gospell which sounded through out the whole worlde. And because this promisse ought to comfort their mindes, Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same, and that they shoulde not be afraide though they saw the Gospell as yet not regarded, but that they shoulde be crying preachers of the same. That which I reported out of Marke, was spoken peraduenture at an other time, and in an other sense: yet because there are redde short sentences, I followe that which was most probable to me. For after that Christ commanded there his disciples, that as burning lightes they shoulde giuegive a cleare light farre frō them, presently after he addeth, ther is nothing hid which shal not be made open. And the lighte of the Gospell was lighted by the Apostles in darke places, so that by their ministerie it shone aloft through the whole world. And the text in the eight after Luke is altogether like this. As cō cerning the place of the 12. chapter, it is not to be doubted but that it answeareth to this, yet in wordes there is some difference: for Christ commaundeth there, that the Apostles shoulde bring those things into light, which they had spoken in the darke: whereby he declareth that they had as yet but whispered of the Gospell, but that the message which they did beare, was so notable that it shoulde spreade it selfe to the furthest partes of the worlde.

28. And feare yee not them. Christe teacheth his disciples to contemne death by a most notable reason, because that men created to enioy the celestiall immortalitie ought to despise this fraile and transitorie life. For the summe tendeth to this purpose, if the faithfull would consider wherfore they were borne, and what their condition is, there is no cause why they shoulde so gredely desire this earthly life. Though the sence of the woordes are more full and more plentifull, for Christe teacheth that the feare of God is vtterly dead in them, which for feare of tyrantes doe fall from the confession of their faith, and that there raigneth a beastly blockishnesse in their hearts, which for feare of death doubt not to forsake the same confession of faith. For the Antithesis betweene the two contrary feares, is to be noted. If the feare of God be choaked with the feare of men, doeth it not appeare that we yelde more to them then to God himselfe? Nowe heereof it foloweth that the heauenly and eternall life being reiected, we cause that this onelyonly remaineth for vsus, that wee become like to beastes. The power of eternall life and death is in the hande of God p. 282alone: him we neglect because the feare of men doth carie vsus away. Doth it not euidently appeare that the shadowish life of the body is more estemed of vsus, then the eternal state of the soul? nay, the celestiall kingdom of God is nothing set by of vsus, in respect of the fleeing & vanishing shadow of this present life. Therfore the words of Christ ought thus to be resolued: Know that you hauehave giuen you immortal souls which are subiect to the wil of god alone, they come not into the power of men. And so your faith ought not to yeld to no terrors or threatnings of men. For how cō meth it to passe, that in your vexation the fear of men should preuail, but because the body is preferred before the soule, & immortalitie is lesse estemed of, then this transitory life. Therfore in Luke there is an emphatical repetition. Certainly I say vntounto you, feare him. As if Christ shuld hauehave said, we hauehave no respecte of God, so oft as we giuegive place to the feare of men: contrariwise if we reuerence God, the victory is easily in our own hands, so that no force of men shuld draw vsus from our duety. Also the experiēce of al times teacheth vsus how necessary this exhortation of Christ was to the ministers, & generally to al the godly. For ther was neuer time wherin men hauehave not violently lift vp themselues against God, & hauehave endeuoured to ouerwhelme the gospell. Al are not armed with like power to cause and strike a fear of death: but in the greater nūber that monstrous cruelty doeth raigne, which when occasion serueth, sheweth it selfe. Also sathan doth oft suborne the giants, at whose sight the seruaunts of Christ do fal down dead, except they be armed with this doctrine, to be constāt without shaking. But when as these two clauses do ioyne together in one sentence, some that are vnlearned, do naughtily take this part from the other, that men are not to be feared. For Christ (as was now said) opposeth the godly and holy feare of God, as a remedy against the peruers feare of men, which draweth vsus out of the right way. Otherwise the consequence doth not folow, if we feare God who is Lorde of body & soule, men are not to be feared, whose power reacheth not beyonde the body. And that Christ attributeth to menne a power of killing, is spoken by a kinde of graūting. So God slacketh the bridles to the wicked, that they being puft vp with a trust of their owne power dare do any thing, and they do also amase the minds of the simple, as if they could do eueryevery thing. Therfore the wicked do triumph in vaine, as if the life of the godly were subiect to their pleasure, and God holdeth them bound, so that he restraineth their cruelty and violent forces, as oft as he pleaseth: yet by his permission they are occounted able to kil: because he often suffereth their furie weakely to creepe. Lastly, the sermon of Christ consisteth of two partes: for that we might learne patiently to beare the losse of this bodily life, he doeth call vsus first to the beholding of the eternall life and death. Then by degrees he descendeth hither also, that the keping of our life is in the hand of God.

29. Are not two sparowes. Christ proceedeth further, as I sayd euen now, thoughe the tyrantes become madde, yet they hauehave not any power ouer the body: therefore they do wickedly which feare the crueltie of men, as if they were not in the custody of God. Therfore in dangers let vsus remē ber this second comfort, sith God is the keeper of our life, we may safely rest our selues in his prouidence: nay he is iniuried, if we commit not our life to him, whereof he vouchsafeth to take the charge. But he extendeth the prouidence of God generally to all creatures, that frō the greatest to p. 283the least he might shew that we are preserued by his defence. There is almost nothing lesse estemed then sparowes (for two were then solde for a farthing: or as Luke sayth, fiue for two farthings) and yet the eye of God is watchful to defend them also, so that nothing can come by chāce vntounto them. VVil he neglecte the life of men, who is carefull for sparowes? But two things are here to be noted: for first Christ doth define the prouidēce of God farre otherwise then many do, which are not much vnlike to the Philosophers: which though they say that the world is gouerned of god, yet they imagine a confuse prouidence, as if God regarded not particular creatures. But Christe distinctly affirmeth that eueryevery one of the creatures are vnderunder the hand & custodie of God, so that nothing is left to fortune. For certainly the will of God is opposite to chaunce: neither yet by thys meanes is the Fatū of the Stoyckes established: for it is one thing to imagine a necessitie wrapped or tied fast to the manifold course of causes, & an other thing to make all the world and all the partes of the same subiect to the wil of God. I graunt that there is a chance in the very nature of thinges: but I say that nothing can fall in the blinde wheele of Fortune, where the will of God doth gouerne. Secondly it is to be noted, that the prouidence of God is to be considered, not as curious and vaine men doe vse, but that it may be a helpe to our faith, and may stirre vsus vp to call vponupon God. For he doth not therfore teach that al the haires of our head are nūbred, that he might nourish vain speculations, but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh.

31. Ye are of more value. This is generally true of al men, for whose cause the sparowes are created: yet it is spoken properly of the children of God, which hauehave a greater right then by creation. But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God.

p. 28432. VVho soeuer therefore. He applieth that nowe to the present purpose whiche he spake before of the contempt of death, because we must striue against the horrour of death, least it drawe vsus from a free confession of faith which God doeth straightly require, and the worlde can not beare it. Therefore for this ende it becommeth the disciples of Christ to be alwaies stronge and couragious, that they may be alwaies ready for Martyrdome. Further, though the confession of Christ is neglected as a light matter of the greater part, of men: yet here it is accounted and woorthily, as an especial worship of God, and a singular exercise of godlinesse. For if earthly kings for the greater defence of their glory & encrease of their richesse, do call their subiectes to armes, why shoulde not the faithfull defend the glory of their heauenly king at least with their toung? VVherefore it is certaine that they doe quenche faith as muche as in them lieth, which suppresse the same inwardly, as though the outward profession of it were but vaine. For Christ doeth not in vaine call vsus heere his witnesses, by whose mouth his name should be renowmed in the worlde. I say the will of Christ is, that the profession of his name should be opposed against all false religions. Because it is an odious thing, he teacheth vsus, that no mannes faith should lie choaked in the heart, but that it should openly shew it selfe before men. VVho soeuer auoideth it and holdeth his peace, doeth not he by dalying with the sonne of God, banishe himselfe out of the housholde of God? There is required of the teachers a more notable confession of faith, then of priuate men. Then because all menne are not endued with like measure of faith, as eueryevery man doeth more excell wyth the gifts of the holy Ghost, so ought he to goe before in his example. Yet there is not one of the faithfull which the Sonne of God wil not hauehave to be a witnesse. But where, when, howe oft, howe, and howe farre our faith is to be professed, it is hard to sette downe a certaine lawe: but the occasion is to be considered that none of vsus doe fail in his duetie in time. And we must aske also of the Lord the spirite of wisedome and boldnesse, by whose direction we may knowe what is conuenient, and that we may boldly execute that which is certainly committed vntounto vsus.

