Harmony of the Gospels, Harmony of the synoptic Gospels (20 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (20 of 29)

p. 530LVK. 28. You are they. Though Luke seemeth to report this speach of Christ diuersly, and as if it were spoken at an other time: yet I thinke not otherwise, but that it appertaineth to this time. Neither is there set downe a continuall Sermon or speach of Christe, but diuerse sentenses sette togeather without regard of the order of the tyme, as shal againe be sayde a little after. But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations, and continued constant, hee saieth that they shall also be partakers with him of his glorye. It is demaunded what hee meaneth by these his temptations? I thinke that hee meante those troubles, wherewith GOD generallye exercised him and hys Apostles. And hee dooth verye aptlye vse this worde Temptations: for euen accordinge to the sense of the humane nature his faith and patience was proued.

29. I appointed vntounto you a kingdom. Hee doth not onlye make them rulers here, but kings, for he imparteth with them the kingdome which he receiued of his father. But there is a great vehemēcy in that word I appoint, that they shuld not with a rash and hotte desire make too much haste to p. 531possesse that kingdom, wherof he only had the lawful autoritie of ordaining: and he exhorteth thē to patience by his example. For though his father had made him a king, yet he is not presently placed in his glory: nay he humbled himself, and through the shame of the crosse he obtained the kingly honour. To eate & to drink vponupon his table is metaphorically put for this, that they should be fellowes of al his glory.

MAT. 29. VVhosoeuer shal forsake. After he had stirred vp their mindes to hope for the life to come, he also encourageth them with present comfortes, and confirmeth and strengthneth them to beare the crosse. For though God suffreth his to be much afflicted, yet he doth neuer forsake them, but he will recōpence their sorowes with his helpes. Neither doth he onelyonly speake to his Apostles, but taking this occasion, he generally directeth his speach to all the godly. This is the summe: they that shal willingly lose al things for Christes sake, shall yet euen in this life bee more blessed then if they had kept al, but the chiefe reward is laid vp for them in heauen. Yet that promise of recompensing of an hundred fold, seemeth not to agree with that we see in experience. For they which for the most part are spoiled of parentes, or children, and other kinsmen, or are depriued of their wiues, and robbed of their goodes for the testimonye of Christ, are so farre from recouering their owne goodes, that as people without company and forsaken, they should painefully and hardly trauell in banishment with great want and pouertie. I answere, if any man doth rightly esteeme the present grace of God, wherwith he comforteth and lifteth them vp in their miseries, he wil graunt that it is rightly preferred before al the riches of the world. For though the vnfaithfull doe flourish, yet because they knowe not what shall become of them to morow, it is necessary that they shoulde alwayes be doubtfull and afrayde: neither can they otherwise enioy their pleasures, but that after a sort they are amased at themselues. In the meane season God maketh his mery, so that the litle good, which they enioy is more worth vntounto them, and farre more pleasaunt, then if without Christ great abundance of goodes shuld flowe vppon them. In which sense I take that word was added in Mark with persecutions, as if Christe shoulde hauehave saide: though the godly in this world doe alwaies suffer persecutions, and that the crosse doth alwayes cleaue as it were to the backe of them: yet the sauce of Gods grace is so sweete, which maketh them so mery, that their estate is more to be desired then the pleasures and dainties of kinges.

30. Many that are first. This sentence was added to teach vsus to shake off the sluggishnes of the flesh. The Apostles hasted now to the reward when as they were scarse come forth into the race. And wee all are of this disposition almost, that if we hauehave passed one month in seruice, we all desire to be rewarded and set at libertie, as if we had bene verye seruiceable soldiours, and had well deserued. But Christe exhorteth them that beganne well to goe on forwarde couragiouslye; and withall hee warneth them that runne, and beganne verye freshly, that they shall auayle nothinge, if they faynte in the middest of the race. As Paule also declareth, all that runne, obtayne not the pryce, 1. Connthyans, 9. 24. And in an other place by his owne example, that they shoulde forgette those thinges whiche are beehinde, and to endeuour to the p. 532other part of the course, which is before. Philippians, 3. 13. Therefore as oft as we do thinke of the heauenly crowne, it becommeth vsus to be pricked forward as it were with new spurs, that we become not duller hereafter.

Sith this parable is nothing else but a cōfirmation of the sentence going next before The first shalbe last, let vsus now see how it is to be applyed. Some interpreters doe gather this to be the summe of it. Because the heauenly inheritaunce is not obtained by merites of workes, but is giuen freelye, they shall be all equall in glory. But Christe doth not dispute eyther of the equalitie of the heauenly glory, or what the estate of the godly shall be: but hee onelyonly saieth this, that there is no cause whye they, whiche are firste in time, shoulde glory or bragge ouer others: For the Lord as oft as he please can call them, whom hee seemed to neglect for a tyme, and eyther to make them equall, or to preferre them before thē which were first.

It should be but foolish curiositie, if any man woulde exactly discusse al the perticular poyntes of this parable. Therefore no more must bee sought, then it was Christes purpose to deliuer. Also we hauehave shewed already, that he applyed himself to no other end, but to prouoke his as it were with continual spurres to go forward. VVe know that sluggishnes doth for the most part arise of too much confidence. So it commeth to passe, that many as if they had got to the end of the race, do fainte in the midst of the course. Therefore Paule commaundeth vsus to forget those things, which are behind vsus, that we cōsidering what there is yet remaining for vsus, shoulde prepare our selues to runne lustilye. Yet it shal not be hurtful to run through the words, that the doctrine may therby more euidently appeare.

1. For the kingdom of heauen is like. The meaning is, that the same account is to be made of the calling of God, as if any man should hire labourers in the morning for certeine wages, to dresse his vineyard, and then shoulde afterwards send some without couenant, to whom he yet giueth like reward or hire. And he doth therfore make mention of the kingdō of heauen: because he compareth the spiritual life to the earthly, & the reward of eternal life, to money, wherwith mē are paid their wages for their labours, which they hauehave done. Some do subtily apply this place, as if christ shuld distinguish betweene the Iewes and the Gentiles: for they say that the Iewes were called at the first houre, and had a rewarde promised by couenant: because the Lord promised them eternal life, vponupon condition if they performed the law. But in calling of the Gentils, there was no couenant made especially of works: because saluation was giuen thē freely in Christ. But al these subtilties are to no purpose: for there was no difference in the couenant which God made, but only in the time, for that they which went into the vinyard in the euening, receiued the same reward that they did, which came first.

For though God in times past promised in the law a reward of works to the Iewes: yet, we know that this took not effect: because that no man could at any time obtaine saluation by his own merits. VVhy then (shal some man say) doth Christe expreslye make mention of a couenaunte, speakinge of the firste, and saieth nothinge of it when hee speaketh of the other? Namely, that he might teach that no man is iniuried by thys, p. 534that the latter hauehave as much honour, as if they hadde beene called at the first. For in proper speach hee oweth nothing to anye manne: and of his own right he challengeth of vsus (whom he hath tyed vntounto himself) whatsoeuer obedience we are able to yeeld vntounto him. But, because he dooth freely offer vsus a reward, hee is sayde to hyre our labours, which otherwise are due to him. Heereof it commeth to passe, that he also calleth the crown, which he giueth vsus freely by the name of a reward. Furthermore that he might declare that we hauehave no cause to quarrel with God, if hee ioyne others with vsus, which came long after vsus, as fellowes in honour, hee boroweth the similytude of the custome of menne, who firste do agree of the wages, before they send the labourers to worke. But if anye manne will hereby gather, that menne are created to labour, and that eueryevery manne hath his charge enioyned him of God, that men should not be slouthfull and ydle, he shall not wrest Christes wordes at all. Also it may be gathered, that our whole lyfe is vnprofitable, and maye rightly be condemned for slouthfulnesse vntill that wee frame our lyues according to the commaundement and calling of the Lorde. VVhereof it followeth that they auayle nothing in toyling, which doe rashly take vponupon them this or that kinde of life, and waight not for the allowaunce of theyr calling from GOD. Lastly, it is to be gathered out of the wordes of Christe, that they doe please God, which do labour to profit the brethren. It seemeth that a peny (which is somewhat more in value then foure French Caroleys) was the ordinary hyre for a dayes worke. The houres three, sixe and nine are therefore mentioned: because that the day was wont in times past to be deuided from sunne rising to sunne setting into twelue houres, so was there an other diuision of the day by three houres: so againe did they deuide the night into foure watches. Threefore the eleuenth houre signifieth the end of the day.

