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

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

p. 77915. And this saying is noysed. This was the greatest woorke of Gods vengeance for the blinding of the Iewes, that the resurrection of Christ was buried in the periurie of the soldiours, and that so vaine a lie should be receiued. And heereby it appeareth that they which did not thynke that Christ was risen, were deceiued in a voluntary errour, as the worlde doeth willingly offer it selfe to be deceiued with the fleightes of Sathan. For there had beene no neede of any long searche, if any man woulde but hauehave opened his eyes. The armed soldiours doe say that the body of Christ was stolen from them by a weake, fearefull, small, and vnarmed company of men. VVhat shewe of colour? They doe adde that this was done while they were a sleepe. Howe then doe they imagine that it was stolne? If there had ben any suspition of the disciples, why folowed they not after them? VVhy made they no stirre? This therfore was but a childish shift, which they had not escaped with, without punishment, if the matter had come before a righteous and a stout gouernor. But through Pilates winking it came to passe, that so great wickednesse escaped. As we doe see it doeth fal out daily, that prophane iudges hauehave but smal regarde, where truth is ouerwhelmed by deceit and malice: but rather, if they doe feare no incommodity, they do seeme to ioyne in leudnesse togither with the treacherous varlets. And thoughe this may seeme to be hard, that God should suffer this false rumour to be spred for the extinguishing of the glory of his sonne, yet to his iust vengeance that honour must be giuen which is due. For that nation was worthy that the clouds should take the light from them, as we do perceiue by this, that a vayne and friuolous lie, should be so greedily snatched vppe: Further, sith that almost all had stumbled at the stone of offence, it was meete that theyr eyes shoulde be darkened, least they shoulde see that the cuppe of giddinesse was giuen them to drinke of: to be shorte, they were cast into all kinde of madnesse, as it was spoken of before in the prophesie of Isai, the ninthe chapiter, and the tenthe verse. God would neuer hauehave suffered them to be deceiued by so fond credulitie, but that he might depriue them of the hope of saluation, who hadde contemned the Redeemer, euen as with the same kinde of punishment hee doeth nowe chastice the worlde, lousing the raynes to the reprobate, that they may grow worse. But though this lie should preuaile amongst the Iewes, yet it was no let, but that the trueth of the Gospell shoulde hauehave free passage, euen to the endes of the earth, as it alwayes went as conquerour ouer all the lettes of the worlde.

p. 781…. And beholde two of them. Though Marke doeth only touch this hystorie briefly, and Mathew and Iohn do say neuer a woorde of it: yet because it is profitable to be knowen and woorthy to be remembred, it is not in vaine that Luke doeth so diligently describe the same. But I hauehave already oft times declared, that the spirite of God hath so aptly directed the workes of eueryevery of the Euangelists, that what could not be founde in one or two, might be hadde in the others. For diuers visions, whereof Iohn doeth make mention, are not spoken of by our three. Further, before I will come to the seuerall circumstances, this shalbe woorth the labour summar…ly to be noted, that these two witnesses were chosen, not that the Lordes purpose was by them to shew the Apostles that he was risen, but to reproue their slacknesse. Yet though they preuailed nothing at the first, afterward their testimony being furthered with other helps, it was had in due regarde amongst them. But it is doubted who they were: but that by the name of one of them (whome Luke a little after calleth Cleopas) it maye be gathered that they were not of the eleuen. Emaus was an ancient town & of no small acco…t, which the Romanes afterwardes called Nicopolis: neither was it farre distant from Ierusalem, when as three score furlongs doe only make seuen thousand foure hundred paces. But Luke hath not so much regard to note the place in respecte of the renoume of it, as for the certainty of the hystorie.

14. And they talked togither. This was a signe of godlinesse, that they endeuoured to nourish by what meane they might, their faith in Christe, though it was but weake and small. For their talke tended not to any other purpose, then y^t they might oppose the reuerēce of their maister as a shield or buckler against y^e offēce of y^e crosse. And though by inquiring & disputing they bewraied their ignorance worthy to be reprehended, whē as they being before admonished y^t christ shuld rise again, that they shuld be amased at the hearing of the same: yet their aptnes to be taught yeelded a way to Christe to take away their errour. For many of … purpose doe mooue questions, because they are determined frowardlye to refuse the truthe, but they which hauehave a desire, quietly to embrace the truthe, though they sticke at small obiections, and stay at light scruples, yet their godly endeuour to obey, procureth them fauour before God, so that as it were with stretched out hand, being ledde into a perfect assurance, should cease to wauer. And this is to be noted, where we doe inquite for Christe, if it be done with a modest desire to learne, there is away opened for the furtherance of vsus: yea, we do then procure hym to be as a teacher, euē as prophane men with their filthy speaches do driue him farre away.

1…. Their eyes were holden. The Euangelist doeth expresly set this down▪ least any man should thinke that the shape of Christes body were altered. Therefore, though Christ remained like as he was, yet he was vnknowen, because their eyes were holden: whereby the suspition of a ghoast, or of a false imagination is taken awaye. And heereby we are taught, howe weake we are in all our senses, so that neither the eyes nor the eares doe their office, further then that they hauehave power ministred vntounto them daily from heauen. Oure members are naturallye furnished with their gifts: but that it might the better appear that they are graunted to vsus freely, God keepeth the vse of them in his owne hand: that this p. 782same which the eares do heare, and the eyes do see, should be layed vp amongst his daily benefites: for if that he should not continually strengthen our senses, their whole force would presently fade awaye. I doe graunt that our senses are not oft holden, as it then befel, that they shuld be so grossely deceiued in a forme obiected before them: yet God by one example, sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne, that we may knowe that nature is subiecte to his pleasure. Nowe, if the corporall eyes, whose chiefe propertie is to see, are so ofte as it pleaseth the Lord, so holden, that they cannot discern those things which are set before them, our mindes should be no better, though they remained in their integritie. But now in this miserable corruption, since their light is taken from them, they are subiect to be deceiued many waies, and so oppressed with a grosse dulnesse, that they can doe nothing but erre, as also it doeth befall very oft. Therefore it commeth not of the sharpnesse of our witte for vsus to discerne betwene truth and falsehoode, but of the spirite of wisedome. But their chiefe dulnesse appeareth in the beholding of heauenly thinges: for we doe not onelyonly conceiue false shapes for those things which are true, but we doe tourne the cleare light into darkenesse.

17. VVhat maner of communication are these yee hauehave one to another? That which we doe see, was done then openly by Christe, we doe daily finde to be perfourmed in vsus in a secreat maner, that of hys owne accorde hee insinuateth himselfe to teache vsus. But that which I said euen now, doeth more euidently appeare by the answear of Cleopas: that is, though they were doubtfull and in perplexitie about the resurrection of Christe, yet they esteemed reuerently of his doctrine, so as they were not bent to fall away. For they doe not tarie vntill that Christ by manifesting himselfe, shoulde preuent them, or that the trauailer who soeuer hee was, shoulde speake honourably of him, but rather out of a small and darkishe lighte, Cleopas doeth cast suche sparkes into the straunger, as might somwhat lighten his minde if he had ben rude & ignorant. The name of Christ was at that time so odious and infamous in euerye place, that it was not safe to speake honourably of Christe: but without regard of enuie, he nameth him the Prophet of God, and professeth himselfe to be one of his disciples.

And though this title of a Prophet is farre inferiour to the diuine maiestie of Christ, yet this smal commendation deserueth praise, sith Cleopas hadde no other purpose, then to procure disciples to Christ, whiche shoulde submitte themselues to his Gospell. But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete: Or whether his purpose was to beginne at the rudiments which were best knowen, that hee might by degrees goe further. And certainly a little after, he doeth not simplie account Christe in the common order of Prophets, but he sayeth that he and others supposed that he should hauehave beene the redeemer.

19. Mighty in deede and in woorde. The same forme of woordes almost doeth Luke, Actes 7. 22. vse in the person of Stephen, where speaking in the praise of Moses, he sayeth that he was mighty in wordes and deedes. But in this place it is doubted whether Christ should be called Mightye i… deede, in respecte of his myracles (as if it hadde beene sayde that hee was p. 783endued with diuine vertues, which should prooue that he was sent from heauen) or whether that it shoulde reache further, that the meaninge should be, that he excelled as well in the facultie of teaching, as in holinesse of life, and excellent giftes. And I doe like this latter sense. Neither is that addition in vaine, Before God and the people, which signifieth that the excellencie of Christe was so declared to menne, and knowen by euident trialles, that it was without all fained and vaine ostentation. And heereby may be gathered a briefe difinition of a true Prophet: namely, hee who to his woorde adioyneth also the power of woorkes, and shall not onelyonly endeuour to excell amongest men, but to behaue himself sincerely, as in the sight of God.