Him will I confesse. There is added a promisse, which in this behalf should kindle our zeale. The Antitheses are to be noted: for if we compare our selues with the Sonne of God, howe vile a thing is it to denie him our testimonie, when he offereth his againe to vsus as in steade of recompence? If we compare men mortall and of no estimation, with God and Angelles, and all the heauenly glory, howe much more excellent is that whiche he promiseth, then that which he requireth? For although men be vnfaithful and peruerse, yet Christ esteemeth as much of it, that we giuegive testimonie to them, as if it were the companie of God and Angels. Therefore to amplifie it, it is sayde by Marke and Luke, In this adulterous generation, least we shoulde thinke that we lost our labour, because the hearers are not meete for it. Further, if the promisse mooue not any man sufficiently, there followeth a horrible threatning, when Christe shall appeare to iudge the worlde, he will deny all them, which vnfaithfully hauehave denied him before men. Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation, when as Christ shall blot them out of the boke of life. For who shall God acknowledge in the last day as children, but them which are offe…ed to him by Christe? And he declareth that he himselfe p. 285will be a witnesse against them, that they shall not falsly thruste in themselues. That which is sayd, that Christe shall come in the glory of his Father, and of the Angels, is thus muche in sence: his diuine glory shall then be shewed openly. And the Angels as they doe nowe compasse the throane of God, so shall they attend vppon him to adorne his maiestie. The place out of the 12. of Luke answeareth to the text of Mathew. But that which we set down out of the 9. chapter, and out of Marke, semeth to be spoken at an other time, but because there is no difference in the doctrine, I thought good to ioyne them tog…ther.

LVKE. 51. Thinke yee that I am come. That which Christ required euen nowe of his disciples eueryevery one of vsus might performe for himselfe without any businesse, if all the worlde with one consent woulde subscribe to the doctrine of the Gospel. But because the greater part is not only against it, but doeth also sharply resist it, we cannot confesse Christe without the variance and hatred of many. Therefore Christe admonisheth his disciples that they shoulde prepare themselues to the battell: for of necessitie they must fight for the testimonie of the truthe. And so hee preuenteth a double offence which otherwise might hauehave troubled their weake minds not a little. Sith the Prophets promised peace and a quiet state vnderunder the kingdome of Christ, what should the disciples else hope for, then to hauehave all things quiet whether soeuer they should come? Now when Christe is called our peace, and the Gospell reconcileth vsus to God: it followeth that there shoulde be also brotherly concorde amongst vsus. Therefore to hauehave strifes and contentions kindled in the worlde where the Gospell is preached, seemeth not to agree with the prophesies of the Prophets, & much lesse with the office of Christ, and nature of the Gospell. But that peace which the Prophets commend, because it is ioyned with faith, flourisheth not but amongst the true worshippers of God, and in godly consciences, and it belongeth not to the vnbeleuers, thoughe it be offered them. And there is nothinge but they can abide, rather then to come in fauour wyth God: whereby it commeth to passe that the message of peace, doeth stirre them vppe into a greater tumult. For in so muche as Sathan possesseth a kingdome amongest the reprobate, he is madde at the name of Christe, and assoone as the doctrine of the Gospell is vttered, their wickednesse is whetted, which lay before a sleepe. So Christ who is properly the author of peace, through the malice of men, is the occasion of troubles. Heereby we learne howe muche the wickednesse is of our corrupt nature, whiche doeth not onelyonly defile so incomparable a gift, but doeth tourne it to the worste. In the meane season if tumultes doe arise, where the kingdom of Christe beginneth to shewe it selfe, let vsus not be troubled as with a newe or an vnwonted matter: when he himselfe compareth his Gospell to a sworde, and sayeth that it is a separation or makebate. Some thinke that heere is described the punishment which is laide vponupon the contemners of the Gospell, that some of them should rise as enemies against others: but the text sheweth that Christe exhorteth heere his disciples to constancie, if a great part of the world should dissent from them, and that with their voyce, as with the sound of a warlike trumpet they shoulde stirre vp very many enemies to their armes.

35. For I am come to set at variance. Heereby is more euidently perceiued that which we said a little before, that against the nature of the Gospell, p. 286it falleth out through the fault of the wicked, that contentions and tumults do arise. For that which Malachie 4. 6. speaketh of Iohn Baptist, belongeth to all the ministers of Christ, that they are sent for this ende, that they should turne the hearts of the fathers to the children, and the hearts of the children to the fathers. But the malice of the wicked bringeth to passe that they which were ioyned before, shoulde at the hearing of the voyce of Christ, be deuided into contrary partes, so that they shuld breake all bands of frendship. Furthermore Christ declareth that the world was come to that confusion, that all lawes of nature should be little estemed, and that no humanity should be any more accounted off. For when Micheas complaineth 7. 6. that a mans enemies are them of his owne house, he bewaileth an extreme and a fore corruption. Christ declareth that the same shall come to passe, where his doctrine shalbe vttered, which otherwise were not to be beleued. Yet he doeth not meane that this shalbe alwaies, as some froward menne do dreame that they cannot otherwise be good disciples of his, except they be deuided frō their parents, childrē and wiues, but all lawfull felowship is rather sanctified by the vnitie of faith. Christ onelyonly giueth warning, that it becommeth not his disciples to betroubled so oft as that falleth out.

p. 28737. He that loueth. Because this is very sharpe and repugnant to the sense of nature, to make them his ennemies which should be most his friendes: therefore Christ sayth now that we cannot of any other condition be his disciples. He doeth not commaunde vsus to lay from vsus humane affections, he doeth not forbid, but that eueryevery man may performe due beneuolence to his friendes: but he only willeth that what mutuall louelove soeuer there is amongst men, should be brought into order, that godlinesse may hauehave the chiefe preheminence. Therefore lette the husbande louelove his wife, the father, the sonne, and again the sonne the father, so that the louelove towards men doe not ouerwhelme that duetie which is due to Christe. For as amongest men themselues, some (as we are tied vntounto them with a straiter bande) are more loued then others, so were it an vnwoorthy acte if Christ alone shoulde not be preferred before them all. And certainly we doe not sufficiently account with thankefull minde what it is to be a disciple of Christe, excepte the excellencie of this dignitie doe preuaile to bringe vnderunder all the affections of the flesh. Luke hathe a harder speache, VVho soeuer hateth not his father, but the sense is the same. If the louelove of our friendes doeth hinder vsus from following Christe, it muste be mightely withstoode. As Paule sayeth to the Philip. 3. 8. that he accounted thinges losse for Christes sake, which he estemed before as aduantage to him, and that he lost all those things willingly.

38. He that taketh not vp his crosse. He proceedeth from a perticular to the general, that we might know that we cannot otherwise be accounted for his disciples, except we be prepared to beare many dangers. If it torment vsus and vexe vsus, that we hauehave discord for the cause of the Gospell, with father, or wife, or children, lette this condition come to our memorie, that Christ dedicateth all his disciples to the crosse. Yet lette vsus remember this comfort, that in bearing the crosse, we become the felowes of Christe▪ so it shall come to passe, that all bitternesse shall easily become pleasant. The reprobate are no lesse tied to their crosse, and cannot shake it off, striue they neuer so muche: but because the crosse without Christe is accursed, there remaineth for them an vnhappy end. VVherefore lette vsus learne to knit these two togither, the faithful must take vp the crosse that they may folow the master: that is, that they may conforme themselues after his example, and as faithful companions walke in his steppes.