8. And when euen was come. There is no misterie to bee sought in this, that the master commaundeth to beginne at the last, as though GOD would crowne them first, which were in course of time last. For this deuise should not agree with the doctrine of Paule, who saith, that they, which remaine at the comming of Christ, shall not preuent them, which slept before in Christ, but shall follow.

Christ now in this place setteth it down in a diuerse order: because he could not otherwise declare (that which hee after added) that the firste murmured, because they had no more giuen them. Note also that he doth not say that there should be such murmuring at the latter day, but onelyonly denieth that there shalbe any cause of murmuring. For the faygned person, which he bringeth in, in the similitude, giueth no small lighte to this doctrine, that the liberalitie of God is subiect to no complaintes of men, though he adorne with large rewardes the vnworthy, that hauehave deserued nothing. In vaine therefore do some imagine that the Iewes were reproued in these wordes, who were malitious and enuious againste the Gentiles. For it were absurde to make such equall in rewarde with the Sonnes of GOD. And this wickednesse lyghteth not vppon the faithfull so to murmurre against God. But the meaning is plaine, that it is free for GOD, sith hee defraudeth no man of his iust rewarde, to beestowe vppon them, whom he lately called with a rewarde, which was vndeserued.

p. 53516. So the last shall be first. Hee doth not here compare the Iewes with the Gentiles, as he doth otherwhere: nor the reprobate, which fall awaye from the faith, with the elect, which do perseuer. Therefore the sentence which is added by some, Many are called, but few are chosen, dooth not agree with it. Christ onelyonly willed, that as any man is called before others, so he should runne the race with more diligence: then he exhorteth all men to modestie, that some should not preferre themselues before others, but that they should willingly admit them to the common price. The Apostles, because they were the first fruites of the whole Church, seemed to challenge some notable thinge to themselues: and Christ denied them not, but that they shuld sit as Iudges to iudge the twelue tribes of Israell. But least ambition or vaine confidence in themseles shoulde make them swell, they were withall to be warned, that others which were called long tyme after them, should be partakers of the same glorye: beecause GOD is bound to no manne, but calleth freely whomsoeuer hee pleaseth, and giueth vntounto them that are called, such rewarde as pleaseth him.

Though the Apostes had beene taught before how the Lorde should depart, yet, because they had not profited as was mete, he rehearseth now againe, that which he had often sayde. Hee seeth that the day of death draweth neere: yea, that the time is now at hand, when hee would offer vp himselfe to be sacrificed: and he seeth his disciples not only afeard, but euen astonied with a blind feare. Therefore hee exhorteth them to constancye, least they shoulde faint at the temptation. Further, he confirmeth them two waies. For in that hee telleth them before what shoulde p. 536come to passe afterwarde, he dooth not onelye strengthen them, leaste they being compassed with sodeine: troubles not looked for, shoulde bee ouerthrowne: but he opposeth the manifestatiō of his Godhead against the offēce of the crosse, least y^• shorte time that he shuld be thrown down should discourage them, where as they should be perswaded that he was the Sonne of God: and therefore the conquerour of death. The seconde reason he vseth to confirme them, is gathered of the neerenesse of the resurrection. But it is good to look neerer into the words. Marke declareth that which the other two conceale, that aswell the Apostls as other their companions, were heauy, and afraid, before that Christe tooke hys Apostles aparte, and told them, that he went presently to the sacrifice of death. But it is vncerteine why they were thus afraid, except it was beecause they had tried before, that they had great aduersaries at Ierusalem. Therefore they had rather that Christ should take his ease in some back place, out of the reach or cast of the darts, then willingly to offer himself into the handes of so deadly enemies. And though this feare was manye waies corrupted, yet this was no smal token of obedience and godlines, that they followed Christ. It had bene much better, if they had folowed gladly and cheerefully whethersoeuer the sonne of God would hauehave led them: but this reuerēce is praise worthy, that they had rather abide troubles themselues, then they would forsake him.

17. Hee tooke the twelue. It might seeme merueilous, when as all had neede of comfort, (for they were al afraid) why he made only the twelue priuy of his secrete. But I think y^t he would not therfore speak of it opē ly, least the rumor thereof should be spread far abroad before the time. Further, when as he had no hope of good to be wrought presentlye by his admonition, he thought it sufficient to commit the same to a fewe, which should afterwardes be witnesses of the same. For, as the seede cast into the earth, dooth not presentlye bring forth fruit, so we know that Christ spake many things to his Apostles, which brought not forth fruit presently. If that he had admitted all without choyce to this speache, it might hauehave beene that many for feare would hauehave fled away, and hauehave filled the common peoples eares with this rumor. So the death of Christ should hauehave beene without glory, which he so rashly seemed to go vntounto. Therfore he speaketh secretly to his Apostles: and yet he chose not them as such as were sit to profit thereby, but (as I touched euē now) that they might afterward be witnesses of the same. But Luke dealeth more fully in this behalfe: for he dooth not onelyonly declare that Christ foretold these things, which were at hand: but the doctrin which he added withal, that those things, were fulfilled in the sonne of man, which were written by the Prophets. For this was the best remedy to ouercome the temptation, to hauehave some marks or notes euen in the shame of the crosse, whereby the prophets had noted the promised sauiour. Now it is not to be doubted, but that the Lord shewed also out of the Prophets, what profit they should hope for by his death. For the Prophets do not onelyonly teach that Christ should suffer: but they adde the cause, that he might reconcile the world to God.

18. Behold, we goe vp to Ierusalem. Hereby we perceiue that Christ was armed with diuine force for the cōquering of the terrors of death, who witting & willing hastened to meete death. For why shuld he without cōpulsion p. 537goe to that bloudy butchery: but because the inuincible power of the spirite, vanquishing feare, had exalted him aboue all humane affections. But in that he toucheth the circumstances more nearely, he doth therein giuegive a more euident declaration of his Godhead. For he could not by his humanity gesse, that after he was condemned of the Priests and Scribes, he shoulde be deliuered to the Gentiles, that being entreated with spittinges vponupon, and other reproches, he should be beaten with whips, and at length bee caried to the punishment of the crosse. And it is to bee noted, that though the Lord knew the infirmity, yet he woulde not hide the moste grieuous offence. For as we sayde before, there coulde nothing hauehave befallen more to the shaking of the mindes of the godly, then to see all the holy order of the Church against Christ. Yet to deceiue or to beare with their infirmity, he spareth not, but doeth freely declare the matter it selfe, and sheweth the maner howe to ouercome the temptation: that is, that they shoulde certainly looke for the resurrection: but because it was necessary that he should first die, he appoynteth them by hope in the meane season to waite for their triumphe.

34. But they vnderstoode none of these things. VVhat blockishnesse was this, not to vnderstande those things which Christe tolde them so plainly and familiarly, of no high nor hidden matter: but such, as they of themselues might hauehave conceiued some suspition of. But heere it behooueth also to remember, that which I spake other where, they were therefore holden in so great ignorance, because that when they hadde imagined that they should hauehave a ioyfull and a happy iourney, they accounted it for a great absurdity, that Christ should so reprochefully be crucified. VVhereby we gather howe much the mindes of men are bewitched with such false imagination, wherefore we must be the more heedefull, least we being tangled with such deuises, become blinde in the light.