21. But we trusted. It shall appeare by the text, that the hope which they had conceiued of Christ, was not taken away: though by the woordes it shoulde so seeme at the first fight. But because the hystorie which is sette downe of the condemning of Christe might withdraw a man, who had no tast of the gospel, because y^t he was condemned by the Prelates of the Church: Cleopas opposeth the hope of the redemption against this offence. And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope, yet he doth diligently gather what helpes soeuer he can, for the vpholding of the same. For it is probable that he spake of the third…day for no other end, but because the Lord had promised that he would rise againe the thirde daye. Furthermore, that which hee reporteth that the women founde not the body, and that a vision of Angels appeared to them, and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne, is referred to this sum, that Christe was rysen. So the godly manne doubtfull betwene fayth and feare, nourysheth his fayth, and accordinge to his strength, stryueth agaynste feare.

…5. And he sayd vntounto them This reproofe seemeth to be sharper and harder then was meete in respect of the weake man: but who so shall consider of all the circumstances, shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them, amongst whome he had bestowed his long labour, so ill and almost without anye fruite. For it is to be noted that this heere spoken is not onelyonly to be restrayned to these two: but obiected as a common faulte, which their other fellowes might presently heare of their mouthes. Christ had so oft forwarned them of his death, he had also so oft taught of the new and spiritual lyfe, and had confirmed his doctrine by the oracles of the Prophetes: as if he had spoken to deafe men, or to blockes or stones, they being once stricken with the horrour of death, do turne themselues hether and thether. Therfore he doth iustly attribute this stackering to foolishnesse, & he maketh slouth the cause of the same, because they were no readier to beleeue. And he doth not only vpbraide them, that when he was a most excellent master to them, they were but slacke and slow to learn: but because they were not attentiue to the sayings of the Prophets: as if hee shoulde hauehave sayde that their slouthfulnesse coulde not bee excused, because there was no fault, but onelyonly in themselues, …ith the doctrine of the Prophets was so euident and plaine of it selfe, and so well expounded to them.

p. 784As the most part of menne doe beare the same blame for theyr owne folly, because they are vnapt to be taught, and obstinate. But lette vsus note that when Christ saw his disciples to be too slouthfull, to the ende that he might waken them, hee beginneth at reproouing them. For so must they be dealt with, whome we hauehave tried to be either dull or slouthfull.

26. Ought not Christ to hauehave suffered th…se things. It is not to be doubted but that Christe spake of the office of the Messias, as it was described by the Prophets▪ least the death of the crosse should be offensiue: and in iourneying three or foure houres, hee had space sufficient fully to set foorth the matters. Therefore Christe doeth not say in three woordes that hee ought to suffer: but hee declareth at large that he was sent to that ende, that by the sacrifice of death he might wash away the sins of the world. that he might be the purging sacrifice offered for the taking awaye of the cursse, that he might wash the sinnes of others from their guiltinesse. Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely, whereby it is gathered that hee shewed by reasons the necessity of his death. The summe is, that the disciples did euill to bee troubled at the death of their maister, (without the which he could not perfourme the partes of Christ: for the chiefe poynt of our redemption, was his offering vp) for by this meanes they shutte vp the gate against him, least he shoulde come into his kingdome. The which must be noted diligently: for sith Christ shoulde want his honour, if he shoulde not be accounted a sacrifice for sinnes, his onelyonly way into his glory, is that hys humbling to be of no reputation, Phil. 2. 7. out of the which hee arose a redeemer. But we do see at this day, how amongst vsus they do sinne nothing sooner then in a preposterous order. For amongst the multitude of them which doe royally declare Christ to be a king, and do extol him with diuine praises, scarce eueryevery tenth of them doth think that we hauehave gotten grace by his death.

27. And he began at Moses. This place doeth teach how Christe is made manifest vntounto vsus by the Gospel: namely, while the knowledge of him is prooued plainly out of the law and the Prophets. For no man euer was a more ready and apte teacher of the Gospell, then the Lorde hymselfe, who as we see fetched the proofe of his doctrine out of the law and the Prophets. If any man will except, that he began at the rudimentes, that the disciples by a little at once, biddinge the Prophets fare well, myghte passe ouer to the perfecte Gospell, this deuice is easily confuted: for afterward it shalbe sayd, that all the Apostles had their minde opened, not that they shoulde be wise without the helpe of the lawe, but that they might vnderstand the scriptures. VVherefore, to the ende that Christe may at this day be reuealed vntounto vsus by the Gospell, it is necessarye that Moses and the Prophets shuld come forth before as forerunners. VVherof the readers are therefore to be admonished, least they shoulde giuegive eare to fanaticall men, which by suppressing the law and the Prophets, doe wickedly maime the Gospell. As if that God would hauehave to be vnprofitable, what soeuer he at any time spake of his owne Sonne. But in what maner they are to be applied to Christe, whiche are eueryevery where read of him in the lawe and the Prophets, it is not my present purpose to declare.

It is sufficient, briefly to note, that Christ is not in vaine called the end p. 785of the lawe. For though that Moses rather shadowed him foorth darkely, and a farre off, then expresse him plainly: yet this is without controuersie, that if in the stocke of Abraham, there should not be one head aboue all, vnderunder whome the people should grow into one body, the couenant which God made with the holy fathers, shoulde be broken and but in vaine. Further, when as God had commaunded that the Tabernacle and the ceremonies, should be framed after the heauenly patterne, it foloweth that the sacrifices and all the rites of the temple, if they had not their truthe else where, should be as a vaine and frutelesse play. And this argument doeth the Apostle handle in many woordes, in the Epistle to the Hebrewes. For holding that principle, that the visible ceremonies of the lawe were shadowes of spirituall things, he teacheth that Christe is to be soughte in the whole priesthoode of the lawe, in the sacrifices and in the forme of the Sanctuarie. Bucer also otherwhere doeth wisely diuine, that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes, which the fathers deliuered vntounto them by hand. But I, least that I should follow vncertainties, am contented with that naturall and simple maner, which is eueryevery where to be founde amongest the Prophets, who were the most apt interpreaters of the lawe.

Christe therefore is rightly collected out of the lawe, if wee consider that the couenaunt which Christe made with the fathers, was made by the helpe of a Mediator: The Sanctuarie wherein God testified the presence of his grace, was consecrated with bloude: The lawe it selfe wyth their promises, was confirmed with the sprinkeling of bloud: One priest was chosen oute of all the people, who shoulde present himselfe in the name of them all, in the sight of God, not as any mortall man, but in a holy habite: menne had there no hope of their reconciliation with God, but by offering vp of a sacrifice. Furthermore, very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda. But the Prophets themselues (as we hauehave declared) hauehave more plainly described the Mediator, yet they themselues had their first knowledge from Moses: for they had no other office enioyned them, but that they shoulde renew the memory of the couenant, more plainly shew the spiritual worship of God, establish the hope of saluation in the Mediatour: and also, that they might the more euidently declare, the meane of the reconciliation. But because it pleased God to defer the full reuelation vntounto the comming of his Sonne, it was not a superfluous interpretation.

28. And they drewe neare vntounto the towne. There is no reason why some interpreaters should imagine any other place then Emaus. For the iourney was not so long; that they shoulde rest in a nearer lodging. VVe knowe that seuen miles (though a manne for the recreation of his minde should walke but softly) are gone at the most in foure houres. Therfore I dout not but that Christ went forwarde euen to Emaus. Nowe, where it is demaunded whether he coulde dissemble, who is the eternall truthe of God: I doe answeare that the Sonne of GOD was not bounde by thys lawe, that he shoulde make all his councels knowen. Yet because that simulation is a kinde of lying, the knotte is not yet vnlosed: especially, sith that very many doe drawe this example to a libertye for lyinge. But I doe answeare, Christ without lying fained as it is here saide in like maner p. 786as he shewed himselfe to be a trauailer: for the reason of them both is like. Augustines answeare is somewhat more subtile, lib. 2. ad Consentium, cap. 13. Also in his booke of questions vponupon the Gospels, chap. 51. For hee woulde hauehave this faining accounted amongest the Tropes and Figures, then, amongest the Parables and Morall hystories. But this one thynge doeth fatisfie me, as Christe for a time couered the eyes of them wyth whome he spake, that he shewing himselfe as in the person of a straunger, they might accounte him as a common guest: so the purpose of going further, which for that time he pretended, was not a faininge of an other matter, then that which in deede he was about to doe, but because that he woulde not discouer the maner of his departure: for no manne will deny but that he was then to goe further, for he was then separated from the company of men. So he deceiued not his disciples by this faining, but held them somewhile in suspence, vntill the ful time of his manifestation were come. VVherefore they doe deale too preposterouslye, who do make him to be their patrone for lying, and by his example we hauehave no more colour to dissemble in anythinge, then to imitate his diuine power in closing the eyes of them which see. VVherefore there is no safer a way, then to holde the prescript rule of speakinge truely and simplie. Not that the Lorde at any time disobeyed his fathers lawe, but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe, and the weakenesse of our senses doe neede an other bridle.

