August. lib. 11. Super gens. Maior est huius scripturae authoritas quam omnis humani ingenij perspicacitas. A CATHOLIC AND Ecclesiastical exposition of the holy Gospel after S. Mathewe, gathered out of all the singular and approved divines (which the Lord hath given to his Church) by Augustine Marlorate. And translated out of Latin into English by Thomas Tymme, Minister. Seen and allowed according to the order appointed. Imprinted at London in Fletestreate near unto S. Dunston's church, by Thomas Marsh. 1570. Quanto, magis quisque in sacris eloquijs assiduus fuerit, tanto ex eyes uberiorem intelligentiam capit. Isidor. De summo bo. lib. 3. I have once already found such friendship at your honour's hands, tempered with liberality (which I cannot sufficiently requited) that now again I am the more bold to molest and trouble you. Craving pardon that for your noble courtesy then, I now dare presume to commit unto your honours charge the conduction of a drift, and sea beaten ship. Matth. 13 And although the very substance of the treasure and precious pearl contained in my ship, of itself is so excellent that it needeth not the commendation and defence of man: yet notwithstanding because by God's appointment man hath to do with the same for his salvation, and therefore I (being one among all other most unworthy) having taken upon me to publish the same by translation out of Latin into our vulgar tongue for the common profit of my countrymen, must of necessity, (my own unworthiness I say considered) humblely beseech your honour to be a guard and defence of this my endeavour handled with as great diligence as possible I could. In so doing you shall not only promote the glory of God, and greatly further this my simple labour, but also make me bound unto your honour while life doth last. Thus having boldly required your honourable defence, and troubled your ears with tediousness, I cease, wishing to your honour long life, increase of nobility, and the perfect felicity of the life to come. Your humble orator Thomas Tymme. TO ALL THE BRETHRENS DISPERsed here and there, that favour and love the Gospel, Augustine Marlorate, wisheth grace, mercy, and peace, from God the father through the Lord jesus. WHen as, all men so long as they live in this present life, aught to level, as at a Butt, at the knowledge of the truth which may nourish them in the hope of the true and eternal life, those men are to be judged unworthy utterly the name of Christians, which being content with some art or science, whereby to get their living, either do lightly regard, or else altogether neglect the knowledge of heavenly matters, the only means to attain salvation. Neither can there be found any greater ingratitude among men, then when they do not endeavour to the utmost of their power to know God alone, which hath not only created, fashioned, and nourished them as a father in this life, but incessantly calleth them to the immortal, and incorruptible heritage which is prepared for all them, whom that celestial father hath engrafted by faith into the body of his only begotten son. Moreover a true and singular way to attain salvation, is by God propounded to us, namely, if we believe his promises, which way iustefieth before God mankind, by nature prove unto sin, and maketh him the heir of God, and fellow heir with Christ. I mean faith, not such as vain men and hypocrites boast of when they chance to conceive some slender opinion of God: but that which alone deserveth the name of faith, and undoubtedly taketh hold of the righteousness offered in the Gospel, and so stayeth on the foundation of free remission of sins, that it cannot be persuaded any other thing than that which is certainly known to proceed out of the mouth of the Lord: for faith cometh by hearing, ●…a. 10. ●…r. 1. but hearing by the word of God, who at sundry times, and in divers manners spoke in the old time to our fathers by Prophets, but in these last days he hath spoken to us by his son. On whom he hath powered out his spirit most plentifully, in so much, that whosoever shall hear him teaching, and embrace his doctrine by faith, they may assure themselves to have been rightly instructed by the wisdom of God itself, and to be settled out of all peril of error. Now, when his vocation required that after he had opened the verity to his elect, and finished all things, for the which he came into this world, than he should return to his father, he would not that his spouse the Church should lack that incomparable treasure of the Gospel, which he himself brought down from heaven. For seeing the cause of his coming was to build again the taberdacle of David which was fallen down, ●…s. 9 and to repair the ruin thereof (that is to say, that he might erect and stablish his kingdom in the midst of his Church, which according to the oracles of the Prophets, he should gather together out of all people and tongues) he thought it not sufficient to offer the happy and glad tidings of the Gospel to them which were at hand, (namely to the jews) but he would have the benefit of the heavenly calling offered to them also which were far of (to wit, 〈◊〉. 3. the Gentiles). For God had also determined from the beginning that the Gentiles should be heirs knit in one body & fellowship of the promises in Christ through the preaching of the Gospel. Christ therefore rising as a conqueror from death, commanded his apostles, being endued with heavenly virtue, ●…h. 28. to go into all the world, and preach the Gospel to all creatures, teaching the Gentiles to observe all things that he had commanded them. But, because the number of twelve did not suffice for so great a multitude of men, as the king of all kings had decreed to call to salvation by the shrill trump of his Gospel: after he had obtained of his father, and that the holy Ghost was sent down on his apostles, he enriched, increased, and adorned his Church with men endued with heavenly wisdom, whose ministry he would use to the end of the world, in feeding the flock redeemed by the shedding of his blood. Therefore he ordained some Apostlels, some Prophets, some Pastors, some Teachers, 〈◊〉 4. to the gathering together of the saints to the work of the ministry, and to the edifying of Christ's body. But (alas) after the departing of those watchmen, there was in all the world so great scarcity of faithful ministers, that those heavenly riches wherewith the Church was beautified, were not on every part so plainly set forth as the worthiness of the thing itself did require. For it was brought to pass by the wiliness of Satan that fierce enemy of the evangelical truth, that in stead of faithful Pastors, innumerable greedy and ravening Wolves did craftily insinuate or wind in themselves in to the flock of Christ: which straightway being disguised with those worthy titles of Pastors, did under that pretence defraud the poor sheep of the holy food of God's word, and in stead of the same, brought into the world certain stinking and vain traditions, which they had drawn out of the filthy puddle of carnal reason, and would have them accounted (such was their arrogancy) for divine oracles: Moreover, men were grown to such madness & unfaithful dealing, that whatsoever pleased them, the same also they did persuade the kings & rulers of the world, whose duty it was to watch for the safety of all the people, and before all thnges to take heed that they did not degenerate from the true worship of God. But in this horrible waste and confusion of things the celestial father vouched safe to preserve his Church by a certain miraculous working, not to be attained by our understanding, for he daily calleth back his elect out of the bottomless pit of ignorance, and transposeth them into the kingdom of his well-beloved son, that being partakers of the light of the Gospel, or