This hystorie containeth a notable spectacle of the vanity of man. For it teacheth that true and godlye zeale is often mixed with ambition or some other corruption of the flesh: so that they which folow Christ, doe looke some other where then becommeth them. Further, they do wander farre out of the way, which are not cōtented with Christ alone, but seeke this thing or that thing besides him and his promises. Neither is it sufficient to apply the minde simply to Christ at the first, except there be alwaies a continuance of the same puritie: because that corrupt affectiōs doe often creepe vponupon vsus in the midste of the race, and draw vsus back into some crooked path. As it is credibly to be supposed that Zebedeus two sonnes professed Christe sincerely at the first: but when they saw themselues in no small credit with him, and heare mention made that he is toward a kingdome, their mindes are presently caried to a wicked desire, and they loath to remaine simply in their office. If this befalleth to the two chief disciples, it behooueth vsus to walk very carefully, if we wil not fall from the right course. Especially where anye apte occasion offreth it selfe, heede must be taken least the couetousnes of honours should infect or poyson the desire of godlines. But though Mat. & Mark do somwhat differ in words, yet they agree in the substance of the matter. Math. saith that Zebedeus wife came and made requeste for her sonnes, that they might be placed first in the kingdom of Christ. Mark bringeth in them making the request themselues. But it is probable that they beeing ashamed to do it themselues, did craftily sette their mother forwardes, who might the more boldly demaund it. But that the motion came from thē, it is gathered of this, that Christ answeraeth them, and not the mother. Also that the mother humbly shewed that she had somwhat to aske, before she would vtter what she had in her minde. And they also in Marke do generally condition, that they would hauehave graunted them whatsoeuer they shoulde desire. This fearefull insinuation testifieth that they thought euil of it themselues.

21 In thy kingdome. This was praise worthy in Zebedeus sonnes, that they hoped for some kingdome of Christ, whereof there appeared not then so muche as the least shewe. They see him despised vnderunder the base estate of a seruaunt; yea they see him despised and loathed of the world, and subiecte to many reproofes: yet they perswaded themselues that shortly he shall be a glorious kinge, because he had so taught them. Sure a singular example of faith: but we perceiue hereby how quickely the pure seede degenerateth into corruptions, assoone as it is setteled in our harts: for they imagined the shadow of a kingdom, & presently they …al away & seeke for the chiefe roumes. Therfore, sith this wicked & vi…e p. 539couetousnesse sprang after a general beginning of faith, which of it selfe was worthy to be praised, we must pray vntounto God that he wold not only open the eyes of our minds, but also that he would continually direct vsus, and hold vsus in the right way. He must also be entreated, that he wold not only giuegive vsus faith, but that he would keepe vsus pure from all mixture.

22. You know not what you aske. This their folly is to be condemned in two poynts: first, for that they ambitiously desired more then was meete, then for that they imagined a vaine fantasie in stead of the celestiall kingdom of Christ. Concerning the first, who soeuer not satisfied with Gods free adoption desireth to be a loft, goeth beyond his calling, and by thrusting himself in, further then is meete, becōmeth vnthankfull vntounto God. Now it were too ouerthwart a course to measure the spirituall kingdome of Christ, by the vnderstanding of our fleshe. And certainly, the more suche idle speculations do delite mans vnderstanding, so muche the more they must be auoided: as see the bookes of the sophisters, full of such vaine deuises.

Can you drinke of the cuppe. That he might reprooue their ambition, and withdraw them frō their corrupt desire, he setteth before them the crosse, and all the troubles which the children of God must passe through. As if he shuld hauehave sayd: hauehave you so much leisure from the present warfare, that you now appoynt an order for the glory & pomps of the triumph? For if they had been earnestly giuen to follow their calling, they had neuer giuen place to this wicked imagination. VVherefore Christe in this sentence commaundeth them which do greedily snatch at the price before the time, to be occupied in meditatinge the exercises of godlinesse. And certainly, ambition is best suppressed with this bridle, because that our estate is such while we wander in this world, that it behooueth vsus to shake off those vaine delites: the ennemye sometime setteth vponupon vsus with secreat sleights, and those very many, and sometime he assaulteth vsus with open force. Is not he worse then a foole, who amongst so many deathes doth carelesly delite himself in a fantasied triumph? The Lord commandeth his to be sure of the victory, and to triumphe in the midst of death, because that otherwise they should not be encouraged to fight manfully: but it is one thing for a man in hope of a reward promised from God, to bend himselfe to fight chearefully, and to apply himselfe withal his force to this purpose: and it is another thing for mē vnmindful of the warres, forsaking the ennemy, and neglecting the daungers, to runne before vntounto the triumph: which shoulde hauehave beene waited for vntounto the time appoynted. Note also that this preposterous speede, doeth for the most part drawe menne from their calling. For euen as the moste cowarde in battaile doeth most greedily desire the pray: so in the kingdome of Christe none doe more desire the supremacie, then they which doe moste flee all trouble and labours. Therefore Christe doeth rightly tie them to their standinge, that are puffed vppe with vaine glorye. But the summe is, that the crowne is prepared for none but them whiche striue lawfully: and especially, that no man shall liue and raigne with Christe, except he be a pertaker of his sufferings and death before.

By the woorde Baptisme, the maner of the Metaphore doeth plainely appeare: for wee knowe that the faithfull are instructed by Baptisme, p. 540to deny themselues to crucifie the olde man, and also to beare the crosse▪ It is to be doubted whether the Lorde by the woorde Cuppe, alluded to the mysterie of the holy Supper: but because that then it was not yet in vse, I doe rather take it for the measure of afflictions, which God assigneth to eueryevery man. For because that the Lorde according to his pleasure layeth his burden vponupon eueryevery man, euen as the housholder deuideth and parteth his portions amongst his housholde, therefore it is sayde that hee giueth them his cuppe to drinke. But there is no small comfort in these wordes to alay the bitternesse of the crosse, while that Christ doth ioyne himself with vsus in the same. For what is more to be desired, then to hauehave all things in cōmon with the sonne of God? For by that meanes it commeth to passe, that those things which at the first shew seeme to be deadly, doe woorke for our saluation and life. And whosoeuer desireth to be altogither without the crosse, how shall he be accounted amongst the disciples of Christ, who refuseth to be baptised with his baptisme? for this is nothing else then to withdraw himselfe from the first rudiments. And nowe as oft as baptisme is mentioned, let vsus remember that we are baptised of this condition, and to this ende, that we shoulde beare the crosse vppon our shoulders. Iohn and Iames doe bragge very lustily, that they are ready to drinke of the cuppe, in the which the bolde confidence of the flesh appeareth: for when we are without the reache of the dartes, we seeme able to doe any thing. And that which befell shortly after, discouered their rashnesse. Yet this good was in them, that as men ready for both estates, they offer themselues to beare the crosse.

23. Yee shall drinke in deede of my cuppe. Because they were disciples, it was necessary that they should be made like their maister. And Christ telleth them before, what shoulde come to passe afterwardes, that they might arme themselues with patience: and vnderunder the person of these two men, he speaketh to al his disciples. For though many of the faithful hauehave that lotte to die peaceably, and not a violent and bloudy death, yet it is common to all (as Paule Rom. 8. teacheth) to bee made like to the image of Christ. Therefore they are all their life, as sheepe led to the slaughter.

It is not mine to giuegive. Christ by this answeare derogateth nothing from himselfe: but only declareth that this office was not enioyned him of the father, to assigne eueryevery manne a distincte and proper seat in heauen. He came, that he might gather al his into eternal life: and this ought to suffice vsus, that there is an inheritance for vsus purchased with his bloude. But in what degree some shalbe placed aboue others, neither is it our part to enquire, neither would God that Christ should reueale it to vsus, but that it should be deferred vntounto the last reuelation. Nowe we vnderstande the purpose of Christe, that hee disputeth not heere of his owne power, but onelyonly would hauehave the ende considered wherefore he was sent of the father, and what belongeth to his calling. And therefore he maketh a difference betweene the secreat counsell of God, and the office of teachinge committed vntounto him. A profitable admonition, teaching vsus to be soberly wise, and not to endeuour our selues to breake into the hidden mysteries of God, and especially that we be not curious aboue measure, in searching the estate of the life to come. For it doeth not yet appeare, 1. Iohn 3. 2. what we shall be, vntill God shall make vsus like vntounto him. But it is to be noted, that there is not an equality amongest the children of God, p. 541after they shall be receiued into the heauenly glory, but he rather promiseth that degree of honour to eueryevery one of them, to the whiche they are ordained by the eternall counsell of God.

