Harmony of the Gospels, Harmony of the synoptic Gospels (12 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (12 of 29)

p. 30820. Your names are written. Christ purposing to withdraw his disciples from a vaine ioy, to glory and to ioy in eternal lyfe, he leadeth them to the head spring and fountaine of the same: namely, that they are chosen of God and adopted to be sonnes. He might hauehave commaunded them to reioyce, for that they are regenerate by the spirit of God, to be new creatures in Christ, that they are lightened in hope of saluation, and hauehave the seale of the same giuen vntounto them: But his will was to set down vntounto them the head, from whence all these good thinges doe come: that is, the free election of God, least they should ascribe anye thing to themselues. The benefites of God, which we feele in our selues, do giuegive vsus occasion to praise God: but the eternall election, which is without vsus, doth shew more plainely, that the meere goodnesse of God is the foundation of our saluation. Further, he saith metaphorically that their names are written in heauen, meaning they are accounted beefore God, as sonnes and heires, as if they were written in a Catalogue.

p. 30925. Iesus answered. Though the Hebrewes doe commonly vse this word answering, euen in the beginning of a matter or speach, yet I think that in this place there is a greater Emphasis, and that Christ took occasion of the present matter to speake thus: and Lukes wordes doe more plainely confirme it, in that he saieth, that Christ the same houre reioyced in the spirit. But whereof should this reioycing proceede: but that Christ esteemed the Church gathered of meane and contemptible men, as deare & as pretious to him, as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same▪ And the wordes, which he speaketh to his father, hauehave more vehemēcy in thē, then those which he speaketh to his disciples. Though it is certeine that in respecte of them, and for their cause hee gaue thankes to the Father, least any should be offended with the meane and base estate of the Church. For we doe alwayes seeke after glorious shewes, and nothing seemeth more vnlikely to vsus, then that the heauenlye kingdome of the Sonne of god, whose bewtie is so gloriouslye described by the Prophets, should consist of the dregges and offscouring of the people. And surelye woonderfull is the counsell of the Lorde in this, that hee hauinge the whole worlde in his hande, hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world, which might hauehave the better bewtified and adorned the name of Christe with their nobilitie. But Christe here withdraweth his disciples from a proud and disdainfull iudgement, least they shoulde be so bolde as to despise the meane and base estate of the Church, wherin he himselfe delyghteth and reioyceth. But, that he may with more force ouerthrow and ouer whelme the curiositie, which hereof aryseth in the mindes of men, he lifteth vp himselfe aboue the world, and reuerenceth the secrete iudgementes of God, that hee might drawe others with him to hauehave the same in admiration. And truely, though this order of God farre differeth from our iudgement, yet too madde, arrogant and blind are we, if we once murmurre when Christe our head doth reuerently accept and account of the same. But now it is conuenient to weigh the wordes, I giuegive thee thankes, O father. In these wordes hee declareth that he setleth himselfe in that decree of his father, which differeth so much from the iudgement of the world. There is also contayned vnderunder these wordes a secrete opposition betweene this praise, which he giueth to his father, & the malitious slaunders, or froward barkings of the world.

Now it is to be considered, wherefore he thanketh his father: namely, because that hee being Lord of the whole world, preferred the babes & simple ones before the menne of vnderstanding. For in respecte of the circumstaunce of the argument, it is of no small force, that hee calleth his father, Lorde of heauen and earth. For in these woordes he sheweth that this difference onelyonly dependeth of the will of GOD, that the wise are blind, and that the rude and vnlearned do vnderstand the misteries of the Gospell. There are manye other like places, wherein the Lord sheweth that they are all freely chosen by him, which attaine to saluation: because that he is the maker and creator of the world, and that all nations are his. Further, we learne by this sentence two things: first, that it is not for want of power in GOD, that all doe not obey p. 310the Gospell: for hee is able to subdue all creatures to his power. Secondlye, it is onelyonly by the woorke of his free election, that some become faythfull, and others remayne ignoraunt and obstinate: for he drawing some, and passinge by other some, dooth onelyonly make the difference betweene men: whose estate by nature is one and equall: Yet in that he chose the simple rather then the wise, he had consideration of his owne glory.

For, as fleshe is alwayes too proud; so if wise and learned men should goe before, this opinion would presently take place, that menne obtayned faith by dexteritie, or by wisdome, or by learning. VVherefore the mercy of God could not otherwise be so manifest, as it deserueth: but by making such a choyce, as might plainely declare, that whatsoeuer men bring of themselues is nothing worth. Therfore it is meete that the wisdome of man should be ouerthrowne, least it should obscure the praise of Gods grace. Yet it is further demaunded, whom Christ calleth men of vnderstanding, and whom he calleth litle ones. For experience teacheth vsus, that all the rude and simple hauehave not faith, nor all the wise and learned are left in their blindnes. Therfore they are accounted the wise and men of vnderstanding, which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen. And that this is not a generall rule, that all they are forsaken of God, which in pryde delyght in thēselues more then they ought, we are taught by the example of Paul whose pride Christ tamed: yea, if we descende to the rude common people, as the greater part of them appeare to be full of deadly malice, so we see them lefte togeather with the great and mightie menne to theyr owne destruction. I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues, whether they apply themselues to be accounted wise, honest, honourable, or rich: yet I doe thinke that Christ dooth here simply comprehend all that doe excell in wisdome and learning, without noting of the faulte: as againe hee accounteth them not in respect of vertues to be litle ones: for though Christe is mayster of the lowlye, and that this is the firste rudiment of fayth, that no manne shoulde be wise in his owne conceate: yet hee speaketh not here of wilfull wickednesse: but Christ by this reason amplifieth the louing mercy of the father, who disdayned not to descend to the lowest and vylest places, that he might rayse the poore out of the myre. But here aryseth a question, sith that wisdome is a gift of GOD, how commeth it to passe that it should hinder vsus from seeing the light of God, which shineth in the Gospell. That must bee remembred, which I saide euen nowe, that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them: and therefore excellent wittes are often hindered, that they cannot submitte themselues to be taught.

But, concerning this present place, I aunswere, though wisdome be no light to the wise, yet they may bee depriued of the light of the Gospell. For, sith that al menne were in one the same, and lyke condition, why shoulde not GOD at his pleasure take these or those? And why hee chose not the wise and mightie, Paule teacheth vsus, 1. Corin. 1. 27. namely, that hee chose the weake and foolish thinges of the world, that he might confound the glorious pride of flesh. But, we do note againe, that Christes speach was not generall, where hee sayd, that the misteries p. 311of the Gospell were hidde from the wise. For, if of fiue menne of vnderstanding foure refuse the Gospell, one receiue it, of so many simple menne, two or three become the Disciples of Christe, this sentence is fulfilled: which is also confirmed by that place of Paule, which I euen now rehearsed: for hee banisheth not all that are wise, noble and mighty out of the kingdome of God, but onelyonly sheweth that not many of them shal be saued.

Now is the question aunswered, that wisdome is not here condemned, as it is the gyfte of GOD, but Christe onelyonly saieth, that it is of no value to the obtaining of fayth, as againe he commendeth not foolishnesse, as though menne were thereby reconciled to God: but hee denyeth it to be any hinderaunce to his merciemercy: but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom. Now it remayneth to declare, what to reueale, and to keepe secrete meaneth. That Christe speaketh not of outwarde preaching may be gathered by this, that hee offereth himselfe generallye a teacher to all menne, and gaue the same commaundement to his Apostles. VVherfore this is the meaninge; no manne can attaine fayth by his owne wisdome, but onelye by the secrete lightning of the spirit of God.

26. It is so, O Father. This sentence taketh from vsus the occasion of vaine and wanton inquiringe, which ofte prouoketh and stirreth vsus. For God requireth no harder a matter of vsus, then that wee shoulde account his will for a perfect reason and righteousnesse. He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth: yet wil we runne headlonge with violence into that depth: and if wee finde oughte that please vsus not, wee grudge and murmurre against him: and many breake out into open blasphemies. But the Lorde hath prescribed this rule vntounto vsus, that wee should account that to be right, which pleaseth GOD. And this is to be wise, as wee ought to bee, to esteeme of the one good pleasure of God, as of a thousande reasons. Christe coulde hauehave alleaged the causes of this dyfference, if there hadde bene any: but beeing satisfied with the good pleasure of GOD, hee enquireth no further why hee called the little ones to saluation rather then others, and framed his kyngdome of the obscure common people. VVhereby it appeareth that they rage agaynst Christe, which grudge when they heare that some are chosen freelye of the good wyll of GOD, and that oother some are forsaken: for it greeueth them to gyue place vntounto God.