rather being made light itself in the Lord, they might walk as children of the light, & submit themselves wholly under his obedience, 1. Pet. 2. which called them out of darkness into a wonderful clear light. Which worthy and incomparable benefit is daily offered not only to private men here and there dispersed, but also unto kings & rulers, so often as God doth stir up in their Costs, faithful Pastors, though never so cruel persecutions storm every where, & Satan with his ministers, raging, do bend all the force of their strength to hinder the course of the Gospel, either by man's authority, or else to break it of by the fear & intolerable weight of afflictions. Therefore seeing through the grace of God we have here free liberty under right Christian princes to enjoy the light of the Gospel, when as many other nations of the world are as yet buried in the deep dungeon of ignorance, and seeing it hath pleased God of his free mercy, certain years passed to snatch us out of the jaws of Antichrist, that we might hear the sweet voice of Christ continually sounding in the Church, we should be twice ingrateful, if we should not wish with ardent petitions that our brethren might obtrude the like grace and favour, or if we should not reach out our hand to help them which make haste to get the same liberty. But there can no way be found out more commodious to further their salvation, then if beside our daily prayers in which we commend them to the Lord, we reatche as it were into their hands some thing whereby they might well fortify themselves against their enemies, and be able to reprove and convince such as resist the truth. Neither do we need any great consultation to determine what this thing should be, when as nothing can be more profitable unto them than the sound, sincere, & plain exposition of the holy Scriptures, which heretofore was so obscured by the fond commentaries & preposterous interpretations of those that knew not (truly) the very elements of Christian religion, so that the word of God gave place to profane writers, so far was it from retaining the force and authority which of right she aught to have among men. For who knoweth not, that those (who neglecting the authority of the word of God, did cite Plato, Aristotel, Cicero, and other profane writers of that sort, in their pulpits) were had in great estimation and counted for chief divines in comparison of those that propounded the word of God simply and sincerity. I therefore (wishing to satisfy their desire which long earnestly for the sound and plain exposition of the Scriptures, left unto us by the Prophets and Apostles) applied ●…y mind before these few years to collect and gather out of the doctors (such as might be gotten) both old and new, whatsoever seemed to help to the exact knowledge of the new testament, hoping hereafter (if the Lord grant me strength) to bestow the like diligence in the old testament, to the end, that as the whole body of the Scripture is set forth unto us by divers organs of the holy Ghost, so being beautified with a plain and perfect exposition collected out of sundry interpreters, it might be red of all the godly to the glory of God and salvation of men. Neither yet do we think that this our labour shallbe improved by any, save only by such as mislike all godly and divine things. For seeing many with earnest affection desire to know the opinions of such as interpret the holy Scriptures: and oftentimes it chanceth that what by one is pretermitted, that is spoken by an other, and contrariwise: yea, but few have the multitude and variety of books, many also cannot enjoy them without peril: Who I beseech you can condemn these our painful studies and good intent, but that also he shall seem to improve their endeavour which would profit willingly by reading or hearing sundry interpreters of the Scriptures. Moreover, if their diligence be commended (and not undeservedly) which out of the lectures and Sermons of the preachers of God's word, note and gather what they can and give it to be printed, to the end the whole Church might reap a commodity of that which was spoken out of a Pulpit to a few in number: why should it not be lawful to collect and choose whatsoever seemeth to pertain to the explictation of the sacred Scriptures out of their commentaries, whom God hath made overseers of his flock to feed and teach them, and hath enriched them with many gifts to the common edifying of his Church. And as for such as think themselves so spiritual that being content with the volume of the Bible only do carelessly and frowardly reject all commentaries, those men I judge not worthy any confutation. For that which they vainly babble tendeth to no other end (except perhaps they know not themselves) but utterly to abholishe the ministry of the word, that it might be lawful for every one to dream or utter unadvisedly what he list of God's high mysteries, when nevertheless the Lord himself commendeth prophecy before other things, 1. Cor. 14. in so much that the apostle Paul doth not doubt to prefer the same before certain other gifts of the holy Ghost, otherwise most excellent. And in an other place he saith, Despise not prophecies, try all things, keep that which is good. Solomon also doth witness in plain words that where prophesying doth fail the people must needs be scattered abroad. Pro. 29. Let them therefore either bring to pass that all men may speak Hebrew and Greek, and that every member may be replenished with the fullness of the spirit (which thing is peculiar to Christians) or else let them suffer the Church to enjoy the communion & participation of gifts which Christ distributeth to each man as seemeth good unto himself. ●…he reason of ●…e Title. As touching the tittle of the book, we thought it good to call it an Ecclesiastical exposition for a double respect: first, because it is gathered out of those writings which were employed and consecrated to the Church itself by holy men, which bestowed all their labour and study to enlarge the true faith: and for that cause they may well be termed Ecclesiastical writers: Secondly, because it appertaineth of duty to the Church to know the familiar voice of their spouse who speaketh unto her sitting in the heavens, and that by the help of his servants (to wit, faithful ministers) who for that same cause are called in the Scriptures the interpreters of God's will, 2. Cor. 5. and the messengers which bring fidinges of the reconciliation between God and man. But we call it Catholic, (that is, universal) because it is gathered universally out of all the most appro●…ed divines. And for because (well-beloved brethren in Christ, you which yet groan under the yoke o●…●…ntechriste dispersed here and there) you desire with ardent affections to know those things which may guide you to the perfect unity and certainty of faith: I most earnestly request you, that as the Churches restored to their integrity enjoy the sacred sermons, lectures, communication, and public conference of the self same men which have enriched this work with their labours, so you also use gladly and cheerfully this exposition of the new Testament, that your faith may have the better success, and Christ's spirit by the reading of the Scriptures may in such wise mortify whatsoever concupiscence of the flesh is remaining in you, that we may all speak, think, and understand one thing being one whole body. 1. Corint. 