30. Hee tooke breade. Augustine and diuers others with him, thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten, but for an holy signe of his body. And this is plausible to be spoken, that the Lord shoulde be then knowen in the spirituall glasse of the supper: for the disciples looking vppon him with corporall eyes, knewe him not. But because this coniecture hath no probable token for the proofe of it, I doe rather take Lukes woordes more simply, that Christ taking bread in his hands, after his maner he gaue thankes. And it appeareth that he vsed a special order of prayer, to the which he knew that his disciples had beene familiarly accustomed, that they by this note being admonished, might stirre vp their senses. In the meane season lette vsus learne by the masters example, so ofte as wee doe eate breade, to giuegive thankes to him who is the authour of life, for that putteth a difference betweene vsus and prophane men.

31. And their eyes were opened. By these woordes we are taught that there was no Metamorphosis in Christ, that he shoulde da…ell mens eyes with varietie of shapes: (according as the Poets do imagine their Proteus) but the fault was rather in the eyes of them which loked, because they were holdē. As shortly after he vanished not away from before the same eyes, because that his body was of it self inuisible, but because that God withdrawing his force, their sight was dulled. And it is no maruel, that christ should assoone as he was knowen, sodainly vanish away: for it was nothing needefull that he should be seene any longer, least that they (as of themselues they were too much bent to the earth) shuld desire to draw him againe to an earthly life. Therfore so farre as was necessary to testifie the resurrection, he reuealed himselfe to be seene: and by his sodaine departure he taught, that he shoulde be soughte otherwhere then in the world: for the ascending into heauen, was the fulfilling of the new life.

32. Did not our heart. The knowledge of Christ so wrought, that the disciples had a liuely feeling of that secreat and hidden grace of the spirite, wherwith they wer before endued. For god ofttimes so worketh in his, that for a time they know not the force of the spirite (whereof they are not yet void) or at the least so as they cannot distinctly know the same: but they hauehave only a feeling of it by a secreat instincte. So the disciples had before conceiued a zeale but without feeling which they doe nowe remember: now since that Christ is made known vntounto them, they do at the length begin to consider that grace which they had before, wythout tast of the same, & they do perceiue that they had beene very blockish. For they do reproue thēselues of slouth, as if they should say: How came it to passe that we knew him not while he talked with vsus? for when he pierced into our hearts, we should hauehave marked who it had beene. But they do not simply by this naked signe gather that he was christ, because that his speach was effectual to enflame their minds, but because they do giuegive vntounto him the honor, that while he spake with his mouth, their harts also burnt within them through the heat of the spirit. Paul verely reioyceth, 2. Cor. 3. 6. that the ministery of the spirite was giuen vntounto him, & the scripture doth oft times adorn the ministers of the word with these titles, that they do conuert the harts, lighten the mindes, renue men that they may become pure and holy sacrifices: but then it doeth not declare what they shall doe by their owne power, but rather what the Lorde p. 788shall woorke by them. But both these are to be founde togither in one Christ, to vtter the outward voyce, and effectually to frame the heartes to obedience of faith. And it is not to be doubted, but y^t he then wrought a singuler woorke in the heartes of them two, that they at the lengthe might feele a diuine heat inspired into them by him while he spake. For though the woorde of God is alwayes fire, yet the firye force did then by a peculiar and vnwoonted maner shewe it selfe in Christes speache, which was an euident testimonie of his diuine power. For it is he alone which baptiseth with the holy Ghost and fire, Luke 3. 16. Yet lette vsus remember that this is the lawful frute of the heauenly doctrine, who soeuer is the minister of the same, to kindle the fire of the spirite in the hearts, which may both boyle, and purge out, yea, and burne oute the affections of the fleshe, and shall truely stirre vppe a feruent louelove of God, and carye vppe menne wholely into heauen, as it were in the flame of the same.

33. And they arose the same houre. The circumstaunce of the time, and the distance of the places, doe shewe what an earnest desire these two menne hadde to carye this message to their fellowe disciples. Sith that it was in the eueninge that they entred into their lodging, it is probable that it was darke night before they knewe that it was the Lorde: it was troublesome to trauaile three houres when it was late in the night: yet they do presently arise, and runne with speede to Hierusalem. And certainly if they hadde come but the next day, their slacknesse had beene suspected: but nowe, when they hadde rather to defraude themselues of their nightly rest, then not to make the Apostles pertakers of theyr ioye with speede, their haste yeelded credite to that which they tolde. Nowe, when Luke sayeth that they arose the same houre, it is to bee supposed that they came about midnight to the disciples. And as the same Luke doeth witnesse, they were then talking amongest themselues. Heereby therefore may their carefulnesse and earnest desire bee knowen, in that they passed almost the night waking, and they ceased not to make thorowe inquirie, vntill the resurrection of Christe shoulde by many testimonies be more fully knowen.

34. VVhichWhich sayde, the Lorde is risen. Luke in these woordes sheweth that they which brought this gladde newes to the Apostles, for the confirming of their mindes, were lykewise enformed of another vision. And it is not to be doubted, but that this rewarde of mutuall confirmation, was bestowed vppon them from God, as a recompence of their godlye diligence. Also it may be gathered by the circumstance of the time: that after Peter hadde retourned from the sepulchre, hee was woonderfull carefull, vntill that Christe reuealed himselfe vntounto him: and therefore, the same daye that hee hadde visited the sepulchre, hee obtained his request.

Nowe, it is not to be doubted, but that the gratulation amongest the eleuen, was for thys, because the Lorde hadde appeared to Symon. But thys seemeth not to agree wyth Markes woordes, who sayeth that these two were not beleeued of the eleuen. For howe coulde it be, that they refusinge these newe witnesses, shoulde wauer in their doubtinge, which were already certaine? For, by saying that he was risen in deede, they do graunt that the matter is out of controuersie.

p. 789First, I doe answeare that in the general speache is vsed the figure Synecdoche, because that some of them were harder, or lesse apt, & Thomas was more obstinate then all the rest. Also, we doe easily gather, that they were so perswaded, as men amazed doe vse, who hauehave not quietlye meditated the matter: and we knowe that suche doe thereby fall into diuers doubtes. How soeuer it was, it appeareth by Luke, that the greater part of them being in that feare, as in an exstasie, did not onelyonly willingly embrace that which was sayd: but they striued against their own distrust. For by this clause in deede, they do take away from them al occasion of doubting. And a little after we shall see that they fell agayne, and the third time through admiration to their wauerings.

36. Iesus himselfe stoode in the middest of them. VVhere Iohn reporteth the same hystorie at large, he differeth in some certaine circumstances: and Marke noteth the same somewhat otherwise. But as concerning Iohn, sith he onelyonly gathereth those things which were omitted by Luke, they two may be easily reconciled. And truelye, there is no diuersitye in the summe of the matter, except any man woulde mooue a controuersie about the time. For there it is sayd that Iesus entred in, when it was euening, but by the hystorie set down by Luke, it appeareth that it was late in the night when he appeared: namely, when the disciples were returned from Emaus. But I doe not thinke that the time of the euening is to be precisely vrged: but that rather which is sayd, may aptly and commodiously be applied to the late time of the night, for that when the Apostles after the euening, when it was night, had shut the dores and kept themselues secreatly within the house, thē Christ came vntounto them. Further, Iohn doeth not note the first beginning of the night, but simply noteth that the day being passed, and after the sunne was set, yea, and about midnight, Christ came vnlooked for amongest his disciples. Yet the question ariseth of an other matter, for Marke and Luke doe report that the eleuen were gathered togither when Christe appeared vntounto them, but Iohn sayeth that Thomas was then absent. But it is no absurditie that the number of eleuen is put for the apostles thēselues, though one was away from the company. And wee sayde euen nowe, and the matter it selfe declareth, that Iohn doth more distinctly sette downe the particular poyntes, because that his purpose was to report those thinges which were omitted by others. Also, it is out of doubt that it is one and the same hystorie which was sette downe by the three, sith Iohn doeth expresly declare, that the disciples sawe Christe onelyonly twise at Hierusalem, before they went into Galile: for he sayeth that the thirde time hee appeared to them at the sea of Tyberias. And he had noted two visions before: namely this, which befell the next morrowe after the resurrection, and the other which followed eight dayes after, thoughe if any had rather to expounde it of the second, which is in Marke, I doe not greatly stande against it. Nowe I doe retourne to Lukes woordes. He doeth not saye, that Christe by his diuine power opened for himselfe the doores which were shutte, but yet by the woorde standinge, he noteth some suche matter. For how could the Lord sodainly in the night, stand in the midst of them, except that he had entred in wonderfully? But the same fourme of salutation is sette downe by both, Peace be to you: wherby the Hebrews do signify, that he wisheth vntounto them glad and prosperous successe.

p. 79037. But they were afraide. Iohn maketh no mention of this feare: but sith that he also sayth that Christ shewed his hands and side to the disciples, it may be supposed that he omitted somewhat. Neither is it an vnwonred thing amongst the Euangelists, while they study to be compēdious, to touch only some part. Further, we do learne by Luke that they were so amased with the strangenesse of the sight, that they durst not beleeue their owne eyes. A little before they had made their accounte that the Lorde was risen, and they assuredly spake as of a matter well knowen vntounto them: now, when they doe beholde him with their eyes, their senses are so shaken with admiration, that they imagined him to be a spirit. And though this errour was not without fault, which came of their infirmitie, yet they had not so forgotten themselues, as that they should be afraid of delusions: but though they thought that they were not mocked, yet they do rather incline to this, that the image of the resurrection was proposed to them in a vision by a spirite, then that Christ himselfe shuld be present a liue, who euen now of late was dead vponupon the crosse. So they suspected it not to be a deceitfull vision, as if it had been a vaine Ghost: but being afraid, they only thought that they had beene shewed by a spirite, that which they saw in deede.