39. He that will saue his life. Least the former doctrine (as it is very hard and troublesome to flesh) should of it selfe worke but smal effecte, Christ in this sentence confirmeth the same two waies. For he sayeth that they are too wary and prouident: when they shal with themselues thinke they hauehave preserued their life best, they are deceiued, and they hauehave loste the same: Againe, they which neglect life, shal lose nothing, because they shall saue the same. VVe know that al things are don & omitted for life sake: there is suche a louelove of the same planted in vsus: wherefore it was necessary for Christ, that he might encourage his to contemne death, so to promisse and to threaten. To finde life, signifieth in this place to possesse the same as vnderunder a safe custodie: for they which are too couetous of earthly life, while they keepe themselues oute of all pearils, they please themselues with a vaine truste, as if they had well prouided for themselues, but their life fenced with suche defences, shall fleete away, because at lengthe they must die, and death shall be to them destruction▪

p. 288On the contrary part, where the faithful do offer themselues to death, their soule which seemeth at that presente to vanishe away, is restored to a better life. Furthermore, because there are some founde which somtime doe lose their life, either for ambition sake, or for a furie, Christ expresly declareth the cause why we should suffer death. It is doubtfull whether this sermon was made at an other time, which Luke declareth. The Lord doeth there also exhort his disciples to beare the crosse, but not in so long a sermon. Also for the confirminge of this sentence he addeth presently two similitudes, whereof there is no mention made in Mathewe: but for the consent in the summe of the matter, I made no doubt to bring those things which are found in Luke hither.

LVKE. 28. VVhichWhich of you is it, minding. Least it should be troublesome to any man to folow Christ on this condition, that he shoulde renounce all his desires, there is a profitable admonition proposed, that men should meditate before hand what the profession of the Gospell doeth require. For hereof it commeth to passe that many do fall away, at all light temptations, because they fansied to themselues mere wāton delites, as though they shoulde alwaies be in the shade and in idlenesse. Therefore he shall neuer be a sitte seruaunt of Christ, except he prepare himself to the warre a long time before. Nowe for this purpose doe the similitudes very well agree. It is a matter ful of trouble and wearinesse to builde, & also smally welcome by reason of the charge: also no manne taketh warre vponupon him, but againste his will, because it bringeth with it so many discommodities, and threatneth almoste ruine to mankinde: and yet the profitte of dwelling allureth men that they doubt not to lay out their substance: necessitie also compelleth, so that they refuse no expēces in making warres. But there remaineth a farre more excellent rewarde for the builders of the temple of God, and for them whiche giuegive their names to the warres of Christ. For Christians doe neither labour for a transitorie buildinge, nor sight for a vaine triumph. But that saying of Christe▪ If any kinge be vnable to beare the brunt of battell, least he be ouercome with shame, let him seeke peace with the enemie: cannot be applied to this present purpose, as if we might make any reconciliation with the spirituall enemie if richesse and forces doe faile vsus. For it were a fonde thing to wrest al particular clauses in parables to the matter which is handled. But the Lorde simply meaneth that we shuld so be furnished, least we being taken without iust defence, doe shamefully turne our backes. Neither is eueryevery one of vsus a king, which doeth make warre with his owne forces. And as their rashnesse is reproued by this doctrine, which foolishly leape beyond their measure, or make themselues pleasures, not thinking of bearing the crosse: so we must beware least this meditation whereto Christ exhorteth vsus, do feare vsus, or flack our forwardnesse. Many, because they hauehave not presently taught themselues the law of patience, euē from the prisons, they, thorough nicenesse retourne backe from the course of their race: for they wil not abide to be Christians of any other conditions, then that they may be free from the crosse. Others, while they hauehave proposed vntounto them a condition hard and vnsauerie to the flesh, dare not come to Christe. But there is no cause why the knowledge of our want should discourage vsus, whome the Lord doeth helpe in time. Certainly I graunt, if we accounte the charges, we are all so poore and weake, that we cannot lay one stone, p. 289or drawe the sworde against the enemie. But sith the Lord from heauen will giuegive vsus matter, costes, weapons & forces, our sluggishnesse or slouthfulnesse shall hauehave no pretence of the hardnesse. Therefore the purpose of Christ is to admonishe his of bearing the crosse, that they might girde themselues with strength.

33. So likewise who soeuer hee be of you, that forsaketh not. This clause doeth shewe what the accounting of the charges doeth meane, whereat Christe commaundeth his to beginne: namely, that they must meditate of this account, to forsake all things. For in vaine they doe thrust themselues in, to professe Christianitie, whiche are delighted with a sweete and idle estate voide of the crosse. Also vnderstand that they must renounce all thinges, which doe so preferre Christe as before their life; as also all the desires of the flesh, so that nothing shall hinder them from a right course. For if any man shall precisely vrge the letter, he shal deale preposterously: as though no man were the disciple of Christ, but he that shuld throw what soeuer he possesseth into the sea, and so shoulde be deuorced from his wife, and should bidde his children farewell. By suche fansies, folish men hauehave bene allured to monkery, that beinge willinge to come to Christ, hauehave fallen from humanity. But no man doth more truely renounce al things which he possesseth, thē he which being redy to leaue al things at eueryevery momēt, doth imploy himself wholely as fre and bound vntounto the Lord, & passing by all lettes, doeth folow his calling. So the true denial which the Lorde requireth of his, is not settled so much in the action (as they say) as in affection, that eueryevery man liuing for a day, should not sette his heart vppon that which he gouerneth with his hand.

MAT. 40. He that receiueth you. This is an other comfort, that though a great part of the world be offended with the disciples of Christ, so that they should prouoke the hatreds of all men against them: yet the Lorde, that he might allure many to shewe kindnesse to them, disdaineth not to account it as receiued to his owne tables, what soeuer is giuen to them. For thereby it appeareth howe much he loueth them, while hee suffereth what things soeuer were done to them, to be imputed to himself. Also he doeth not speake somuch of the receiuing of the doctrine as of the men. I graunt that this latter doeth depende of the former: but the purpose of Christ is to be considered: for his mind was to speake, that which he saw most apt and fitte for the helping of their infirmitie. If any man shoulde receiue them louingly, and shoulde gently helpe them, he woulde accepte that kindnesse as to himselfe, as if he had ben liberally entreated in their person: and not so onelyonly but they offered a sacrifice of a good sauour vntounto God the father.

41. He that receiueth a Prophet. He beginneth at the Prophets, but descē ding at the length to the lowest degree, he comprehēdeth al his disciples. Therefore hee commendeth without exception the true worshippers of God, and the louers of his Gospell. And to receiue in the name of a Prophet and of a righteous manne, signifieth as much as to do them good for the honour of the Gospel, and in respect of godlinesse. For thoughe God commaundeth vsus to doe the dueties of charitie to all mankinde: yet for good cause he preferreth his aboue the rest, that there may be an especial care and regarde had of them.

The reward of a Prophet. The interpreaters do expoūd this clause diuersly: p. 290Some thinke that here is noted a mutual recompence, that is, that the Prophets of God should giuegive spiritual things for earthly giftes: but if this exposition be receiued, what shalbe the reward of the iust? Others vnderstād that they shalbe partakers of the same reward which is laide vppe for the Prophets and the righteous, because they hauehave ben liberal towards them. Many referre it to the communion of Sainctes, that as by our liberalitie we declare that we are one body with the seruaunts of Christ, so by this meanes we are made partakers of all good things, whiche Christe communicateth amongst the members of his body. I do more simply take it for a rewarde which is fit for the worthinesse of the person vponupon whom the liberalitie shall be bestowed. For Christe meaneth that this shall be a notable declaration, how much he estemeth his Prophets, and so eueryevery of his disciples: for by the large rewarde it shall appeare, that none of that was lost, which was bestowed vponupon them. And he amplifieth the matter in that he promiseth a rewarde euen for the meanest deedes, as that is, to giuegive a cup of colde water. He calleth not only them litle ones, which are the last and of least account in the Church, but all his disciples which are troden downe by the pride of the world.

12. And they went out and preached. Mathew passeth ouer with silence what the Apostles did: Marke & Luke do declare that they went about to exercise the office laid vponupon them: by whose words that which I sayd, doth more euidently appeare, that this office whiche Christe then laide vppon them, was but for a time, and that of a fowe daies. For they say that they went through cities and townes, & it is not to be doubted but that shortly after they returned to their master, as shall be shewed in an other place. This only needeth to be interpreated, that Marke reporteth, that they annoynted many that were sicke with oyle. For it is demaunded, for what purpose they vsed oyle, sith Christe hadde giuen them power of healing. Some learned men thinke that it was a kinde of medicine. And I graunt that oyle was muche vsed in those countreis, but there is nothinge more vnlikely, then that the Apostles should vse ordinarie & natural remedies, which should darken with cloudes the myracles of Christ. For they were not instructed by the Lorde in the Arte and skill of surgerie, but they are rather commaunded to worke myracles which should stirre vp al Iudea. Therfore I thinke that this was a visible signe of spiritual grace, whereby they declared that the healing proceeded of the secrete power of GOD, whose ministers they were: for it was vsed vnderunder the law, by oile to figure the grace of the spirit. But how preposterously they imitated the apostles, which established in the church a perpetual ceremonie of annoynting the sicke, doth thereby appeare, that Christ gaue the gift of healing to the Apostles, not that they shoulde conuey the same by right of enheritance to their posteritie, but that it shoulde be for a time a seale of the doctrine of the Gospel. And at this day the ignorance of the Papists is too ridiculous, which chalenge filthy annoynting (wherby they bring them that are half dead to the graue), for a sacrament.