24. VVhen the other tenne heard this. Luke seemeth to referre this contention to an other time. But who soeuer shall wisely consider that 22. chapter, shall easily perceiue, that those speaches spoken at diuers times, were wrytten vppe togither without regard of order. Therefore that contention for superiority, wherof Luke maketh mētion, sprang from this fountaine, that the sonnes of Zebedeus, ambitiously sought for the chiefe places in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them: for when as the two were sharply reprooued for their folish ambition, so that they went away from Christe with shame; what hurt tooke the other tenne, by that foolish desire of theirs, which they obtained not? For though there was iust cause giuen thē of emulation, yet the repulse of the others shuld hauehave appeased them. But the lord wold by this occasiō discouer the disease that lay hid in thē: for there was not one of them which woulde willingly giuegive place to the others, but eueryevery man nourished secreatly in himself the hope of the superioritie. For it cōmeth to passe, that they enuie and contend amongst themselues: yea, that wicked desire raigneth in all men. If that this vice was grafted in base and obscure men, and brake out vppon light and almoste no occasion: howe much behoueth it vsus to take hede, where there is wode for the hidden fire to burne, or matter to woorke on. Therefore we see that ambition waxeth hotte amongest the mighty and honourable, and sheweth the flames p. 542farre and wide, except the spirite of modesty doe quenche from heauen, that pride that sticketh in the nature of men.

25. Ye know that the Lordes of the Gentiles hauehave domination ouer them. First it is said that Christ called them vntounto hym, that he might reprooue them apart. Also we do gather hereof, that when they were ashamed of their desire, they did not openly complain, but there began a secreat whispering and grudging, and eueryevery one of them did secreatly preferre himselfe aboue others. Further, he doeth not generally declare how deadly a plague ambition is, but simply teacheth that there is not a more folish thing, then to striue about nothing. For he declareth that there shall be no suche superioritie in his kingdome as they did striue for. They therefore are deceiued, which do stretch this saying to all the godly in generall, when as Christe onelyonly teacheth of that matter in hande, that the Apostles were very fonde to make any question of degree, of power, or of honoure in their estate and calling: for the office of teaching whereto they were appoynted, hadde no likelihoode with the Empires of the worlde. I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates: for no manne deserueth to bee accounted of the flocke of Christe, but he that hath so profited vnderunder the schoolemaister of humilitie, so that hee will arrogate nothinge to himselfe, but humbly applieth himselfe to maintaine brotherly louelove.

This is true, but the purpose of Christ was (as I sayde) to putte a difference, betweene the spirituall regiment of his Church and earthly empires, least the Apostles shoulde apply themselues to courtly graces and fashions. For as eueryevery one among the nobles is beloued of kinges, so hee climeth vppe to wealth and offices. But Christe sette Pastours ouer his Churche, not to beare a Lordly rule ouer them, but to minister. So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God, because Christe sayde they were not like his disciples, is ouerthrowne: for the comparison is not made heere betweene Christians and prophane menne, but betweene offices. Note also, that Christe regarded not so muche the personnes of the menne, as the estate of his Churche. For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie, might also for necessitie execute withall the office of teaching. But it was sufficient for Christ to declare what the office Apostolicall woulde beare, and what was against the same. Yet it is demaunded why Christ who appoynted distinct orders in the church, refuseth all degrees in this place. For he seemeth so to ouerthrow all, or at the least so to make them equall, that none shoulde be lift vppe aboue others. But the course of nature teacheth vsus a farre other order. And Paul describing the gouernement of the Churche, so rehearseth diuers offices of the ministerie, that he preferreth the office of the Apostles before the office of the Pastours: and he commanded Timothie and Titus without doubte by the commaundement of God, to be aboue others in authoritie. I aunsweare, if we searche all things throughly, Kinges themselues doe not rule rightly and lawfully, except they serue: yet heerein the office of the Apostleship differeth from the earthly gouernement, for that kinges and magistrates are not hindered by their seruice, but that they may rule and be ouer their subiectes with royall glorye and pompe. So p. 543Dauid, Ezechias, and suche like, when as willingly they became the seruaunts of all menne, yet were they adorned with the Scepter, Diademe, throane, and other suche Ensignes. But the gouernment of the Churche admitteth no suche thinge: for Christe gaue no more allowance to the pastours, then that they shoulde be ministers, and that they shoulde altogither abstaine from Lordly gouernement.

… Heere is also to be noted, that this is spoken rather of the thing it self, then of the affection. Christ separateth his Apostles from the degree of kings, not because it was lawfull for them to life vppe themselues aboue kinges, but because there is a greate difference betweene the estate of kinges, and the office of the Apostleshippe. Therefore when as it behooueth them bothe to be humble and lowly, the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vntounto his Churche.

As concerning the woordes, where Mathew sayeth, the Kinges exercise authority ouer them. Luke sayeth, they are called gratious Lordes, or bountifull, bothe meaning one thing. As if hee shoulde hauehave sayde: Kings flowe in wealth, and hauehave aboundaunce of richesse, that they might be bountifull and liberall. For thoughe kings reioyce more in their power, and had rather to be feared, then to be loued, yet they desire to be praised, and to be accoū ted bountifull. VVhereof they hauehave in the Hebrewe tounge the name bountifull, so called of giuing or bestowing: for the customes & tributes are payed them to no other ende, but that they may hauehave sufficient for their necessary charges of their honour and glory.

26. It shall not be so among you. It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles deceiued. It is foolishly and fondly done of you, to imagine that you shall hauehave a kingdome, which I abhorre. Therefore, if you desire to serue mee faithfully, you must think vpō another course, that eueryevery one of you do earnestly apply themselues to serue others. But hee speaketh vnproperly, commaundinge him that will be greatest, to become a seruaunt, for ambition will not suffer him to serue and submitte himself to the brethren. I graunt that they which doe aspire to honour, doe vse a seruile flatterie, but their purpose is nothing les then to serue. But the meaning of Christ is plaine: for sithe eueryevery manne is caried away with the louelove of himselfe, he sayeth that this affection must be otherwise altered. As if hee shoulde hauehave sayde: Lette this be your onelyonly greatnesse, excellency and dignity, to submitte your selues to the brethren: lette this also be your superiority to be the seruaunts of all.

28. As the Sonne of manne. Christe confirmeth the former doctrine by his owne example, because he had willingly humbled himselfe, and taken vppon him the estate of a seruaunt, as Paule also teacheth, Phillip. 2. 7. Further, that he might more euidently declare howe farre hee was from suche ambitious pomp, he calleth them backe to his death: as if he should hauehave sayde: Because I hauehave chosen you in honour nexte vntounto my self, corrupt ambition prouoketh you to desire to raigne. I (after whose example you should frame your life) came not to lifte vppe my selfe, or to take vppon mee any kingly dignitie: but doe rather take vppon me the shame of the crosse, togither with the base and contemptible estate of the fleshe.

p. 544If any man obiecte that Christe was therefore exalted of the father, that eueryevery knee shoulde bowe before him, is easily answeared, for that he nowe sayeth, is to be referred to the time of his humiliation. Therefore it is added by Luke, that hee was so conuersant amongest them, as if hee were their seruaunt: not that he was inferiour to them, either in shew or in title, or in deede (for he would be acknowledged for their master and Lord) but because he humbled himselfe to so great lowlinesse, so that he submitted himselfe to beare their infirmities. Furthermore, it is to be remembred, that he compareth heere the greater with the lesse, as he doeth in Iohn 13. 14. If I which am your Maister and your Lord, hauehave washed your feete, much more ought you to doe this one to an other.