1. Fly therefore all peregrine & strange doctrines, and give attentive ear to the most sweet voice of that great shepherd of the sheep Christ jesus, who by his apostles and Evangelists teacheth you most plainly the way to salvation. Despise with a stout courage the forged tales and traditions of men, by which your consciences are snared, and embrace the liberty achieved by Christ, and worthily set forth in this new Testament: whereof you have here an exposition, no less sound than plain, and evident. Not that this interpretation is so perfect & absolute in every point that nothing may be added thereto pertaining to doctrine and edification: for who can examine or interpret any one place of Scripture so happily and diligently that no man shallbe able to express the same more plainly, or observe in it somewhat more helping either to teach, exhort, or reconcile other places. Neither was it my intent to urge the students in holy Scriptures to keep silence, but rather not only to exhort all the Godly, but also to desire them for God's sake, that if they have attained any thing, either by revelation of the spirit, or by the commentaries of other whom we have not seen, to bring it, and make it comen, so that it be brief and fit to edify: which how necessary it is in serious matters, there is none but will confess. For over and beside the new books which come forth daily, whereby this work might be enlarged, I am fully persuaded that the authors themselves, out of whose writings I have taken this exposition, are so far from ambition and emulation that they desire nothing more, than that they to whom the gift of prophecy is granted, should not defraud the Church thereof, for whose sake they have received that which they have. I sought therefore to profit them only which with upright conscience seek the simple and peculiar sense of the Scriptures, leaving unto the Church (whom God endueth every day with marvelous gifts) liberty to add according to time and place, what seemeth to belong to the common edifying of the godly, as is wont to be done in the holy assembles and meeting: where the Godly communing of divine matters, have liberty to bring forth or allege in the midst of the company that which they have received of the father of lights, 1. Cor. 14. so that if it be revealed to an other sitting by, the first doth willingly keep silence, as the apostle commandeth. Now as concerning the authors out of whose commentaries or annotation upon the Gospel after Mathewe this exposition is collected, we have declared their names in the next leaf following. And least the often repetition of their whole names should trouble the readers, we have signified them by their first letters, although that thing seemed once unto me not greatly necessary, if this one admonition of my friends had not provoked me thereto, who told me that it would fall out that some would reprove me of a lie, for because this work being entitled a catholic exposition collected out of sundry interpreters, should nevertheless appear to be one discourse, neither would they believe any other, except we did note by letters every particular man's words. But where I myself did incline to that part, not to descry the authors names by letters, I was led hereby because I feared the disposition of some, who being addicted to men, do for the most part measure, approve, and reject the interpretations according to the authority and estimation of the man, rather considering the men, than what the holy Ghost pronounced by them to the common erudition of the Church. Moreover, the readers peradventure will marvel that I note so few words out of some authors: but let them understand this, that when I find one that saith the same that almost all the rest do, whether it be in few words, or many, so it be in more plain words, his words I have chosen, yet as it were weaving to or uniting out of other, that which he had either omitted or left unspoken: for one man can not speak of all things, for want of memory, neither is occasion offered, If at any time a divers or contrary exposition happen to be found among the authors, I have so described the same, that I have noted what the reader should follow. Neither shall there be found in this book a hotche potche of opinions, (if we may so term it) whereby the Reader might be troubled, not edified: but sound and true doctrine, and the same throughout the whole book, guiding us to the father and jesus Christ his son. Therefore (good brethren) accept, and according to goodness and equity allow his diligence, which together with you wisheth before all things, the increase of Christ's kingdom, and the destruction of antichrist. Do you also your endeavour with earnest & ardent zeal to, profess Christ's Gospel, neither (as some falsely termed Christians do) be you ashamed of it, by constant confession whereof the glorious sentence of Christ is only to be hoped for, Math. 10. who shall approve the same before his heavenly father, and elect Angels. And verily no man is able worthily to commend the excellency and fruit of the eternal wisdom of God which is opened in the Gospel. For the Gospel is, Math. 4. The light which the people that walked in darkness did see, and which sprang up to them which sat in the region of the shadow of death. Mar. 1. It is the kingdom of God which approached to us, which were the bondslaves of sin, and heirs of eternal death. Luke. 2. It is that happy and joyful tidings which exempteth us from all fear and bringeth occasion of incredible joy, because it told of his coming which came to seek and to save that which was lost. john. 3. For God so loved the world that he gave his only begotten son to the end that all which believe in him should not perish, but have life everlasting. Act. 20. It is that most rich treasury which containeth whatsoever Moses and the Prophets have written, wherein is opened unto us all the counsel of God. Rom. 1. 1. Corint. 1. It is the power of God to salvation to as many as b●●● to the jew first and to the Gentle. It is the preaching of the cross, which unto those ●…erishe is foolishness, but unto us that are saved, the power of God. 2. Cor. 3. It is that Mirror of the divine glory, in which we all beholding the glory of the Lord with uncovered face, are changed into the same Image from glory to glory as by the spirit of the Lord. Gal. 1. The doctrine also of the Gospel is so certain, and in every point so absolute, that although an Angel from heaven should preach any other thing but the same he aught to be counted accursed. Ephe. 3 It is the unsearchable mysteries of Christ, which in other ages was not known to the sons of men, as it is now revealed to his holy apostles and Prophets by the spirit. Phil. 2. It is the word of life with which all the godly must hold out in the midst of a naughty and crooked nation. Colos. 1. It is also the word of truth which is not only come among us, but also doth fructefie and increase through the whole world in spite of the resistance of Satan and his ministers. Thes. 2. It is that holy and true saying which is worthy to be received of all men, not as the word of men, but (as it is in deed) for the word of God, which also worketh effectually and mightily in those that believe. Thes. 2. It is the spirit of the mouth of the Lord, which shall slay that wicked son of perdition Antichrist, who shall seduce them that perish. 1. Tim. 1. It is that faithful saying, and worthy by all means to be received, that jesus Christ came into the world to save sinners. 2. Tim. 1. This is the same Gospel, whereby Christ the son of God coming into this world, hath abolished death, and hath brought life and immortality unto light. Titus. 3. For it teacheth how we being justified by the grace of God are heirs according to the hope of eternal life. Phile. It is moreover that immortal and incorruptible seed, whereby he which was before wicked and unprofitable, is made a new creature in the Lord. Heb. 4. It is the lively word of God mighty in operation, and sharper than any two edged sword, and entereth through even unto the dividing a sunder of the soul and of the spirit, and of the joints and marry, and is a discerner of the thoughts and intentes of the heart. jam. 1. It is that pure word which being received with meekness and grafted in us, is able to save our soul. 1. Petr. 1. It is that holy word of the Lord against which, almost all the world is bent, and yet it endureth for ever. 2. Pet. 3. It is also that Scripture which is given by inspiration from heaven which they that are unlearned, and unstable, pervert to their own destruction. 