1. And it came to passe. In this place Mathew sheweth nothing else, but that Christ ceased not from the course of his office, while the Apostles laboured other where. Therefore assone as he had sent them, with their commandements to go through Iudes, he applied himself to teaching in Galile. But there is waight and force in that woord commaunding: for Mathewe declareth that they had not a free embassage permitted them, but that it was prescribed and tolde to them what they should say, and how they should behaue themselues.

2. And when Iohn heard. The Euangelists doe not meane, that Iohn was moued with myracles, so that then at lēgth he acknowledged the mediatour: but because he saw that Christ became famous, and accounting that the ful and perfect time was come, wherein his testimonie was approued in him, he sent his disciples to him. That is too absurde, that some thinke that he sent for his own cause also, as thogh that he had not ben fully perswaded and plainly taught, him to be the Christ. That is also a friuolous imagination of them, which imagine that when the Baptist was neare his death, he should demand of Christ what message he should beare frō his mouth to the fathers which were dead. But it is euidēt that this holy crier of Christ, because he saw himself not to be farre distant from the ende of his race, and that his disciples remained as yet in suspence, thoughe he had bestowed much labour in teaching them, sought this last remedy to heale their infirmitie. He faithfully behaued himselfe in this (as I said) that his disciples might embrace Christe without delay. Sith by daily calling vponupon, they had profited so litle, he doth not feare without a cause, least after his death they should fal away wholely: therefore by sending them to Christe, his will was to waken their slouthfulnesse throughly. Againe, the pastours of the Churche are in this place admonished of their duety, that they shoulde not endeuour to holde disciples addict… or as it were bounde to them, but to directe them to Christe, who is the only maister. p. 292Iohn at the beginning professed himself not to be the bridegrome. Therfore which is the part of a faithful frend of the bridegromes, he offereth a chast and a pure spouse to Christ himselfe, who is the only bridegrome of the Church. Paule 2. Cor. 11. 2. declareth that he had the same care: and the example of them both is proposed to all the ministers of the Gospell to folowe.

3. Art thou he that should come? Iohn taketh that for graunted, which the disciples had learned from their childehode. For it was a common lesson of godlinesse amongst all the Iewes, that there should come a Christ, the author of saluation & of perfecte blessednesse, wherefore he moueth no question of that principle: but demandeth only whether Iesus is that promised redemer. For it behoued them after they were perswaded of the redemption promised in the law and the prophets, to embrace the same offred in the person of Christ. VVhē he addeth, shal we loke for another? In this clause he sharply reproueth their slouthfulnes, which being taught so certainly before, should wauer so long with doutful mindes. He also sheweth what is the nature and force of faith: namely, that being grounded in the truth of God, it looketh not about hither or thither, nor varieth: that being content with Christ alone, it turneth not any other way.

Goe, and shew Iohn. As Iohn had taken the person of an other vponupon him: so he cōmandeth to cary word back again to him, which should rather hauehave bene obserued of his disciples. That he answereth not simply, he doeth it first for that purpose, because it were better the thing it selfe shuld speake: then, that hee might giuegive his forerunner more free scope of teaching: yet he doth not giuegive him in his myracles a naked matter without fourm, but he applieth the myracles to their end out of the Oracles of the Prophets. And he noteth one place especially out of the 35. chapter of Isaiah, & an other out of the 61▪ that the disciples of Iohn might know that to be fulfilled and performed, whiche the Prophet witnessed of the kingdome of Christe. In the first place is contained a description of the kingdome of Christ, vnderunder the which gouernment God promiseth that he will be so liberal & bountiful, that he would help & remedy al diseases. And it is no dout but that he speaketh of a spiritual deliuerance from al euils & miseries. But Christ by outward signes (as is said before) sheweth that he came to be a spiritual phisition to cure soules. So it came to passe that the disciples might depart without any wauering doubt, hauing a plaine answere without obscure or vaine circumstances. The last place is like to the first in this, that teaching that the treasures of the grace of God for the world were proposed in Christ, it declareth that Christe was peculiarly sent to the pore & the afflicted. And he alleageth this prophesie purposely: partly, that he might teach all his humilitie▪ partly, that he mighte take away the offence which the wisedom of flesh might conceiue at his contemptible flocke. For as we are proud by nature, we esteme almost of nothing, except it be sette foorth with muche glory. But the Churche of Christe being gathered of poore menne, is furthest of all from that gay and gorgious shewe. From hence hathe the contempte of the Gospell crepte into manye, because it is not receiued of all great menne, and of menne of greate dignitie. But howe ouerthwarte and wicked thys estimation of the Gospell is, CHRISTE doeth admonishe vsus by the nature of the Gospell it selfe, when as it is sente but to the poore and abiectes, p. 293wherof it foloweth that it is no new thing, or ought that shoulde trouble vsus, if it be despised of all the mighty, which being pufte vp with their richesse, doe leaue no void place for the grace of God: nay, if it be refused of the most part of men, there is no cause why we shoulde maruell, when as there is scarce the hundreth man, which swelleth not with a vain confidence. And as Christ defendeth his gospel from contempt: so againe he declareth who they be that are fit to receiue the grace of saluation which is there offered: and he calling louingly miserable sinners to the hope of saluation, he raiseth them into an assured hope. For it is certaine that the poore are called, whose condition is miserable and vile, and whiche are nothing accounted of. Therefore as eueryevery man is most abiect & meane, let not his pouertie cause him to despaire, but lette it comfort him the rather to seeke after Christ. But let vsus remember that none else are accoū ted poore, but they that thinke themselues to be such: that is, whiche lye oppressed with the feeling of their owne pouertie.

6. And blessed is he. By this clause it was the wil of Christ, to teach, that if any will remaine constant and firme in the faith of the Gospel, he must resist and striue against offences which shal arise to the hinderance of the course of faith. But this is a preuention wherewith hee shieldeth vsus against offences: for we shall neuer want occasions to mooue vsus to refuse the same, vntil we lift our mindes aboue all offences. Therefore this is first to be noted, we must warre with offences, that we may stande fast in the faith of Christ. Neither is Christ wrongfully called the rocke of offence, and the stumbling stone whereat many do fal. It is certaine that that cō meth to passe through our fault: but he cureth this disease also, when he pronounceth them blessed which are not offended at him. VVhereby we also gather that the vnbeleeuers hauehave no excuse, though innumerable offences fall out: for what should hinder them that they shoulde not come to Christ? or what should offend them that they should fall from Christ? namely, because he with his crosse appeareth as one contemned & vile, being cast out with his crosse to the reproches of the worlde: because hee calleth vsus into the society of his afflictions: further more, because his glory and maiestie, as it is spirituall, is neglected of the world. Then, because his doctrine is contrary to our vnderstandinge: also because that by the crafte of Sathan many troubles doe arise, whiche defame and bringe the name of Christe and the Gospell into hatred. Lastly, because eueryevery man, as of set purpose frameth to himself a heape of offences, because that with no lesse malice then desire, all men withdrawe themselues from Christ.

7. And as they departed. Christ commēdeth Iohn to the people, that they might remember that which they had hearde of him, and giuegive credite to his testimonie: for his name was famous amongest the people, and they spake honourably of him: but his doctrine was smally esteemed, and they were but fewe which had respecte to his ministery. But Christe telleth them that they lost their labour which went foorth into the wildernesse to see him, except they woulde reuerently apply their mindes and studies to his doctrine. Therefore the meaning of the wordes is this, you went forth into the wildernesse, your lightnesse was fonde and to be laughed at, if your iourney had not some certaine ende. But you neither sought the pompe of the world, nor any other foolish thing, but your purpose was to heare the worde of God out of the mouth of the Prophet. Therefore that you may now shew what frute you had of your purpose, let that be well remembred which he spake vntounto you.