38. VVhy are yee troubled? By these woordes they are warned, that they shoulde cast feare out of their mindes, that by gathering their senses togither, they might iudge as of a matter whereof they had good triall: for so long as men are holden with perturbations, they are blind in the manifest light. Therefore, to the ende the disciples may conceiue a sure knowledge, they are commanded to consider the matter with setled and quiet mindes. In the second parte Christe reprooueth the other faulte: namely, that by wauering betweene diuers thoughts, they hindred them selues. And hee sayeth that doubtes doe arise, signifying that the knowledge of the truthe is therefore choaked in them, that seeing they shoulde not see, because they doe not suppresse the peruerse imaginations: but rather by giuing them libertye, they giuegive them the preheminence. And truely we doe prooue by experience, that this is too true: euen as the cloudes if the skie be cleare in the morning, being caried vppe on high, do darken the cleare light of the Sunne: so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God, that which was euident to vsus before, is taken out of our sight. It is mete when there appeareth any shewe of absurditie, by sifting the reasons on either side to make search: and it cannot otherwise be, but that our mindes in doutfull matters should be caried hether and thether: but the meane must be holden in sobrietie, least that flesh shoulde lift vppe it selfe higher then is meete, and shoulde send foorth their thoughts farre against the heauen.

39. See my handes. He maketh their corporall senses witnesses, least they shoulde thinke that he setteth a shadowe before them in steade of a body. And first, he distinguisheth a corporall man from a spirite, as if hee should say: Sight and feeling shall prooue me to be the manne in deede, which before was conuersant with you: for I am cloathed with the same flesh which was crucified, and as yet it beareth the markes. Further, sith Christ sayeth that his body is palpable, and compacte of sounde bones, and by these notes, distinguisheth the same from a spirite: this place is aptly and truely alleaged by our men, to the refellinge of the grosse errour p. 791of transubstantiation of breade into the body, or of the locall presence of the body, which preposterous menne doe imagine to be in the holy supper. For they would hauehave the body of Christ to be there, where there appeareth to be no signe of the body. But by this meanes it should followe, that he hadde chaunged his owne nature, that he shoulde cease to be that which he was, and wherby it was prooued to be the very body by Christe himselfe. If they doe except against this, that his side was then pearced, and his feete boared through with the woundes of the nailes, and so also his handes, but that Christ is now whole and sounde in heauen: this cauill is quickly answeared. For the question is not onelyonly in what shape he appeared, but what he speaketh of the true nature of his flesh. And he doth attribute this as proper to him, that he may be felt, that he may differ from a spirite. Therefore also at this day it is necessary that this difference shoulde remaine betweene the flesh and the spirit: which by Christes woordes was appoynted, as it may be gathered to be for euer. And of the woundes this must be accounted, that by thys lesson he teacheth all vsus, that Christe rather rose for vsus then for himselfe, when as he being the conquerour of death, and endewed with the blessed and celestial immortalitie, yet for their sakes which are his, he would for a time beare the markes of the crosse. This truely was a wonderfull fauour towards the disciples, that he hadde rather want somwhat himselfe of the perfecte glory of the resurrection, then that they shoulde bee defrauded of suche a helpe for their faith. But it is a foolish and an olde wiues fantasie to imagine, that he should yet remaine so wounded, when he shall come iudge of the worlde.

MARKE. 14. Hee appeared vntounto the eleuen as they sate togither. I do thinke that the participle a…akeimenois, is not heere vsed for sittinge downe at meate, (as some doe translate it) but for sitting together: and this is not done without reason: if this yet be agreed vppon, to be the firste vision which is heere described: For it was no time to suppe about midnighte. Also, if the table hadde beene ready prepared, it shoulde not agree wyth that whyche Luke sayeth a little after, that Christe demaunded whether they hadde anye meate to eate. And it is a phrase vsed in Hebrewe, to sitte downe for to rest in some place. And the reproofe whyche followeth rather, belongeth to the first vision then to the seconde: for (as Iohn witnesseth) the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer, their vnbeliefe was then reprooued. That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onelyonly. Therefore I hadde rather to expounde it simplie, that Christe when hee firste appeared to the Apostles, blamed them, because they beleeued not them whiche hadde beene eye witnesses of his resurrection.

Thoughe the hardnesse of heart is not condemned in this alone, that they gaue no credite to menne, but because they beinge conuicted with the successe of the matter it selfe, they woulde not so yet accepte the testimonie of the Lorde. Therefore sith Peter and Marye, Cleopas and his fellowe, were not the first witnesses of the resurrection, but onelyonly subscribed to Christes wordes, it followeth that the rest of the Apostles did iniurie to the Lorde, because they beleeued not his woordes, whiche yet were nowe prooued true by their effecte.

p. 792VVherefore their hardnesse of heart is worthily reprooued, because that a corrupt obstinacie was added to their slouthfulnesse, as if that of sette purpose they should desire to suppresse that which appeared to be true, not that their purpose was to extinguish the glory of their maister, or to reprooue him of vanitie, but because that their amasednesse hindered them from yeelding themselues to be taught. To be short, heere is not a wilfull peruersenesse condemned (as it was sayde before) but a blinde slouthfulnesse, which sometime hardneth men, which otherwise are neither wicked nor rebellious.

41. VVhile they yet beleeued not. This place also sheweth that it was not of purpose that they beleeued not, as they whiche doe purpose in theyr minde not to beleeue: but sith their will was earnestly bent to beleeue, the vehemencie of their affection helde them so bounde, that they could not be at rest. For certainly, the ioy whereof Luke maketh mention arose of no other cause but of faith: and yet it was a hinderance that their faith could not gette the victorie. Therefore lette vsus note howe suspitious we should be of the vehemencie of our affections, which though it should arise of good beginnings, yet it carieth vsus as ouerthrowne out of the right way. VVe are also admonished how diligently we shuld striue against the hinderance of faith, sith the ioy conceiued of the presence of Christ, was a cause of the Apostles incredulitie. And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his, who p. 793refuseth not to holde them vppe with a newe supply, which were ready to fall. And though he hauing obtained the newnesse of the heauenly life, had no more neede of meate and drinke then the Angelles, yet hee willingly submitteth himselfe to the common order of mortall menne. All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke: now being exempted from the same, he eateth meat to this ende, that he may perswade the disciples of the resurrection. So we see, that without regarde of himselfe, he became wholely oures. This is a true and a godly meditation of this hystorie, wherein the faithfull may wade profitably, forsaking curious questions, as if this corruptible meat was disgested, what nourishment shoulde the immortall body of Christe take thereby: then what became of the excrements. As if that it were not at his pleasure, who created all things of nothing, to tourne a little meate to nothing, when it should so seeme good to him. Therfore, as Christ tasted in deede of a fish and a honey combe, that he might shew himselfe to be man, so it is not to be doubted, but that by his diuine power he consumed that which was not needefull for nourishment. So I doubt not but the Angels at Abrahams table as they hadde very bodyes, they eate and dranke in deede: yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh: but sith that for Abrahams sake, they were cloathed with the shape of man, the Lord granted this also to his seruaunt, that these heauenly guestes shoulde eate before his tent. Also, if we graunt that the bodies which they had taken for a time, after they had done their message were brought to nothing, who will deny but that the same became of the meates?