1. john. 2. It is that inviolable word, which whosoever keepeth, in him is the word of God perfect in deed. 2. john. It is the doctrine which we must only embrace, so that if there come any to preach unto us, and bring not this, he aught not to be received of us, not nor yet saluted. 3. john. Ind. It is the word of salvation and verity, whose faithful preachers aught courteously to be received. contrariwise, the contemners and scorners of the same shallbe grievously punished by God's just judgement. Apoca. 14. And to conclude, it is the eternal Gospel which must be published unto them that inhabit●… on the earth to every nation and kindred, and tongue, and people. Those men therefore are unhappy which set light by this unviolable Gospel of Christ, but far more unhappy are they which have and persecute the ministers and favourers thereof, and most unhappy of all are such as deny and reject frowardly that which otherwise they know to be true: of which sort many are found among the Papists, for whom it had been better not to have known the way of righteousness than when they have known it to return from that which was set forth by God's commandment. But it falleth out with them according to the true proverb: The dog is returned to his own vomit, and the Sow that was washed to wallow in the mire. I beseech you most dearly beloved brethren in Christ, ●●e from such as are worse than the Dog or Serpent, and read over this book which is offered unto you with great diligence: you shall find in it (I trust) wherewithal to confirm your minds in Christ our Saviour abundantly, among so many and so great troubles of this cursed world. To him be glory, honour, and dominion for ever and ever. Amen. Farewell in the Lord, At Viviacum in the kalends of january. 1559. The names of those, out of whose works, this exposition is gathered. 1 Martin Bucer. B. 12 Augustine. AUG. 20 josephus. 2 Caluin. C. 13 Hierome. HIER. 21 Aulus Gelius. 3 Erasmus. E. 14 Origene. OR. 22 Plini. 4 Musculus. M. 15 Cyrill. CYR. 23 Budaeus. 5 Philip Melanethon. P. 16 Chrysostome. CHR. 24 Georgius Agricola. 6 Erasmus Sarcerius. E. 17 Basil. . 25 Cicero. 7 Brentius, R. 18 Eusebius. EUS. 26 Hegesippus. 8 Bullinger. Bu. 19 Gregory. GR. 9 Zuinglius. Z. 10 Vitus Theodorus. V 11 Augustine Marlorate. A. A GODLY AND CATHOLIC EXPOSITION OF THE holy Gospel of jesus Christ, after Mathewe. THE ARGUMENT. THE MORE PLAIN AND EASY THOSE things are which are described and set forth unto us in this evangelical history, the more we aught to seek chief, for what purpose the Evangelists not content with the office of preaching, committed unto their posterity, in writing, the preaching of jesus Christ, which by mouth in their time, here and there, they had published. For it is certain that they did it not without a special meaning and intent. Surely the holy Ghost, with the which they were inspired, did foresee that there should come many after the death of the apostles, by the instinct and motion of Satan, which should bring unto men, ●…o the defacing, and d●…siling of the doctrine and faith of Christ) false opinions, and vain dreams, under the name of Christ A, and would place and set false and feigned things, in stead of that which is the very truth, and so would either extinguish and clean put out the true light of the Gospel, or at lest so obscure and darken the same with their thick and misty clouds, that scarce truth might be discerned from falsehood and lies. For the crafty wylines of false apostles is well enough known, who being deceitful, and subtle workers, taking upon them the name of the apostles of Christ, do easily beguile the simple, 1. Corint. 11 and such as take no heed of them: as the apostle Paul in his epistle to the Corinthians declareth. M. Therefore, to the end a certain●… doctrine, as concerning Christ, should persist and continued in the Church or congregation, the holy Ghost brought to pass, that first of all, the nativity of Christ, his life, doctrine, death, burial, resurrection, and ascension into heaven, beside these, the sending forth of the embassage of the Gospel into the whole world, the going forward, and good success of the doctrine of the Gospel and Christian faith, the declaration and confirmation of the same by faithful witnesses, that is to say, holy Evangelists: should in manner of an history been committed to writing by them: which Evangelists, heard, and saw all things themselves before their face: which also, having authority and power of God, were the first which were sent and appointed to the preaching of the Gospel throughout the whole world. To this use, end, and purpose, the four Evangelists have written the history of Christ: among whom, C, only Luke maketh a preface to his Gospel, which he writeth briefly, showing the cause which moved him to write: as evidently you may see if you read the same. B. As touching the interpretation of this word Gospel: it being taken from the Greek word, signifieth good or glad tidings. The which word the three score and ten interpreters used so often as they found the Hebrewe word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bisser, which signifieth to tell, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besora, tidings, being the derivative of the same, and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mevasser, telling. Chap. 4. Esay. 64. The apostles and Evangelists used this word, very much after them. The evangelist Luke, citing the place of the Prophet Esaye, used this word, To preach the Gospel to the poor he hath sent me. Therefore the Gospel shallbe unto us a public or open setting forth and preaching of the grace and redemption, purchased and gotten by Christ, as concerning the which redemption there are infinite testimonies of holy Scripture: C, Or else the Gospel is a history, containing the glad tidings of the coming of Christ in the flesh, being sent of the Father, according to his promises in the law, Prophets, and Psalms. In the which history, the life specially of Christ, his doctrine, death, resurrection, and ascension is declared: beside these, the fruit of his coming is therein declared, namely that by him we are delivered from the Devil, sin, and death, and that we are sanctified and assured of everlasting life. B. As therefore the Gospel in the Scripture is properly a declaration of the long looked for salvation, and at the length revealed and offered by Christ: even so our evangelist Matthew (as the rest, Mark, Luke, and john) hath very cunningly and artificially written in his Gospel, the history of the Lord by the which he declareth both his words and deeds in order. A. But who this Matthew was (whose work in the new Testament hath the first room) M, and from what state of life he was called of Christ, and advanced by him to the dignity of an Apostle, Mat. ●…. he of himself (as we shall hear hereafter) declareth. In the mean time we must think and assure ourselves that the holy Ghost was and is the true author of this history, and that Matthew was only the instrument or secretary to the same, who leaving his pouling kind of life, is become not only a companion, and disciple, but also an apostle, and evangelist of Christ: from whom all things in the world that are good do flow, as from the lively and celestial well of grace. A GODLY AND CATHOLIC EXPOSITION OF THE HOLY Gospel of jesus Christ, after Matthew. The first Chapter. The book of the generation of jesus Christ the son of David, the son of Abraham. The book of the generation. C. IN VAIN do certain interpreters travel about this titel, or inscription, to make excuse, because the Evangelist Matthew doth name the whole history, of the half of one chapter. For this titel is not extended to the whole book, but the name of the book is put for a catalogue or rehearsal: as if it had been said, here followeth the order of the generation of Christ. Gene. 5. B. Even as we may read in Genesis, This is the book of the generation of men. In the which place the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sepher, which cometh of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saphar, that is, he hath numbered, rehearsed, or declared. For there followeth the catalogue or rehearsal of men from Adam until Noah, with a description of whom, and what time, every one had his offspring and original. Or else the book of the generation, signifieth that, in the which, somewhat is rehearsed or numbered. M. whereupon we read that the book of the Just, Exod. 32 josua. 