8. They that weare softe cloathing. They are deceiued whiche thinke that courtly daintinesse is condemned by this sayinge of Christe: there are very many other places, where the pride and immoderate glory in apparell is reprooued. But the simple meaning of thys place is, that there was no suche thing in the wildernesse, which should allure the people thether. For all thinges there were rude and filthie, which shoulde bring nothing but a lothsomnesse: they shoulde rather looke in kinges courtes, for fine trimming which delighteth the eyes. Thoughe he may seeme also after a sorte to reprooue the tyrannye of Herode, for that he helde Iohn in prison, because he had freely condemned his incestuous mariage. Therefore he declareth that it is but a fonde thing to esteme of Prophets according to the good will and fauour of Princes, because that flatterers doe raigne p. 295there for the most parte.

11. Verely I say vntounto you. In these words is not only the authority of Iohn confirmed, but also his doctrine is preferred aboue the olde prophesies, that the people might consider the righte purpose of his ministerie. For because they accounted not to what purpose he was sent, it came to passe that they profited almost nothing by his doctrine. Therefore Christ extolleth and placeth him aboue the order of Prophets, that they mighte learne and knowe that he hadde some peculiar and more excellent commaundement giuen vntounto him. But that he in an other place doeth denie himself to be a Prophet, is not contrary to this title of Christ. For he was not a Prophete after the order of others, whome the Lorde in times past had sette ouer his Churche as interpreaters of the lawe, and messengers of his wil: yet he was more excellent then the Prophets, because he spake not a farre off, and darkely vnderunder shadowes: but he tolde them that the time of their redemption was at hande and before them. To the whiche purpose also appertaineth the prophesie of Malachie, which presently foloweth: namely, that Iohn excelled in this, that he was the crier and the forerunner of Christe. For thoughe the olde Prophets spake of his kingdome, yet they were not placed as Iohn was before his face, that they should shew him present. Lette the readers looke the rest out of the firste chapter of Luke.

There arose not. The Lorde proceedeth further, asmuch as Iohn exceeded the Prophets, so much more excellent are the ministers of the gospel then he. They hauehave erred too ignorantly, which thought that Christe cōpared himself with Iohn, for he speaketh not here of the dignity of the person, but the excellency of the office is commended: which doth more euidētly appeare by the words of Luke. Ther arose not a greater Prophet. For the greatnesse is expresly referred to the office of teaching. In summe, Iohn hath so excellent a title giuen him, to that ende that the Iewes shuld the more diligently obserue the message that he brought. Then the teachers whiche should shortly after folow him, are preferred before him, that the maiesty of the gospell mighte be preferred aboue the lawe, and also that message which came betwene them both. And as Christ would prepare the Iewes to receiue the gospell, so it is meete for vsus to be wakened at this day, that we may reuerently heare Christ, speaking to vsus out of his high throne of his heauenly glory: least that he reuenge our cōtempt with that horrible cursse, whiche he denounceth againste the vnfaithfull by Malachie in the same place. The kingdome of heauen and of God, is taken here, as in other places before, for the new estate of the church, because that at the cōming of Christ ther was promised a restitutiō of al things. That which I trāslated the least, is red in the Greke in the cōparatiue degre the lesser. But after this maner the sense is the plainer, while it appeareth that it comprehendeth all the ministers of the gospell. Also, that many being endued with a smal portion of faith, are farre inferiour to Iohn, this nothing letteth, but that their preachinge may be more excellent, in that it proposeth Christe the conquerour of death, and the Lorde of life, whiche hath perfourmed the euerlasting cleansinge by his onelyonly sacrifice, and by takinge away the vaile, it lifteth the disciples into the heauenly sanctuarie.

12. From the time of Iohn. I doubt not but that Christ commendeth the maiestie of the Gospel of this, that it was sought after with a feruent desire p. 296of many. For as God raised vp Iohn, that hee might be a proclaimer of the kingdome of his sonne, so the spirite gaue effecte to his doctrine, that it might enter into the hearts of men, and mighte kindle their zeale. Therfore it appeareth that it came from God, which so straungely & sodenly spreadeth out, & raiseth great sturres. But in the second clause ther is added a restrainte, that the violent doe take it. For because the greater parte was no more moued, then as if the Prophets had neuer spoken of Christ, or as if Iohn had neuer come as a witnesse of him, Christ declareth that the violence whereof he speaketh, is founde but in one certaine kinde of menne. The meaninge therefore is, there is nowe a greate concourse of men, as if that men would violently enter into the possession of the kingdome of God. For at the opening of the mouth of one man, they doe not onelyonly couetously, but with violente force they receiue the grace offered. And thoughe very many are slouthfull, and are no more touched, then if Iohn should tell a tale in the wildernesse, nothing appertaining to them: yet many ran with violēt zeale. And to this purpose tendeth the saying of Christ, that they are inexcusable whiche contemptuously, as with cloased eyes doe passe by the manifest power of God, which shone as well in the teacher as in the hearers. Yet by these wordes we learne what is the true nature and force of faith: namely, that menne should not coldly and for fashion giuegive eare to God when hee doeth speake, but they shoulde aspire to him with an ardent affection, and breake throughe as it were wyth a violent endeuour.

LVKE. 16. The lawe and the Prophets to Iohn. Because the Lord had sayd that those things which the Prophets had foretolde (of the renewinge of the church that shuld be) was as an entrance to the matter for the peoples sake, now he compareth the ministerie of Iohn with the law & the prophets, as if he should hauehave sayd: it is no maruel if God doth now so mightily worke in the mindes of men. For he doeth not shew himselfe a farre off, as he did before in obscure shadowes, but openly and at hande is hee present to establish his kingdome. Hereof it foloweth that they hauehave lesse excuse, which doe stubbornely refuse the doctrine of Iohn, then the contemners of the law and the Prophets. There is an emphasis in the worde of Prophesying, for the lawe and the Prophetes did not sette God before the eyes, but onelie by figures they drew out as in a shadow, one absent.

Now we see whereto this comparison tendeth: namely, that it is not meete that menne should be now so cold, sith God sheweth himselfe present vntounto them, which helde the olde people in suspense by prophesies. But there is no absurditie in that, that Christ doth nowe number Iohn amongst the ministers of the Gospel, whom he had first placed in the middest betweene them and the Prophets, because his preaching, though it were a part of the Gospel, yet it was but a certaine rudiment of the same.

MAT. 14. And if ye wil receiue it. Now he doth declare more plainly how Iohn begā to preach the kingdō of God: for this is verily that Eliah which was promised to be sent before the face of God, for Christ would that the Iewes should now see and know that great & terrible comming of God spoken of before by Malachi, sith that Elias which is there promised, doth now execute the office of a forerunner. Also in these words (If ye wil receiue it): he reproueth the hardnes of their harts, that are so malitiously blinde in so great light. But what if he be not receiued, shall be not be that Eliah?

p. 297It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges: but after he had sayd that he was that Eliah, he reproueth them of slouth and vnthankfulnes, if he hauehave not that credit, which he deserueth.

15. He that hath eares. VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter, which he would should be diligently & carefully noted. Yet he also declareth that the misteries, wherof he speaketh, are not receiued of all: because that many of the hearers are deafe, or else hauehave stopped their eares. But because that man is not onelyonly hindered by his own incredulitie, but that diuers do also hinder others, christ here exhorteth the children of God, whose eares are opened, that they should be diligent to consider this excellēt misterie of God, and that they should not wax deaf with the vnbeleeuers.

LV. 29. Then al the people that heard. This clause is omitted by Math. which yet bringeth great light to the text: for here of Christ tooke occasion to reproue the Scribes, when he saw that they remained so obstinate in contempt of God. The sum of this place is this, the common people and the Publycans glorified God: but the Scribes, which gloried too much in the trust they had to their own vnderstāding, made no account of any thing that was spoken by Christ. And this at the first sight much darkned & deformed the glory of the gospel, that christ gathered not his discipls, but of the dregs & offscouring of the people: & because that they which excelled either in shewe of holinesse or of learning, refused him. p. 298But it was the Lordes wil to shew this spectacle, as an example in the beginning, least that either the men that then lyued, or the posterity that should followe after, should esteeme of the Gospell by the auctoritie of men that allowed of it: for almost all men are by nature bent to this sin. And there is nothing more preposterous, then that the trueth of GOD should be brought in subiection to the iudgement of men, whose quicknes of witte and sharpnesse of vnderstanding, is altogeather nothing but meere vanitie. Therefore, as Paule saieth, 1. Cor. 1. 27. God chose the weake and foolish thinges in the world, that he might ouerthrowe the mighty and the wise from theyr imagination. But it is our part to preferre this foolishnes of God (as the same Paule teacheth, 1. Cor. 1. 21.) before all the excellency of mans wisdom.

