Harmony of the Gospels, Harmony of the synoptic Gospels (13 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (13 of 29)

p. 33537. By thy wordes thou shalt be iustified. He applyeth the common prouerb to the present cause. For, I doubt not but that this saying was common in the mouthes of the people, that eueryevery man shoulde either be condemned or absolued by his own confession. And Christ applieth it to a sēse somwhat differing: namely, that the wicked speach, as it is a shew of hidden malice, so it suffiseth to condemne a man. And the obiection, which the Papistes gather, by wresting this to ouerthrow the righteousnesse of fayth, is a childish fancie. Man is iustified by his owne words, not that the speach is the cause of righteousnes: for by faith we obtaine the fauour of God, that he should account vsus for righteous: but the pure speach purgeth vsus, frō being found wicked in our tongue. Is it not foolishly inferred of this, that men should deserue a part of righteousnes before God? But this place rather strengthneth our doctrine. For though Christ entreateth not of the cause of our righteousnes, yet the contrarietie betweene the two words declareth what this word, to iustifie signifieth: It seemeth absurd to the Papistes, that we say that man is iustified by faith: for they expound it to be made and to be righteous in deede: and we vnderstand it to be accounted righteous, and to be cleared before the iudgmente of God, as it plainly appeareth by many testimonies of the scripture. And doth not Christ confirme the same, when hee opposeth to iustifie and to condemne one against an other?

p. 33643. VVhen the vncleane spirit. Hee pronounceth against the Scribes and such hypocrites, which despise the grace of God, and conspire with the deuill, such a iudgement as their vnthankfulnesse deserueth. Yet that the fruit of the doctrine may more largely appeare, hee generally declareth what iudgement they procure to themselues, which by despisinge grace offered, do againe open a dore to the deuil. But, because there is greate waight almoste in eueryevery seuerall clause, some thinges must bee noted in order, before we handle the summe of the parable. VVhen Christ speaketh of the going out of the deuill, he commendeth vntounto vsus: the force and effecte of the grace of God, so ofte as it commeth vntounto vsus: but especially when God draweth neere vntounto vsus in the person of his sonne: the end is, that we being delyuered from the tyrannie of the deuill, hee might take vsus to himselfe, and that did Christ plainly declare in the former myracle. Therefore, sith it is his peculier office to driue away euyll spirites, that they should not reigne any more in men, it is well said, that the deuill goeth out of those men, to whom Christ offereth himselfe a redeemer. And though the presence of Christ is not effectuall to al, because the vnbeleeuers make it to be of none effect to them: yet he would hauehave vsus to note to what end he visiteth vsus, what his comming auayleth of it selfe, and lastly what the euyll spirites doe feele. For, he neuer woorketh in men, but that the deuilles being brought into the conflicte, doe giuegive place vntounto his power. Therefore it is to bee noted, that the deuill is cast out of vsus so ofte as Christ shineth vppon vsus, and sheweth by some testimonie his fauour towardes vsus. Also, the miserable condition of all mankind is here described vntounto vsus: for it followeth that the deuill hath a dwelling place in men; because he is driuen out from thence by the son of God. And he speaketh not of one or other perticular man, but of all the ofspring of Adam. This therefore is the glory of our nature, that the deuill hath his seate in vsus; so that hee dwelleth aswell in our body, as in our soule. VVhereby we also see a spectacle of the most excellent mercye of God, in that of filthy stables of the deuill, hee maketh vsus temples for himselfe, and consecrateth vsus for a dwelling place for his spirit. Thirdly, he painteth out vntounto vsus the practise of Sathan: to wit, that he neuer ceaseth from endaungering vsus, but applyeth it dayly, and turneth himselfe eueryevery way: and to be short, he bendeth all his endeuors to work our destruction: but especially where he is vanquished, and putte to flight by Christe, hee enrageth and desireth to hurt the more. For, before that Christ maketh vsus partakers of his power, the enemie reigneth in vsus, as it were in play and sport. But being driuen out, hee soroweth the losse of his pray, he gathereth new forces, and stirreth al the powers he hath, that he may ouerthrow vsus againe. Therefore it is sayd metaphoricallye, that he walketh through drye places: for his banishment is grieuous to him, and his dwelling out of men is like to a filthy desert. In the same sense also he saieth, that he seeketh rest so long as he is out of menne: because that then he fretteth and tormenteth himselfe, and he ceaseth not to try eueryevery way, vntill he recouer that he hath lost. VVherefore let vsus learne, assoone as Christ calleth vsus, there is a hotte and a sharpe comabt prepared for vsus. For though he attempteth to destroy all menne, and that saying of Peter apperteineth to al, without exception, that he goeth aboute like a roaring lyon, seeking whom he may deuoure, 1. Pet. 5. 18. Yet we are plainely taught by these words of Christ, that he burneth with greater p. 337hatred, and is caryed with more enuious force, against thē which are taken out of his snares. But this admonition ought not to make vsus afrayde but to stirre vsus vp, to make vsus diligent in keeping our watches, and that beeing armed with spirituall armors, wee may bee strong to resist him.

44. Hee findeth it emptie. Christ without doubt meaneth them, which being voyde of the spirit of God, are ready to receiue the deuill. For, the faythful, in whom the spirit of God doth dwel perfectlye, are so fenced on eueryevery side, that there is no hole or ginne left open for Sathan. That he calleth it a house swept and garnished, is a similitude borowed of the vse of men, which are delighted with cleannesse and neatnesse in their lodginges. For deformitie is onelyonly bewtiful to Sathan, and nothing …auoreth well to him, but stinch and filthinesse. But the meaning is, that sathan can neuer hauehave a more conuenient place in vsus, then when we byd Christ farewel, and admit him in for a guest. Therefore his greatest delightes are in that emptinesse, which foloweth after the neglecte of the grace of God.

45. Hee taketh to him seuen other. The number of seuen is taken here indefinitely, as it is oft in other places. Also Christ teacheth in these words, that if we fall from his grace, we are duble endaungered to Sathan, so that he vseth a greater libertie ouer vsus then before, and this is a iuste punishment of our slouthfulnes. VVherefore let vsus not thinke that the deuill is ouercome in one battell, when he is once throwne out of vsus: let vsus rather remember, sith hee hath dwelt in vsus of old, euer since wee were borne, he hath found and by experience known al those waies, by which he may enter into vsus: if the common passage be not open to him, he wā teth no subtiltie to creepe in secretely by priuy mines and secrete ginnes. Therefore we must labour diligently, that Christ ruling and reigning in vsus, may shut vp all passages against his enemie. For although the assaultes of Sathan are sharpe and daungerous, there is no cause why they should weaken the children of God: for the inuincible power of the holy Ghost keepeth them in safetie. And we know that this plague is onelyonly pronoū ced against the despisers of the grace of God, which menne become profane by choaking vp the light of faith, and by suppressinge the studie of godlinesse.