10. the book of God, in the which the Just are written, is so called. B. This name therefore pertaineth properly to the catalogue, and to the history. A. And although the Evangelist goeth about to show that jesus the son of Mary is the true Messiah promised long before in the law and Prophets, and looked for of the fathers: B. Yet notwithstanding he would begin the Gospel of Christ with the baseness of his generation, seeking to bring in all the sorrows, travels, and pains of his life, even till the power, glory, and majesty of his resurrection, and kingdom, (in the which he sitting at the right hand of God, governeth all things): that as Christ suffered many things and so entered into the glory of his kingdom, and as he did first abase himself, and become man, a servant also, Philip. 2. and humbled himself to the death of the cross: even so he might preach Christ unto us to be a mortal man and crucified, before that he was mortal, and rained gloriously in his kingdom: and so by the foolishness of preaching, 1. Cor. 1. to bring salvation to the faithful. A The Evangelist john more plainly even at the first, preacheth the majesty of Christ, john. 1●… B. teaching him to be the eternal word of the father, and that divine power and virtue, by the which all things were made, live, move, consist, feel, & understand. But our Evangelist Mathewe thought it sufficient to show briefly, (as it were) in one word, the divinity of Christ, writing thus, The book of the generation of christ, And where as he calleth jesus (which was thought to be a carpenter, and the son of a carpenter) Chryst, (being that king which was long looked for & promised to the fathers) he hath already showed a sufficient cause and reason of so doing, to those that know the force of this name. The son of David, the son of Abraham. C. He calleth Chryst the son of David, and Abraham, in respect of the promises: because God had promised that the seed should come of Abraham, in the which all the nations of the earth should be blessed. Gene. 21. and .22. But to David there was a more plain promise made, namely, that his kingdom should abide firm even unto the world's end, and that a king out of his loins, should syf upon the throne so long as the son & the moon endured. Psalm. 89. Wherefore it was a common speech among the jews to call Christ the son of David: M. The cause therefore why Mathewe doth place David, before Abraham, was the same and renown which David had in that Age among the people, when so ever they talked of Christ to come: which fame was first brought by the words of the prophets, with whom it was counted a solemn matter to prophesy of Chryst under the name of David. Even so in many places the people cried unto christ, Thou son of David, Math. 21. and Hosanna to thee son of David. And the Pharisees being demanded as concerning Christ, whose son he was, Matth. 22. answered the son of David. S. Paul also saith, which was borne of the seed of David after the flesh. Roman. i. A. But because the genealogy or pedegrewe of Christ is described and set forth by the two Evangelists, (as by Mathewe and Luke) and that not without great difference, (as it might seem) this chief aught to be considered, whether both of them do bring the petegrew of Christ from joseph: or whether Matthew doth it alone, and Luke from Mary. They which think that Luke bringeth the petegrew of Christ from Mary, have a special pretence of difference in diverse names. and truly at the first sight, a man can not perceive that Mathewe and Luke do declare all one petegrewe, there is so much difference between them. For in the genealogy, from David to Salathiell, & from zorobabel to joseph, Matthew nameth not one of those names which Luke nameth. Furthermore they say that is very absurd to bestow so much labour in a thing not necessary, as to have the stock of joseph (who notwithstanding was not the father of joseph) twice recited. And because Mathewe hath recited the progeny and offspring of joseph, they excuse the matter, and say that it was done for many men's sakes which thought him as yet to be the father of Chryst. But truly, it had been great folly by such sufferance to maintain a pernicious error: also the text itself is manifestly repugnant, and contrary to it. For so soon as the Evangelist Matthew cometh to the end of the genealogy or petegrew, he teacheth that Christ came not of the seed of joseph, but that he was conceived in the womb of the virgin, by the secret working of the holy ghost. Wherefore if their reason should stand and be allowed, than we must needs condemn Matthew of foolishness, and rashness, that he in vain would recite from whence joseph had his original. But their objection is not yet answered, which affirm that the progeny of joseph doth nothing pertain unto Christ. We answer therefore that the stock of Mary is comprehended in the person of joseph: B. because the law commanded every man to take a wife of his own tribe. As it is written, Nun 36. Every man shall marry his wife of his own tribe, and kindred: & every woman shall take her husband of the same tribe: that the inheritance of the children of Israel, remove not from tribe, to tribe. C. They gather against this law, saying that it was almost never used, but neglected. But the arguments which they bring in are but vain. judg. 21. They allege an example out of the book of judges, because the eleven tribes promised that in no wise they would give any of their daughters to wife, to the tribe of Benjamin. It may be answered, that very unaptly they bring in that which is extraordinary, and nothing to the purpose, for a common rule. For it must needs be, that one tribe being cut of, the body of the people must be mutilate, lame, and imperfect, except the last extremity by this remedy were holpen. Therefore the common law in this place must not be regarded. Beside this they do object, that Mary being the mother of Christ, Luke. 1. was cousin to Elizabeth, whom Luke at the first witnessed to be of the daughters of Aron. This also may easily be answered, namely, that it was lawful for young damsels of the tribe of juda or of any other tribe, to be married from them to the priestly tribe: because the law did not gainsay it, which was, that no woman should remove her inheritance from one tribe to an other. 