27. All thynges are giuen to mee of my Father. The interpreters doe yll applye this sentence with the former, which thinke that the onelyonly purpose of it is, that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell. But I think that Christ spake it for an other cause, and to an other ende. For, as he sayde before, that the Church came out of the secrete fountaine of Gods free election: so nowe hee sheweth how that grace of saluation commeth vntounto men. For manye, when they heare that none other are heires of eternall lyfe, but those whom GOD chose before the world was made, they doe curiously enquire how they may bee certeine of Gods secrete counsell: and so they caste themselues into a labyrinth, out of the whiche they canne finde no passage. But Christe commaundeth to come presently p. 312to him, that the certeintie of saluation maye bee fetched from thence. The meaning therefore is, that life is reuealed to vsus in Christ himselfe: and therefore that no man can be partaker of the same, but he that entreth in by the gate of faith.

Now wee see how he ioyneth faith with the eternall predestination of God, which foolish men doe so peeuishly compare togeather, as if they were contraries. For though our saluation be alwayes hidde with God; yet Christ is the conduit pipe whereby it commeth to vsus, and is by faith receiued of vsus, that it may be confirmed & ratified in our hearts. Wherfore it is not lawfull to shrinke from Christe, except we will refuse the saluation prepared for vsus. No manne knoweth the sonne. Hee speaketh this for this cause, least his maiestie should vainely be esteemed of, after the iudgment of menne. The meaning therefore is, that if wee will know what Christ is, we must credit the testimonie of the father, whoe onelye canne tell vsus truely and rightly what he hath giuen vntounto vsus in him. And certeinely by imagining him to be such a one, as our minde in the imagination thereof conceaueth, we spoyle him of a great parte of his power: therefore he is not knowne rightlye, but by the fathers voyce; though the onelyonly voyce sufficeth not without the direction of the spirite: for the power of Christ is so deepe and secrete, that menne cannot reach vntounto the same, vntill they be lightened of the father. Note therefore that the father knoweth him not for himselfe, but for vsus, that he might reueale him vntounto vsus: yet the sentence seemeth not to be ful: because the two partes of it agree not together.

It is sayd of the sonne, that no man knoweth the father but he, and he to whom he will reueale him: but of the father this onelyonly is sayde, that he onelyonly knoweth the Sonne: but there is no mention made that hee should reueale. I aunsweare, it should hauehave beene in vaine to hauehave rehearsed that, which he had spoke but now. For what dooth the former thankes giuing containe, but that the father hath reuealed the Sonne, to whom he hath thought good. Therefore that which foloweth nowe, that no man knew the sonne, but the father, is as a reason rendred of that hee hadde spoke: for this imagination might hauehave rysen; what neede was it that the father should reueale the sonne, who hath shewed himselfe to be seene openly? Now, that we vnderstand wherefore it is sayde that the sonne was knowne of the father alone: it remaineth that we shuld consider the latter parte of the sentence: That no manne knew the father, but the sonne. Also this knowledge differeth from the former: for it is not sayde, that the sonne knewe the father, because hee should reueale him by his spirite: but in that hee was the lyuelye image of the father, hee sheweth him visiblye after a sorte in his owne person. Yet I exclude not the spirite, but I referre the reuealing, whereof Christe nowe speaketh, to the manner of the knowledge; and so the text agreeth well togeather: For Christe confirmeth that, whiche hee sayde beefore, that all thinges were giuen vntounto him of the father, that we might knowe that the fulnesse of the Godhead dwelte in him. This is the summe, it is the gift of the Father, that the Sonne is knowne: for hee openeth the eyes of our mindes by his spyrite, wherein wee see the glorye of Christe, which otherwise was hidden from vsus: but the p. 313father who dwelleth in light, whereto no man can reache, and is incomprehensible in himselfe, is reuealed vntounto vsus by the sonne, who is his liuely image, so that he is sought else where in vaine.

28. Come vntounto me all yee. Now he doeth louingly cal vntounto him them, that he acknowledgeth to be fitte to be his disciples. For though he be ready to reueal his father to all, yet the most part neglecteth to come, because they are not touched with the feeling of their wants. Hypocrites care not for Christ, because they being drunke with their own righteousnesse, neither hunger nor thirst for his grace. They that are giuen to the worlde, make no account of the heauenly life: therefore Christe shoulde call those two sortes of people to him in vaine: he turneth therefore himselfe to the miserable and to the afflicted. Also he calleth them that labour and mourne vnderunder the burden: neither doeth he generally meane all them that are oppressed with sorowe and griefes, but them whiche being confounded in their owne sinnes, and striken with the feare of Gods wrath, are ready to fal downe vnderunder so great a burden. God humbleth his elect diuers waies: but because the most part of men oppressed with miseries, doe yet remain stubborne and vntamed, Christ meaneth by men wery and loaden, them that hauehave their consciences afflicted with the guiltinesse of eternal death, and are prickt so inwardly with their owne miseries that they fainte: for this feblenesse maketh vsus apt to receiue his grace. For it is as if he shoulde hauehave sayde, that his grace is therefore contemned of the moste parte, because fewe doe feele their owne wante: yet there is no cause why their pride or obstinacie, should hinder afflicted consciences which sigh for remedy. VVherefore lette vsus leaue all them which are bewitched with the sleights of Sathan, and do either perswade themselues to hauehave righteousnesse without Christe, or else do imagine themselues to be blessed in this world. Our miseries driue vsus to seeke after Christ. And because Christe admitteth none to the enioying of his rest, but them that fainte vnderunder the burden, let vsus learn that there is not a more deadly poyson, then that sluggishnesse whiche planteth in vsus a false and deceitfull opinion either of an earthly felicitie, or of righteousnesse and vertue: therefore lette eueryevery one of vsus daily stirre vp our selues, and first let vsus busie our selues to shake off the delightes of the world: then let vsus emptie our selues of all vaine trust in our selues. But though this preparation to receiue the grace of Christe doeth discourage men: yet it is to be noted that it is the gifte of the holy Ghost: because it is the beginning of repentance, whereto no man can attaine of himselfe. Neither is it the purpose of Christ to teache what man can doe of himselfe, but only how they ought to be affected which come vntounto him. They whiche restraine this burden and this labour to the ceremonies of the lawe, doe tie the sentence of Christ too short. I graunt that the burden of the lawe is intollerable, and that it woulde ouerwhelme soules: but that must be remembered which I sayd, that Christe reacheth out his hand to all that be afflicted, that he mighte make a difference betweene disciples and contemners of the Gospell. But that general speache of Christe is to be noted: for Christe doeth therefore without exception comprehende all that labour, and are laden, least any man through faithlesse doubting, should shut vp the way against himselfe. And yet all they are but fewe in number: because that of that innumerable companie of them that are about to perish, few feele themselues going to destruction. p. 314The refreshing which Christ promiseth, consisteth in the fre forgiuenesse of sinnes, which only easeth vsus.

29. Take my yoake on you. Because we see that many doe abuse the grace of Christ, while they turne it to serue the wantonnesse of the flesh: therefore after Christe hath promised ioyfull rest to the miserable afflicted consciences, hee also warneth them that he is a deliuerer vponupon this condition, that they should take his yoake on them: as if he should hauehave sayd, that he did not therefore free them from sinnes, that they hauing God mercifull to them, shuld therby take a libertie to sinne: but that they being comforted by his grace, shoulde take on them a yoake, and that they being freed in conscience, they might keepe in bondage the wantonnesse of the flesh. And heereof is gathered a definition of that rest whereof he spake: that is: it freeth not the disciples of Christ from the warfare of the crosse, that they should liue pleasantly, but it exerciseth them vnderunder the burden of discipline, and containeth them vnderunder the yoake. Learne of me. They are, in my iudgement, deceiued, which think that Christ spake here of his mekenesse, least his disciples (as the comming of mighty menne is woont to be fearefull) because of his diuine glory, shoulde flie from him. For he rather frameth vsus to folowe him, because that by reason of the stubbornnesse of the flesh, we flie the yoake as a sharpe and a hard thing. A little after he sayeth that his yoake is sweete: but howe can it be that any man shoulde submitte his necke willingly and ioyfully, except he being cloathed with …eekenesse, he becommeth like to Christe? Further, it appeareth that this is the meaning: Christ exhorting his disciples to beare his yoake, least the difficultie should terrifie them, he addeth presently after, learne ye of me, signifying that that yoake shoulde not be grieuous vntounto vsus, when we are by his owne example taught and framed to meekenesse and humilitie. That also pertaineth to the same purpose, that hee addeth, yee shall finde rest. So long as the flesh is at liberty wee murmur: but they whiche refuse the yoake of Christ, and endeuor to please God an other way, they do weary and tire themselues in vaine: As we see the Papists do vexe themselues miserably, and they beare a cruell tyrannie, vnderunder the which they are tormented, yet with silence they passe it ouer, least they should become subiecte to the crosse of Christ.