LV. 27. Blessed is the wombe. The meaning of the woman was in this order to set forth the excellēcie of Christ: for she had no respect to Mary, whom peraduenture she neuer saw: but this doth not a litle set forth the glory of Christ, for that he ennobled and made blessed the womb wherin he was borne. And this blessing of God is no absurd nor strang matter, but is spoken after the maner of the scripture: for we know that the child, which is especially adorned with notable graces, is preferred aboue al other as a singuler gift of God. And it cannot be denied, but that God chusing and appoynting Marye to be the mother of his sonne, gaue her great honor therby. Yet Christes answer yeeldeth not so to the womans words, but is rather a sharp reproofe. Nay, saith he, blessed are they which heare the word of God. VVe see that Christ made almost no account of that, which the womā only extold. And certeinly that which she thought had bene Maries greatest glory, was far inferiour to her other giftes of grace: for it was much more dignitie to be regenerate by the spirite of Christ, then to conceiue the flesh of his Christe in her wombe: to hauehave Christ spiritually liuing in her, then to giuegive him suck with her breastes. To be short, the holy virgins greatest felicitie & glory was in this, to be a mēber of her sonne, & that he accounted her amongste the new creatures of the heauenly father. Yet I think that the womans speach was reproued for an other cause, and to an other end: namely, because men cōmonly neglect the gifts of God, which in a mase they wonder at, and sounde with ful mouthes. For this womā in praising Christ, omitted that, which was the chief, that in him there was saluation offered to al… menne. That therfore was but a cold cōmendation, wherin there was no mentiō of his grace & power, which extendeth vntounto al men. VVherefore Christ doth rightly chaleng vntounto himself an other kind of praise, that his mother only shuld not be accoūted blessed, & that in respect of the flesh: but because he bestoweth vponupon vsus al perfect & eternal blessednes. Therfore the dignitie of Christ is then esteemed of as it ought to be, when we consider to what end Christ was giuen vsus of the father, and that we fele what benefits he hath brought vntounto vsus, that we in him may be made blessed, which are in our selues miserable. But why speaketh he nothing of himself, and maketh mention onelyonly of the word of God? because that by this meanes he openeth vntounto vsus al his treasures, & he doth not any thing with vsus, nor we againe with him without his word. Sith therfore he communicateth himself vntounto vsus by the word, rightly & properly he calleth vsus to heare & keepe the same, that he by faith may become ours. Nowe, we see what p. 339Christes answere differeth from the commendation of the woman: for he offereth that blessednes liberally to al, which she had after a sort tyed to one house, also he reacheth that he must not be accoūted of in a cōmon sort or order, because that he hath al the treasures of heauenly life, blessednes and glory hidden in him, which he dispenseth by his worde, that they which imbrace the worde, may by faith bee made partakers of the same. For the free adoption of God, which we learne out of his word is the key of the kingdom of heauen. And this ioyning them together is to be noted, that first we must heare, and then obserue and keepe: for faith commeth by hearing, Ro. 10. 17. and here ariseth the fountaine & beginning of the spiritual life. But beecause that simple hearing is as a vaine looking into a glasse, as Iames declareth, 1. 23. The keeping of the word is also added, which is as much as an eftectual receiuing, where it taketh liuely rootes in the hearts, that it may bring forth the fruit. So the vaine hearer, who hath only his eares beaten with the outward doctrine getteth nothing. And whosoeuer boaste that they are satisfied with a secrete inspiration, and vnderunder this pretence neglect the outward preaching, are excluded out of the heauenly life. Therefore those things, which the sonne of God hath ioyned, let not men of a sacrilegious rashnes put a sunder. The blockish folly of the Papists is to be wondred at, that they would sing these wordes in the honor of Mary, which do so plainly cō fute their superstition: but in their thanks giuing, they cul out the womās words, omitting the words of Christ which reproueth. But so it was meete that they should be by all meanes bewitched, which endeuour thē selues to prophane the holy word of God after their own pleasure.

LV. 19. Then came to him▪ There seemeth to be some difference between Luke & the other two Euangelists: for they in setting down their historie say, that the mother & kinsfolks of Christ came, when he had spoken of the vncleane spirit: and Luke referreth it to an other time, and onelyonly setteth down the exclamation of the woman, which we expounded euē now. But, because it is wel known that the Euāgelists were not very curious in obseruing the course of times, nor in prosecuting all perticular deedes & sayings, the answer is not so hard. For Luke setteth not down what time Christes mother came: but that which the other two set before the parable of sowing, he setteth after. And that he saieth, a certeine woman of the cōpany cried, is somwhat like to this history: for it may be that of an vnaduised zeale she extold that to the highest degree, which she thought Christ made too smal account of: they doe al agree in this, that Christs brethrē & mother came whil he was speaking in the middest of the company: & without doubt it was either because they wer careful of him, or because they desired to learn: for they laboured not to cōe to him in vaine: neither is it likly that they were vnbeleeuers, which accōpanied the holy mother. There is no colour that Ambrose & Chrisostō do imagine that Mary did it of ambition. For what nead this imagination, whē as the spirit doth eueryevery where testifie to her commendation of her great godlines & modestie? It may be, that the greatnes of their carnal affectiō made thē more busie then needed: I deny not this: but I iudge that they came of a godly desire to ioyne thēselues to his cōpany. That Mat. reporteth that the message of their cōming was brought to him by one certein man, and that Mar. & Lu. do attribute it to mo, hath no absurditie in it. But (as it commonly commeth to passe) the commaundement, which the p. 340mother gaue of calling him forth, was receiued, and so passed amongste many, vntil at length it was brought vntounto himself.

MAT. 48. VVho is my mother? It is not to be doubted, but that Maries importunitie is reproued in these wordes: and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine. But yet this setting light by the kindred of flesh and bloud, dooth deliuer a verye profitable doctrine, while, he receiueth all his disciples and faithful ones into the same degree of honour, as if they had beene chiefe amonge his kinsfolkes. But this sentence dependeth of the office of Christ, for he declareth hereby that hee is not giuen to a certeine smal number, but to al the godly, which by faith should grow into one body with him. Then, that there is not a more excellent bond of kindred, then the spirituall: because he ought not to be accounted of after the fleshe, but of the power of his spirit, wherewith he was enriched by the father to renew menne, that they which by nature were a filthy and cursed seede of Adam, shuld by grace begin to be holy and heauēlye children of God. Therfore Paul, 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh: because the new repairing of the world is rather to be considered, which exceedeth farre aboue mans power, while he reformeth vsus by his spirite to the image of God. VVherefore this is in summe the purpose, that we should learne to looke vponupon Christ with the eies of faith▪ also we must know, that eueryevery one that is regenerated by the spirite, giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe, and so to be made one with him. Further, he meaneth that they doe the will of the father, not which exactlye fulfill all the righteousnes of the law (for so this name of brother, which Christ giueth to his disciples shuld agree to no man) but he especially commendeth faith, which is the foū taine and beginning of holy obedience: it also couereth the wants and offences of the flesh, that they be not imputed. For the saying of Christ is wel known, this is the will of my father, that eueryevery man, which seeth the sonne, and beleeueth in him, should not perish, but hauehave euerlasting life, Ioh. 6. 40. And though Christ seemeth here to hauehave no respect of bloud, yet we know that he did in deede sanctifie mankind with worship, and perfourmed the lawfull dueties towardes parentes: but hee teacheth vsus that in respect of the spirituall kinred, the kinred of the slesh is of none or of smal estimation. Let therfore this comparison so far preuaile with vsus, that we may pay that which is due to nature, but let vsus not be too much tied to flesh and bloud. But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell, that hee accounteth them for brethren: our vnthankfulnes is to be detested, if we reiect not all the desires of the slesh, and bend all our endeuours hether.

38. Certeine of the Scribes. Matthew reporteth somwhat the like againe in the sixteene chapter, and Marke in the eight chapter. VVhereby it appeareth that Christ was often questioned with of this matter: so that their wickednes had no end, which once were determined to resiste the trueth. It is euident that they demaunde a signe, that their vnbelief might hauehave some faire show: namely, that the calling of Christ was not lawfully confirmed. Neither were they so easie & apt to be taught, as that they would giuegive place to three or foure miracles, much lesse woulde one suffice them. But as I touched it euen now, they excused themselues by this colour, that they beleeued not the Gospel, because Christ shewed no seale of the same from heauen. Hee had now wrought miracles enough in number, and euident before their eies: but as if they were of no force for the confirmation of the doctrine, they would hauehave some signe from heauen, wherein God after a sort should visibly appeare. They for manner sake doe salute him by the name of master: because that then they so called all the Scribes and Interpreters of the law: but they do not acknowledge him to be a Prophet of God, vntil he do bring some testimonie frō heauen. The meaning therefore is, sith thou profes…est thy self to be a teacher & a master, if thou wilt hauehave vsus to be thy disciples, bring it to passe, that God from, heauen may testifie, that he is the author of thy mastership, and confirm thy calling by a miracle.

39. Euill generation. He doth not onelyonly accuse the malice of that age, but hee accuseth the Iewes for a wicked nation: or the Scribes and such like: signifiing that this disease of obstinate stubbornnes came vntounto them as it were by enheritaunce. For the word here vsed is sometime taken for one age, somtime for a countrey or nation. And he calleth them adulterous, for corrupt people, begotten in adultry, or bastardes, beecause they were degenerate from theyr holye fathers: as the Prophetes doe also reproue the vnbeleeuers of theyr age, not to be the ofspringe of Abraham, but a prophane seede of Chanaan.