To giuegive his life for the raunsome of many. Christ doeth therefore make mention of death (as we sayd) that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome. In the meane while, is the force and frute of the same aptly and very well expressed, while he sayeth that his life shoulde be the price of our redemption. VVhereof it followeth that our reconciliation with God is a free gift, the raunsome whereof is no where else to be found, but in the death of Christ. Therefore in this one woorde, is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions. Furthermore, when as Christ should raunsome vsus to himselfe by his death, so that this submission whereof hee speaketh, is so farre from derogating from his great glory, so that it greatly adorneth the same. Hee speaketh of Manye not definitely for any certaine number, but for diuers: because he opposeth himself against all others. And in this sense is it taken in the Epistle to the Ro. 5. 15. where Paule speaketh not of any one sort of men, but it comprehendeth all mankinde.

29. And as they departed thence. Os…ander seemeth very subtilly, to make of one blinde man foure. But his deuice is very friuolous. Because he saw the Euangelistes differ in many woordes, he imagined that he gaue one blinde man his sight at his entrance into the city: but the second and two others had their sight giuen them, when Christ departed thence. But all the circumstances do so agree, that no wise man wil beleue that they entreat of diuers hystories. For (that I may omitte the rest) when they that followed Christ, endeuoured first to make him hold his peace, and sawe him healed beyond their expectation, would they so soone hauehave attempted the like in the other three? But it is not needefull to followe eueryevery poynte, out of the which eueryevery manne may gather easily, that they doe set downe one and the same hystorie. But the difference offendeth them, for that Mathewe and Marke doe say that the myracle was wroughte vppon one or two blinde menne, as Christ went out of the Citie: And Luke maketh mention that it was done before he came into the Citie. Then that Marke and Luke doe speake but of one blinde man, and Mathewe addeth two. But sith wee knowe that this doeth often fall out among the Euangelistes, that in settinge downe one and the same hystorie, one letteth passe that which is reported of the others: and againe, that is more plainly expounded by one which is passed in silence by the other: it must seeme no newe nor straunge thinge in this present place. And I doe suppose that the blinde manne cried out as Christ came toward the citie: but sith he was not hearde then, because of the noyse, hee gate him into the way, at his comming out of the citie, and then at lengthe Christ called him.

So Luke beginninge at the very beginninge, doeth not prosecute the whole hystorie, but passeth ouer the time of Christes tariaunce in the citie: and the other two doe onelyonly touche the time whiche was nearest to the myracle. And it may be coniectured, that Christ oft times for the triall of the faith of menne, doeth sometimes deferre them, and so hee tried this blinde manne. The seconde knotte is easily loosed: for we hauehave seene in an other place before, that Marke and Luke reported, that one man possessed with a deuil was healed, where Mat. nameth two, euē as in this place, and yet they disagree not. But it may rather be coniectured, when one blinde manne at the first soughte for helpe of Christe, an other was mooued by his example, and by this occasion two receiued their sighte. But Marke and Luke doe speake of one onelyonly, either because hee was p. 546more knowen then the other, or because the power of Christe was as notably shewed in one as in two. And surely, Marke seemeth to speake of him that was so well knowen, and therefore setteth downe as wel his owne name as his fathers. For he doeth not commende either his birth or his welth: for he was of the meanest sort of the people, a begger. VVherby it appeareth that the myracle wrought vppon him, was the more notable, because that his calamity was commonly knowne. And thys seemeth to me to be the reason, why Marke and Luke do onelyonly name him, and saye nothinge of the other, who was as an inferiour addition. But Mathew who was an eye witnesse, woulde not omit this other, though… he was not so well knowen.

30. O Lorde, the sonne of Dauid, hauehave mercy on vsus. I sayd euen nowe, that one of these beganne to cry: but the like necessity doeth easily driue the other to ioyne himself also with him. Also, they giuegive no small honor to Christ, in this that they desire him to hauehave mercy vponupon them, and to help them. For they were perswaded that he hadde helpe and remeady in his hand, which they needed: but their faith is more to be marueiled at in this, that they confesse him to be Messias, whome we knowe the Iewes noted with this title. Therefore they flee to Christ, not onelyonly as to some Prophet, but the onelyonly authour of saluation, which was promised of God. The crying doeth shew the vehemencie of their affection: for when they knew that their woordes were odious to manye, that regarded not the honour of Christ, their earnest desire ouercame their feare, so that notwythstāding they freely lifted vppe their voyce.

31. The multitude rebuked them. It is marueile that Christes disciples, which followed him for duety and reuerence, would driue these poore wretches from the grace of Christe, and as muche as in them lay, stopte the passage of his power. But this commeth oft times to passe, that the greatest number of them, whiche professe the name of Christe, doe rather hinder and staye vsus from comminge to him, then call vsus to him. If Sathan wroughte by godlye and simple menne, whiche followed Christe for some religion, to be a hinderance to these two blinde menne, howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne, if we take not diligent heede to our selues? Therefore we hauehave neede of constancy, whereby we may passe all stoppes and hinderances: yea, the moe stoppes Sathan layeth in our way, the more it behooueth vsus to bend our selues earnestly to prayer: as we see these blinde men doubled their cry.

32. VVhat will yee that I shal do? He doeth louingly and gently aske, what they desire. For hee had determined to graunt their requests: for it is not to be thought, but that they prayed with a special motiō of the spirit. For as the Lorde will not deliuer all men from bodily diseases: so doeth hee not allowe them simply to pray after their pleasure. There is a rule prescribed vsus, what we should aske, and howe, and in what respect: it is not lawfull to decline from the same, except the Lorde by the secreat motion of the spirite, teache anye peculiar and speciall petition. But Christe asketh them this question, not so muche in respecte of their priuate cause, as in respecte of all the people. For wee knowe that the worlde deuoureth the blessings of God without sense, except it be moued and stirred vppe. p. 547Therefore Christe by this sayinge, stirreth vppe the multitude there present to obserue and marke the myracle, as he doeth also moue them with a visible signe, while he openeth their eyes with touching them. VVhen Mathewe sayeth that Iesus hadde compassion of them, it is not the participle of that verbe, which he vsed euen now in the person of the blinde menne. They besought Christe of his mercye, that he woulde helpe them miserable creatures: but the Euangelist nowe declareth, that Christe was not onelyonly mooued of his free goodnesse, to heale them, but because hee was mooued to sorrowe and griefe togither with them for their euill. For the Metaphore is borowed of the bowelles, wherein humanitye and mutuall compassion resteth, which stirreth vsus vp to helpe our neighbors.

MARKE. 52. Thy faith hath saued thee. By the woorde faith, he doeth not onelyonly meane the hope of recouering of his sight, but a deper perswasion that this blind man had, in this that he acknowledged Iesus to be the Messias promised of God. Neither is this to be thoughte to be a confuse knowledge, for we hauehave seene before, that this confession was taken out of the lawe and the prophets. For the blinde manne did not rashly call Christe by the name of the sonne of Dauid, but receiued him for suche a one, as he was taught by the promisses of God, should come. But Christ… ascribeth it to faith, that the blinde manne receiueth his sight: for though the power and grace of God doeth sometime extende euen to the vnbeleeuers, yet no man vseth his benefites rightly & profitably, but he which enioyeth the same by faith: naye, the vse of the giftes of God, is so farre from profiting the vnfaithfull, that it is rather hurtfull. VVherefore this saluation, whereof Christ maketh mention, is not restrained to the outward health, but also comprehendeth the curing and sauing of the soule. As if Christ should hauehave sayd, that the blind man had obtained by faith, that by Gods mercy he should hauehave his request graunted. If that the Lord in respect of faith, bestoweth his grace vppon the blinde man, it followeth that he was iustified by faith.

MATH. 34. They followed him. This was a signe of thankefulnesse, that the blinde menne applied themselues to follow Christ. And though it is vncertaine, whether they did tary longe in this office and calling: yet it was a token of a thankefull minde, to shew foorth the grace of Christ in this iourney to many. Luke addeth that the people gaue the glorye to God: which maketh for the assured proofe of the myracle.