1. Iesus went on a Sabboth. The purpose of the Euangelists in this history was to shew, partly howe malitious the Pharisies were, and partly howe superstitiously they were addicted to outwarde rites of smal importance, in so much that they set all their holinesse in them. For they accuse the disciples of Christ, because that they being an hungred in their iourney, did pul eares on the Sabboth day: as if they had so broken the Sabboth. The obseruation of the Sabboth was an holy exercise, but not as they imagi…ed it, that one could scarce moue his finger, but with a trembling conscience. Hypocrisie made them so scrupulous in so light maters, whē as they beare with themselues in grosse superstitions: as Christ in an other place vpbraideth them, that they tithed Mintes and Anesseedes, but contemned the greater matters of the law. And this is alwayes the custome of hypocrites, to take liberty to themselues in great matters, and to be diligent in obseruing of ceremonies. And this is the matter why they are so straight in loking to the obseruing of outward rites, because they thinke that god is only pleased with a carnall worship. But this reprehension came rather of malice and enuie, then of superstition: for they were not so captious against others. And it is meete that we shoulde consider howe they were affected, least it should amaze any man to see that Christ had the doctors of the lawe so much his ennemies.

LV. 1. On the second Sabboth, after the first. It is not to be douted but that this sabboth belonged to some one of the feast daies, which the lawe cōmanded to be celebrated once eueryevery yeare: therefore some thoughte that the feasts continued for the space of 2. daies: but because that after the captiuity of Babylon, the Iewes so deuided their feasts, that there was alwayes a day betweene, that opinion is confuted. They speake more probably which say that it was the laste daye of the solemnization, whiche was as much estemed as the first. Yet I like their iudgement better, which take it to be the second feast of the yere: & the name agreeth very wel to be called the second sabboth after the first, because that in order of time it was the second of those high & yerely feasts. The first was the Passeouer, therfore it is probable that this was the feast of first fruites.

Mar. 24. VThy do they on the saboth day. The Pharisies reproue not the disciples p. 316of Christe, for pulling eares of corne in an other mannes fielde, but because they breake the Sabboth. As thoughe the Sabboth had bene ordained to this ende, that hungry men should pearish, rather then they should relieue their hunger. But this was the onelyonly cause of the Sabboth, that the people sanctifying themselues to God, shoulde exercise themselues in true and spirituall worship: then that they being freed from all worldly businesse, might the better frequent the holy assemblies. VVherfore the lawfull obseruation of it must be referred to this purpose: for the interpretation of the lawe must be fetched from the minde of the lawgiuer. But heereby appeareth howe malitious and obstinate superstition is: especially you may see how disdainfully and cruelly hypocrites doe lifte vppe themselues, where ambition and hatred of the person do meete togither: for not only the affecting of fained holinesse, as I sayde before, made the Pharisies so sharpe and so cruell: But sith that of purpose they desired to carpe at all the wordes and deedes of Christe, it cannot be but that they should drawe those things into the yl parte, wherein there was no fault, as all malitious interpreaters doe. There is no contrarietie in that, that Mathew and Mark say, that the fault was laid vponupon the Lord, and Luke, vponupon the disciples. For it is probable that the disciples were so troubled, that the accusation was broughte againste the maister himselfe. Also, it may be that the quarell being first laid against the disciples, came at lēgth to Christe himselfe, and that the Pharisies prouoked by malice, laide the fault vponupon him, that he did suffer his disciples to breake the Sabboth, and he yet helde his peace at it.

MAT. 3. HaueHave yee not red what Dauid did. Christ confuteth their cauill by fiue arguments. First hee excuseth his disciples by the example of Dauid, 1. Sam. 21. 6. for Dauid flying the wrath of Saule, when he asked vitailes of Ahimelech the priest, who had no common breade, hee obtained this fauour, that the shew bread was giuen him. If necessitie freed Dauid from fault, the same reason may be of force for others. VVhereof it followeth that the ceremonies of the lawe are not defiled, so that godlinesse be not hurt. Christ taketh it as graunted, that Dauid was without fault: because the priest which gaue him leaue to take that shew bread, is commended by the holy Ghost. VVhen he sayeth that it was not lawfull but for the priests only, Exod. 29. 32. to eate that bread: the meaning is by the common law: for if Dauid hadde in this attempted any thing vnlawfull, Christ had brought foorth his example in vaine, but necessity made that lawfull, which was forbidden for a certaine ende.

5. Howe the priestes on the Sabboth daies. The seconde argument whereby Christe prooueth that the breache of the Sabboth whereof the Pharisies complained, is voide of offence, is this: because it is lawfull on the Sabboth dayes to kill sacrifices, to circumcise infants, and to doe all other thinges that pertaine to the worship of god. VVherof it foloweth that the works of godlinesse cannot be contrary one to the other: for if the temple doeth sanctifie the handye labours emploide about the sacrifices and the other outward worshippings: the holinesse of the true and spirituall Temple is greater, to purge their worshippers from all fault, while they applye the workes of godlinesse. Also the disciples applied themselues to offer vppe their soules consecrated to God by the Gospell. Mathewe onelyonly toucheth this argument. Nowe that he sayeth that the Sabboth was broken by the p. 317priestes, is an vnproper maner of speach which Christ vseth, that he may frame himselfe to the hearers. For when the lawe commaundeth men to abstaine from their workes, it doth not forbid men from religious exercises: for Christ graunteth that to be true, whiche mighte but seeme to be so to the common people, hauing enoughe that the workes of the temple offend not God.

7. If yee knewe what this is. Mathew onelyonly maketh mention of the third argument. Christ reprooueth the Pharisies, because they considered not for what purpose the ceremonies were commaunded, nor to what ende they belong. And truely this hath bene a common fault almost in all ages: and therefore the Prophet Oseah. 6. 7. reprooueth the menne of his age, for that they beinge addicte to ceremonies, made no accounte of the woorkes of charitie, but God telleth them otherwise, that hee accounteth more of mercy then of sacrifices: By the worde MercieMercy, are noted by a figure all the workes of charitie, euen as vnderunder sacrifices is al the outward worship of the law comprehended. Christ applieth the same sentence to his time, and accuseth the Pharisies, for that they did wickedly wrest the law of God into a contrary sence, in that they neglecting the second table, did apply themselues wholely to ceremonies. Yet here ariseth a question, why God sayeth that he regardeth not sacrifices, sith he commaunded in the law that they should be straightly obserued. This may be readily answeared: outward rites in respecte of themselues are not estemed nor required of God, but in respecte of the ende whereto they are directed. Againe, God doeth not simplie refuse them, but comparinge them with the woorkes of charitie, he sheweth that hee doeth lesse esteeme of them then of the other. Yet notwithstandinge this, in the perfection of righteousnesse, the worship of God hath the chiefest place: then secondly come those dueties which belong to men. For though godlinesse of right is so much more accounted, of then charity, as God excelleth and is aboue men: yet because the faithfull by maintaining mutuall charitie amongest themselues, doe geue testimonie that they worship God effectually: God doeth not without cause call the hypocrites to this, for they faine a godlinesse in outward signes, and they doe wonderfully peruert the same by resting only in a carnall and outward worship. Furthermore, Christ gathereth effectually by the testimonie of the Prophet, that his disciples are guiltlesse: for god exercising his people in the rudiments of the law, minded nothing lesse then to kil men by famine.

…. For the Sonne of man is Lorde. Some ioyne this sentence with the former, there was one greater then the Temple: but I thinke them to be diuers. For Christ first alluding to the temple, affirmed that to be no breach of the law, that was annexed to the holy seruice of the same. But he sayeth heere, that he hath power giuen him, to set his disciples free from the necessitie of obseruing the Sabboth. The Sonne of man (sayeth he) can of his owne power moderate the obseruing of the Sabboth, as he doeth the other ceremonies of the law. And certainly, without Christ the bondage of the lawe is miserable, from the which he onelyonly freeth them whome he enricheth with the free spirite of adoption.

MAR. 27. The Sabboth was made for man. This fift argument is reported by Marke onelyonly. And this is the summe, that they doe wickedly whiche conuert the Sabboth to mans destruction, whiche God instituted for hy… p. 318sake. The Pharisies sawe the disciples of Christ occupied in holy worke, they saw them weary with the labour of the iourney, and also oppressed with hunger: yet they grudge that the hungry men shoulde comfort their wearied body with a fewe cornes of wheate. Is not the purpose of God wickedly peruerted in this maner, if the obseruation of the Sabboth be required with the losse of men, for whose commoditie the Lord instituted it? But in my iudgement they are deceiued whiche doe thinke that the Sabboth is altogether taken away: for Christe doeth only teach the right vse of the same. For though he sayd a little before, that he was Lorde also of the Sabboth: yet the full time of abrogating the same was not come, because the vaile of the temple was not yet rent.