Now it is demaunded whether Christ did so sharply reproue thē, because they desired to hauehave a signe giuen them. For in the booke of Iud. 6. 17. God sheweth that he was not so much displeased with these things. Gedeon demandeth a signe: God is not angry, but graunteth his request, p. 342and though he proceedeth importunately, yet God yeeldeth to his infirmitie, God offered willingly a signe to Ezechiah, who demanded it not, Isa. 38. 22. And Achas was sharply reproued, beecause he refused to demaund a signe, as he was commaunded by the Prophet, Isa. 7. 11. Therfore Christ doth not simply reproue the Scribes, because they demaund a signe: but for that they being vnthankfull to God, hauing malitiously refused so many of his graces and powers, take this as a shift, least they should obey his word. For I doe not onelyonly say that it was their slouth, but their malice, which kept their eyes shut at so many miracles. Therefore they were troubled in vaine: for their deuise was to no other purpose, but that they might freely reiect Christe. Paule condemneth the same fault in their posteritie, 1. Cor. 1. 22. VVhen he saith, that the Iewes seeke for signes.

No signes shalbe giuen vntounto it. They were after conuicte by sundry miracles: and Christ ceased not to shewe his power amongst them, that hee might thereby take al excuse from them. But he onelyonly meaneth that one signe, which should be vntounto them in steade of all: because they were vnworthy to hauehave their wicked desire satisfied. Let them be content, saieth he, with this signe, that as Ionas brought out of the bottome of the sea preached to the Niniuites, so they shoulde heare the voice of a Prophete raysed to life againe. I knowe that manye hauehave interpreted this place more subtilly: but sith the similitude betweene Christe and Ionas holde not in all the perticular poyntes of the same, it is to bee seene how farre Christ compareth himselfe to Ionah. But I omitting the speculations of other men, do think this one thing meete to be noted, which I touched euen now, that he should beecome a prophet vntounto them after his resurrection: as if he should hauehave said, you contemne the sonne of God, whiche descended to you from heauen: Therfore it remaineth that I being dead should rise from the graue, and being restored to life againe, I wil speake vntounto you, as Ionas came out of the bottom of the sea. Therefore the Lord so cut away al occasions from their wicked desires, that he saith, that after his resurrection he would become a Prophet to them, seeinge they would not receiue him cloathed in mortal flesh. In Luke he saith, that he would be a signe vntounto them, as Ionas was vntounto the Niniuites. The word signe is vnproperly vsed, not that it shoulde foreshewe any thing, but that it is remoued far from the common order of nature: as the sending of Ionah was wonderful, when he was brought out of the belly of the fish, as out of a graue, that he might call the Niniuites to repentaunce. In this phrase of three nightes is a figuratiue speach, as it is well knowne. For because the night is adioyned to the day, or because the daye consisteth of two partes▪ light, and darkenes: of which two Christ noteth one day, and putteth one whole day for a halfe.

41. The men of Niniuie shal rise in iudgement. Because he had spoken of the Niniuites, Christ tooke hereof occasion to shewe that the Scribes and others, which refuse his doctrine to be much worse then they were. The prophane men, saith he, which neuer heard word of the true God, repented at the voice of this new & straung guest: this kingdom, which is the library of the heauenly doctrine, wil not heare the sonne of God and the promised redeemer. For in this similitude there is this Antithesis. It is known what the Niniuits were: namely, that they were not accustomed to hauehave Prophets, but were without true doctrin, Ionas came not amōgst p. 343them with any glorious title, but a straunger might easily hauehave bene reiected. The Iewes boasted that the worde of God had a seate and dwelling place amongst them, if they had looked vponupon Christ with clear eies, they should not onelyonly hauehave knowne that he was a teacher sente from heauen, but also the Messias and aucthour of saluation promised them. But if the miserable wickednes of that people was therfore condemned, because they despised Christ speaking vponupon earth: we excell the vnbeleeuers of al times, if we obey not the holy and heauenly voice of the sonne of God, now sitting in heauen. Furthermore, I wil not now entreat whither the Niniuits were truely and perfectly conuerted to God: because it suffiseth that they were so moued at the doctrin of Ionah, that they gaue their mind to repentaunce.

42. The Queene of the south. Because that Athiopia lieth southward in respect of Iudea, I doe easily assent to Iosephus & others, which saye that this was queene of Aethiopia: and that she is called in the scriptures the queene of Saba, it may not be vnderstood of the country of Sabea, which lieth more eastward, but of a citie in the yle of Meroes situated vpō Nilus, which was the chiefe citie of the kingdome. Here also is it good to weigh the comparisons: a woman, which was neuer brought vp in Gods schoole, for a desire she had to learne, came out of a far countrey, to Solomon an earthly king. The Iewes students of the law of God, doe refuse their chiefe and only teacher, and prince of al the prophetes. Also the phrase of iudging is not here so much referred to the persons, as to the example of the thing it selfe.

p. 345These things which I hauehave here wrytten downe out of Luke, do peraduenture belong to some other time: but no reason seemeth to compell me to separate those thinges which he hath ioyned together in one texte. First he sayth that the 12. Apostles preached the kingdome of God with Christ. VVhereof we gather, that though the ordinarie office of teaching was not as yet laide vponupon them, yet they were continuall helpers to make the people attentiue hearers of their master. So though their estate was farre inferiour, yet they are accoūted as helpers of Christ. Also he addeth that Christ had certaine women in his company, which were healed and deliuered from euill spirites and other infirmities, as Marie Magdalene was, who had bene tormented of seuen deuils. The hauing of this company might seeme to be small for his honour: for what was more vndecent for the Sonne of God, then to leade women about with him, noted with infamie? But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued, are so farre from hindering the glory of Christ, that they doe rather amplifie and set forth the same. And it is not sayd that he found the Church which he chose, without spotte or wrinckle, but that he washed & cleansed it with his bloud, that he might make it pure and beautiful. VVherfore the miserable and shameful estate of these women, after they were deliuered from the same, made greatly for the glory of Christe, for they were ensignes and tokens of his power and of his grace. Luke also commendeth their thankfulnesse, in that they despising the shame of the world, followed their deliuerer. It is not to be doubted but that they were poynted at with the finger eueryevery where, and the company and presence of Christe was vntounto them as a Theatre to set them foorth to the shew: but they refuse not to set their shamefastnesse openly a broache, rather then that the grace of Christe being suppressed, should be hid: but that the beholding of Christe might be the more notable, they doe willingly suffer themselues thus to be humbled. Also, singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie, in that she being a woman possessed by seuen diuils, and as a moste vile bondslaue of sathan, he did not onelyonly vouchsafe her the honour of a disciple, but tooke her also to his company. Luke addeth the surname of Magdalene, that he may make a difference betweene her and Marthaes sister and other Maries, of whome there is mention in other places.

LVKE. 3. Iohanna the wife of Chusa. It is not knowen whether Luke would that that which he spake of Marie, should be vnderstode of these women also. In my opinion it seemeth probable, that she was first placed in order, in whome Christ had shewed his great power. And that Chusas wife, and Susanna, honest matrons of good name and fame, were added after, onelyonly because they were healed of some common diseases. And their godly endeuor deserueth so much the more praise, because that they being riche and noble matrones, ministred vntounto Christe of their owne substance. And not content with this labour, they leauing all the affaires of their owne houses, had rather to folowe him with enuie and many discommodities, through straunge and vncertaine lodging places, then to enioy delicate quietnesse in their owne houses. And it may be that Chusa, Herodes stewarde, was too like his maister, and much contrary to his wifes minde: but the godly woman throughe feruencie of her zeale and p. 346stancie ouercame this lette.