44. These are the woordes. Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile, was not vnlike, yet I doe thinke it probable, that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection. For that which Iohn deliuereth of that daye that hee breathed vppon them, that hee might giuegive them the holy Ghost, doeth agree with Lukes woordes, which shal presently followe, he opened their mindes, that they might vnderstand the scriptures. Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse, in that they being before admonished that he shoulde rise againe, that they shoulde be so astonished, as if neuer any thing had beene spoken to them. For his wordes doe signifie as much, as if he should say: VVhy stay you as at a matter straunge and vnlooked for, whiche I hauehave yet often times spoken of before? VVhy doe you not rather remember my wordes? For if you hauehave hitherto accounted me to be true, this shuld hauehave beene well knowen to you nowe by my doctrine, before it should come to passe. In summe, Christe doeth secreatly complaine, that he hauing spred his doctrine, his labour was spent in vaine amongst his Aposties. Also, he doeth more sharply reproue their slouthfulnesse, when that he sayeth that he deliuereth not any new thing: but only called to mind what had beene spoken by the law and the Prophets, which they should hauehave knowen from their childehoode. But as they were ignorant of the whole doctrine of godlinesse, yet there was nothing more absurde, then not to embrace with speede, that whiche they were perswaded to proceede from God. For that was holden as a generall rule in that whole nation, that there is no religion, but that which is contained in the lawe p. 794and the Prophets. But heere is sette downe a more full diuision, then in other places of the Scripture: for besides the Lawe and the Prophetes, the Psalmes are added in the thirde place, whiche, thoughe they may by right be numbered amongest the Prophesies, yet they hauehave some thyng proper and distincte: yet that two folde diuision whiche we hauehave seene other where, doeth notwithstandinge comprehende the whole Scrypture.

45. Then hee opened their minde. Because the Lorde before executinge the office of a teacher, hadde profited little or nothing amongest his disciples, nowe he beginneth to teache them inwardly by his spirit. For the woordes are throwne in vaine into the ayre, vntill the mindes be lightened with the gifte of vnderstanding. It is true that the woorde of God is like vntounto a candle: but it giueth light in darkenesse, and amongst the blinde, vntill the eyes be lightened in wardly by the Lorde, whose onelyonly gifte it is to lighten the blinde, Psalme and hundreth, and sixe and fortye, and the eight verse. And heereby it appeareth howe greate the corruption of our nature is, when the light of life offered in the heauenly oracles, doeth profite vsus nothing. But nowe, if by vnderstanding we do not perceiue what shoulde be right, howe shoulde our will be able to yeelde obedience? Therefore it must be granted that we are weake eueryevery way, so that the heauenly doctrine is not otherwise profitable and effectuall to vsus, but so farre as the Spirite doeth frame our mindes to vnderstande the same: and our hearts to be subiecte to the yoake of the same: and therefore, that we may become sitte disciples to him, it is necessary that all trust in our owne witte being cast away, to aske for light from heauen, and also leauing the folish opinion of free will, to deliuer our selues to be gouerned by God. And it is not without a cause that Paule in the first to the Corrinthians the third chapter, and the eighteene verse, doth commaunde menne to become foolish, that they may be wise to God: for the light of the spirite cannot be extinguished by a worse darknesse, then by trusting to our owne witte. Furthermore, lette the readers obserue, that the disciples hadde not the eyes of the minde opened, wherewith without the helpe of God they might discerne mysteries: but as they are comprehēded in the Scriptures: and so was that fulfilled, which was spoken in the hundreth and nineteene Psalme, and eighteene verse. Lighten mine eyes, that I may consider the maruellous woorkes of thy lawe.

For God doeth not giuegive suche a Spirite to his childrenne, as shoulde abolishe the vse his woorde, but rather it should make the same frutefull. VVherefore fanaticall menne doe wickedly vnderunder pretence of reuelations graunt themselues libertie to despice the Scripture. For that which we doe reade heere of the Apostles, Christ worketh daily in all his, for that by his spirit he directeth them to vnderstand the Scripture, but not to carye them to vaine imaginations. But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres, then to open their eyes presently: I doe aunsweare first, thoughe the fruite of the labour doeth not so speedily appeare, yet it was not vnprofitable: for being lightened a newe they also felte the profite of the former p. 795time. For I doe take that their mindes were opened, not onelyonly that they might afterwardes be apt to learne if any thing shoulde be taught them: but that they might call to memorie for their profite the doctrine hearde before in vaine.

Furthermore, that ignorance by the space of three yeares, doeth teache vsus a profitable lesson, that they obtained not this knowledge a newe by any other meanes then by the heauenly light. Adde also that Christe in this shewed an euident token of his Godhead: because that hee was not onelyonly a minister of the outwarde voyce, which should giuegive a sounde in the eares, but by his secreate power he pearsed into the mindes: and so he declareth that it belongeth to him alone, which Paule denieth to the doctours of the Churche, 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding, but that they knew some few principles: but because it was only a smal taste whiche they hadde, this is accounted the beginning of true vnderstanding, while the vaile being remooued, they doe see Christe plainely in the Lawe and the Prophets.

46. Hee sayde vntounto them, so it is wrytten. By this texte is their quarrel confuted, whiche doe pretende that the outwarde doctrine is but in vaine, if that we hauehave in vsus by nature no power to vnderstande the same. To what ende say they, shoulde the Lorde speake to the deafe? But we see where the Spirite of Christe, which is the inwarde maister, perfourmeth his parte, that the labour of the minister which teacheth, is not lost. For after that Christe endewed his with the Spirite of vnderstandinge, they doe receiue fruite by that which he teacheth out of the Scriptures. And euen amongest the reprobate, thoughe the outwarde voyce vanisheth awaye as if it were deade, yet notwythstandinge it maketh them inexcusable.

And as concerninge the woordes of Christ, they are gathered of that principle. It is necessary that what soeuer is wrytten, shoulde be fulfilled, because that God witnessed nothing by his prophets, but that which hee woulde certainly bring to passe. But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets, for sith Christe is the ende and soule of the lawe, without him and besides him, what knowledge soeuer is obtained, is vaine and friuolous. VVherefore, as any manne shall desire to profite best by the Scripture, lette him bee alwayes bente to thys poynte. And nowe Christe doeth heere firste sette downe his death and resurrection, and afterwardes the fruite whiche shall come to vsus by them bothe. For whence commeth repentaunce and forgiuenesse of sinnes, but because oure olde manne is crucified with Christe, Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life: for by the sacrifice of his death our sinnes are cleansed, and our filthinesse washed with bloude, but righteousnesse is obtained by the resurrection.

Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection: for from thence proceedeth reconciliation with God, and regeneration into a newe and spirituall life.

p. 796And therefore it is plainely expressed, that as well forgiuenesse of sinnes as repentance, cānot be preached but in his name: For neither can we hope for imputation of righteousnesse, neither growe to the deniall of our selues, and newnesse of life, but so farre foorth as he is become our righteousnesse and sanctification, 1. Cor. 1. 30. But because we hauehave entreated at large in another place of this summe of the Gospel, it is better that the readers should thence seeke for any thing whiche they hauehave forgotten, then to be burdened with repetition.

47. Amongst all nations, beginning first. Now doeth Christ at the lengthe declare euidently, that which hee had before concealed, that the grace of redemption which he brought, doth generally appertaine to all nations. For though the calling of the Gentiles hadde beene oft foretold by the Prophets, yet the same had not beene so reuealed, as that the Iewes …huld easily admit them into the hope of saluation with them. Therefore, vntill the resurrection, Christ was not supposed to be the redeemer, but of that one speciall people. And then was the wall first broken downe, that they which before were straungers, and scattered abroade, might be gathered into the sheepefolde of the Lorde. Yet in the meane season, least the couenaunt of God might seeme to bee in vaine, Christe placeth the Iewes in the first degree, commaunding that they should first beginne at Hierusalem: for because that God had peculiarly adopted the stocke of Abraham, it was meete that it shoulde be preferred before the rest of the worlde. This is the right of the first begotten, which Ieremiah assigneth vntounto them, 31. 9. Paule also doeth eueryevery where obserue this order diligently, as to the Ephes. 2. 17. he sayeth that Christ comming, he preached peace to them, whiche were neare, and then to straungers and them a farre of.

48. Nowe ye are witnesses. As yet he doeth not send them foorth to publish the Gospel, but only declareth for what purpose he appoynted, that they might prepare themselues for that time: and partly by this consolation he mitigateth their sorrowe, partly with this spurre hee correcteth their slouth. VVhen as they being guiltie to themselues of their late falling away, it was meete for them to hauehave sorrowfull hearts, Christ here beyonde all hope, bestoweth vppon them this incredible honour, enioyning them to publishe the embassage of eternall saluation to the whole worlde. By this meanes he doeth not onelyonly restore them perfectly: but with the greatnesse of this new grace, he doeth throughly abolish the remembrance of the offence. Yet withall as I sayde, he pricketh them forwarde, least they shoulde be as slacke and slouthfull to publish the faith, whereof they were ordained preachers.