9. And he departed thence. This hystorie and the former, tende both to one end: which is, that the Scribes were maliciously bent to carpe and cauill at eueryevery thing that Christe did, and therefore it is no maruell, if they whose mindes were so poysoned with frowardnesse, continued obstinate enemies against him. Yet we see that this is a common matter with hypocrites, onelyonly to folow a shadowe of the righteousnesse of the lawe: and as they say commonly, rather to be in shew then in substance. First therfore lette vsus learne to bringe with vsus, when wee are to giuegive iudgement of any thing, pure minds free from al malitious affection. For if hatred or pride, or any such like thing raigne in vsus, we shal not only be iniurious to men, but with contempt of God himselfe, we will turne light into darkenesse. p. 319No man voide of malice woulde hauehave denied this to hauehave bene a godly worke, which these good doctours dout not to condemne. From whence cōmeth this madnesse, but that all their senses were fraught with vile hatred of Christ, so that they would not see in the bright sun shine? VVe are also warned to take heede, least by giuing to Ceremonies more then is meete, we omit those thinges which are of greater account before God, and which Christ Matth. 23. 23. calleth the weightier matters of the law. For we are so bent to outward Ceremonies, that wee can neuer keepe a meane in that behalfe, except we remember that whatsoeuer is commanded of the worship of God ought first to be spiritual, then, to be measured and guided by that rule which is here prescribed by Christ.

10. They asked him, saying. Marke & Luke do only say that they watched what the Lord wold do: but Mat. setteth it down more plainly, that they tēpted him also in words. And it is likely that he had healed some others on the Sabboths before: hauing therefore taken occasion of that, they demand of him whether he think it lawful for him to do again, that he had done before. But they shuld hauehave considered with them selues whether it had ben the worke of God or of mā, to heale a dried hand, only by touching it, or with a word. For God who instituted the Sabboth, laid not a law vponupon him selfe, neither did he bring himselfe into any bondage, but that he might labour on the Sabboths, as he shoulde thinke meete as vppon other dayes. Therfore it was a poynt of too great madnesse, by mouing this question to driue God himselfe into order, and to abridge him of his free course in his workes.

11. VVhat man shall there be among you, that shal hauehave a shepe. Christ sheweth again, which is the true and right obseruation of the sabboth, & also he reproueth them for their malitious dealing, because they cauild at him, for that which was an vsual maner amōgst them all. For if any mans shepe fel into a pit, no man did forbid the pulling of it out▪ and how much more a man is worth then a beast, so much more lawful is it to help him. Therefore it appeareth that if any do help the necessity of the brethren, that he breaketh not the rest commanded by the Lord. Marke & Luke hauehave not this similitude: they only say that Christ demanded whether it was lawful to do a good dede on the sabboth day, or to do euil? for he that loseth the life of a man, is guilty of an offence: yea he litle di…sereth from a mā flaier which hath no regard to help him that hath nede. Therfore Christ reproueth them, that vnderunder the pretence of a holy rest, they wold enforce them to doe euill: for not only he doth sin, as it is said, that doth any thing against the lawe, but he also which neglecteth his duety. Heereby we also perceiue that christ did not alwaies vse the same reasōs, to ouerthrow this cauil with: for he disputeth not here of his Godhead as he doeth in Iohn, neither was it nedeful, for this one defence was sufficient to cōuince the Pharisies, for these two cannot agree that he should be accounted a breaker of the Sabboth, who should follow God.

LVKE. 8. But he knew their thoughts. If Mathew say true, they did openly bewray with their speache, what they had in their minde. Therefore Christ answeareth not to their secrete thoughts but to their opē wordes. But both may stande, that they spake openly, and that Christe iudged of their secrete thoughtes. Neither did they vtter what they meant, as Mathewe declareth, that their demaunde was captious: therefore Luke p. 320meaneth nothing else, but that Christ knewe their deceites, thoughe they pretended an other matter in wordes. Marke addeth that Christ looked vppon them angerly: for he mighte well be angry at their wicked obstinacie. And that we might know that his anger was iust and holy, he layeth that it sprang of this, that he mourned for the hardnes of their harts. First therefore Christe is sorowfull that menne exercised in the lawe of God, should be in suche grosse ignorance. But because that malice blinded them, he also conceiueth anger with his sorowe. This is a right moderation of zeale, when we mourne for the destruction of wicked men, and are angry at their vngodlinesse. And as this place declareth that Christe was not free from humane affections: so we doe heereof gather that the passions themselues are not sinfull, so that a temperate meane be kepte. VVe cannot holde the meane by reason of our corrupt nature, we are neuer angry, no not for iust causes without sinne: these thinges were not to be founde in Christe, for not onelyonly integritie of nature did beare rule in him, but in him there also shoane a perfecte example of righteousnesse. Therefore wee muste pray that the spirite of God may be giuen vsus from heauen to correct and bridle our imperfections.

p. 32114. Then the Pharisies. See whether obstinate fury carieth the reprobate, in resisting and striuing against God: for they being vanquished with his answeres, do yet powre out their poyson more and more. This certainly is a detestable monster, that the chiefe doctors of the lawe, which had the gouernment of the Church, should as theues seeke after murthers. But it is necessary it shoulde so come to passe, so oft as they desire to hauehave ouerthrowne what soeuer is against their pleasure, though it be from GOD himselfe. It is not to be imputed to feare, that Christe escapeth away by flight, for he was not any thing more couragious after, then nowe: but he was ledde by the strength of the same spirite when he fledde, wherewith he was endued after, when hee willingly offered himselfe to death. And this was a portion of his humbling which Paule commendeth, Phil. 2. 7. that when he could by a myracle hauehave readily defended his life, he hadde rather by flying take vppon him our infirmity. Also he did not deferre to die for any other cause, then because that a time conuenient, appoynted by the father was not yet come. Yet it is euident that he was preserued rather by a heauenly power then by flight: for it had bene no hard matter for his enemies to hauehave broken into that place whether he went: for he drawing such company after him, and making that place famous by his myracles, hid not himselfe in the darke, but onelyonly he withdrew himselfe out of their sight, least he shoulde make them more madde. Marke addeth that they tooke counsell with the Herodians, whom they yet hated most deadly. For when they would seme to be kepers and defenders of the publike liberty, it was necessary that they should professe thēselues to hauehave a deadly hatred against the tyrantes officers: yet their madde hatred against Christ so farre preuailed, that they not onelyonly conspired with straungers, but familiarly they insinuated themselues into their fauour, whose company they otherwise abhord? For when vngodlinesse by carying men hether and thether, driueth them into diuers debates and controuersies, yet it knitteth them togither with one consent to striue against the Lord. So no hatreds nor enemities doe let, but that the extremest enemies doe ioyne hands togither to ouerthrow the truth of God.

16. And he charged them. Marke setteth downe an other more speciall matter, that he put the vncleane spirites to silence, which cried out that he was the sonne of God. VVee hauehave in an other place shewed the cause why he woulde not admitte any suche witnesses. Neither is it to be douted but that this confession was wrested out of the deuilles by the power of God, but after that Christe had shewed that they were subiecte to his power, he also not without cause refused their testimony. But that extendeth farther which Mathewe sayeth: that is, that Christe commaunded that the fame of the myracles which he wrought, should not be spred abroade: not that he would hauehave it vtterly suppressed: but that the roote being setled, it might bring foorth fruite aboundantly in due season. For we knowe that Christe plaied not with his myracles, but had proposed this ende, that he might proue himselfe to be the sonne of God, and a Redeemer giuen vntounto the world. But he shewed himselfe by a litle & a litle, euen by certaine degrees: neither was he otherwaies reuealed what he was, then the time ordained by the father, allowed. Yet it is a matter worthy to be noted, while the wicked doe most endeuour to ouerwhelm the glory of God, they are so farre from obtaining that which they hope p. 322for, that God applieth all their wicked endeuours rather to the contrary: for though Christe was gone out of that famous place, yet his glory ceaseth not to shine euen in secrete corners, yea, and breaketh out notably into his excellent brightnesse.