They iustified God. This speach is worthy to be noted, that they are said to iustifie God, which with reuerence embracing his sonne, doe subscribe to the doctrine brought by him. VVherefore it is no meruaile, if the holy Ghost doe eueryevery where adorne faith with most excellent titles, giueing the price vntounto it in the worshipping of God, accounting it to be most perfect obedience. For what holier office can be imagined, then to ascribe vntounto God his iustice due to him? Yet this word iustifying doth generally extend to al the praise of God: as if it should be said, that God was approoued and glorified of the people, whiche rested in the doctrine which came from him. And, as faith iustifieth God; so it cannot be, but that incredulitie is blasphemy against him, & spoileth him of his praise. But this phrase teacheth vsus, that men are after this maner brought rightlye to beleeue, when they hauehave bid the wisdome of the flesh farewell, accounting that nothing proceedeth from God, but that which is right & pure, not taking so much libertie to themselues, as once to murmur at his word and his works.

Being baptised. Luke meaneth that the fruit of Baptisme, which they had receiued, did then appeare: for it was a good preparatiue for them towardes the receiuing of the Gospel, and this was a token of godlynesse that they had offered themselues to be baptised. Now the Lord leadeth them from that meane beginning to higher degrees: euen as the Scribes by despising the baptisme of Iohn, through their owne pride did shutte vp the gate of fayth against themselues. Therfore if we desire to ascend to sound perfection, we must first take heed that we despise not the least of Gods callings and matters: but let vsus be humbly prepared to beginne at the least elementes. Secondly, we must do our diligence, that our faith though it hauehave a weak beginning, may by degrees dayly profit more and more.

30. They despised the counsel of God against themselues. The counsell of God is for honours cause opposed against the wicked pride of the Scribes: for there is a force in this word coūsel, which deliuereth this doctrin of God from the contempt of men. But word for word Luke saith that they despised it against thēselues. Neither do I reiect that sense, which others do rather alow, that they were rebellious to their own destruction. But because the words of Luke are plaine, and that they are thus vsed ofte, I had rather translate it in themselues: as if he should hauehave saide, though they withstood it not openly and directly: yet, as they swelled with an inward pride inwardly, so they despised it in themselues.

p. 29931. VVhereunto shall I lyken this generation? He meaneth not all the men that then lyued: but he speaketh properly of the Scribes and their flatterers. He vpbraideth thē, that when the Lord had attēpted diuerse waies to draw them vntounto him, they most obstinately refused his grace. But he vseth a similitude which is taken, as it is supposed of a game commonlye vsed by children; neither is this coniecture vnlike, that children leading seueral daūces, did so sing one to an other. And verely I think that christ purposely that he might ouerthrow the pride of the Scribes, tooke occasion to reproue them of chyldren playing together, declaringe that though they were neuer so proud, yet the song which children sing, whil they play in the market place is enough to condemne them.

33. For Iohn came. VVhen as this man liued an austere and streit life, sounded repentance & sharp reprehensions, as though he sang a mournfull song, and the Lord himselfe, as with a mery & cheerefull song applyed himselfe more pleasantly to allure them to his father: what cause should there be that neither of these wayes profited nothing amongste them, but theyr yron obstinacie or hardnesse of hearts? But this place teacheth vsus why there was so great difference in outward shew of life betweene Christ and the Baptist, which yet did both apply themselues to one matter: for it was the will of the Lorde by this varietie in taking as it were vponupon him diuerse persons, the more to conuince the vnbeleeuers: for that he bending and transforming himselfe to their manners, could not yet bend them. If that all excuse be taken away from the men of that age, which with obstinate malice refused both those wayes, whiche the Lord vsed to call them by, we also are in their person found guiltie: whē as the Lord omitteth no kind of cheerefull dealing, or of mourfull and sorowful musicke to draw vsus vntounto him, wee remaine as dead stones. As menne not well in theyr minde, or out of theyr witte, are commonlye called Lunatike: so they called Iohn, a manne possessed with a deuill.

34. The sonne of man is come. To eate and to drinke in this place signifieth to lyue after the common order of men: as Christ saieth, Iohn came neither eating nor drinking: because he liued not after the common order of men, for that he abstained from the common meates and common order of diet: which Luke expresseth more plainely in these words, not eating bread, neither drinking wine. Let them note this place: which thinke the estate of perfection to be in outwarde austeritie of lyfe, and they thinke him to liue an Angels life, which liueth sparingly, or pineth away himselfe with hunger. For, according to this rule, Iohn should be better then the sonne of God: but this is rather to be holden as a rule, bodylye exercise profiteth litle, but godlines is profitable vntounto all thinges, 1. Tim. 4. 8. Yet vnderunder this pretence libertie may not be giuen to the flesh, to pamper vp it selfe in delycacie and wantonnesse: only superstition must be auoyded, least foolish men imagining perfectiō to be in these outward elementes, they neglect the spiritual worship of God. Adde this also, that Christ applyed himselfe to lyue after the common order of mans life, that he might sanctifie godly temperance, and not nourish the superfluitie of others either by any shew or example of his.

35. But wisdom is iustified. This place is diuersly expounded by the interpreters, Some say that wisdom was iustified or acknowledged by the p. 300Iewes to be without fault, in that they being faultie in their own consciences, and iudges of theyr owne infidelitie, were enforced to witnesse that the doctrine was good & holy, which they reiected. And they take the children of wisdom for the Iewes, who set out themselues with this title. Others do thinke that it is spoken in scorne: as thus, do you in this manner approue the wisdome of God, whose children you boaste your selues to be? But because the Greek Preposition here vsed, is not properly referred to the party, which is the doer, there are some, which expounde it thus, wisdome is discharged of her children, so that now shee is not by any law bound vntounto them, as if the enheritaunce were trāslated to some other: as Paule saieth, that Christe was iustified or freed from sinne, Rom. 6. 7. beecause the cursse of sinne had no further power ouer him. Some vsing a greater libertie interprete it more hardly, as that wisdome should be estraunged from her children. But howsoeuer the greek Preposition be here interpreted, in my iudgement an other sense is more apt: wisdom though her own children do vtterly despise her, dooth ye… lose nothing of her excellencie and dignitie: but remaineth sound. The Iewes, and especially the Scribes vaunted themselues to be the children of the wisdome of God: yet when they trod theyr mother vnderunder their feet, they did not onelyonly flatter themselues in so great sacriledge, but in theyr iudgement they would that Christ should also hauehave fallen: on the other side Christ saieth, though wisdome hath wicked and degenerate chyldren, yet she remayneth safe, and her credit and authoritie cannot bee ought cmpared by their malice, which doe wickedly and malitiously slā der her. But I hauehave not yet set downe that sense, which in my iudgment doth best agree with the place, and is most naturall. First, in the wordes of Christ there is a secret Antithesis, betweene naturall children and bastardes, which vaunt of a vaine title without a cause: as if Christ should say: let them goe on in their pride, which gloriously boast themselues to be wisdomes children in vaine: she shal yet hauehave her praise and her autoritie amongst her naturall children. Therefore Luke addeth this vniuersall note of all her children, whereby he declareth that the resistaunce of the Scrybes was not such a let to any, but that all the electe of God shoulde remayne in the fayth of the Gospell. For the Greeke Preposition, it is not to be doubted but that the same word is sometime diuersly vsed. As to omitte many examples, when Christ saieth, Luke, 17. 25. The sonne of man must first suffer many thinges, and be reproued of this generation. No man will deny but that there is the lyke manner of speaking vsed in the Greeke, in the other clause. Chrisostome also, whose naturall language was the Greek tongue, passeth by this, as a matter of no waight. And besides this, this sentence shall thus better agree and answere to the former sentence, where it is sayde, that God was iustified of the people. Therefore though many Apostates doe fall away from the Churche of God: yet alwayes shall the faith of the Gospel continue safe amongst all the elect, which are indeede of the flock.