49. Beholde I will send the promisse. Least the Apostles should be afraied of their owne weakenesse, hee comforteth them with the hope of newe grace which should come vppon them, as if that he should saye: Though you thinke youre selues vnmeete for so great a burden, yet there is no cause why you shoulde be discouraged: for I will supply from heauen that power which I knowe to be wanting in you. Nowe, that he might the better confirme them in this hope, he maketh mention of the holye Ghost which was promised of the father. For to the ende they myghte readily prepare themselues to the woorke, God meeting with theyr distrust, had encouraged them with his promisse. Now, Christ substituting p. 797himselfe in his fathers place, taketh vppon him to perfourme that gifte, wherein he doeth againe chalenge to himselfe a diuine power. For this is a part of that glory whiche God by othe denied to giuegive to an other, Isai 41. 8. to endew weake men with heauenly power. Therefore, if it belongeth to Christ, it followeth that he is God, who spake in the times past by the mouth of the Prophet. But though God promised a speciall grace to the Apostles, and Christ bestowed it: yet this must be generally noted, that no mortall man is of himselfe meete for the preaching of the Gospell, but so farre foorth as God cloathing them with his spirite, supplieth their nakednesse and want. And certainly, as Paule doeth not exclame of the Apostles alone, 2. Cor. 2. 16. who shall be founde meete for these things? but he declareth that there is no mortall man meete for so great a woorke: so it is necessary that what soeuer ministers of the Gospell God stirreth vppe, should be endued with the heauenly spirite: and therefore it is promised to all the teachers of the Churche wythout exception in eueryevery palce.

But tarry ye. Least they shulde rashly run forth to teach before the time, Christ cōmandeth them to be quiet & silent, vntill y^t he by his appoyntment sending them foorth, shall vse their helpe in time conuenient. And this was a profitable triall of their obedience, that they hauing the vnderstanding of the Scripture, and endewed with the grace of the spirite, yet because the Lord forbadde them to speake, they helde their peace as dumbe men: for we do know how desirously they woulde shewe themselues abrode, which thinke that they could doe this with praise and admiration. And it may be, that by this delay, Christ would punishe their slouthfulnesse, because they had not presently gone the same daye into Galile at his commaundement. VVhat soeuer the matter were, we are taught that nothing must be attempted, but by the calling of the Lord. VVherefore, thoughe they wanted not habilitie to teache publikely, yet let them containe themselues as priuate men in silence, vntil that he shal leade them foorth in his hande into the Theater. Further, in that they are commaunded to stay at Hierusalem, it must be vnderstode, after they should returne from out of Galile. For (as we shal a little after heare out of Mathew) though he reuealed himselfe to be seene at Hierusalem, yet he chaunged not that which he had first determined of Galile. Therefore the meaning of the woordes is, after he had giuen them their commaundements in the place appoynted, yet his will was that they should as yet remaine silent for a time, vntill that he should furnish them wyth a newe power.

16. Then the eleuen diciples. Mathewe passing ouer those things which we hauehave reported out of the other three, doeth onelyonly teache where the eleuen disciples were sent on the Apostolicall office. For their purpose was not (as we hauehave often seene before) to prosecute all the perticular partes of a hystorie: because it seemed sufficient to the holy Ghost, who directed their stile, by gathering their testimonies togither to sette downe the summe, suche as we doe see. Therefore Mathewe doeth chuse that which especially appertained to vsus: namely, that Christ when he appeared to the disciples, also created them Apostles, which shoulde carye the embassage of eternall life into all the coastes of the worlde. But though there is no mention made of the Mount in any other place, yet wee doe gather that this place of Galile was noted to Mary: yet it is maruel that some hauing seene Christe twise already, shoulde as yet doubt of hym. If any manne like to referre this to the first manifestation, there shall be no absurditie therein: for the Euangelistes doe sometime vse to mixe diuers things togither. But it must not seeme absurde, if the remnants of feare shoulde driue some againe to a newe wauering: for we knowe, as oft as Christ appeared, they were afrayd and amased, vntil their mindes were setled by ofte seeing him. VVherefore, the sense in my iudgement, is, that some doubted at the first, vntill Christe approched nearer and more familiarlye vntounto them: and when hee was verilye and certainelye knowen, they woorshipped: because that the brightnesse of the diuine glorye was made manifest. And it maye be that the same reason driue them sodainly to doubt, which led them afterward to woorship: for the habite of a seruaunt being laide aside, there then appeared nothinge in him but that which was celestiall.

18. And Iesus came and spake vntounto them. It is not to be doubted, but that this comming tooke away all scruple. But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them, hee sayeth that Christe firste spake of his owne power, and not wythoute cause: for a small authoritie coulde not suffice heere, but it behooueth him to hauehave a great and a diuine Empire, who commaundeth that lyfe eternall shoulde be promised in his name, that all the worlde shoulde be brought vnderunder his gouernement, and that the doctrine shoulde be preached, whiche by ouerthrowinge eueryevery highe thinge, shoulde brynge all mankinde vnderunder. And by this preface Christe doeth not onelyonly stirre vp the disciples to execute their office boldly and freely, but he establisheth the faith of his Gospell to continue in all ages.

For certainly, the Apostles could neuer hauehave beene perswaded to take p. 799so harde a matter in hande, excepte they knewe that their reuenger sate in heauen, who had all power giuen him. For wythout such a fortreste, it had beene impossible to preuaile any thing. But when they doe heare, that hee whome they doe serue, doeth gouerne heauen and earth, they are with this one thing very throughly furnished to ouercome all lettes. And as concerning the hearers, if the contemptible estate of them which doe preache the Gospell, doeth weaken or hinder their faith, lette them learne to lifte vppe their eyes to the authour himselfe, by whose power the maiestie of the Gospell must be esteemed, and so it shal come to passe, that they shall not be so bold as to despise him, speaking by hys ministers. And he doeth expresly make himselfe Lorde and King as well of heauen as of earth, because, that by the preaching of the Gospell he bringing menne in obedience to him, doeth erecte the throne of his kingdome vppon earth, and regenerating them which are his into a newe life, and calling them to the hope of saluation, hee openeth the heauens, that hee may exalt them to the blessed immortalitie with the Angels, who before not onelyonly crept belowe in the worlde, but had beene drowned in the bottomlesse pitte of death. But lette vsus remember that Christe had alwayes his authoritie with his father, and this was giuen vntounto hym in our flesh, or (that I may speake more plainely) in the person of the Mediator. For he gloryeth not of that eternall power which he had before the worlde was created: but of that which he receiued nowe, when hee was ordained the iudge of the worlde. And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead: because that then at the length being adorned with the ornamēts of a mighty king, he shewed himselfe in authoritie. Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe, wherefore God hath exalted him, and giuen him a name aboue eueryevery name, &c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen, as later in order: yet because the resurrection and the ascention into heauen, are things mutually ioyned togither, Christe hath good cause to speake so royally of his power.

19. Goe therefore. Thoughe Marke, after hee hathe declared that Christe appeared to the eleuen disciples, doeth presently set downe the commaundement of preachinge of the Gospell, yet hee doeth not note it as an action presentlye done. For we doe gather by the texte in Mathewe, that thys was not done before they went into Galile. But the summe is, that by preachinge the Gospell euerye where, they shoulde brynge all nations into the obedience of faith: then, that they should seale and confirme their doctrine with the seale of the Gospel. In Mathew they are simply commaunded to teache: but Marke setteth downe what kinde of doctrine it shoulde be: namely, that they should preache the Gospell.

And shortly after is also added this restrainte, that they should teache them to obserue what soeuer thinges the Lord commaunded. Heereby we learne that the Apostle shippe is not a vaine title of honour, but an office of laboure; and therefore there is nothinge more absurde, or intollerable, then that these …asked menne should chalenge this honour, who raininge in idlenesse, doe reiecte the office of teaching from them.

p. 800The Pope of Rome and his bande doe proudly boast of this succession, as if that they sustained the same person in common with Peter and his colleagues: but in the mean season they hauehave no more care of the doctrine then baudes, or the Priests of Bacchus and Venus. But wyth what face I beseche you, doe they thrust themselues into their place, who they heare were created to be preachers of the Gospell? But thoughe they are not ashamed to bewray their owne impudencie: yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie, that no man can be a successour of the Apostles: but he which serueth Christe by preaching of the Gospell: to be shorte, who soeuer doeth not performe the dueties of a teacher, doth falsly and wrongfully take the name of a teacher. For this is the Priesthode of the New testament, with the spirituall sworde of the woorde to kill menne for a sacrifice to God. VVhereof it followeth that they all are degenerate and counterfait sacrisicers, whiche doe not applye the office of teaching.

Teache all nations. Heere Christe by taking away the difference, doeth make the Gentiles equall with the Iewes, and doeth generally admitte them both into the fellowshippe of the couenaunt. Thither also appertaineth the woorde Going. For the Prophets vnderunder the lawe were restrained within the boundes of Iuda: but nowe the partition wall being ouerthrowne, the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde. For thoughe the dignitye of the first borne (as we touched euen nowe) shoulde at the firste remaine amongest the Iewes, yet the inheritance of life was common to the Gentiles. So was fulfilled that prophesie of Isaiah with the like, that Christe is giuen to be a light to the Gentiles, that he mighte bee the saluation of God vntounto the outmost part of the earth, Isai 49. 6. That is Markes meaning by all creatures: for after that peace was preached to them of the housholde, the same message commeth to them also whiche are a farre off, and to straungers. Further, howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles, it doeth thereby appeare, that after they hadde receiued the commaundement to goe vntounto them, they were greatly afraide, as if they should defile themselues & the doctrine, Act. 10. 28.