MATH. 2. Great multitudes resorted vntounto him. It is not in vaine that the Euangelists doe speake of the great concourse of the people, because that Christ at the beholding of them, tooke occasion to compare his doctrine to sede. The multitude was come togither out of many places, they stode doubtfull what to doe, they hadde all like greedy desire to heare, but they had not like affection to profite. This was the occasion of the Parable, to teache that the seede of the doctrine is not fruteful eueryevery where, though it bee sowed farre and wide. For it alwayes findeth not a fruitfull and well appoynted earth. Christe therefore professeth himselfe in that, to be like to a Husbandmanne, which goeth foorth to sowe: but that many of his hearers are like to harde and drie earth: others like thornie grounde, so that both labour and seede are lost. But I will leaue of further entreatinge of the meaninge of his Parable, vntill we come to the exposition which the Lorde himselfe maketh a little after. OnelyOnly for this present the readers are to be admonished of this, if they be founde like to vnprofitable and barren earth, which out of farre places come as menne starued to Christ: it is no maruell if the Gospell do not at this day bring forth frute in many, whereof some are slacke and slowe, others heare negligently, and others are scarce drawne to heare.

9. He that hath eares. Christe doeth by these wordes declare, partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh: and partly he stirreth vppe his disciples, that they shoulde more diligently consider that the doctrine is neither easie nor meete for eueryevery man. And he so distinguisheth betweene hearers, as if some coulde heare, and others were deafe. Nowe, if it be demaunded whereof it commeth, that the former hauehave eares to heare: the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie, but that they are prepared of the Lord.

10. Then the disciples came, and sayde vntounto him. It appeareth by Mathewes woordes, that the Disciples had not onelyonly respecte of themselues, but had also a care and regarde of others. VVhen they perceiued not the meaning of the Parable, they knewe that it was much harder to the people: therefore they complaine that Christe had spoken such wordes, as the hearers reaped no profite by. Also, though similitudes doe commonly make that matter plaine which is in hand, yet they which containe a continuall Metaphore, are very obscure and harde. Therefore Christ propounding this similitude, couered that vnderunder an Allegorie, which he could hauehave spoken more plainly and fully without a figure. But now, where he expoundeth it, the figuratiue speache is more plaine and more pithy, then that whiche is simply spoken without a figure: that is, it is not onelyonly more effectuall to mooue the mindes, but also plainer. It is good therefore to consider, howe and in what order eueryevery thing is spoken.

11. It is giuen to you, to knowe the mysteries. By this answeare of Christ, we doe gather that God proposeth the doctrine of saluation to mon for diuers endes. For Christ declareth that he spake so darkely of purpose, that his woordes might seeme harde vntounto many, and shoulde onelyonly beat their eares with a confused and doubtfull sounde. If any man shall obiecte to the contrary, that saying of Isai, 45. 19. I hauehave not spoken in secrete, neyther p. 347in a darke corner: I sayde not in vaine to the seede of Iacob: seke you me: or those commendations whiche Dauid doeth giuegive of the lawe, Psalme 119. 19. that it is a lanterne …o the feete, and giueth wisedome to the simple: the aunsweare is ready and easie, the woorde by the owne nature is alwayes light, but the light of it is dimmed with the darkenesse of men. For though the lawe was couered as with a vaile, yet the trueth of God was euident to be seene in the same, if the eyes of many had not bene blinde. Paule witnesseth truely of the Gospell, 2. Cor. 4. 4. that it is not hid but from the reprobate, & them that are ordained to destruction, whose mindes Sathan hath blinded. Also this is to be knowen, that the force of lightning whereof Dauid maketh mention, & the familiar kinde of teaching which Isai speaketh of, is properly referred to the chosē people. Yet this alwaies remaineth certaine and sure that the worde of God is not obscure, but as the worlde with her owne blindnesse darkeneth it: but yet the Lord reserueth his mysteries, so that the reprobate cānot come to the vnderstanding of them. And he depriueth them of the light of his doctrine two wayes, for sometime he speaketh that in Parables, whiche might hauehave bene spoken more plainly: sometime he opening his minde plainly without darke speaches and figures, he dulleth their senses, and amaseth them, so that they cannot see in the midde day. To this purpose pertaine those horrible threats in Isai, 28. 11. where he threatneth that he woulde be a straunger to the people, and that hee woulde speake wyth a straunge and vnknowen language: that the visions of the Prophetes, should be to the learned as a booke shutte and sealed, wherin they could not read, Isa. 29. 11. and where the booke should be opened, they shoulde be all as idyotes, and stay as menne amased that cannot reade. Nowe sith Christ so dispensed his doctrine of purpose, that it should profit onelyonly a fewe, in whose mindes it should be throughly setteled: and that it should holde other some in suspence and in doubt: it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose, but it is so ordered by his wonderfull counsell, that it shoulde bee to the reprobate a sauour of deathe to deathe, as to the electe a liuely sauour to life. And least any manne shoulde be so bolde as to murmur against it, Paule answeareth in these wordes, what soeuer the effecte of the Gospell be, yet the sauour of it, thoughe it be deadly, doeth alwayes smell swetely before God. But that the meaning of this present place may be the better vnderstode, it behoueth vsus to sift more narowly the purpose of Christ, for what cause & to what end he spake this. First, the comparison vndoubtedly tendeth to this ende, that Christ might amplifie & set forth the grace and fauour which he shewed to his disciples: because that was specially giuen to them, which was not generally allowed to all. If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge: certainly the cause shall not be founde in them, and Christe by saying that it was giuen them, excludeth all merite and desart. Christe affirmeth them to be appoynted and chosen menne, whome God hathe especially vouchsafed this honour, that he woulde reueale his secretes vntounto them, and that others should be voide and without this grace. There is no other cause of this difference to be found, but that God calleth vntounto him, them that he hath freely chosen.

p. 34812. For who soeuer hath. Christ prosecuteth that which I spake euen nowe: for he admonisheth his disciples, howe liberally God dealeth with them, that they might make so much the more accounte of this grace, and acknowledge themselues the more bounde, for that they hadde receiued a greater benefite then other. He rehearseth these same wordes in an other place, but in an other sense, for there hee speaketh of the Lawfull vse of giftes: but now he simply teacheth, that there is more bestowed vponupon the Apostles, then vponupon the common sorte of men, because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them: for because that he neuer forsaketh the woorkes of his owne hands, as it is sayde in the Psalme, 138. 8. whom he once beginneth to make, he beautifieth daily more and more, vntill at length he bringeth them into great perfection. For this cause doeth there flowe so manifolde graces from him to vsus: hereeof come so ioyfull proceedings, because the beholding the God of their deliuerance, prouoketh a continuall course of bountifulnesse. And as his richesse are innumerable, so he is neuer weary of enriching his children. Therefore as oft as he lifteth vsus vp higher, we ought to remember that what benefits soeuer we receiue daily, they come out of that fountaine, that he would performe that worke of our saluation begon in vsus. But on the contrary part, Christe affirmeth that the reprobate doe alwaies become worse, vntill they beinge altogither come to naught, doe faint in their owne weakenesse. This seemeth to be a harde speach, that there should be taken from the wicked, that which they hauehave not: but Luke mitigateth the hardnesse, and taketh away the ambiguitie, by altering the wordes somewhat: saying, that those things shall be taken away, which they seemed to hauehave. And certainly, it falleth commonly out that the reprobate doe excell in many excellent gifts, and in shew are like to the children of God. But there is no soundnesse in them, because the minde is voide of godlinesse, and there appeareth onelyonly a vaine shewe. VVherefore Mathew doeth rightly say that they hauehave nothing, because it is accounted as nothing before God, and in their conscience it is vaine & vnfrutefull. Luke doeth aptly declare that the giftes wherwith they were endued, were prophaned by them, so that they onelyonly made a shew in the eyes of men, else they had nothing but a pompe and vaineglorious brag. Heereby we also learne to seeke to profite eueryevery day of our life, because that God hath of this condition giuen vsus the taste of his heauenly doctrine, that we might daily be more aboundantly fed with the same, vntil we come to a perfecte fulnesse. Marke setteth downe this sentence somewhat more confusely: Take heede, sayeth the Lorde, what is sayde vntounto you. Then if they hauehave profited well, he putteth them in hope of greater grace, to you (sayeth he) that heare, shall more be giuen. Then followeth a clause which agreeth with Mathewes woordes, but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew, because it is not likely to be placed here in his owne order. For the Euangelists (as it is sayd other where) were not curious in setting downe Christes sermons, but heaped oft diuers of his sentenses togither. But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake, and also noteth the diuers causes why Christe so spake the same: namely, to make them attentiue to his doctrine, least the woorde of life should passe foorth in vaine, which oughte to be receiued, and to take p. 349rootes in our mindes, as if he shoulde hauehave sayde: Take heede least that be taken from you, which was giuen you, if it fructifie not.