Hereby it appeareth that Luke was not very curious in obseruing the order and course of times. For after that he hath declared the myracle, he now rehearseth what befell in the citie of Iericho. And he saith, when Christe offered himselfe to all menne, walkinge by the wayes, there was one Zacheus, who was very desirous to see him. For this was a signe of his great desire, that he climed vppe vppon a tree, when as riche men for the moste parte are proud, and chalenge a shew of grauity in themselues. It maye bee that other also desired the same: but Luke especially maketh mention of this manne, rather then of any of the other, partly in respect of the estate of him, partly in respecte of the woonderfull conuersion of the manne so sodainly wrought. And though Zacheus hadde not as yet faith planted in him, yet this was a certaine preparation to the same. For hee coulde not so earnestly desire to see Christe without a heauenly instincte: especially to that ende, as it presently appeareth. For it is certaine, that some of a vaine curiositie came to see Christe from places farre distant: but it appeareth by the successe, that Zacheus hadde the seede of godlinesse in his minde, So the Lord before he manifesteth himselfe vntounto men, doeth often inspire them with a blinde affection, whereby they are caried to him, whome they hauehave not yet knowen nor seene. And though they hauehave no certaine apparante reason why they doe so, yet hee deceiueth them not: but reuealeth himselfe in time vntounto them.

5. Zacheus, come downe at once, for this day I must. An example of grace worthy to be remembered, in that the Lorde preuenteth Zacheus, and taryeth not for his biddinge, but of himselfe seeketh entertainment at hys house. VVe knowe how odious and how detestable the name of a Publicane was, and that doeth Luke shortly after declare. Therefore it was great kindnesse of the sonne of God to come to him, whose companye the common people abhorred, and that before hee was bidden. But it is no maruaile that hee doeth him this honour, whome hee had drawen p. 549vntounto him by the secreate motion of the spirite before: for it was a more excellent gifte, to dwell in his heart, then to enter into his house. And by this speache hee declareth that men which doe sincerely desire to knowe him, shall neuer seeke him in vaine, For Zacheus obtaineth muche more then he hoped for. Further, the force and direction of the holy Ghoste doeth more plainly appeare in this, that Zacheus obeyed so readily, and came so speedily from the tree, and receiued Christ with ioy. For though he had not as yet a perfect faith, yet this readniesse to learne, and obedience, was a beginning of faith.

7. VVhen all they sawe is. The inhabitants of the towne doe murmure, & so it may be that some of them that followed Christ, did, because that he went in to a man diffamed and of an euill name, yea when no manne bad him. So, when as the world neglecteth the grace of God offered vntounto it, it murmureth and grudgeth that it is bestowed vponupon others. But let vsus see how farre their grudging is from equitie: they thinke it an absurd thing that Christ shoulde make that account of that wicked manne. For Sinner is not taken heere in the common sense, as in diuers other places: but it signifieth a man of a filthy and notorious euill life. Lette vsus graunt that Zacheus was such a manne: yet it must first be considered, for what purpose Christe chose to lodge at his house. For while they murmured without the doores, God mightely shewing the glory of his name within, confuted their wicked cauill. For the conuersion of Zacheus, was a wonderfull worke of God: yet there was no iust cause why they should speake so infamously of Zacheus. Hee was a receiuer of custome: and of it selfe it was not wicked to gather customes: but the Iewes were odious and enuious against that sort of people, because they thought it not mete for them to be tributaries. But what maner of man soeuer Zacheus was Christe was yet to be praised, and not to be blamed for his kindnesse for helping this miserable man: in that he brought him from destruction to saluation. For that offence feared him not, but that he went forwarde to doe that which his father commaunded. And it behooueth all the ministers of the Gospel to hauehave this courage, that they should make more account of the saluation of one soule, then of the murmuring woordes of all the wicked, and therefore, thoughe they see their deedes and all their sayings subiect to sclanders, yet they should not cease from their office.

8. And Zacheus stoode foorth. Christes woorke may be iudged of by this comming foorth: but men make such preposterous haste, that they leaue no place to God. Also Zacheus conuersion is described by the frutes and the outward signes, because it was probable that he encreased his wealth, by the hinderāce of many men, he is ready if he hath defrauded any man, to restore foure fold: furthermore, he bequeatheth halfe of his goods to the poore. Some man might in deede hauehave bestowed all his goodes vponupon the poore, whose liberalitye yet might be nothinge accounted of before God: but though heere be no mention made of the inward repentance, yet Luke meaneth that this godly purpose which he commēdeth in Zacheus, sprang from that liuely roote. So Paule speaking of repentaunce, exhorteth vsus so to behaue our selues, that men may thereby vnderstande that we are become better. Let him that stoale, steale no more: but lette him rather labour and worke with his hands, that he may hauehave to helpe the poore and needy. Ephes. 4. 28. Therefore we must beginne at our p. 550heart, but our repentance must be shewed by our workes. But let vsus note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle, as many rich men do giuegive a part of their theftes to God, that they might hauehave the more libertye to spoile afterwarde, and that they may goe free for the wrongs they hauehave done before. But Zacheus doeth so sacrifice the one halfe of his goodes to God, that hee also recompenceth what iniuries soeuer he hath done. VVhereby we gather that he had not gotten his goodes by vnlawful gaine. So Zacheus is not only ready to satisfie any thing he had gotten by fraud, but he imparteth his lawfull patrimonie with the poore: whereby he declareth that hee is turned from a wolfe, not only into a shepe, but also into a shepheard. And now amending the faultes before committed, he renounceth those euill practises hereafter: as God requireth of his this first, that they should abstaine from all offence. But Zacheus doeth not of necessity binde others to follow his example, and to spoyle themselues of the one halfe of their goodes: but that rule only must be kept, which the Lord prescribeth, that we should yeelde our selues and all we hauehave, to holy and lawfull vses.

9. This day is saluation come to this house. This testimonie whiche Christe giueth to Zacheus, declareth that he did not dissemble: neither yet doeth he ascribe the cause of saluation to his good woorkes: but because that conuersion was a sure pledge of the adoption of God, hee doeth thereby gather very well, that that house shoulde enherite saluation: and this doe the woordes also signifie. For because Zacheus was one of the children of Abraham, hee argueth that his house should be saued. Further, it is necessary that he which woulde be accounted amongest the children of Abraham, shoulde followe his faith: yea, the scripture giueth this commendation properly to faith, for that it putteth the difference betweene the natural children of Abraham, and straungers. Therefore we must know that that is principally cōmended, which is the cause wherefore his good woorkes do also become acceptable to God. Neither is it to be doubted, but that Christes doctrine went before the conuersion of Zacheus. Therfore that was the beginning of saluation, the hearing of Christe teaching of the free mercy of God, of the reconciliation of men with him, of the redemption of the Church, and by faith to receiue that doctrine. Because that House is the masculine gender in Greeke, this place may be expounded two wayes. The olde interpreater referreth this to Zacheus: which iudgement I doe also like best. Erasmus had rather translate it, that the house it selfe was the childe of Abraham: which though I do not refell, yet I doe thinke that it is most aptly applied to Zacheus. For while God adopteth the housholder, hee also promiseth that hee will be God of his whole house, by right the saluation reacheth from the heade to the whole body. But this worde Also, or And, is of importance: for Christe declareth that Zacheus is no lesse the childe of Abrahā then the other Iewes, which in their pride despised him. And least his former life should seme to hauehave shutte the gate of saluation againste him, hee reasoneth of his office, and prooueth that there is nothing in this chaunge, that shoulde offende any man: because he was sent of the father to saue them which were lost.