17. That it might be fulfilled which was spoken. Mathew meaneth not that the prophesie was altogither fulfilled in this, that christ charged that rumors of his power should not be much vttered: but herein is also shewed a token of his humilitie, which Isaias describeth in the person of the Messiah. The myracles which Christ wrought amongst a few, & which he would not shoulde be muche boasted off, were able to shake the heauen and the earth. Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world. Yet it is conuenient to sift the purpose of Mathew more narrowly: for he would declare by this circumstance, that the glory of the Godhead of Christ ought not to be the lesse estemed, because it appeared not in a glorious shewe. And certainly the holy Ghost directed the eyes of the Prophet to this purpose. For as flesh doth alwaies desire an outward glorious shew, least the faithful shoulde seeke for it in the Messiah, the spirite of God doeth declare, that he shall be farre vnlike to earthly kinges, which make great stirres and noyses, and fill the cities and townes with tumult, that they may be had in admiration where soeuer they come. Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause: for because god hath laid so humble and so abiecte a person vponupon his sonne, least the simple should take offence at his so contemptible and obscure estate, as wel the Prophet as Mathew do meete in one, & they say that it was not don without cōsideratiō, but by a celestiall decree, that he should come in that estate. VVhereof it foloweth that all they doe wickedly which despise Christ, because his outward condition aunsweareth not their fleshly affections. Neither is it lawfull for vsus to deuise a Christ, which shall be like to our imagination: but it is simply necessary for vsus to embrace him as he is offered vntounto vsus by the father. Therefore he is vnworthy of saluation, in whose eyes the humilitie of Christ seemeth vile, in the which the Lord declareth that he is delited. Now I wil enter into the wordes of the prophet Isaiah, 42. 1.

18. Behold my seruaunt whome I hauehave chosen. That God may tie vsus to waite vponupon his wil, he sheweth as it wer with a singer, him whō he would send, and for this cause is this note of demonstration (Behold) vsed. There is the like reason also in the Epithites which folow, that he nameth him his seruant, and his chosen wherein his minde deliteth. For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination, except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God? And this is too wicked a liberty, whē God offereth vsus an incomparable treasure, that men shoulde esteeme of it according to our fleshly desires. And he is called seruant, not as one of the common people, but in respecte of dignitie, for that God hath laide vponupon him the office of the redemption of his church. And because that no man taketh honour to himselfe, but he which is called, is so worthely to be estemed: God sayeth that he chose in his owne counsell, that he shoulde come in this order: whereof it followeth, that it is not lawfull for men to refuse him, because that so they should be cōtumelious against God. And certainly it is too absurde, that the holy and inuioleable calling of God p. 323should be made of none effecte, through our pleasure or pride. Yet that whiche God addeth by the Prophet, that his soule deliteth in Christ, hath a further meaning. For though the calling of eueryevery one of vsus commeth from the free grace of God, as from the only fountaine: yet this is an especiall delite in Christ, for that in his person God the father comprehendeth and embraceth the whole Church in his louelove. For when we were all by nature the enemies of God, his louelove coulde neuer hauehave come to vsus, except he had first begon at the head, as it is sayd before, and shalbe seene againe in the 17. chapter.

He shall shewe iudgement to the Gentiles. The Prophet doeth heere describe briefly the office of Christ, when he foretelleth, that it shal come to passe, that he shal shew iudgement to the Gentiles. The Iewes do comprehend vnderunder this word iudgement, a state rightly and orderly established, wherin equitie and vpright dealing flourisheth. Therfore it is as much as if the Prophet shoulde hauehave sayd, that one shoulde come, which shoulde restore righteousnesse decaied: and that he should be the gouernour not onelyonly of people, but that he should bring the Gentiles also vnderunder the gouernment of God, amongst whom there had raigned heretofore nothing but confusion. And this is the signification of this word shew, or to bring forth, which the Prophet vseth: for it was the office of Christ to spread the kingdome of God through all the world, which was then shut vp in a corner of Iudea, as it is said in the Psalme, 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion. There is also expressed the maner of bringing forth of this iudgement: namely, that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world, which proceeded not frō the spirit of god, & was set forward by the heauenly power of the same: as also there was neuer any of the kings, which could erecte or defend any lawfull order, but as he was instructed by the same spirit: But Christ in bringing forth iudgement, doth far excell all others, for he receiued the spirit from the father, which he imparteth to all his disciples: and he doeth not only declare by word or by wryting what is right, but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse.

19. He shal not striue nor crie. The summe is, as I said euen now, that the cō ming of Christ shuld not be troublesom, because he shall want that kingly furniture & pompe: yet presently it is said, that it is so, for mans saluation, that this humility may be brought into fauour, which is eueryevery where despised in the world. And certainly the folishnes of mē is wōderful, that they should esteme of Christ the worse, because he doth louingly & hūbly submit himself to their capacity. If Christ shuld appear in his glory, what thing should come to passe, but that we all shoulde be ouerwhelmed with the same? VVhat froward wickednesse then is this, that is vnwilling to receiue him, who for our cause descended from the height of his glory? Therfore, that the gentlenesse of Christ might get him reuerence amōgst the faithfull, the Prophet Isaiah doeth admonish vsus howe profitable and necessary it was. EueryEvery one of vsus knoweth his owne frailty, and thereby it behooueth vsus to consider, how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ?

I speake not of the vnbeleuers, which are as yet without any sparke of Gods grace: but they which are now called of the Lord, vntil the light be p. 324more fully kindled in them, & that their strength become more perfect. Are they not all like to a Reede halfe broken, and to a smoking matche? Therfore lette vsus learne to embrace this great goodnesse of Christ, who frameth himself so to our infirmity. Yet in the meane while lette no man flatter himselfe in his sinnes: but let eueryevery man endeuour to profit better in our selues, least we wander all our life long, or bend & turne at eueryevery blast, like vntounto Reedes: but lette vsus growe on to be perfect men, that we may stand fast against the sundry assaults of sathan. Let not our faith be like a few smal sparkes hidden in a darke smoke: but let it shewe foorth bright shining beames. Nowe by the example of Christ, all his ministers hauehave prescribed vntounto them, how they ought to behaue themselues. But because that vnderunder pretence of this place, some do falsly & folishly pretend, that mildnesse is generally to be vsed towards all men: that difference is to be noted, which the Prophet expresly maketh betwene the weake and the obstinate. For there are some that are too strong, whose hardnesse it were meete should be broken with the violence of a beetle: which either endeuour to bring darknesse ouer al places, or else are firebrands to kindle consuming fires eueryevery where, & it is necessary that their smoke shuld be scattered, and that their heat shoulde be quenched. Therefore as the faithfull ministers of the word, must diligently apply themselues, that by sparing the weake, they may encrease & nourish the grace of God, which as yet is but small in them: so they must in wisedom take good hede that they nourish not the malitious obstinate, whiche are nothing like to the smoking flaxe or to the brused Reede.

20. Til he bring forth iudgement into victory. The wordes of the Prophet are somwhat otherwise: namely, that he shal bring forth or lead forth iudgement in truth. Yet the speach which Mat. vseth, is full of great importāce: that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour. For the deuill casteth in what lettes and hinderances he may, that righteousnesse shoulde not shewe foorth but by great wrestling: and that is confirmed by that woorde victory, which is not obtained but by fighting. For that which presently foloweth, the Prophet hath, the yles shall waite for his lawe. And thoughe Mathewe hath changed the wordes, yet he agreeth in sense, that the grace of Christ shall be common to the Gentiles.

p. 325It is not to be doubted but that Marke meaneth some certaine space of time long enough, when he descendeth from the myracles to that wicked conspiracie, which Christes kinsmen made amongst themselues, that they might binde him as a madde man. In Mathew and Luke there is expresse mention made of one only myracle, by the which the Pharisies tooke occasion of quarrelling. But because that they all three agree togither in this latter sentence, therefore I thought good heere to set downe that whiche Marke reporteth. And it is wonder that there was such frowardnesse in Christes kinsmen, which shoulde hauehave bene the chiefe helpers in furthering the kingdome of God. VVhen they see that he hath gotten him any name, ambition pricketh them so, that they desire to become famous at Ierusalem: for they exhorted him that he would goe vppe thither, that he might the better aduance himself. Now that they see that he is partly hated of the rulers, partly subiecte to many euill speaches, and also despised of the most part: least any daunger or enuie, or reproache should come to the whole stocke or kinred, they deuise to lay handes vppon him, and to binde him at home, as a man out of his wittes: and that they were so perswaded, it appeareth by the wordes of the Euangelist. VVhereby we doe first learne howe blinde mans vnderstanding is, that iudgeth so peruersly of the manifest glory of God. Certainly, the power of the holy Ghost did shine most excellently in all Christes wordes & deedes, so that if it had bene obscure to others, howe coulde it be hid from his kinsmen, they being so familiarly acquainted? But because the maner of life which Christ ledde pleased not the world, and so gat him no fauour, but rather procured him many mens hatred, they faine him to be a madde man. Secondly, let vsus learne that the light of faith commeth not of flesh & bloud, but of heauenly grace, least any mā shuld glory in any other birth, but in the new birth of the spirite, as Paul warneth vsus, 2. Cor. 5. 17. If any man will be esteemed in Christ, let him be a new creature.