Baptising them. Christe commaundeth that they shoulde be baptized, which shoulde giuegive their name to the Gospell, and should professe them selues to be disciples: partlye, that it mighte be a witnesse vntounto them of eternal life before God, partly that it might be an outward signe of faith before men. For we knowe that by this signe God doeth witnesse vntounto vsus the grace of his adoption: for he grafteth vsus into the body of his sonne that he might account vsus to be of his flocke, and therefore our spirituall washing wherewith he reconcileth vsus vntounto himselfe, and the new righteousnesse are there represented. But as God confirmeth his grace vntounto vsus by this zeale, so who soeuer doe offer themselues to baptisme, they do in like maner binde their faith as it were by giuing of an obligation. Also, sith the Apostles hauehave these dueties expreslye committed to their charge, togither with the preachinge of the Gospell, it followeth that there are no other lawfull ministers of Baptisme, but they which doe p. 801also minister doctrine. Therefore, where libertie hath beene graunted to priuate men, and also to women to baptise, because it is not agreeable to the institution of Christ, it was nothing else but a meere prophanation. Also, where the first place is appoynted for doctrine, there is a true differēce set down betwene this mysterie and the adoulterous rites of the Gentiles, wherwith they do enter thēselues into their religions: for vntill God by his word shal giuegive life to the earthly elemēt, it is made no sacramēt for vsus. As superstition hath a preposterous emulation at all the works of God, so folish men do frame diuers sacraments according to their owne pleasure: but because they want the woorde as the soule, they are vaine and toyishe shadowes. VVherefore let vsus note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature: so as the outwarde washing of the flesh, beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before: and this is the right consecration, in steade wherof popery hath brought in vppon vsus magicall exorcismes. And therefore it is sayde in Marke. He that shall beleeue and be baptised, by which woordes Christ doeth not onelyonly exclude hypocrites from the hope of saluation, who beinge without faith, are onelyonly puffed vp with the outward signe: but hee ioyneth baptisme to the holy bande of doctrine, that this should be nothing else, then an addition to that. But because Christe commaundeth them to reache before he commaundeth to baptise, and willeth that onelyonly beleeuers be receiued to baptisme, baptisme seemeth not to be rightly ministred, except that faith should goe before. And vnderunder this pretence the Anabaptists hauehave stirred much against the baptisme of infants. Yet it is not harde to be answeared, if any manne shall consider the reason of the commaundement. Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles: hee confirmeth the same by adding the seale of baptisme. And there is good cause why the beleuing of the woorde is sette before baptisme, sith the Gentiles were altogither straungers from God, and had no fellowship with the elect people: For otherwise it should hauehave beene a lying signe which should offer forgiuenesse of sinnes, and the gift of the spirite to vnbeleeuers, who as yet were not the members of Christ. And we knowe that they are gathered by faith, who were before dispearsed. Nowe it is demanded vppon what condition God adopted them to be his sonnes, which before were straungers. It cannot certainly be denied, when hee once accepted them into his fauour, but that hee extendeth the same to their children and nephewes. At the comming of Christ he shewed himselfe generally to be a father both to the Gentiles and to the Iewes. Therefore it is necessary that the promisse which was in times past made to the Iewes, shoulde also at this daye be of force amongest the Gentiles, I will be thy God and the God of thy seede after thee: Gen. 17. 7. So wee see them, which by faith are entred into the Church of God, to be accounted for the members of Christe, and also to be called to the enheritance of saluation. And yet baptisme is not by this meanes separated from faith or doctrine: for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith, yet God accepting of theyr parents, doeth also embrace them. I doe therfore deny it to be rashly done to baptise infants, whereto the Lord doth call them, while he promiseth p. 802them to be their God. In the name of the father. This place doeth teache the full and euident knowledge of God, the which beinge but darkely shadowed foorth vnderunder the lawe and the Prophets, at the lengthe sprange foorth vnderunder the kingdome of Christe. The olde fathers neuer durst call God their Father, if they hadde not taken this hope from Christe theyr head: neither were they altogither ignorant of the eternall wisdome of God, which was the fountaine of light and life. It was also one of their confessed principles, that God shewed forth his power in the holy ghost. But at the arising of the gospell, God was much more manifestly shewed vnderunder the three persons: for the father then reuealed himselfe plainly in the sonne, his liuely and expresse image: and Christ himselfe lightening the world by the cleare brightnesse of his spirite, made both him & himselfe to be knowen. But it is not without cause that heere is expresse mention made of the Father, of the Sonne, and of the spirite: for the force of baptisme cannot be apprehended otherwise, then by beginning at the free mercy of the Father, who reconcileth vsus vntounto himselfe by hys only begotten Sonne: then shall Christ himselfe appeare before vsus wyth the sacrifice of his death: and at the length the holy ghost shal also come, by whome he washeth and regenerateth vsus: and at the length he maketh vsus partakers of all their good giftes. So we do see, that we do not rightly know God, except that our faith do distinctly conceiue three persons in one essence, and that the efficacie and frute of baptisme doth come from thence, that God the Father adopteth vsus in his Sonne, and by the Spirit, we being purged from the silthinesse of our fleshe, he refourmeth vsus to righteousnesse.

MAR. 16. He that shall beleeue. This promisse was added, that it might allure all mankind to faith: as againe for the terrifying of the vnbeleeuers there followeth a denounced sentence of grieuous destruction. But it is no maruel that saluation is promised to the faithful: for by beleuing in the only begotten sonne of God, they are not only accoūted amongst the sonnes of God, but being endued with the righteousnes of his grace, and with the spirit of regeneration, they do possesse the summe of eternal life. Baptisme is ioyned with the faith of the Gospell, that we might know that therein is engraued the marke of our saluation, for if it auailed not to testifie the grace of God, Christ had vnproperly sayd: that they should be saued, which should beleeue, and be baptised. Though it must also be noted, that it is not so necessarily required to saluation, that all they should of necessity pearish, which should not obtaine the same. For it is not ioyned here to faith, as halfe the cause of saluation, but as a testimony. I do graunt that this necessity is laid vponupon men, that they should not neglect the signe of the grace of God: but though God for their infirmitye vseth such helps, I deny his grace to be tied vntounto them. In this maner we may say that it is not simply necessary, but onelyonly in respecte of our obedience. In the second part, where Christ condemneth them which doe not beleeue, he meaneth the rebellious, who while they do refuse saluation offered, doe draw vponupon themselues a more grieuous punishment, and they are not now onelyonly ensnared in the common destruction of mankinde, but they do sustaine the fault of their owne ingratitude.

17. These tokens shall follow them which beleue. As the Lord had by myracles confirmed the faith of his Gospell, so long as hee was conuersant in the world, so nowe he causeth the same to flourish in the time to come, least p. 803the disciples shuld thinke y^t the same were tied to his corporall presence. For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull, that it might manifestly appeare that he was risen from the dead, wherby his doctrine might remain & continue, and his name should be immortall. Further, where he furnisheth the faithfull with this gift, it must not be drawn to all. For we know that the giftes were diuersly disposed, that the power of myracles shoulde be but in the hands of some. But because that which was giuen to a few, was common to the whole church, and the signes which one wrought, auailed for the cōfirmation of all, Christ doth rightly name the beleuers generally. The meaning therfore is, that the faithful shuld be ministers of the same power, he had ben wonderful before in Christ, that in his absence the seale of the gospel might be y^e more sure: as in Iohn 14. 12. he promiseth that they shal doe the same & greater things. And for the setting forth of the glory & deity of Christ, it was sufficient that some few of the beleeuers were furnished with this power. And though Christ doeth not expresse whether he wold that this gift shuld be but for a time, or remaine for euer in his church: Yet it is more probable that these myracles were promised but for a time, for the setting forth of the gospel, which was newe & as yet obscure. And it may be, that for the fault of vnthankfulnes, the world was depriued of this honor: yet I do think that this was the properend of myracles, that the doctrine of the gospel should at the beginning wāt no approbation. And we do certainly see that the vse of them ceased not long after, or at the least the examples of them were so rare, that it may be gathered that they were not like common to all ages. Yet either the preposterous couetousnes or ambition of them which followed after, so wrought least they shuld be without myracles altogither, that they fained vain myracles for themselues. And by this meanes there was a gate opened to sathans falsehodes, that not only false sleights shuld succeede in the place of truthe, but that vnderunder pretence of signes, the simple might be led away from the right faith. And certainly it was meete that curious men: who not content with a lawful allowance, but seking after newe myracles, should be deluded by such deceits. This is the reason, why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs, Mat. 24. 24. & that Paul testifieth the same, 2. The. 2. 9. VVherefore, that myracles may rightly confirme our faith, let our mindes containe themselues in that sobriety wherof I spake: whereof it also followeth, that it is a foolish quarrell of theirs, which do obiect that our doctrine wanteth myracles. As if that it were not the same whych Christ hath most sufficiently sealed heeretofore. But in this argument I am the shorter, because that I hauehave entreated of it already more fully in sundry places. MAT. 20. Tea…i…g them to obserue. By these wordes (as I said before) Christ sending foorth his disciples, doth declare that he doth not wholely resigne vntounto them those things which appertained to him, as if that he wold leaue off to be the master of his church: For he dismisseth the apostles with this exception, that they shoulde not thrust foorth their owne deuises, but that they shoulde purely and faithfully dispence from hand (as they say) to hand▪ that which he commanded. And I wish that the Pope would submit the power which he chalengeth to himself to this rule. For we shuld easily suffer him to be Peter or Pauls successor, so that he would not raigne tyrannically ouer soules.

p. 804But sith he reiecting the gouernment of Christ, defileth the church with his owne filthy trifles, it doeth heereby appeare sufficiently, howe farre he falleth from the Apostolicall function. In summe, let vsus learne that by these woordes they are made doctours of the Church, not which doe vtter what soeuer they shal thinke good, but which shall also themselues depend vponupon the mouth of this one maister, that they may procure disciples to him, and not vntounto themselues.