13. Therefore speake I to them in Parables. He sayeth that he spake obscurely to the multitude, because they coulde not be partakers of the true lighte. Yet when he sayeth, that there is a vaile drawne ouer the blind, that they might remaine in their blindnesse, he ascribeth the faulte of this to them: but thereby he the more commendeth the grace giuen to the Apostles, which was not in such sorte giuen commonly to all. And other cause he assigneth none, but the secreat coūsell of God, the reason wherof, though it be hid from vsus, yet it was apparant to him, as we shall heereafter more plainly perceiue. And though parables hauehave an other ende, then to containe darke speaches, which God would not that they shoulde be plainly made knowen: yet we sayd that this which we hauehave now in hand, was so proposed by Christe, that by the continuance of the Allegorie, it was as a doutfull riddle.

14. So in them is fulfilled the Prophesie. He confirmeth and prooueth out of the prophesie of Isai, that it is no newe thing, if many profite nothing by the word of God, because that in times past the olde people were founde in such great blindnesse. But this place of the Prophet is diuersly cited in the newe Testament. For Paule Actes 28. 26. vpbraiding the Iewes for their obstinate malice, sayeth that they were therefore blinded, that they could not see the light of the Gospell, because they were bitter and rebellious against God. So he set down the nearest cause which was to be sene openly in the men. But in the Epistle to the Rom. 11. 7. he setteth downe the cause out of a higher & a more secreat fountain: for he teacheth that the remnants should be saued according to the grace of election: and that the rest were blinded, according as it is said by Isaias, &c. the opposition there vsed is to be noted, for if the onelyonly free election of God saueth a remnant of the people: it foloweth that all other doe pearish by the secreat iudgemēt of God, but yet righteous. For who are those other which Paule opposeth to the remnantes whiche were chosen, but they whome God woulde not shoulde be saued? There is the like reason also in Iohn 12. 38. For he sayeth that there were many which beleeued not, because that no man beleeueth, but they to whom the arme of the Lord is reuealed. And presently after, he addeth, that they could not beleeue, because it is wrytten againe, Isa. 6. 9. he hath blinded their eyes, and hardned their heart. Christ also had regard vntounto this, when he referreth it to the secrete counsell of God, that the truthe of the Gospell was not generally reuealed to all, but set foorth a farre off vnderunder darke speaches, so that nothing was powred into the peoples minds but grosser blindnesse. I doe alwaies graunt that whom soeuer God doeth blinde, they are found woorthy of this plague: but because the next cause doeth not appeare in the persones of the men, let this principle remaine alwayes certaine and sure, that they are lightened of God to saluation, and that by a singular gift, whom God hath freely chosen: but all the reprobate are depriued of the light of life, whether God withdraweth his woorde from them, or else holdeth their eyes and eares fast closed, that they should not heare nor see. Now we see howe Christe applieth the prophesie of the Prophet to the present cause. Hearinge, yee shall heare. The woordes of the Prophet are not recited, neither was it needefull: for it was sufficient for Christ to shewe that it was p. 350no new nor strange example, if many be astonished at the word of God. The saying of the Prophet was this: Go, blind their mindes, and harden their hearts. Mathewe referreth it to the hearers, that the faulte of their blindnesse and hardnesse might be saide vppon themselues: for the one of them cannot be separated from the other, because that as many as are cast off into a reprobate sense, do willingly and of a conceiued malice blinde and harden themselues. Neither can it be otherwise, where as the spirit of God raigneth not, wherby the electe are onelyonly ruled. VVherefore let this which is added be noted, that all they are out of their minde, whiche God lighteneth not with the spirite of adoption: and therfore they are rather blinded by the word of God, & yet the fault remaineth in them, because they are willingly blinded. But the ministers of the woorde may by this comfort themselues, if they hauehave not alwaies such successe of their labours as they desire: yea, if that many be so far from profiting by their doctrine, that they rather become the worse thereby. Namely, that the same thing befalleth vntounto them, that the Prophet whom they doe not excell, had experience of. It were to be wished that all were brought to obey God, and it becommeth them to apply and to labour to bring this to passe: yet lette them not wonder, that the iudgement which was exercised in times past by the ministerie of this Prophet, be also fulfilled at this day. But we must diligently take hede, lest the frute of the gospel pearish throgh our defalt.

MAR. 12. That they seeing, may not discerne. It sufficeth to note here briefly, that which is more largely entreated of other where, that the doctrine is not properly, nor by it selfe, nor of the owne nature the cause of the blindnesse, but by an accidental meanes. For, as when the purblinde come foorth into the Sunne, their eyes are more blinded, and that fault is not to be imputed to the Sunne, but to their eyes: so the woorde of God blindeth and hardeneth the reprobate: because it cōmeth through their owne wickednes it is proper & naturall to thēselues, & accidental to the word.

Least at any time they shoulde tourne. This clause sheweth what profite we should hauehave by hearing and vnderstanding: namely, that men being turned to God, may by him be receiued againe into grace, and by enioyinge his mercy, they may liue well and happely. Therefore the Lorde woulde that his worde should be preached especially for this ende, that by renewing the mindes and hearts of menne, he might reconcile them to himself. But on the contrary side, Isai heere sayeth of the reprobate, that a stonie hardnesse remaineth in them, least they shoulde obtaine mercy, and that the effecte of the woorde was taken away from them, least their heartes shoulde tourne to repentaunce. VnderUnder this woorde healinge, Mathewe comprehendeth the deliuerance from al euilles, as the Prophet also doth: for they doe Metaphorically compare a people afflicted by the hande of God, to a sicke man. And when the Lorde releaseth his punishments, they say that he healeth. But because this health dependeth vppon forgiuenesse of sinnes, Marke doeth aptly and wel set downe the cause and fountaine. For whence proceedeth the mitigation of punishments, but because the Lorde being well pleased with vsus, bestoweth his blessing vppon vsus? And though that sometime after he hath forgiuen our sinne, he yet ceaseth not to punish vsus, either that we may the more be humbled, or that we may be the more wary heereafter: yet because he sheweth some tokens of his fauour, hee quickeneth and restoreth vsus, then, because that for the moste p. 351parte the punishmentes are taken awaye with the sinne: the healinge is rightly ioyned with forgiuenesse. But it cannot be gathered of this, that repentaunce is the cause of forgiuenesse, as thoughe GOD shoulde receiue the repentante into fauour, because they deserued it; (for euen the conuersion it selfe, is a token of the free mercye and fauour of God) but it onelyonly noteth the order of thinges followinge the fauour of God: for God forgiueth sinnes onelyonly in those menne whiche are displeased with themselues.

MAT. 16. But blessed are your eyes. Luke seemeth to referre this saying to an other time, yet it is easily answered, for he heapeth there many sentences togither, not obseruing the course of the times. VVe wil therefore folow the course which Mathew holdeth, who setteth downe more plainly the occasion why he spake it. For as of the singular grace bestowed vponupon them, they were before admonished that the Lorde exempting them from the common sorte, did familiarly admit them to the mysteries of his kingdome: so nowe the same grace is extolled by an other comparison: to witte, that they are preferd before the olde Prophets and the holy kings. And this is much more excellent then to be preferred before the vnbeleeuing multitude. Also Christ meaneth not eueryevery hearing, nor simple seing of the flesh: but he saith that their eies are blessed, because they see the glory due to the only begotten sonne of God, so that they acknowledge him to be the redeemer, because the liuely image of God appeared to them, wherby they should receiue saluation and perfect blessednesse. Then, because that which was said by the Prophets was fulfilled in thē, that they should not learne eueryevery man of his neighbor, but that they shuld be fully and perfectly taught of God. So is that obiection also answeared, whiche might be gathered of an other saying of Christ, Iohn 20. 29. wher he called them blessed which sawe not, and yet beleeued: for there is noted an other maner of seeing: namely, suche a seeing as Thomas desired, to serue his grosse affection. But the speach wherof Christ now speaketh, is common with the apostles to the faithfull of all ages. For we not seeing, and not hearing, do hear and do see Christ: because that in the gospel, as Paul sayeth, 2. Cor. 3. 18. he appeareth vntounto vsus face to face, that we might be chaunged into his image: and the perfection of wisedome, righteousnesse, and of life, which was once giuen in him, shineth therein daily.