22. Then was brought to him. Luke calleth the deuill, (by whome the man was possessed) dumme, because of the effect: yet Mathew sayeth that there was a double plague laid vponupon the man. It is certain that many are blind and dumme of naturall diseases: but it appeareth that this man was blind in his eyes, and depriued of his speach, though ther was no want in those partes pertaining to the sight, or in the proportion of the tongue: Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body, when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule.

23. And all the people were amased. Heereby we gather that the power of God was manifest to be seene, whiche caried the common people whiche was cleare and free from all malitious affection, to hauehave him in admiration. For how should it come to passe that al the people should be so amased and wonder, but because the matter so compelled them? And certainly there is none of vsus which may not behold in this hystorie as in a glas, the wonderfull power of God: whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson, which were not afraid to cauil at this so excellent a worke of God. But the frute of the myracle is to be noted: that they which saw it were amased, and enquired amōgst themselues, whether Iesus were the Christ. For the power of God being knowen, they are led as by the hand, to faith, not that they profite at the p. 326first, so much as they shuld (for they speake doutfully) but this is no small fr…te, that they stirre vp themselues more diligently to consider the glory of Christ. Some take it to be a ful affirmation; but the woordes sound no suche thinge, and the matter it selfe sheweth, that they being amased at a thing vnloked for, coulde not giuegive a perfect iudgement, but onelyonly that it came into their mindes, that it might be that he should be the Christ.

24. But the Pharisies sayd. Because they cannot deny a matter so euident and so plaine, yet they doe malitiously slaunder that which Christ did by the power of God, neither doe they onelyonly obscure the praise of the myracle, but they endeuour to bring it into slaunder, as thoughe it had beene wrought by some magicall Exorcisme: and that worke which could not be attributed to man, they attribute to the deuill, as to the author therof. Of the woord Beelzebub, I hauehave spoken in the 10. chapter. And we hauehave spoken in the 9. chapter of the gouernment amongst deuils. For it is not an opinion gathered of the errour or superstition of the common people, that the Scribes held that there was one that was princely ruler amongst the wicked spirites, but of a receiued opinion amongest the godly, that as Christ is the head of the church, so the reprobate should hauehave their head.

25. But Iesus knew their thoghts. Thogh Christ knew wel enogh, & had oft tried that the Scribes vsed of malice to wrest whatsoeuer he did, to the worst part: yet it is euident that Math. and Luke doe meane that Christe knew their harts. And it semeth that they spake openly to Christ, that he might heare their cauils: but Christ by his diuine spirit knew of what mind they cauild. For it commeth oft to passe, that men iudge proposterously which fal through ignorance, & do not impugne the truth of purpose, nor nourish any secret or hidden poyson in thē, but are only caried hedlong with rashnesse. Therefore the meaning of this text is, that Christe did so much the more vehemently enuey against them, because he was witnes & iudge of the malice which they had conceiued inwardly. EueryEvery kingdom. He first confuteth the cauil obiected against him by a common prouerb. Yet that confutation seemeth not to be so ful: for we know with what sleights sathan sometimes deludeth men, making a shewe of variance, that he may therby snare the minds of men in superstitions. For the Exorcismes in poperie, are nothing else but deuised and fained conflictes of sathan against himself. But there can be no such suspition in Christ: for he so casteth out deuils, that he maketh them hole and sound to God. As oft as the deuill hath this conflict with himselfe, he so suffreth himself to be bound in iest, that he himselfe yet hath the victorie and triumpheth. But Christ assaulteth the deuill with open defiance, so that he casteth him cleane out, and leaueth him not any place to rest in. Hee ouerthroweth him not on the one side, that he may be strōger on the other: but he vtterly ouerthroweth all his deuices. Therefore Christ reasoneth aptly, that he hath no felowship with him: for this father of deceit hath no other purpose but to vpholde and maintaine his kingdom. If any Obiecte that the deuils are oft caried with a wilde giddinesse and a blind madnesse, to ouerthrow themselues: the answer is ready. The meaning of Christes words is, that there is nothing more absurd, then that the deuil should willingly ouerthrowe that power that he hath ouer men, who endeuoreth and applieth all the meanes he can to hauehave them in his bondage. Furthermore Christ so vseth the cōmon prouerbs, as probable coniectures, and not as sound & perfect proofs. Lastly, he speaking of a matter known & wel proued, he vrgeth it the les against his enemies cōsciences. No mā was ignorāt but that christ came to thrust sathan out of his possession, and there was nothing more manifest then that all his myracles tēded to this end. VVherby it was easie to iudge that his power which was so contrary to sathan, was of God.

27. By whō do your children cast thē out? He accuseth thē of wicked & malicious iudgmēt, that they iudged not a like of one & the same matter, but as they wer affected towards the persōs. But this inequality shewed that equity & right preuailed not, but that they wer ouer ruled either with blind louelove or hatred. And this was a signe of wicked selfeloue & of enuy, to condemne that in Christ, which they accoūted praise worthy in their owne children. Some take their children for the children of all the nation. Some thinke that the apostles were so called, bicause they were accoūted as children, where they accoūted Christ as a strāger. Others refer it to the old prophets. But I am perswaded that he meaneth the Exorcists, of which sort there were manye then amongest the Iewes, as it appeareth in the Actes, 19. 17, p. 328for it is likely that they thought no better of the disciples of Christ, then they did of the maister. And it is too muche wreasted to drawe it to the dead Prophets, when as the wordes doe plainly set downe a comparison of the same time. The Iewes had no Exorcistes by the prescript order of the law: but we know that God, that he might kepe them in faith and in syncere worship of him, testified his presence amōgst them by many myracles. And so it might be, that by calling on the name of God the diuels fled. And the people hauing experiēce of that great power of God, therof rashly made themselues an ordinarie office. The Papistes also afterward, least their estate should be any thing inferiour to them, counterfaited thē in creating Exorcistes, and so were Apes of Apes. Furthermore, it was not needefull that Christe shoulde in condemning their malice, approue those Exorcismes which they held as holy adorned with the name of God, and yet they made Christ a seruāt of Beelzebub: for the obiection is directed (according to the common phrase) to the person. That which foloweth presently after, that their children shoulde be their iudges: this is vnproperly spoken, you neede not to seeke farre for your condemnation: the myracles whiche I worke, you apply to Beelzebub, & you praise the same in your children. Therfore you hauehave inough at home to condemne your selues. If that any had rather take it otherwise, to wit, that hee vpbraideth them of the grace of God, which was somtime shewed amongst them by the Exorcistes, I do not greatly gainstand it. For though they were degenerate, yet the Lorde woulde not altogether depriue them of his power, but that he would adorne the priesthode, and the seruice of the Temple, with some generall testimonie. For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gentiles. But the first interpretation seemeth in my iudgement to be moste naturall.

28. But if I cast out deuils by the spirite of God. Luke Metaphorically calleth it the Finger, for the spirite. For because that God woorketh and sheweth his power by his spirite, the name of a finger is aptly giuen it. And this speach was cōmon amongst the Iewes, as Moses reporteth, that Pharaohs enchāters sayd, Ex. 8. 19. This is the finger of God. But Christ gathereth of those former wordes, that the Scribes were vnthankfull to God, which would not that he shoulde raigne ouer them. Hetherto he hath answeared their friuolous Obiection: now he giueth charge as vntounto menne conuicte, that they should not oppose themselues wickedly against the kingdome of God. And he holdeth not himselfe within the compasse of this one myracle: but by occasion thereof he speaketh of the cause of his comming, declaring to them that they should not onelyonly consider this one peculiare facte of his, but some thing farre more excellent then this: namely, that God by reuealinge the Messias, woulde repaire their decayed estate, and restore his kingdome amongest them. Therefore we see Christ complaineth of their vnthankefulnesse: because that they furiously reiected and cast from amongest them the incomparable grace of God. For this woorde Come is very forcible: to witte, that God appeared willingly to them as a redeemer: bu they as much as they coulde, driue him from amongest them, and would giuegive no place to him that was come, ready and prepared for their saluation.