2. Par. 22. So doth the sacred history make mention that the wife of joiada the high priest sprang of a kingly stock. Therefore no strange or unwonted thing is it, if that the mother of Elizabeth were joined to a priest. Wherefore these two generations written by Matthew and Luke, do very well agreed together. Yet notwithstanding there are four differences to be noted. First, Luke preposterously (as a man may term it) ascendeth upward from the later end to the beginning, where as Matthew beginneth even at the original, and so descendeth. The second is, because that Mathewes beginning tendeth no farther than to the holy and chosen seed of Abraham: but Luke even from Adam goeth forward. The third is, because Mathewe only taketh in hand the legal stock or stock pertaining to Christ, and cutteth of and omitteth some men in the order of the rehearsal of the petegrew, and seeking to help the memory of the readers, he reckoneth up only three times fovertene generations: but Luke doth more exactly prosecute the natural stock of Christ. The fourth and last is, that these two speaking of one and the self same men, do sometimes notwithstanding vary and disagree in their names. As concerning the first difference because it is not hard, but very easy, it were to no effect, to make more words about the same than were requisite. The second wanteth no good reason. For seeing that God had chosen to himself the seed of Abraham, from the which, the redeemer of the world should come, and seeing the promised saving health was there, after a sort included until the coming of Christ, Matthew passeth not the bounds or limits appointed of God. We must remember what S. Paul saith, ●…oma. 15. Christ was made a minister of the circumcision of the truth of God, to confirm the promises made unto the fathers. To the which agreeth the saying of our saviour Chryst, ●●on. 4. namely that Salvation sprang of the jews. So that Matthew placeth him to be seen in that stock, to the which he was properly and peculiarly appointed. Therefore in the petegrew of Matthew, we must consider the covenant of God, by the which he chose the seed of Abraham, to be a people to himself, that they might be hedged in (as it were) and separated from other nations. But Luke had a further consideration and regard, for although God had made his league and covenant with Abraham that of his seed the redeemer should spring: notwithstanding we know that from the defection and fall of the first man, he was necessary to all men: even as he was then ordained & appointed to the whole world. This was done by the wonderful wisdom of God, that Luke should describe & declare unto us that Christ was the son of Adam: and that Mathewe should include him in the stock and kindred of Abraham. For it should have nothing profited us, that Christ was given and appointed of the father to be the redeemer and author of salvation, except he had pertained generally to all men alike. Furthermore the saying of the apostle should not be true, that he was to day, Hebre. 15. and to morrow, and for ever, except his grace and goodness had been powered out upon all ages from the creation of the world. Let us therefore know for a surety, that salvation by jesus Christ, is made manifest, & given to all mankind: for so much as not without cause, he is called the son of No, & the son of Adam. Notwithstanding, because he must be sought for in the word of God, the spirit doth not rashly, or without good consideration call us back by this our Evangelist Mathewe, to the holy stock and kindred of Abraham, where, the treasure of everlasting life with Christ, was laid up for a tyme. As touching the third difference: there is not doubt but that Mathewe observeth an other manner of order than doth Luke: for the one hath, Solomon the son of David, and the other hath, Nathan the son of David. whereupon it evidently appeareth, that there are diverse lyniall descents appointed. The best, and most cunning interpreters do thus unite, and reconcile this show and appearance of discord, namely, that Matthew, leaving the natural line and stock, (which Luke followeth) doth rehearse the legal genealogy or petegrewe. And we interpret that to be the legal genealogy, by the which it was ordained that the right of the kingdom should come to Salathiell. And where as Eusebius in his first book of his Ecclesiastical history, calleth the genealogy (which is described of Luke) a legal petegrewe, it cometh all to one effect. For he meaneth nothing else, then that the same kingdom which by lawful right was established in the person of Solomon, came at the length to Salathiell,. But more truly and parfectlye a great deal, do they speak, which say that the legal petegrew was set forth of Matthew: because he naming Solomon straight after David, doth not all together by order still observe, of whom Christ came as touching the flesh, but how he descended and sprang out of Solomon, and other kings, that he might be the lawful successor, in whose hand the eternity of the kingdom should be established, according to the covenant and promise of God. For their opinion is probable, and likely, which think that the stock of Solomon ended by the death of Ochozias. As touching that, which many allege out of the commentaries of the jews, (how that it was commanded of David, that if at any time the issue of Solomon should decay or want, that then the kingdom should come to the posterity of Nathan) we leave unspoken: and we take that only which is certain, namely, that the succession of the kingdom was not confounded, but that the degrees thereof were distinct. 4. King. 11. Now where as the sacred history doth show that after the death of Ochozias, the kingdom was taken of his mother Athalia, & all the kings seed destroyed, it is very evident & plain, that those horrible and wicked slaughters were procured of a woman ambitious and desirous of rule, lest she being brought to a private estate, and mean condition of life, should see the kingdom removed and taken away. Therefore if the son of Ochozias, had been alive, Athalia the grandmother, should quietly have reigned under the colour of protection without envy or danger. But the reason why joas, 1. para. 22. is said to be the son of Ochozias, is this: because he was the next of kin or blood, they called him so, to the end he might in deed, be thought to be the true and natural heir of the kingdom. For if Athalia had been the grandmother of joas in deed, he being an infant, she would never willingly have so much abused his titel: again what man of indifferent judgement will think it likely, that the natural son of the king, could be so privyly hidden by joiada the priest, that the grandmother by diligent care and search should not find him out? But rather, if a man way all things wisely, he shall find that the next heir of the kingdom was of an other stock. And that is the meaning of the words of joiada the priest when he said, 2. Para. 23. the kings son shall reign according to the covenant of the lord with David: as who should say, it was an execrable thing for a woman, being a stranger, to take by violence unto her the which God would have stand in the house of David. Wherefore it is no absurdity if Luke bring the stock of Christ from Nathan: because it might be, that the stock of Solomon, as pertaining to the succession of the kingdom, might decay. Now, if any do object that jesus Christ can not be known to be the Messiah which was promised, but by the posterity of Solomon, who without all doubt was a figure of Christ: we answer, that all though he sprung not naturally from Solomon, yet notwithstanding by the legal order he aught to be counted & thought his son, because he took his original and beginning of kings. But so great diversity in names, troubleth many very much. For from David to joseph, there seemeth to be no agreement at all between the two Evangelists, saving only between Zorobabell, and Salathiell. This difference is said to come, because the jews for the most part had two names: but this excuse of some is not well liked. But truly, for so much as the manner & order of bringing, & placing genealogies & petegrewes, is not well known to us now adays, (the which order Matthew kept and followed) it is no marvel if we be ignorant, & know