LV. 24. And kings hauehave desired to see. The present estate of the Church may wel be accoūted better, then the estate of the holy fathers which liued vnderunder the law: to whō that was shewed, but vnderunder shadows & clouds, which now appeareth plainly in the open face of Christ, For the vaile of the tē ple being rente, wee doe enter by faithe into the heauenly Sanctuarie, and therby we hauehave a fre accesse to God. For though the fathers content with their lot, nourished a blessed peace in their mindes, yet this hindered them not, but that they were caried further in their desires. So Abraham sawe, Iohn 8. 56. the day of Christ a farre off, and he reioyced: yet he desired to hauehave a nearer sight, but hee obtained not his desire. For Simeon spake according to the desire of them all, when he sayd, Luk. 2. 29. Now let thy seruāt depart in peace. And it could not otherwise be, when vnderunder the burden of the curse, wherby mankind was oppressed, they were al enflamed with a desire of the promised deliuerāce. Therfore we know that as famished people they hungred after Christe, and yet they had a stayed p. 352faith, that they grudged not against God, but patiently suspended their desires vntill the full time of his reuealing.

MATHEVVE… and Luke doe sette downe the exposition of the Parable, as if that Christe hadde simply expounded it to his disciples without reproouing them: but in Marke he doeth sharply reprooue their slacknesse, because that they which should become teachers of others, did not profite more then others. But the summe is, that the doctrine of the Gospell being scattered abroade as seede, doeth not bring foorth fruite eueryevery where, because it doeth not alwayes fall vppon frutefull and good p. 353grounde. He rehearseth foure sortes of hearers, of whiche the first receiue no seede. The seconde sort seeme to receiue seede, but so, that it taketh no roote to liue by: in the third sort the corne is choaked: so there remaineth a fourth part which bringeth foorth fruit. Not that of foure hearers one, or tenne of fortie, do embrace the doctrine, and bring foorth fruite: for it was not the purpose of Christ to appoynt a certain definite number: nor to deuide them of whom he spake, into equall portions: but that there is not alwaies one and the same encrease of faith where the word is sowed, but sometime in more aboundance, sometime in lesse: he onelyonly teacheth them that through diuers faultes the seede of life pearisheth in many, in whome it either presently corrupteth or wythereth, or by little and little degenerateth. But that we may profite the better by this admonition, it is to be noted that he maketh no mention of the despisers, which doe openly withstand the word: but they only are noted here, in whom there seemeth to be some aptnesse to be taught. But if the greater part of these doeth vanishe away, what shall become of the rest of the worlde, from whome the doctrine of saluation is openly debarred? Nowe I wil come to the perticular poyntes.

19. VVhen soeuer a manne heareth the woorde of the kingdome, and vnderstandeth i… not. First he maketh mention of barren and hard groundes, which receiue not the sede inwardly, because their hearts are not prepared. Such he cō pareth to hard and dry earth, which is in the common hi… way, which by continuall treading vppon, becommeth hard as pauement. I woulde we had not so many of this sort at this day as we hauehave, which thoughe they offer themselues to heare, yet they stande as menne amased, and feele no taste of it at all, and to speake in fewe woordes, they differ little from blockes or stones, wherefore it is no maruell if they vanishe altogether away. Christe sayeth that the woorde was sowen in their hearts, whiche though it be an improper speache, yet is it not without reason, for the sinne and wickednesse of menne taketh not away the nature from the woorde, but it retaineth still the force of seede. And that is diligently to be noted, least we should thinke that the graces of God lost their forces, though they be not effectuall in vsus. For in respecte of God, the woorde is sowed in their hearts, but the hearts of all doe not receiue with meekenesse that which is graffed in them, as Iames exhorteth, 1. 21. The Gospell therefore is alwayes in power a frutefull seede, but not in deede. In Luke it is added, that the deuill taketh away the sede out of their hearts, least they beleeuing shoulde be saued. VVhereby we gather, that as hungry birdes behaue themselues in seedes time, so assoone as the doctrine is deliuered, this enemie of our saluation is present, and laboureth by violence to take the same away, before it canne take moysture and bringe foorth fruite. This also is no small praise of faith, in that it is called the cause of our saluation.

20. Hee that receiued seede in the stonie grounde. This sorte differeth from the former, for the temporall faith, or faith for a season, as a conceiuing of seede, promiseth some fruite at the beginning: but their hearts are not so well and throughly brought in order, as may suffice to giuegive continuall nourishment to the same.

Of this sorte of menne also we see too many at this day, whiche doe p. 354greedely embrace the Gospel, which shortly after doe waxe faint, because there is no liuely affection in them to strengthen and continue them in constancie. VVherefore let eueryevery man examine himselfe throughly, least his hastinesse, which giueth a great shew, speedily vanish (as men say) as a flame of stubble. For except the woorde doe throughly pearce the whole heart, and take deepe rootes in the same, the faith cannot hauehave continuall moysture to maintaine the same to continue. This readinesse is worthy to be praised, in that they receiue the woorde of God assoone as it is vttered, and that without delay and with ioy: yet we must know that it is to no purpose, vntil that faith shall gather a perfect strength, least it wither in the first springing. As for example, Christ sayeth: that they which are such, are offended with the trouble of persecution. And certainly, as the barrennesse of the grounde, is tried by the heat of the sunne: so persecution and affliction discouereth their vanitie, which are lightly touched, I know not with what affection, and are not well endued with an earnest desire of godlinesse. Such are called by Mathew and Marke temporisers, not onelyonly because they professing thēselues to be Christes disciples for a time, and after fall away into temptation, but because they seeme also to themselues to hauehave a true faith, and therefore in Luke Christ sayth that they beleeue for a time: because that honour which they giuegive to the gospell, is like to faith. Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede, whiche neuer fadeth, as Peter teacheth, 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer, is fulfilled in the hearts of the faithfull, in whom the trueth of God once setled, neuer fadeth away, but flourisheth euen to the ende. Yet they which doe louingly and with some reuerence receiue the woord of God, they do beleue after a sort: because they differ from the vnbeleeuers, which either will not giuegive credite to God when he speaketh, or despise his worde. OnelyOnly let vsus knowe that none are partakers of true faith, but they which being sealed with the spirit of adoption, doe call God father from their heart. Also, as that spirite is neuer extinguished: so it is impossible that the faith which it hath once engraued in the hearts of the godly, should vanish away and pearish.

22. He that receiueth the seede among thornes. In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen, if they suffered not the same otherwise▪ to bee corrupted and spoyled. Christe compareth the pleasures of the wolrde as euill desires, couetousnesse and other affections of the flesh to thornes. Though Mathew onelyonly mentioneth the cares of the worlde with couetousnesse: but the meaning is all one, for vnderunder this word is comprehended the baites of pleasures (wherof Luke maketh mention) and all kinde of euill desire. For as thornes and other noysome weedes doe choake vppe the corne, which woulde otherwise prosper and growe vppe: so the wicked affections of the fleshe preuaile in the hearts of menne, and ouergrowe the faith, so that they ouerwhelme the force of the heauenly doctrine, which is not yet ripe. And though the euill desires doe possesse the heart of man, before the woorde of the Lorde make any shewe there, yet they seeme not to beare any rule at the first. But after the corne groweth, and promiseth to yeelde fruite, then growe they vppe aloft. Therefore all menne must diligently applie themselues, to roote vppe the thornes out of their hearts, least the worde p. 355of God be choaked: for there is no man which is not filled wyth great aboundance of thornes, as with a thicke woode. And certainly we see very fewe come to ripenesse, because scarce the tenth man applieth himselfe to roote them vppe, no, nor to loppe or cutte them. And the great aboundance whiche shoulde mooue menne to be more diligent, causeth many to be more carelesse. Christe vseth the phrase of deceitfulnesse of richesse for couetousnesse. And he purposely calleth richesse, beguilfull or deceitfull, that men might thereby learne the rather to take heede and to beware of their snares. But let vsus remember that as many affectiōs as there be of our flesh, the abundance & varietie whereof is innumerable, so many lettes and hinderances there are to corrupt the seede of life.