LV. 11. And whiles they heard these things. This was a wonderfull thing, that the disciples being so oft admonished of the death of Christ, do passe ouer to a kingdom. And this was a double error: first that they dreamed of a blessed rest without affliction, then that they valued the kingdom of God after their owne fleshly vnderstanding. VVherby it appeareth how small & darke their faith was: for though they had tasted of the hope of the resurrection, yet that tast was so little, that they helde not any thinge certainly and firmly of Christ as they should. They beleeue that he is the redemer, which was promised in times past, by whō they hope y^e church shall be renued: but that knowledge doth presently vanish into fantasies, which do either peruert or darken the force of his kingdom. But nothing is more absurd, then that so many admonitions giuen them, shuld be forgotten without profite. This truely was a beastly blockishnesse in them, not onelyonly to remaine secure and carelesse, but to haste as it were to the triumph, when as Christe had so lately and expresly tolde them, that his bitter and shamefull death was at hand.

12. Acertaine noble man. Mathewe not regarding the order of the times, placeth this parable amongst others. But because his purpose was frō the beginning of the 22. chapt. to gather togither the last speaches of Christ: there is no cause why the readers shoulde much seeke what was spoken the first, the second, or the thirde day, within so short a time. Nowe it is worth the labour to note, what Math. and Luke do differ amongst them selues: for whē he toucheth only one part, this latter toucheth two. Thys they do both sette downe, that Christ is like to a noble man, who going into a farre country to get a kingdom, deliuered his mony to his seruāts to occupy, and so forwards. But that other part is only touched by Luke, that his subiects abused the absence of the prince, mooued a tumult, that they might shake off his yoake from them. Christ in bothe poyntes bent to this, that the Disciples were farre deceiued, in that they thoughte that they should now hauehave a kingdom established, and that they went now p. 553to Hierusalem, presentlye to erecte a gloryous estate of the same. So the hope of a present kingdome being taken awaye, he exhorteth them to hope and patience. For hee telleth them that they must abide manye troubles a long time, and carefully, beefore they shall enioy that glorye, which they so earnestly gape after.

Into a farre countrey. VVhereas the disciples thought that Christe went euen then to take possession of his kingdome, hee reproueth this errour first: because he must take a longe iourney to get him his kingdome. Further, they which hunt after curious pointes, do subtilly dispute what that farre countrey shuld meane. I suppose that Christ meant no other thing, then his long absence from the time of his death, vntill his last cōminge. For though he sitting at the right hande of his father, hath obtained the rule ouer heauen and earth, and since hee ascended into heauen all power is giuen, that eueryevery knee shuld bow before him: yet, because he hath not throughly brought all his enemies vnderunder, nor yet appeared as iudge of the world, nor manifested his glorye, it is not vnaptly said that hee is absent from his, vntill he returne againe furnished with a new kingdō. It is true that he reigneth now, in that he regenerateth his into a heauē ly life, and reneweth them after the image of God, and accompanieth them with Angelles, while he gouerneth his Church by his worde, preserueth it by his might, enricheth it with the gifts of the spirit, cherisheth it with his grace, and sustaineth it by his power: and to be shorte, he beestoweth vppon it whatsoeuer is necessary for the saluation of the same, while he stayeth the rage of Sathan, and of all the wicked, and bringeth al their deuises to nothing: but because this manner of gouernment is hid from the eye of the body, the manifestation of the same is properly deferd vntounto the latter day. Therfore when as the Apostles did fondly take hold of the shadow of a kingdome, the Lorde saieth that he must seeke the kingdom a farre off, that they might learne to abide that delay.

13. He called his ten seruaunts. The number of the seruants, is not so much to be rested vponupon, as the summes of mony. For Math. speaking of diuers summes, containeth the more plentiful doctrine: for that Christ doth not lay the like burden of trauell vponupon all men, but committing a small sum to one, he maketh an other ruler ouer more. They both agree in this, that Christ after a sort goeth a iourney into a far country from his, vntil the last day of the resurrection: but in the meane while it is not meete that they should sit idle and do nothing: for eueryevery perticular man hath a certaine calling laid vponupon him, wherin he should exercise himselfe: therefore they ought to apply their businesse, that they might diligently further the Lordes worke. Luke sayeth simply, that eueryevery man hath a piece of mony giuen him, because that whether the Lorde committeth vntounto vsus more or lesse, eueryevery man shall giuegive a like account for himself. Mathew (as I sayde) dealeth more fully and plainly, for he speaketh of distincte and seuerall portions. For we know that the Lord doth not giuegive to al men without differēce, the like measure of gifts, but diuideth them diuersly as he thinketh best, that some shuld excel others, 1. Cor. 12. 7. & Eph. 4. 7. Also we must know, that what gift soeuer the Lord bestoweth vponupon vsus, is committed vntounto vsus as mony, that some gaine shuld arise thereof. For there is not a viler thing, then that the graces of God (the force wherof consisteth in the frute of them) should lie buried, and not be applied to some vse.

p. 554MAT. 15. To eueryevery man after his own ability. Christ doth not in these words distinguish nature from the gifts of the spirit. For there is no power nor abilitie, which is not to be acknowledged to be receiued frō god. Therfore whosoeuer would parte with God, shal leaue nothing for him self. Then what is the meaning of this, that the maister gaue to eueryevery mā more or lesse after his own ability? That is, because God, as he hath disposed eueryevery man, and adorned him with naturall gifts, so also dooth he lay this or that vponupon him, exerciseth them in doing of things, hee carieth them forwardes to diuerse callinges, he furnisheth them notably, for the woorke, and giueth occasion for them to bee occupied in. But the Papistes are to bee laughed at, while they doe hereof gather that the gyftes of God are bestowed vponupon eueryevery man, according to the measure of his deseruing. For though the old interpreter vsed this worde vertue, yet he meant not that God would bestow vponupon men, according as they should behaue themselues, and get the praise of vertue: but onelyonly as the maister should esteeme them sitte. And wee know that God findeth no man sitte, vntill he hath made him so. And there is no ambiguitie in the Greek word Dunamis, which Christ vseth.

20. He which had fiue talents. They are sayde to gain, which do profitably employ whatsoeuer God hath left with them. For the life of the godly is aptly compared to gayning by occupying, for they ought to deale to & fro for the maintenaunce of societie amongst themselues. And the industry which eueryevery man applyeth in the occupying of the gyft committed to him, & the calling it self, the faculty of wel doing, and the other gifts, are accounted for marchandise: because they belong to this vse and end, that there may be a mutuall fellowshippe amongst men. And the gayne whereof Christ maketh mention, is the common profitte, which setteth forth the glory of God. For though God doth not enrich nor encrease our works, yet as eueryevery man doth profit most his brethren, and doth profitably apply for their saluatiō the gifts, which he hath receiued of God: so is he sayd to profit or to gaine to God himself. For the heauēly father doth so much accoūt of the saluation of men, that whatsoeuer is imploied that way, hee woulde hauehave it reckoned amongst his accountes.

Further, least we should waxe weary of well doing, Christ saith that their labour shall not be in vaine, which doe exercise themselues faythfully in their calling. Luke saith, that he was made ruler ouer fiue cities, which had gayned fiue pieces: by which wordes hee declareth that the glory of his kingdome shalbe farre otherwise at his last comming, then it now appeareth. For now we labour and trauayle as it were about the businesse of one absent, but then hee shall hauehave great aboundaunce and store of honours in his hand, wherewith he will royally sette vsus vp. The manner of speache set downe by Matthew is more simple and playne, Enter into thy maisters ioy: wherby he declareth that faythful seruants, whose labours he shall allow shall be made partners with him of the blessed aboundaunce of all good thinges: but it is demaunded what he meaneth by this, which is added, Take the talent from him, and giuegive it to him that hath ten: for then all maner of occupying shal cease. I aunswere, that must be remembred, which I spak of before: they doe amisse, which doe curiouslye search eueryevery perticular poynt. But the naturall meaning is, that though slouthful and vnprofitable seruants are now furnished with gifts of the p. 555spirit, at length they shal be spoyled of all, that theyr want and shameful pouertie may turne to the glory of the good. Christe saieth, that these slouthfull seruauntes doe hyde eyther their talent or piece in the earth: because they wil take no paynes, while they prouide for their own pleasures and ease: as we see manye while they giuegive themselues to thēselues and to their owne commodities, they do flye al dueties of charitye, and hauehave no respect of the common profit. VVhere it is sayde that the master after his returne called his seruauntes to an accounte, as the good may hereby receiue comfort, because they knowe that their labour is not in vaine: so againe it striketh no small terrour to the slacke and slouthfull. Therefore let vsus learne before the Lord commeth and reckoneth with vsus, to reckon with our selues eueryevery day of our own accorde.