not, how both of them do agreed or differ in every name. and yet not withstanding it can not be doubted, but that from the time of the exile of Babylon. they rekned certain men by divers names, and yet the self and same men. But in Salathiel, and Zorobabel both the names were kept still, peradventure for the altered state of the people: because then the kingly throne and majesty was clean extinguished & put out. And that small and thine shadow of domination and rule, being left as a remnant, there appeared a marvelous change, which change should admonish all the faithful to hope for a more excellent kingdom, than the visible kingdom of Solomon, which for a short time only flourished. This also is now worthy the noting, namely, that it is no absurdytie, for Luke in his catalogue or rehearsal, to reckon up more than Matthew: when as it was usual to put more in number in the natural generation, them in the legal. Moreover it cometh to this purpose that Matthew dividing the genealogy of Christ into three degrees or parts, and attributing to every degree fowertene heads or pryncipalles, gave to himself liberty to pretermytte certain names, which Luke could not omit, because he had not tied himself to that law, or order. Thus far as concerning the genealogy of Christ. Now it resteth to declare, wherefore Matthew, hath comprehended the whole generation of christ in three special heads and pillars (as it were) and hath attributed to every head fowertene generations. surely he did it, not only to help the memory of the readers, but also to note the trypell estate and condition of the people, of the which christ was promised to Abraham, to come, even until the fullness of time came, in the which he should be revealed in the flesh. For although the tribe of juda, until the time of David did excel the rest, yet not withstanding it kept not the principality. In David the kingly authority (contrary to all men's expectation) issued out, which abode until the time of jechonias. From that time there remained some dignity and government in the tribe of juda, which cheered up, and comforted the minds of the godly, until the coming of the Messiah. 2 Abraham begat Isaac, Isaac begat jacob, jacob begat judas and his brethren. Abraham begat Isaac. M. Moses doth show that Abraham did not only beget Isaac, but also Ishmael. Gene. 16. But to the generation of Christ, the carnal propagation was not sufficient, but the divine election was also required. Wherefore God said to Abraham, Gone 21. Roman. 9 In Isaac shall thy seed be called. A. Which, saint Paul also allegeth, when that he maketh a distinction between the carnal sons of Abraham and the spiritual. M Andrea to this Isaac (although he ware inferior, Gene. 26. both by birth and condition) did God promise the blessed seed: In thy seed (saith he) shall all the nations of the earth be blessed. And truly this miraculous and wonderful birth of Isaac, being begotten by a man that was an hundred years old, and being borne of a woman that was also fourscore and ten, and barren, did foreshow the miraculous nativity of Christ: Luke. ●…. even as did also the nativity of john the Baptist. Beside this the wondered obedience of Isaac, which he showed first to God, Gene. 22. Philip. 2. then to his father when he should be offered: bore the Image of Christ, which was obedient to his father, even to the death. Isaac begat jacob. M. He begat Esau also: Gene. 25. which two were borne at one birth. But Christ came not of Esau. jacob was chosen to this dignity, although he were inferior to his brother Esau, both in age, and also in condition of life. Malac. 1 For so God saith by his prophet: jacob have I loved, Roman. 9 but Esau have I hated. And S. Paul also repeateth the same words. To this jacob also the promise was made: In thee, and in thy seed shall all the nations of the earth be blessed. jacob begat judas and his brethren. M. Neither was he the first begotten, but the fourth, neither of Rachel, Gene. 29. Gone 49. (which was so well beloved of her husband) but of Lea he was borne. And yet the patriarch jacob did prophesy that Christ should spring of him, saying, The sceptre shall not departed from juda. For so much as the Evangelist maketh no mention of Ishmael the first begotten son of Abraham, neither of Esau, which by order of nature was above his brother jacob: he did not unadvisedly place the xii patriarchs in the genealogy, when as God hath given the adoption of his grace to all men alike. It signifieth therefore unto us that the blessedness, promised in Christ, doth not only belong to the tribe of juda, but to all the children of jacob also, whom God hath gathered into his church, Roma. 9 where as Ishmael and Esau, are made aliens. M. And although Christ came only of juda, yet not withstanding all those fathers pertained to the rest of the tribes of whom Christ came. 3 judas begat Phares and Zaran of Thamar. Phares begat Esrom. Esrom begat Aram. judas begat Phares. Many things are to be reprehended in judas. First because he went from his brethren: because he agreed to the Chananeans, and married with a woman of the same country, because he beguiled his daughter in law of the marriage of his son, being promised to her: because he committed filthiness: so that of this man was Phares begotten out of wedlock, by whoredom, which Phares is numbered among the fathers and elders of Christ. This was truly a foreshewinge of the baseness and lowliness of Christ, Phillip. 2. a of the which Paul speaketh. The son of god could have kept by his providence, his seed, his stock, from all filthiness, & note of infamy. but he came into the world to abase himself, and to take upon him the form of a servant, that he might be a worm & no man, opprobry, Psalm. 42. and jesting stock of men, and the outcast of the people, & that at length he might take upon him the cursed death of the cross. This reproach he refused not in his stock, that out of the incestuous bed might come one that should be among his anceters. For although Thamar did not covet to lie with her father in law being by lust provoked, yet not withstanding she sought by an unlawful means to revenge her injury: Gene. 38. for judas when he would have committed filthiness, A comfortable saying. by chance happened on his daughter in law. But certainly the inspeakable love & goodness of god strove with the sin of them both that this unclean seed should nevertheless obtain the sceptre. M Furthermore it was so convenient and necessary that he which should die for sinners, and should take flesh of our sinful flesh. should also take his generation by sinful fathers, & sinful flesh. Phares begat Esrom. 1. Parli. 2. A. For so hath the sacred history, The sons of Phares are Esrom and Hamul. Esrom begat Aram. Look in the book of Ruth. chap. 4. &. 18. 4 Aram begat Aminadab, Aminadab begat Naasson, Naasson begat Salmon. The order of these is plainly set forth in the history of Ruth, the. 4, Chapter 5 Salmon begat Booz of Rahab, Booz begat Obed of Ruth, Obed begat jesse. Salmon begat Booz of Rahab. B This Rahab is rehearsed by name, that in her, we may see the cause why Christ came, which was to deliver that which was lost, & wholly subject to death, and not only to deliver it from destruction and death: but also to beautify and deck the same with dignity and worship. For this woman was one of the citizens of Ihericho, whom the lord had made to be accursed, the children of Israel being commanded wholly to destroy them, and to burn the City and all things therein with fire, yet notwithstanding, he did exempt this woman, being scant good (as men thought,) for she was a taverner, and perhaps a harlot, for the hebrew word signifieth both) not only from this curse, but also he would have her to be his mother. josua ●…. Look in the history of josua. Booz begat Obed of Ruthe. M. This woman was of the country of the Moabites, who afterward by divine inspiration, leaving her country and kindred, came with her mother in law, an hebrews, to the Israelites, and being taken to wife of Booz, is made the mother of kings, B. that we may thereby see how loving Christ is to every one, but specially, to the desolate, gentle, and merciful. Ruth. ●…. 