p. 32929. How can a man enter into a strong mans house? Though the Euangelists do differ somwhat in wordes, yet they agree notably for the summe of the matter: for Christ prosecuteth that, which he touched a litle before of the kingdome of God: and he saieth, that it is necessary that Sathan shuld be thrown forth by violence, that God may hauehave his kingdom amongst men: so that this sentence is but a confirmation of that, which wente before. But that we may more certeinly vnderstād the meaning of Christ, it behoueth vsus to remember that Analogy, which Matthew reheased before betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies, his will was it shoulde be applyed to the soules; so that when he deliuered the corporall senses of men from the tyranny of the deuill, he declared that he was sent from God, a champion that shuld ouerthrow his spirituall tyrannie ouer soules. Nowe I returne to his wordes: he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom, vntill he be spoyled of his weapons: because that except an other mightier power be set against him, he will neuer willingly giuegive place. To what purpose is this spoken? First, wee know that the deuill is called in diuerse places, the prince of the world. And the tyrannous gouernment, which he holdeth is fortified on eueryevery side with strōg defences. For there are many snares to entrappe men with, and hee holdeth them that are now subiect vntounto him in such bandes, so that they rather nourish that seruitude, wherein they are bound, rather then by anye meanes aspyre to lybertie. Also there are innumerable sortes of daungers, by the which he holdeth them miserably ouerwhelmed vnderunder his feete. To be short, there is nothing to the contrary, but that he may without resistaunce rule as a tyrant in the world, not that he canne doe anye thing without the will of the maker: but because that Adam by estranging himselfe from the power of God, brought himselfe and his posteritie vnderunder this straunge and miserable seruitude. But though the deuill reigneth againste nature, and that by the iust iudgement of God, menne are subiect to his tyranny for their sinne: yet he holdeth that kingdome in quiet possession; so that hee triumpheth ouer vsus without resistaunce, vntill a stronger then he shall aryse. But there is not a stronger to bee found on earth: for there is no power in men to helpe themselues: therfore a redeemer was promysed from heauen. Now Christ sheweth that this manner of redemption is necessary, that he should by strong hande wrest from the deuill that, which hee wil neuer let goe, except he be enforced. By which wordes he declareth, that menne do hope in vaine for deliueraunce, vntill that Sathan bee brought vnderunder by violent assaultes. And though he purposely reproueth the ignoraunt folly of the Scribes, because they vnderstoode not the beginninges of the kingdom of God: yet this reproofe toucheth almoste all men, sith they are ouerwhelmed almost with the same folly. There is no manne, which will not make a bragge in wordes, that he desires the kingdome of God: yet we wil not, as necessitie requireth, suffer Christ to fight valiantly, that he may delyuer vsus out of the hand of our tyrant: which is, as if a sicke manne shoulde craue the helpe of a Phisition, and should abhorre and abstaine from all remedies.

Now we vnderstand for what purpose Christe brought this parable: namely, that hee might shew that the Scribes were enemies to the kingdome p. 330of GOD, whose beginninges they so malitiously withstoode. Yet because we are al subiect to the bondage of Sathan, let vsus learn, that God doth not begin his kingdom in vsus otherwise: but when by the strong & mighty hand of Christ, he setteth vsus at libertie from that miserable and hard bondage.

30. Hee that is not with mee This place is expounded two wayes. Some so gather it, as that it shuld be an argument of repugnancies: as if Christ should hauehave sayde, I cannot reigne, except the deuill be ouerthrowne: for al his endeuours are bent vppon this, to scatter whatsoeuer I gather. And certeinely we see how the enemie doth too boldly apply himselfe to ouerthrow the kingdome of Christ. Yet I do rather yeelde to their opinion, which interprete the Scribes to be double enemies of the kingdom of God: because that of sette purpose they hinder the proceedinges of the same. The meaning therefore is this; it were your part to helpe me, and to set your hand to the buylding of the kingdome of God. For, whosoeuer doth not helpe, setteth himselfe after a sorte against the same, or at leaste is worthy to be accounted amongst the enemies. Then what are you, that are carryed by a madde fury, openly to striue against the same? Also it appeareth plainely by their former dealinges, how truely Christ nowe speaketh this, whosoeuer gather not with him, scatter abroade: when as the readines of our nature to euill is suche, so that there is no place for the righteousness of God, but in them which doe earnestly apply them to the same. This doctrine also reacheth further: to witte, that they are vnworthy to be accounted of the flock of Christ, which applye not theyr endeuours for the furtherance of the same: and it commeth to passe through their slouth, that the kingdome of God decayeth and falleth to ruine: for the buylding wherof we all are called.

31. VVherefore I say vntounto you. This conclusion may not be restrained to the last sentence, but it dependeth of the whole text before. For after Christ hath taught that the Scribes could not reproue him for casting out deuils, but that they set thēselues against the kingdom of God, at length he concludeth that it was no light saying, nor to be tollerated, but a hainous offence, that wittingly and willingly they blasphemed the spirit of God. For we saide before that Christ spake not this of their bare words, but of their vngodly and wicked thoughtes.

EueryEvery sinne and blasphemy. Because the Lord pronounceth blasphemy against the spirit to be the most hainous of all sinnes, it is worth the labor to enquire what he meaneth by this saying. They which interprete it to be vnrepentaunce may easily be confuted: for vainely and fondly should Christ hauehave denied, that it could not be forgiuen in this world. Also the word blaspemy cannot generally be applyed to all kindes of sinnes. But by the comparison, which Christe bringeth, the meaning shall the more easily appeare vntounto vsus. VVhy is he saide to sinne more hainously, which speaketh blasphemy against the spirit, then against Christ? Is it, beecause the maiestie of the spirit is more excellent, that it should be more sharply reuenged? Certeinly, there is some other cause: for, when as the fulnesse of the godhead was in Christe, whosoeuer was reproachfull againste Christe, ouerthrew and abolyshed the whole glory of God, as muche as in him lay. Now, how shall Christ be separated from his spirite; so that they which are contum…lious against the spirit, leaue not him vntouched p. 331and vnhurte. Heere wee beginne to gather now the meaning, that blasphemy against the spirit exceedeth not other sinnes, because the spirite is aboue Christ: but beecause that whosoeuer doe kicke against the power of God reuealed, they are not to be excused vnderunder the pretence of ignoraunce.

Further, it is to be noted, that that, which is here spoken of blasphemy, is not simply referred to the essence of the spirit, but to the grace wherwith we are endued. For they which hauehave not the light of the spirite, though they speake euill of the glory of the spirit, they are not yet guiltie of this sinne. Now we perceiue that they blasphem the spirit of God, which with a determinate malice oppose themselues against his grace and power: and further, that sacriledge is not committed, but that while the spirit dwelling in vsus, we doe wittinglye endeuor our selues to extinguish the same. And this is the reason why the spirit is sayde to be blasphemed, rather then either the sonne, or the father himselfe: because that by blaspheming the grace and power of God, wee strike streight at the spirite, from whom proceedeth, and by whom the graces of God appeare in vsus. If any that beleeue not, blaspheme God, hee is as if a blinde man should strike against a wall: But no man blasphemeth the spirit, but he, which being first lightned by the same, doth after against his own knowledge, wittingly giuegive himselfe to wicked rebellion. Also that distinction is not in vaine, that al other blasphemies shal be forgiuē, except that one, which is against the holy Ghost. If any man simply blasphemeth GOD, there is hope of forgiuenes for him: but it is sayd that God will neuer be mercifull to them, that speake blasphemy against the spirite: and whye should this be so? But, because they, which blaspheme against the spirite, doe against the knowledge of their own soule, they oppunge and slaunder the gifts and power of the spirit. That also apperteineth to this purpose, which Marke saieth: that Christ threatned the Pharises so hardly, because they saide, that he had an vnclean spirit: because that in so saying, they purposely, wittingly and malitiously, turned light into darknesse. And this is after the manner of Gyantes (as the prouerb saieth) to bidde battell against God. Yet here ariseth a question, whether menne wyll breake out into such madnesse, as that they will not doubt, but wittingly and willingly to strike at God: for this seemeth to be a straung monster, not to be beleeued. I aunswere, this boldnesse proceedeth of a frantike blindenesse, wherein malice and poysonfull fury getteth the victorie. And it is not without cause, that Paul saith, 1. Tim. 1. 13. Though he was a blasphemer, yet he receiued mercy, because he did it ignorantly thorow vnbeliefe: for by these wordes he distinguiseth his sinne from wilfull blasphemy. Also in this place is confuted theyr errour, whiche ymagine that euerye wilfull sinne, whiche is committed, the conscience withstanding it, to be vnpardonable. But Paule dooth expresly tie that sinne to the firste table of the lawe: and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne, and hee also sheweth that it directly fighteth with the glory of God.