1. After these thinges. It may be gathered by many circumstances that the Apostles were returned backe againe to Christ, before that these seuentie were substituted in theyr roomes. For the twelue were sente to stirre vp the Iewes in hope of the saluation at hand: after theyr returne when there was neede of more dilygent attentiuenes, there were moe sent out as second messengers, which shoulde euerye where in all places spread abrod the fame of the comming of Christ. But there was no speciall ambassage committed to them, Christ onelyonly sent them before him, as forerunners, which might prepare the mindes of the people to receiue his doctrine.

In the number of seuentie he seemeth to folow that order wherto the people had heretofore bene accustomed. That must be remēbred, which we spake of the twelue Apostles, that look how many trybes there were in the florishing estat of the people, so many Apostls were there chosē as Patriarches, which shold gather the members of the torne body togeather p. 302that thence might come a perfect restitution of the Church. The reason was not vnlike in the seuentie. VVe know when Moses was not able to beare the burden, he chose vntounto him seuentie Iudges, which shuld gouerne the people togeather with him, Numb. 11. But the Iewes being now returned from the captiuitie of Babylon, had a councell called synedrion, which they through corruption called sanedrin, which consisted of seuentie and two Iudges. But as the common speach is in such numbers; so when they spake of the synedrion, they onelye called them seuentie Iudges, and they were chosen of the posteritie of Dauid, as Philo witnesseth, that there might yet remaine some authoritie in the kingly stocke. VVherefore after many miserable murthers, this was the last part of theyr destruction, when Herod had ouerthrowne that councell, hee spoyled the people of their lawfull gouernment. Furthermore, because their returne from Babylon, was a figure of the true and perfect redemption, the Lord now seemeth to chuse these seuentie preachers of his comming, therby to promise after a sort, a restitution of their decayed estate: Yet he made thē not Iudges with power, beecause the people was to be called backe againe to one head, but hee commaunded them onelyonly to goe before, that he alone might rule and gouerne. In that he sent them two togeather, it seemeth that he did it in consideration of theyr weakenes: for it was to be feared, least they being seuered alone, shuld hauehave had lesse courage thē was necessarye for the through perfourmaunce of theyr office: Therefore that some should mutually encourage others, they are sent two togeather.

2. The haruest is great. I expounded this sentence in the 9. Chap. after Matthew: yet it was conuenient to be set downe here againe: because it is here vttered vppon an other occasion. For that Christ might therby the better stirre vp his Disciples diligently to apply theyr labour, he telleth them that the haruest is great: whereof it followeth that their labour should not be in vaine, but that they should finde aboundaunce of matter, wherein they might exercise themselues. After he admonisheth them of daungers, contentions and troubles, and he commaundeth them to girde vp themselues, that they might speedely goe through all Iudea: then he rehearseth those commaundements, which he had giuen to the Apostles: therefore it were superfluous here to load the readers with moe wordes, sith the full exposition of all these thinges may be hadde there: onelyonly they are to be admonished what this speach meaneth, Salute no man by the way. It is a token of great haste, where as if any man meere vsus in the way, we goe forward, and speake not to him, that might hinder vsus, though it were but a litle. So 2. Re. 4. 29. when Elizeus sent his boye to the Sunamite, he forbad him to salute any by the way. VVould Christ therefore hauehave his disciples to be so vnkind, that he would not allowe them to salute any by the way? No, but he commaundeth them to make such speede, that they should passe ouer all lettes. Luke also hath this onelyonly, that the Disciples should eate and drinke those thinges, whiche shoulde be set before them. In which words Christ doth not only command his to be cōtent with cōmon and meane diet, but he also aloweth thē to eate of other mens charges. And this is the simple & natural sense, it shall be free for you to lyue of other mennes charges, so long as you shall be in this iourney: for it is meete that they, for whose cause you p. 303labour, should giuegive you foode. Some thinke that that scruple is taken away, that the Disciples should not abhorre or refuse any kinde of meat: but Christ meant no such thing: nay, his purpose was not to geue them any thing in commandement concerning frugal diet: but only to graunt them in steade of reward to be fed in this their ambassage of their hostes that enterteined them.

20. Then he beganne to vpbrayde. Luke sheweth when and wherefore Christ so inueighed against these cities: namely, when hee had sente his Disciples into diuerse partes of Iudea, to preach as they wente that the kingdom of God was at hand: he cōsidering their vnthankfulnes amōgst whom he had laboured as a prophet long time, & had wrought manye miracles, and they not profiting thereby: he brake out into these words, as if he should hauehave said, that the time was now come that he would goe to other cities, sith he found that the inhabitants of that coaste, where he began to preach the Gospel and to work miracles, were a stubborn and malitious people. But not speaking of his doctrine, hee vpbraideth them, that they were not drawn to repentaunce by his miracles: for it is euidēt that the Lord shewed his power by miracles: to this end, that hee might thereby call men vntounto him, and sith that by nature al men are set against him, it is necessary that they beginne at repentance. It is well known that Chorazin and Bethsaida are cities situated vpō the shore side of the lake Genezareth.

p. 30421. If the great workes which were done in you had bene done in Tyrus and Sydon. Christ of purpose brought this comparison of Tyrus & Sydon, because they were infamous in wickednes, pride, luxuriousnes, and other sinnes, and euen their neighbours hard by them, and that hee might pricke his countreymen, the Iewes, the rather. For there were none of these, which accounted not the Tyrians and Sydonians for moste wicked contemners of God. Therefore Christ amplifieth his curse the more, when hee saieth, that there was more hope of amendment in those places (where there was no relygion) then appeared in Iuda it selfe. But least anye should moue curious questions of Gods secrete iudgementes, it is to be considered that the Lord applyed his woordes to the common capacitie of mans vnderstanding, comparing the citizens of Bethsaida and theyr neyghbours with the Tirians and Sidonians, hee disputeth not what God forsawe in secret counsel shuld become eyther of these, or of those, but what the others would hauehave done, as might by outwarde appearaunce be gathered. For that those cities were so corrupt in maners, and dissolute in behauiour, might be imputed to theyr ignoraunce, that the word of God was neuer heard there, neither had they by miracles that calling to repentaunce: but the cities of Galyle reproued by our sauiour, were hardened in obstinacie, as appeareth by contemning the miracles, which they had seene wrought aboundantly amongst them, without any profit. In summe, the wordes of Christe tende to this purpose, that Chorazin and Bethsaida excell Tyre and Sidon in malice and outragious contempt of God: and yet there is no cause to contend with God: for passing by them, in whom there was more hope, and shewed his power amongst the wickedest, and them that were past hope: VVhōsoeuer he employed not his mercy vppon, he iustly appoynteth to destruction.

Now, if he withdraw his word from some, and suffer them to perish: but that others may be more inexcusable, and that hee solycite and exhort them to repentaunce, by this or by any other meanes: who canne therefore charg him of yll dealing? Therefore acknowledginge our own infirmitie, let vsus learne humbly to reuerence this high misterie. For their proud and arrogant frowardnes is not to be borne with, which cannot abyde that God should be accounted righteous, further then theyr senses can reach vntounto: and they proudly refuse the misteries of God, which of duetie they should reuerence: because it agreth not with theyr reason.

If these great workes had bene done. VVe said, that we are by these woordes taught the right vse of myracles, yet in these great works is also comprehended the doctrine. For it is not to be thought that Christe helde his peace, whyle he shewed the power of his father: nay, the myracles were annexed to the Gospel to make them more attentiue to the words of Christ.

In sackcloath and ashes. Repentaunce is here described by the outwarde signes, which then were solemnlye vsed in the Church of God: not that Christ esteemed these outward rites, but because he applyed himself to the capacitie of the common people. VVe know that the repentance of the faythfull is not tyed to a few dayes, but they must daylye exercyse themselues in meditating thereof vntounto their death. But it is not necessary p. 305to put on sackcloath, and to be sprinkled with ashes eueryevery day: therefore this outward shew of repentaunce is not alwayes to be vsed, but when that from some grieuous falling away menne turne againe to GOD. And then sackcloath and ashes are shewes of guiltinesse; vsed to appease the wrath of the iudge, and do properly belong to the beginning of conuersion. And sith that menne doe testifie their sorow and their griefe by this outward ceremonie, it is necessary that the hatred of sinne, the feare of God, and the mortification of the flesh should goe before, accordinge to that saying of Ioel, 2. 13. Rent your heartes, and not your garments.