23. Hee that receiueth the seede in the good grounde. Christe compareth them onelyonly to good and frutefull grounde in whome the woorde of God not onelyonly taketh rootes, and those deepe and sound, but which doe also ouercome all lettes, least they should hinder the frute of the same. If any man obiecte, that there cannot any be found, voide and free from thornes, the answeare is easie, Christe speaketh not heere of perfection of faith, but onelyonly sheweth in whome the worde doth fructifie. Therefore though the frute be but small, yet who soeuer degenerateth not frō the sincere worship of God is counted good and frutefull grounde. It behooueth vsus to be diligent in rooting vppe of thornes, but because that we shall neuer bring to passe, no not by our daily labour, but that some remnantes will alwaies remaine, yet lette eueryevery one of vsus endeuour to mortifie and to kill them, least they hinder the frute of the woorde. That which foloweth next, where Christ teacheth that al bring not forth frute in like measure, confirmeth this sentence. For though the frutefulnes of that ground which bringeth foorth frute in thirtie folde, is but small in comparison of a hundred folde, yet we see that Christ ioyneth all those groundes together, which doe not altogither deceiue the labour and hope of the husband man. And we are heereby taught not to despise them, which growe not to great excellencie, when the householder himselfe, thoughe he preferre some one aboue the rest in respecte of his high estate, yet he vouchsafeth the common shewe of his fauourable goodnesse, also towardes the inferiours. But Hierome wresteth very fondly these three degrees to virgines, widowes and wiues, as though the frute which the Lorde requireth of vsus, were onelyonly tied to virginitie, and that the godlinesse of the maried were not oft more plentifull in bringing foorth all frute of righteousnesse. This is also to be noted by the way, that Christ speaketh not hyperbolically of encrease of a hundred folde, for there were diuers regions at that time so frutefull, as it appeareth by many Hystoriographers, which were eye witnesses of the same.

That we may profite by this parable, it is worth the labour to consider to what purpose Christ applieth it. Some thinke, least the confused multitude should flatter themselues in the outward profession of the gospel, that he sayd, that in his field there is oftē mixed bad seede with the good, but that a day should come, wherein the Tares should be separated from the wheat. And therefore they ioyne this parable with the last, as if they both had one cause and one ende. But to me it seemeth otherwise: for he doth therfore make mentiō of the separation, least the minds of the godly should waxe faint with wearinesse, in beholding a confused mixture of the good with the euill: for though Christ hath cleansed his church with his bloude, that it shoulde be without wrinkle and spotte: yet he suffereth many faultes to remaine.

I speake not of the remnantes of the infirmities of the fleshe, to which all the faithfull are subiect, after they are regenerate by the spirit of God. p. 341But assoone as Christe hath gathered a little flocke vntounto himselfe, many hypocrites insinuate themselues, peruerse men creepe in, and many wicked men thrust themselues in: and so it commeth to passe, that the holy company which Christ had separated vntounto himselfe, is polluted with many filthy pollutions. Also this seemeth to be very absurde vntounto many, that either vngodly or prophane, or wicked menne should be nourished in the bosome of the Church. Furthermore, there are many which vnderunder pretence of zeale are more frowarde then neede, if all things be not ordered according to their desire: because there doeth not appeare an absolute puritie, they doe either tumultuously depart from the Churche, or else they ouerthrowe and destroy the same throughe their outragious rigour. VVherefore in my iudgement this is the simple meaning of the Parable. So long as the Churche wandereth in this worlde, there shall hypocrites and wicked men be mixt with the good and syncere in the same, that the children of God might arme themselues with patience, and holde theyr faith strong and sure, amongest the offences with which they might be troubled. And it is a moste apte comparison when the Lorde calleth the Churche his fielde, because the faithfull are the seede of the same. And though that Christe doeth say afterwarde that the field is the worlde, yet without doubt he properly applied this name to his Church, whereof he began his speache. But because he was to drawe his ploughe through all the coastes of the world, and till fields for himselfe in the whole worlde, and sowe the seede of life in the same, he applied that by a figure to the world, which rather agreed to a part of the same. Nowe it is to be noted what is meant by wheat, and what by the Tares. This cannot be vnderstoode of the doctrine, as if he should hauehave sayd, where soeuer the Gospel is preached, it is presently corrupted and defiled with wicked inuentions: for Christ would neuer hauehave forbid them to labour strongly in purging such a corruption. Neither was it lawfull for them to deale in this, as in the maners of men, to tollerate those vices which they coulde not punish: for so it shoulde be lawfull to beare with wicked errours, whiche ouerthrowe the purity of faith. Then Christ taketh away the doubt, when he doeth by name call the tares, the children of the wicked. Yet againe it is to be noted, that this cannot be simply vnderstode of the persons of men, as if God in the creation had sowed good men, and the deuill euill men. VVhichWhich thing I do therfore giuegive warning of, because the Maniches hauehave abused this place, that they might cast a colour vppon their fained deuice of two beginnings. But we knowe that what soeuer corruption is in the deuill, or in men, the same is nothing else but a corruption of sound and pure nature. Therefore as God maketh not his electe (which are infected with originall sinne) good sede by creation, but regenerateth them by the grace of his spirite: so the deuil createth not euil men, but depraueth them that were created of God, and thrusteth into the fielde of the Lorde, to defile the pure seede.

36. He that soweth good seede. He had sayde before, that the kingdome of heauen was like to a sower, but vnproperly. Yet the sense is euident, that the same doeth oft befall in the preaching of the Gospel, as in the sowing of the fieldes, that the Tare ouer groweth the VVheate. But hee setteth downe one speciall thinge: saying, that the fielde was sowed wyth Tares by the deceit of the ennemie: that we might know that this came not by p. 358chaunce nor naturally, that many wicked menne should mixe themselues amongest the faithfull, as if they were all one corne: but lette vsus learne to impute the faulte of this mischiefe to the Deuill, not that the condemning of him shoulde deliuer menne from guiltinesse, but firste that we lay no fault vppon God for thys offence befalling to his Church: then that we wonder not that Tares doe grow vp in the Lordes fielde, sith Sathan doeth alwayes watche to annoy it. Also, it is not without reason that Christe sayeth not that the Ministers of the woorde doe sowe, but himselfe onelyonly. For though it be not conuenient that this be restrained to his person, yet because hee vseth our helpe, and applieth vsus as instruments in tillinge of his fielde, so that hee alone woorketh by vsus and in vsus, hee doeth rightly chalenge that to himselfe, whiche after a sorte is common vntounto his Ministers. Therefore lette vsus remember that the Gospell is not onelyonly preached by the commaundement of Christe, but by his directions and guiding, that we should be as his handes, and he as the onelyonly author of the woorke.

39. The haruest is the ende of the worlde. This is a very troublesome estate, that the Churche should be loaden with the reprobate to the ende of the worlde: yet Christe doeth therefore prescribe vsus this time to prepare vsus to patience, least wee shoulde feede our selues wyth vaine hope. It behooueth the pastours diligently to applie themselues to the purging of the Churche, and in this behalfe all good menne are to helpe them so farre as their calling will suffer. But when all menne hauehave generally putte to their helping handes, yet they shall not profite so much as vtterly to purge away all filth from the Churche. Therefore we must note that the purpose of Christe was nothinge lesse, then by sufferance to nourishe sinnes: His onelyonly purpose is to exhorte the faithfull that they shoulde not fainte because they are compelled to hauehave the wicked amongest them: Then it doeth also serue to bridle and to moderate their zeale, whiche thinke it not lawfull to keepe companie but with pure Angelles. The Anabaptistes also and suche like, hauehave wickedly abused this Texte, that they mighte driue away the vse of the sworde from the Churche. But the answeare is easily made: for they themselues do admit excommunication, which rooteth out the wicked and reprobate for a time, why should not the godly Magistrates exercise the sword against the wicked, so oft as neede shall require? They take exception against this, saying: that in the one there is space giuen for repentaunce, whiche is not where the punishment of death is. As thoughe the theefe founde not comfort of saluation vppon the crosse. But lette this answeare suffice, Christe speaketh heere, neither of the office of Pastours nor of Magistrates: but applieth hymselfe to take away the offence wherewith the weake are troubled, while they see the Churche gathered, not onelyonly of the electe, but of the filthy dregges of the wicked.