But of all these I gather, that they sinne and blaspheme againste the holye Ghoste, whiche turne the graces and gyftes of GOD reuealed vntounto them by the spirite (by the whiche they shoulde sette forth his glorye) to the hynderaunce and slaunder of the same, p. 332And with Sathan their captaine they are professed enemies to the glory of God. VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge: for they are paste hope, which turne the onelyonly medicine of their sauing health into deadly poyson. This seemeth to some to be too hard: and therfore they flye to a childish cauill, saying, that it is sayde to be vnpardonable: because the forgiuenes of the same is rare & hard to be obtained. But Christ speketh more expresly, so that his wordes cannot so childishly be shifted. They do also reason too fondly, that God should be cruell, if he should neuer forgiue the sinne; and that his crueltie would make vsus all amased: but they doe not consider howe haynous the offence is, not onelyonly to prophane the holy name of God of set purpose, but also to spitte in his face, while hee shineth vppon them with his gratious and fauourable countenaunce. The exception, whiche other take is as fond: namely, that the meaning should bee, that no man should obtayne forgiuenes, without repentaunce. For, it is certeine, that blasphemy against the holy Ghost is a signe of reprobation: whereof it followeth, that all they that fall into the same, are giuen ouer into a reprobate sense. For, as we hold it to be vnpossible, that he that is truely regenerate by the spirit, should throw himselfe headlong into so horryble sinne: so againe is it to be holden, that they which fall into the same, can neuer rise againe: and that God in this sorte reuengeth the contempte of his grace, in that he hardeneth the heartes of the reprobate, that they can neuer attaine to repentaunce.

32. Neither in this life. Marke dooth briefly set downe the meaning of these wordes, saying, that they which speake against the holy Ghost shall be subiect to eternall damnation. VVe aske of God forgiuenes of sinnes dayly, and he reconcileth vsus vntounto himselfe: at length, al sinnes being abolished, in death he sheweth himselfe merciful vntounto vsus, and the fruit of this mercy shall shew it selfe in the latter day. Therfore the sense is, that there is no hope, that they which blaspheme against the holy Ghost, should obtaine forgiuenes in this life, or in the latter iudgement. The cauil, which the Papistes gather hereof, that sinnes may be forgiuen men after theyr death, is easily confuted. First, they are foolish in wresting the worde of the world to come to a middle time, when as it is euident to all men that it signifieth the last day: but herein also is their wickednes laid open: because that the cauill, which they pretende, is contrary to their owne doctrine. Their destinction is knowen, that the sinnes are freely forgiuen in respect of the offence: but they are required in the satisfaction of the punishmentes. Now they graunt that there is no hope of saluation, except the sinnes be forgiuen before the death. Therefore there remaineth to the dead onelyonly forgiuenes of the punishment: but they dare not denie, but that this sentence is here spoken of the sinne. Now, let them go, and of this cold substance let them kindle their Purgatory fire, if flames can be gotten out of cold ice.

33. Eyther make the tree good. It may seeme to be absurd, that the choice is giuen to men to be either good or euill. But if we consider what kind of men Christ speaketh to, it shall be easily answered. We know what opinion or estimation there was of the Pharises: for the mindes of the common people were so daseled with the feigned shewe of their holynesse, that no man durst call their lewde dealinges into question. Christe meaning to take away this viserd, commaundeth them to be either good or euill: as if he should hauehave sayde there is nothinge more contrarye to honestie then hypocrisie, and they doe challenge to themselues the tytle of righteousnesse in vaine, which are not sincere and vpright. So he putteth nothing in their choise, neither doth he giuegive them the bridle at libertie: but onelyonly admonisheth them that they shall profit nothing by theyr vaine disguisinges, so long as they continue so duble; for that it is necessary for men to be either good or euill. That he saieth, Make the tree, some do gather fondly thereof, that it is in eueryevery mans owne hande, to frame his owne lyfe and maners. For it is an vpbrayding kind of speach, wherwith Christ scattereth the hypocrisie of Scribes as smoake, calling them to a perfect and pure vprightnesse. After, he setteth downe the manner and the way, whereby they may shewe themselues to bee good or euill trees: to witte, if they bring forth good or euil fruit▪ So now there is no ambiguitie in the sense. The life of the Scribes was infamous amongste men, through their grosse sinnes, & they bewrayed the poyson of pride, ambition, and enuie, thorow their owne ouerthwart cauillinges: but because the simple people saw not this, Christ brought this great mischief out of the corners into the light. If any obiect that it cannot bee in this corruption of our nature, that any man shoulde be found perfect in eueryevery respect, and pure from all sinne: the aunswere is ready: Christ requyreth not an exact perfection, wherein is no want, but onelyonly a simple affection without dissimulation, from the which the Pharises, to whome Christ spake were far wide. For as the scripture calleth them euill and wicked, which are wholly giuen to Sathan: so the sincere worshippers of God, though that through the infirmitie of their flewe, they be compassed about with many sinnes, and do grone vnderunder the burden, are yet called good; and this is the free mercy of God, which vouchsafeth so honourable a title to them, which aspire to goodnes.

34. O generation of Vipers. In this place Christ applyeth the similitude of the tree and the fruit to his present speach, that he might thereby discouer the inward and secrete malice of the Scribes, and this is the cause why he standeth so much in this one kind of sinne. Therefore Christ inueighed p. 334bitterly against them, because they bewraied by their false slanders, that which was not so euident in the rest of their life. It is, saith he, no merueile, if you vomit out euil words, seeing that your heart is ful of malice, let not any think the reproofe to be too hard, for truely he could not hauehave dealt more mildly with them. Other sinnes deserue sharp reprehension, but where vnconstant men do depraue that, which is right, or seeke to colour those thinges that are naught, this is a wickednesse, againste the which the Lorde of right shoulde thunder more vehementlye, then againste other sinnes. But the purpose of Christe was as occasion serued, to condemne their wicked sophistrie, whiche turned light into darkenesse. This place therefore teacheth howe precious trueth is to the Lorde, whereof hee is so sharpe a defender & reuenger. And I would with that this were more diligētly considered of thē, which hauehave a wit too ready and prompt to defend al causes, and set their tong on sale, to vtter al forged subtil shifts. But Christ especially inueigheth against them, whom either ambition or enuy, or other wicked desire enforceth to speak euil, and where there is nothing that their consciēce misliketh. Christ also was after his maner sharper against the Pharises: because they were so bewitched with a false perswasion of righteousnes, that a milde admonition should hauehave profited but litle. And certeinelye, except hypocrites be sharply pricked, they do disdainfully despise whatsoeuer is said. How can ye speake good things. I hauehave said before that prouerbial sentenses may not be alwaies drawn to a general rule; because they only shew what commeth to passe for the most part. And sometimes it commeth to passe, that he which is cruel with sweete alluring words shal deceiue the simple, and that the subtil shal circumuent vnderunder the cloake of simplicitie, and that he, which imagineth most wickedlye, shal in tongue pretend an angellike puritie: yet the cōmon vse proueth that to be true, which Christ here saith, of the abundance of the heart, the mouth speaketh. As also in an old prouerb the tongue is called the Character of the mind. And certeinly, though the heart of man hath secrete and hidden corners, and eueryevery man dissembleth his faultes with wonderfull shifts: yet the Lorde wresteth out of al mē some cōfessiō, so that they bewray with their tong their desire and inward affections. Also it is to be noted to what ende Christe vseth these parables: for hee vpbraideth the Pharises, for that they vtter in wordes the malice, which they had cōceiued inwardly. Further, he knowing them to be sworne and obstinate enemies, he took occasion of this one cauill to laye open al their life, and to discredite them with the people: for their credit and authoritie was too great, to deceaue and to hurt. Also though good speaches doe not alwaies proceede from the inward affection of the heart, but only grow (as men say) on the outside of the lips: yet this is alwaies true; euil words are witnesses of an euil heart.

36. Of eueryevery idle word they shal giuegive an account. The argument is from the lesse to the greater. For, if eueryevery idle word is to be called to an accounte, how shall God spare their open blasphemies and sacrilegious reproches, which they vtter against the glory of God? An idle word is here takē for vnprofitable, which bringeth neither edifying nor fruit. This seemeth too hard to many: but if we consider to what vse our tongues are made, we wil graunt that they are worthy to be condemned, which rashly addicte p. 335and apply them to such friuolous triflles. Neither is it any smal offence to abuse the time in wastinge it about vaine matters, which Paul cōmaundeth vsus, Col. 4. 5. carefully to redeeme. And sith there is no man so spare in speaking, that can so wisely moderate himselfe, but that he shall break out into some idle speaches, so that if God should deale with vsus al according to the extremitie of the law, there remained nothing for vsus but despaire. But because the hope of our saluation is grounded vponupon this, that God will not enter into iudgment with vsus, and that of his free mercy he wil forget our sinnes, which deserue innumerable deathes: we doubt not but that he blotting out the guiltines of our life, will also pardon the offence of vanne speach. For the scripture speaking of the iudgement of God, doth not ouerthrow the forgiunes of sinnes: yet let no man flatter himself hereby: but let eueryevery man diligētly endeuor to bridle his tongue. First, that we may speake of the holy misteries of God reuerently & soberly: then, that we may abstain from scurrilitie & vaine iestings, and especially from enuious euill speaking: and lastly we must giuegive our dilygence that our speach may be seasoned with salt, Col. 4. 6.