Now we see why Christe, when he spake of Tyre and Sydon, ioyned sackcloath and ashes to repentaunce: whose inhabitants could not hauehave the Gospell preached vntounto them: but he condemneth their former life, leauing them no refuge, but to flye to a sorowfull shewe of their guiltinesse, and humblye to seeke for forgiuenesse. To the same purpose also maye that woorde Sitting bee applyed▪ For it signifieth a lyinge prostrate vppon the grounde, whiche menne forlorne doe vse to testifie and shewe their mourninge, as appeareth in manye places of the Prophetes.

33. And thou Capernaum. Hee nameth Capernaum especially, because hee was so much conuersant there, that menne thought he hadde beene borne there. And this was an inestimable dignitie, that the sonne of God should beginne his kingdome and his priesthood there in that citie, and that hee had chosen it in steede of a palace and a sanctuarie for him. But she was so drowned in her owne filthinesse, as if no droppe of Gods grace hadde euer bene amongst them: therefore Christ pronounceth that the greater blessinges of GOD they hadde, so much the more horrible punishment remained for them. This place is dilygently to bee noted, that the prophaning of Gods giftes, because it is ioyned with sacriledge, shall neuer escape vnpunished. Therfore the hygher a manne is in dignitie, the more seuerelye he is to bee punished, if hee prophane the gyttes of GOD beestowed vppon him: and then especiallye is there a horryble vengeaunce at hande, when wee (beeinge enriched with the spyrituall gyftes of Christe) hauehave him and his Gospell in derysion.

If they hadde beene do one in Sodome. It is sayde before that Christe spake after the manner of menne, and that hee did not shew, as out of a heauenly Oracle, what he foresawe shoulde hauehave become of the Sodomit…, if a Prophet hadde bene sent vntounto them. If this aunswere doe not satisfie the contentious: yet this one thing shall take awaye occasion of further quarrelling from them, though GOD had a remedie in his hande, whereby he could hauehave saued the Sodomites; yet he was a iust reuenger in destroying them.

LV. 16. Hee that heareth you. They are deceaued, which thinke that, that is repeated here, which we had in Matthew, 10. 40. Hee that receiueth you, recosueth me. For Christ spak there of the persons, & now here of the doctrine: that receiuing pertained to the dueties of charitie: but now he cōmendeth that faith, which receiueth God in his word. This is the sum, that the godlines of men is tried by the obedience of faith: and they that refuse the gospel, though they glory that they are great worshippers of God, yet they do openly shew a wicked contempt of him. Furthermore, the purpose of Christ is to be considered: for whereas a great part p. 306of the world, preposterously esteemeth of the gospel after the dignitie of men, and therefore despise it, when it is brought by men of a meane and base estate, Christ here meeteth with this peruerse iudgment. Also sith there is that pride almost in al men, that they wil hardly submit thēselues to their equals, or to them, whom they contemne in respect of thēselues: and God appointeth to gouerne his Churche by the ministerie of men, and chuseth the ministers of the worde oft times out of the dregges and offscouring of the cōmon people: it was therfore necessary for him to set forth the maiestie of the Gospel, least it should become vile: because it is vttered out of the mouth of man. This therefore is a notable commendation of the outward ministerie, that Christe saieth, what honour or reuerence soeuer is giuen to the preaching of menne; so that it bee faithful, that God accepteth it as imployed to himself. VVe may profitte by this commendation two wayes: for first nothing can better encourage vsus to embrace the doctrine of the Gospel, then to heare that it is a most excellent seruice of God, and a sacrifice of a sweete smelling sauour, to heare him speaking to vsus by the mouth of men, and to submit our selues with that reuerence vntounto his word brought by men, as if he himself shuld discend from heauen, or should reueale his counsel by Angels. Then this established assurednes taketh all doubt from vsus, when wee heare that the testimonie of our saluatiō witnessed to vsus by men, sent frō God, is so to be receiued and credited, as if his owne voice shoulde sounde from heauen. Contrariwise, to driue vsus from contempt of the Gospel, he addeth a seuere sentence, affirming that they disdaine not men, but him, and God his father, whiche disdaine to heare his ministers, though they bee but meane men. And as the dignitie of those pastors, which sincerly & faithfully do execute their office is highly here extold: so the pope maketh him selfe ridiculous with his shauelings, while vnderunder this pretence, he would mainteine his tyranny. For it is certeine that Christe speaketh not, as if he would resigne to men that right, which he had receiued from his Father: but this is his onelye purpose, to delyuer his Gospell from contempt: VVhereof it followeth, that he transferreth not the honour due to him, to the persons of menne, but onelyonly to seeke that it be not separated from his word. Therefore, if the Pope will bee receiued, lette him bring the word for a warrant, whereby hee maye be knowne to bee a minister of Christe: but so long as hee goeth on in his owne lykenesse, that is, as a chiefe enemie of Christes, and hauing nothinge like to the Apostles, lette him leaue deckinge him selfe with others feathers.

17. And the seuentie turned againe. It appeareth that the seuentie disciples did not at the first fully and perfectly beleeue Christes wordes, when as they returned reioycing, as at a strang matter and a thing, not to be hoped for, that they should cast out deuilles by the power of Christe. But this aucthoritie was committed to them, and they had also a commaundement: yet I thinke not when they went forth, but that they were perswaded that their maister had said nothing to them in vaine: yet after, when the straungnes of the matter exceeded their opinion, they were amased at those wonderfull sightes. But this commonly falleth out, that the faithful do onelye conceaue a certeine taste of the power of God by his word: then experience caryeth them into admiration. But what maner of ioy they had, shall more plainely appeare by Christes aunswere.

18. I saw Sathan. Christ leadeth his disciples from one special sort to a whole generalitie: namely, that he commanded his gospel to be preached to this end, that he might ouerthrow the kingdome of Sathan. And because the disciples tooke that exāple, which in experience they had seene, without further application, Christ telleth them, that the force and efficacie of their doctrine should reach further, and that the tyranny which Sathan exercised against al minkinde should be ouerthrowne. Now, wee conceaue the meaning of the words, when Christ commaunded his gospel to be preached, he did not attempte a matter, the end whereof was doubtfull, but he saw before that Sathan should therby be ouerthrown. Now, sith the sonne of God cannot be deceaued, and this his foreknowledge belongeth to the continuall course of the Gospel: it is not to bee doubted, but as oft as he raiseth vp faithfull teachers, but that he wil giuegive like happy successe to their labours. VVherby we gather, that we cannot be otherwise deliuered from the seruice of Sathan, but by the gospel, then, they profit rightly by the Gospel, in whom the power of Sathan falleth downe, that they dying vntounto sinne, begin to liue to the righteousnesse of God. The similitude is also to be noted, which hee vseth, that Sathan fell downe as lightning at the thunder of the Gospell: for so is the diuine & incredible power of the doctrine expressed, which so sodenlye casteth downe headlonge with violence the prince of the worlde, furnished with so great powers. Here is also expressed how miserable the condition of men was, ouer whom sathan triumphed, who reigned in the aire, & held the world subiect vnderunder his feet, vntil Christ the delyuerer came.

19. Behold, I giuegive vntounto you power. This is spoken by waye of a graunte. Christ denieth not, but that it is an excellent gift, wherin they reioice: but he specially warneth them to looke somwhat deeper into the matter, & not to stay at the outward miracles. Therefore, as their ioy was not cō ceaued of nothing, so he doth not altogether condemne it, but sheweth that it is not such as it ought to be: because they pleased themselues too much in these outward shewes, & did not lift vp their minds into heauē. And almost al the godly are sick of this disease: for though they consider the goodnes of gods benefits with thāks giueing: yet they go not so far with thē, as they ought, as with ladders to be holpe by thē to clime into heauen.

p. 308Therefore they hauehave neede to be raysed vp by the Lord, as with an out-stretched arme, to be holden, that they fall not downe vponupon the ground, but that they should aspyre to a heauenly newnesse of lyfe. He calleth al daungers the power of the enemie: because the deuill throweth vponupon vsus whatsoeuer he knoweth may make against vsus: not that hee hath in his power those thinges, which can hurte men: but because that he being armed with the curse of God, he endeuoreth to turne al his scourges to our destruction, and taketh them as weapons to wound vsus with.