The reapers be the Angelles. Thys woorde may be applied to thys present purpose. The reapers in the fourth Chapiter of Iohn, and the eighte and thirtie verse, are sayde to be the Apostles, in respecte of the Prophets, because they entered into their labours. And the commaundement is enioyned and giuen to all the Ministers of the woorde, that they shoulde bring foorth frute to the Lorde, whiche shoulde alwayes remaine, Iohn 15. 16. To the whiche that also appertaineth, that the corne waxeth white, Iohn p. 3594. 35. and requireth the reapers: Also the haruest is great, but the labourers are fewe, Mathewe 9. 37. But heere is an other cause of this comparison: for they are sayde to be planted in the fielde of the Lorde, whiche occupie a roumth in the Churche. Neither is that any Obiection, that Christe in the thirde Chapiter of Mathewe, and the twelfth verse, is sayd (assone as he commeth foorth with his Gospell) to hauehave a Fanne in hand, wherwith he wold purge his floure. For there is described the beginning of the purging of the same, which he sayeth cannot be broughte to passe before the last day: for then it shalbe throughly performed in all poynts. But though he will then at last putte his hande to purge the Church by Angelles, yet he beginneth nowe to doe the same by godly teachers. Furthermore, he attributeth these thinges to the Angelles, because they shall not stande idle at his tribunall seat, but they shall offer themselues to execute his commaundements. They therefore which doe hasten preposterously to ouertourne what soeuer doeth displease them, doe preuent the iudgement of Christe, as muche as it lieth in them, and by takinge away the office from the Aungelles, they doe rashly vsurpe it themselues.

41. They shall gather out of his kingdome. That which followeth of al them which doe iniquitie, is not any thinge diuers, but as an exposition of the former woordes, as if hee shoulde hauehave sayde, that the time will then be ripe and ready, wherein all thinges shall be restored into their lawful order, and so the wicked shall be taken away; which are now the offences. And they are so called because they do not onelyonly liue wickedly to themselues, but they weaken the faith of many, others they hinder from a right course, some they doe vtterly ouerthrowe, others they cast downe headlonge. By this we may take a profitable admonition, least we being compassed about with so many offences, shoulde goe forwarde slouthfully and carelesly, but that wee shoulde earnestly and diligently bende our selues to take heede. Their nicenesse is heere also reprooued, whiche are so daintie, that they tourne backe from their course, for eueryevery small offence. It is harde for them I graunt, whiche are conuersant amongest many offences, not to stumble at the same, yea, and sometime to fall, but their mindes must be strengthened and comforted with hope: because it is not to be doubted but that the Sonne of God, who commaundeth his to goe throughe the middest of offences, will also giuegive strength to ouercome them all.

He also pronoūceth a horrible iudgement against all hypocrites & reprobate, which seeme now to be chiefe Citizens in the Church, least they shoulde lay them downe in rest, in their vainglorious boastinge. That phrase of a fiery fornace, is a Metaphoricall speache. For as the excellencie of the glory whiche is laide vppe for the children of GOD, doeth exceede further beyonde all our senses, then canne bee expressed wyth any woordes: so the iudgement and punishment whiche remaineth for the reprobate, because it is incomprehensible, it is sette foorth by a shadowe, according to the measure of our capacitie: the ignorance whereof, made the Sophisters turmoile themselues in vaine, in disputations of no weight, as we hauehave already touched otherwhere.

I know that some hauehave prosecuted more subtilly eueryevery perticular clause p. 360of the same: but because it is to be feared least suche subtleties whiche are not of any sounde foundation, should leade vsus to follies, I had rather deale more sparingly in suche thinges, being content with the simple and plaine meaning. If they that are so much delighted with suche curiositie, should be demaunded howe the deuill shoulde sowe Tares amongst the good seede, while Christe slepte and knewe it not, they hauehave not any thing to answeare to it: yet I hauehave endeuoured my selfe to be sparing in these matters, so that I woulde not omitte any thing woorthy and profitable to be knowen.

43. Then shall the iust men shine. A notable comfort, that the children of God which nowe lie either ouerwhelmed with filthe, or are hid as people of no reputation, or are assaulted with reproofes and slaunders, shall then (as in a cleare skie, when all cloudes are scattered away) once shine clearly and freshly to be beholden. And the Aduerbe of time, Then is very forcible, for it containeth a secreate opposition of the present state, and of the last day, in hope whereof Christe comforteth all hys faithful ones. The meaning therefore is, though many wicked ones doe nowe flourish alofte in the Churche, yet we must certainly hope for that happie daye wherein the Sonne of GOD will extoll his children, and will wipe away all filthe, wherewith their beautie is nowe ouerwhelmed. It is true that the glory to come is promised to none, but them in whome the Image of GOD nowe shineth, and whiche through continuall degrees of glory are transformed into the same: but because the life of the godly is nowe hid, and their saluation is inuisible, because it consisteth in hope: Christe doeth woorthely call them backe into heauen, that the faithfull may enioy the glory promised them. And it is not to be doubted, but that he had respecte to the place of Daniell, that hee might thereby the rather touche his hearers to the quicke. As if hee shoulde hauehave sayde, whereas the Prophet preacheth of the excellent brightnesse to come, hee noteth withall a temporall darkenesse: and therefore that this Prophesie may hauehave place, the mixture which wrappeth and encloseth the elect of God with the reprobate for a time must be borne with patience. Hee maketh not an equalitie in comparing this glorie of the sunne to the light. For as Christe doeth nowe distribute his giftes diuersly amongest the faithfull, so will he also crowne the same in the last day. But that must be remembred, that I sayde, that the restoring or renewing whiche is deferde to the latter comming of Christe, is onelyonly campared with the mistie and cloudie estate of the worlde. The kingdome of the father as the enheritance of the godly is opposed against the earth, that they might remember that they are pilgrimes in the same, and so that they might aspire to heauen. For though the kingdome of God is sayde otherwhere to be in vsus, yet we shall not fully enioy the same, vntill God be all in all.

By these parables Christ encourageth his Disciples, least they beeinge offended with the small and base beginninges of the Gospel should giuegive backe. VVe see how proudly prophane men doe despise and scorne the Gospel, because it is brought by meane and simple ministers: because it is not receiued with the lyking of the whole worlde, but hath a few disciples, and them for the most part men of no estimation nor reputatiō, euen of the common people. VVhereby it commeth to passe, that the weake doe despayre of successe, which they measure by the beginninges. But the Lord beginneth his kingdome purposely of meane and contēptible beginnings: so that the proceedings being such, as were not to be hoped for, doe the better set forth his power. Therefore the kingdome of God is compared to a grain of musterd seede, which is the least amongst seedes: yet it encreaseth into such a height, that it becōmeth a tree, wherin birdes doe buyld their neastes. It is also compared to leauen, whiche though it be but smal, doth yet so spread the force of the same; so that a p. 362greet heape of meale be leauened therewith. If therefore the shew of the kingdome of Christe bee contemptible to the eies of fleshe and bloud, let vsus learne to lift vp our mindes to the great and inestimable power of God, which as it once created all things of nothing, so it dooth daylye rayse vp those thinges, which are not aboue the measure of mans vnderstanding: and let vsus let alone the proud mē, with their doggish scornings, vntill the Lord amase them before they looke for it. In the meane season let not vsus be faint harted, but let vsus arise by faith against the pride of the world, vntil the Lord shew forth the woonderfull testimonie of his power, wherof he speaketh here. The word leauen is somtime taken in the worst parte, as when Christ warneth to take heede of the leauen of the Scribes: in like manner, when Paul teacheth, 1. Cor. 5. 6. that a litle leauen sowreth a whole lumpe. But here is simply to be noted the applying of it to the present cause. Of the kingdome of God, and of the kingdom of heauen we hauehave spoken otherwhere.