Beholde I am with you. Because Christ did lay a charge vponupon the Apostles, which they could not discharge, vsing onelyonly the power of man, he doth comfort them with the hope of his helpe from heauen. For before that he promiseth to be present with them, he sayeth first that he is kinge of heauen and of earth, who with his hand & power gouerneth all things. Therefore this pronowne (I) must be red as a word of great force: as if he had sayd, if the Apostles would throughly doe their duety, they must not looke what they can doe themselues, but they must depende vppon his inuincible power, vnderunder whose directions they do goe to warre. But the maner of his presence, which the Lorde promiseth to his, must spiritually be vnderstoode: for it is not needefull that he shoulde descende from heauen to helpe vsus, sith by the grace of his spirite, as with a hande stretched out from heauen, he may helpe vsus. For he, which in respecte of his body is a great way distant from vsus, doeth not onelyonly spreade the efficacie of his spirite throughe the whole worlde, but doeth also verely dwell in vsus. Furthermore, it is to be noted, that this was not spoken to the Apostles only: for the Lorde promiseth his helpe not to that age only, but vntounto the ende of the worlde. Therefore it is as muche, as if hee should hauehave sayd, how weake soeuer the ministers of the Gospel be, and hauehave want of all thinges, he will be their chiefe captaine, that they may become conquerours ouer all the assaults of the world. As plaine experience teacheth at this day, that Christ in a secreat maner doeth woorke woonderfully: so that the Gospell preuaileth against innumerable lets. So much the lesse is the wickednesse of the Popishe cleargye to be borne with, while they doe lay this coulour vppon their sacrilegious tyrannye. They doe say that the Church cannot erre which is gouerned by Christ. As if that Christ, no otherwise then as some common souldiour woulde let out his labour to hire to other captaines: and not rather retaining the authority wholely to himselfe, testifieth that he will be a defender of his doctrine, so as his ministers in him may hope to be conquerours of the whole world.

p. 80519. So after the Lorde. Because that Mathewe had royally extolled the kingdome of Christ aboue all the worlde, he speaketh no woord of his ascension into heauen. Marke also maketh no mention of the place and of the maner: both the which are expressed by Luke. For he sayeth that the disciples were led out into Bethania, that from the mount of Oliues, (from whence the Lord had come to beare the ignominie of the crosse) he might ascend into his celestiall throne. And as he would not be seene generally of all menne, when he was restored to life: so he admitted not al to be witnesses of his resurrection into heauen, because that he would that this mysterie of the faith shoulde rather be knowen by the preaching of the Gospell, then to be seene with eyes. It followeth in Luke, that Christe lifting vp his handes on hie, blessed the Apostles. VVhereby he teacheth that the office of blessing, which vnderunder the lawe had beene committed to the Priests, doeth truely and properly belong to him. VVhen men do mutually blesse themselues, that is nothing else then to pray for their good: But the reason is farre otherwise with God, who not onelyonly fauoureth the requests, but with his only becke performeth what soeuer is to be wished for vsus. But sith that he is the only authour of all blessing, yet that his grace might be the more familiar, his will was that the Priests in the beginning, shuld as mediators blesse in his name. So Melchisedec, Gen. 14. 19. blessed Abraham: and in Numerie 6. 23. there is set downe a perpetuall law for this matter. To the same also appertaineth that which is red in the Psalme 118. 26. VVe doe blesse you out of the house of the Lord. Furthermore in the 7. chapter to the Hebrewes, the 7. verse, the Apostle sayeth that it is a signe of excellency to blesse others. For the lesse (sayth he) is blessed of the greater. Now, when Christ (the true Melchisedec and the eternall Priest) came into the light, it was meete that in him shoulde be fulfilled, that whiche was shadowed by the legall figures, as Paule also teacheth, Ephes. 1. 3. that we are blessed by God the father in him, that we might become rich in all heauenly good things. Therefore he once blessed the Apostles openly and with a solemnerite, to the ende the faithfull might cary themselues the next way to him, if they desire to be partakers of the grace of God. In the lifting vp of handes there is an olde ceremonie described, which we knowe the Priests vsed in times past.

52. And they woorshipped him. By the woorde woorshipping. Luke doeth first declare that the Apostles were put out of doubt, because that the maiestie of Christ appeared then on eueryevery side, so that nowe there coulde be no doubt of his resurrection. Furthermore, for the same cause they began to woorship him with greater reuerence, then when they enioyed his company vponupon the earth. For the worship wherof he speaketh now, it not onelyonly as to a master or to a Prophet, neither as to one only halfe knowen to be the Messias, but it was yeelded as to the king of glorye and iudge of the world. But because that Luke was purposed to extend his hystorie longer, he only sayeth briefly what the Apostles should doe for ten dayes. But the summe is, that throughe the feruencie of ioye they brake out openly into the praises of God, and were daily in the temple. Not that they passed the nights and the daies there, but because they frequented all the assemblies, and were present at the appoynted and solemne houres to yeelde thankes vntounto God. Also, this diligence is opposed p. 806to the feare, which kept them before shut vp & hidden in the house.

MARKE. 19. And sate at the right hande of God. I hauehave in other places declared, what this speache shoulde meane: that is, Christe is lifted vppe on hye, that he may be aboue Aungels and all creatures: that the Father might gouerne the worlde by his hande: that, to be shorte, eueryevery knee might bowe before him. Therefore it is as muche as if hee shoulde be called Gods vicare, who supplieth his personne. VVherefore it is not conuenient that some certaine place should be imagined, when as the right hand doeth Metaphorically signifie the second power from God. And Marke added this purposely: that wee mighte knowe that Christe was not receiued into the heauens, that hee might enioy a blessed rest farre from vsus, but that he might gouerne the world for the saluation of all the godly.

20. And they went forth. Marke doth briefly touch here those things which Luke doth prosecute hystorically in the 2. boke, that the voyce of a smal & a base company of men thundred forth euen to the vttermost ends of the world. For the more incredible the matter was, the more certainly appeared y^e myracle of the heauenly power. Al men thought that Christ by the death of the crosse was either vtterly ouerthrown, or so ouerwhelmed, that ther shuld be no mention of him at any time, but reprochful & detestable. The apostles whom he had chosen to be his witnesses, filthily forsaking him, had hidden thēselues in the dark: the ignorance & rudenes of them was so great, and also the contempt so great, that they durst scarce speake abrode. VVas there any hope of men vnlearned and of no accoūt, yea, & of runnagates, that by the soūd of their mouth they shuld bring so many dispersed vnderunder the Empire of a man crucified? There is therfore great weight in these words, that they went forth & preached eueryevery where, which euen now for feare durst not speake in their secreat corner. For so vnloked for a conuersion in a moment could not be done by man. And therfore Marke addeth, The Lord wrought with them, signifying that this was the very worke of god. Yet this phrase of speach doth not make a partition betwene their worke or labor, and the grace of God, as if that they of themselues could doe any thing: but he meaneth simply y^t they were holpe of God, because that according to the flesh they shuld hauehave attēpted that in vaine, which is yet wrought by them. I graunt that the ministers of the word are called fellow helpers of God, 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them, but that which he giueth them. Further, they do preuail nothing by planting & by watering, except the secreat working of the spirit do cause it to encrease. Confirmed the word. Marke here, in my iudgement, doth note a part of that, which he had generally set down immediatly before. For the Lord wrought with thē by other meanes, least the preaching of his gospel shuld be in vain: but this was a notable testimony of his help, that he cōfirmed the same by myracles. And this place teacheth to what ende myracles muste be referred, that it is not lawfull to draw them after peruerse corruptions, for that they doe serue the Gospell. VVhereof it followeth, that the holy order of God is inuerted, if they be drawne away from the word of God (whereof they are appurtenances) to the adorning of vngodly doctrines, or are drawn to colour out corrupt worshippings.

LAVS DEO.