24. I knew that thou wast an hard man. This hardnesse appertaineth nothing to the summe of this parable: and they doe gather a fond fancye, which do here dispute, how austerely and straightlye God dealeth with his. For it was as farre from Christes purpose here to note any such rigour, as to prayse vsuries, when as hee bringeth in the maister, speakinge thus: Thou oughtest to hauehave put my money to the exchaungers, that at the least it might hauehave encreased by vsury. Christ onelyonly declareth that no excuse shall serue for theyr slouth, which both suppresse the gyftes of God, and consume their age in ydlenes. VVhereby wee doe also gather, that no kinde of lyfe is more commendable before God, then that whereof some profit doth arise to the societie of men. This sentence, To eueryevery one that hath, shalbe giuen, is expounded beefore in the thirteene chapter.

Also in the eight Chapter before, we hauehave taught, that the vtter darknes is opposed to the home light. For when as in olde time the suppers were kept in the night, and had many torches and lamps to light them, Christ saith, that they which are cast out of the kingdōe of God are cast out into darknes.

LVK. 27. Moreouer, those mine enemies. In this second parte hee seemeth specially to reproue the Iewes, yet hee toucheth all, which in the absence of the master do bend themselues to fall away. And Christ purposed not onelyonly to terrifie such with denouncing of horryble vengance: but also to keepe his in faythful obedience. For it is no light temptation to see the kingdome of God shaken with the faythlesnesse and rebellion of many. Therefore that wee myght remayne quyet amongst so manye tumultuous styrres, Christe saieth, that hee will come agayne, and wyll be reuenged at hys comming of that vngodlye fallyng away.

Christe sent for the Asse by his Disciples, not beecause he was wearye of the iourney, but to an other ende. For sith the time of his death was now at hand, his minde was to shew, what shoulde bee the nature of his kingdome.

p. 557He beganne to doe so at his Baptisme: but this remained to be shewed towardes the end of his calling. For why should hee thus long abstaine from being called king, and now at the length of himself professeth himselfe to be a king, but because he is not farre from the ende of hys race? Therefore the time being neere of his departure into heauen, he openly beganne his kingdome vppon earth. But this pomp had beene very ridiculous, if it had not aunswered to the prophesie of Zachary. Christ challenging a kingly honour to himselfe, entreth into Ierusalem, riding vppon an Asse, a royall shew I warrant you. Note also that he had borowed the Asse of another. Now in that he wanted saddle and other furnyture, so as his disciples were compelled to lay theyr cloathes vponupon it, was a token of vile and shamefull pouertie. He had, I graunt, a great company following him, but of what manner of men, but such as vnaduisedly had runne to him out of the next villages? There are many ioyful shoutes heard: but of whome? namely, of poore men, and of the basest sort of the people: as if he had of purpose set himselfe to be scorned of all men. But, because he was to doe two thinges togeather, as to giuegive some shewe of his kingdome, and to teach that it is not like to earthly empires, nor stā deth in the transitory riches of this world, it was meete that hee should holde this very course. Yet this also might seeme a fonde thing to prophane men, if God had not declared before by his Prophet, y^t there shuld come such a king to restore the sauing health of his people. Therefore least the contemptible estate of Christ should hinder vsus from beholding his spirituall kingdome in this shew, let vsus alwayes hauehave that heauenlye Oracle before our eyes, wherewith God more adorned his sonne vnderunder that contemptible shew of a begger, then if he should hauehave shone withal the ensignes of all the kinges of the earth. VVithout this sauce this hystory will neuer bee sauory to vsus: therefore Matthewes wordes are of great weight, when hee saith, that the saying of the Prophet was fulfilled. For when he saw that men which are too much giuen to glorious and pompous shewes, can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye, he leadeth them from the simple beeholding of the thing to the consideration of the prophesie.

2. Goe into the towne. Hee borowed not the Asse to ease him in hys iourney: for being come as farre as Bethani…, hee might easily hauehave gone the rest of the iourney on foote. But as kinges goe vp into their charets that they may be seene a farre off: so the Lorde woulde by this meanes moue the people to look vponupon him, and by some token to ratifie the cries of his followers, least any man should thinke that they gaue him the honour of a kinge againste his will. It is vncerteine from whence the Lorde commaunded them to bringe the Asse, but that it is supposed from some countreye village. For it is verye ridiculous that some doe allegorically expound it of Ierusalem. As vnapt also is that allegory which they doe coyne of the Asse and the Colte, they woulde hauehave the Asse to be a figure of the Iewish people, which had beene before brought vnderunder, and accustomed to the yoke of the law: and that the Colt wheron neuer man had rydden represented the Gentiles. And that Christe did therefore first ride vponupon the Asse, because he was first to begin with the Iewes: and that then he shifted ouer to the Colt, because that he was p. 568also in the second place set ouer the Gentiles. And Mat. seemeth to note his riding vponupon them both. But considering this figure Synecdoche is so often vsed in the scripture, it is no meruaile if hee name two for one. But it plainely appeareth by the other Euangelistes, that he ridde onelyonly vponupon the Colte. And Zachary taketh away this doubt: for because of the familiar vse of the Hebrew tongue, he rehearseth one thing twise. And anon yee shall finde. Least he should hinder the Disciples from yeelding a readye obedience, the Lord speedily aunswereth these questions. And first he telleth them that he sendeth them not at aduenture, when he saith, that at the first entraunce of the towne they should finde a young Asse with his damme, then that no man should hinder them, but that they shuld bring him, so that they answered that he had neede of it. And by this meanes he proued his Godhead. For it belongeth to God alone to knowe that, which is absent, and to bend the heartes of men to yeeld consente. For though it might hauehave beene, that the owner of the Asse hauing no euill opinion of him, would willingly graunt it: yet to say whether he should be at home or no, or whether he would then lend it him, or whether he would giuegive credit to those men vnknowne to him, it was not in mortal man te say. And as Christ strengtheneth his disciples, that they might be the readier to obey: so we see how diligent and ready they shewe themselues in obeying. And the successe declareth, that this whole matter was gouerned of God.

5. Tell yee the daughter of Sion. This is not in Zachary word for word: yet the Euangelist doth aptly and fitly apply that to al godlye teachers, which God gaue in commandement to one Prophet to declare. For this was the onelyonly hope, whereupon the children of GOD should staye and strēgthen themselues, that the Redeemer should come at the length. And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull. For because God is not otherwise merciful to them, but by putting a Mediatour betweene them, and the same Mediatour is he which delyuered his from all euilles, what can therebe without him, that can comfort men lost by their own sinnes, and oppressed with miseries. And as Christ being absent, it is of necessity that we should be altogeather ouerwhelmed with sorowe: so againe the Prophet telleth the faythfull, that they hauehave iust cause to reioyce, when the Redeemer is present with them. And though he commendeth Christ with other titles, as that he is iust and furnished with saluation: yet Matthew tooke but that one poynt, which serued for hys purpose, namelye, that he shoulde come poore or meeke, that is vnlike to earthly kinges, which excell in royall and pompous estate. And this is added as a token of his pouerty, that he should ride vponupon an Asse, or the Colt of an Asse. For it is not to be doubted, but that hee opposeth thys meane manner of riding, against a princely pompe.

6 The disciples went. It is already spoken before, that the disciples are here commended for their diligence and readines to obey. For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers. Also it was to be feared, least they shoulde bee charged with theft. Therefore it doth hereby appeare, howe much they credited the maister, in that they answere not againe, but trusting to his promise, they hasted to execute that which they were commaunded.