6 jesse begat David the king, David the king begat Solomon, of her which was the wife of Vri. jesse begat David the king. C. Only David is described with this title of honour, because God hath set forth in his person the type of the Messiah and captain to come first, the kingdom began of Saul: But because this happened by the tumult and unhonest desires of the people, the alteration and change was at last thought lawful in David: specially as pertaining to the league and covenant of God, in the which he promised that he would be a governor of his servants for ever. For when the people (the yoke of God being shaken of) required to have a king, ●…. Sam. 8. he gave them by and by Saul. But God straightways ●…tablished his kingdom, which was the pledge of true blessedness in the hands of David. Therefore let us here understand that the second state of the people is here noted, as it was ordained of the lord. M. But the father of David was of no high blood, but unknown, and of small reputation. Whereupon also David in despite and contempt, was called of Saul the son of Isai. 2. Sam. 20. Besides, David was the youngest, & lest of his brethren, and contemned. And yet afterwards he was not only chosen to the kingdom, but also into this dignity, that he should, be specially nominated among the ancestors of Christ: 2. Sam. 7. & 1, Pet. 17. & Psalm. 89. & 132. yea to whom the promise (as concerning Christ) was renewed. That we may learn, how that God, doth not cast of those that are humble, but leaving the proud, doth extol those that are abjects and despised. David the king begat Solomon of her. & cet. C. Now is added of the evangelist, the human shame and reproach, which after a sort might pollute and defile that glory of the heavenly benediction, whereof we spoke even now, that is to say: because David begat Solomon of Beersabe, whom wickedly by violence he took from her husband, and to th'end he might use her still, deceitfully he betrayed the guiltless man, and caused him to be slain of the enemy. This filthiness in the beginning of the kingdom, might make the jews not to glory in the flesh. Man's merits are condemned. For God would have it known and sure, that he in appointing that kingdom, did nothing regard, or way man's merits, furthermore, to the end Matthew might more specially admonish us, that sinners are not rejected of Christ (because he thought no scorn to have his ancestors as concerning the flesh) he rather chose to call her the wife of Urias, then by her proper name, Beersabe. H. It is to be noted therefore in the geneallogie of Christ that none of the holy women are taken, but those whom the scripture doth reprehend: that he which came for sinners, being borne of sinners, might clean put away the sins of all men. 7 Solomon begat Roboam, Roboam begat Abia, Abia begat Asa. Solomon begat Roboam. A. In the beginning of this chapter it was showed, why Luke bringeth from this place the generation of Christ, not by Solomon, but by Nathan, the other son of David and his posterity also even until the time of the captivity of Babylon. 1. Reg. 12, &. 2. Para. 12. M. The scripture maketh mention of Roboam that he was evil, whose heart was not right with God. His mother's name was Naama, an Amonnites. 2. Para. 12. When this man reigned, juda was stricken & vanquished, and the gold of the temple carried away by Pharaoh king of Egypte: 2. para. 10. also in this man's time, the ten tribes rebelled. Note therefore here, that both the good & bad kings are set forth by the Evangelist. Roboan begat Abia. 1. Reg. 2●…. M. This man also was evil, his heart being turned from God. Notwithstanding this man being king, God had mercy upon juda, so that he suffered them not to be given into the hands of Iheroboam king of Israel. para 1●…. He had fourteen wives of which he begat xxij sons and xvi daughters. Abia begat Asa. This man was good, and sought the lord with all his heart, even as did David his father, saving that in the xxx year of his reign, when that Baasa king of Israel came against him to fight, he fled (not unto the lord) but to the king of Sirria, and craved his help: for the which being reprehended of the prophet Ananias, was displeased, 2. para. 14. 2. po. 15. 2. para. 16. and commanded the prophet to be set in stocks. Again in the xxxix year of his reign, being sick, he cried not unto the lord, but rather trusted to the physicians. By this example we are admonished, with how great diligence we aught to pray unto the lord, that he will give us sound and true godliness even to the end. For it is written: The righteousness of the righteous shall not save him, Ezech. 33. whensoever he turneth away unfaithfully. 8 Asa begat josaphat, josaphat begat joram, joram begat Ozias. Asa begat josaphat. M. This man also followed the footsteps of his father David, & sought the lord with a pure heart, notwithstanding, in this he sinned, that even at the first he entered into league with the wicked king Achab, and assisted him in battle, for the which he was sharply blamed of jehu the prophet, with the which being nothing moved, after Achab also he was at peace with his son Ochosias': for the which also he was again reprehended of the prophet Eliezer, the son of Dodan of Maresa. As concerning the which look in the two book of Chronicles, cap. 17.18.19. &. 20. So that we may see nothing to be perfect, not not in holy men. A. Wherefore with the greater carefulness we must wish that the continual favour of God may abide with us, to amend our corrupt and vicious nature. josaphat begat joram. A. This man followed the wickedness of the house of Achab and made juda and Jerusalem to serve from the lord their God. Moreover, he killed all his brethren the sons of josaphat, when that he was established in his kingdom, which wickedness and cruelty the lord suffered not to scape unpunished. 2. Par. 21. Look in the 21. chap. of the second book of Chronicles. So that many times we see of honest and godly ancestors and elders, to spring a wicked posterity. joram begat Osias. C. In this succession, which Matthew describeth, there are three kings omitted as appeareth by the sacred history. M. For Ioram did not beget Hozias but Ochozias: Ochozias begat joas: joas Amazias, and Amazias begat Hozias otherwise Azarias. C. They which affirm that these three were of Mathewe by oblivion omitted, are not to be hard, neither is their reason to be allowed which say that they were unworthy to have place in the genology of Christ. For many other also were unworthy, whom notwithstanding Matthew placeth indifferently with the godly. Therefore, it is more true: that when he would make a Catalogue, or rehearsal of fourteen kings, he was not greatly curious in having of choice: because he counted it sufficient to set the order of the genealogy before the reader's eyes, even from the beginning to the end of the kingdom. But whereas in some books, thirteen are only read, it is likely that it came to pass by the false and negligence of the writer of the book. Epiphanius in his book against heresy. Epiphanius in his first book against heresies, showeth the cause, namely that whereas the name of jechonias is put twice, the unlearned are so bold as to put it out of the second place as a thing superfluous. The which he saith, aught not to have been done, because joachim the son of king joachim, had the same name that his son jechonias had. Look in the three chap. of the i of the Chronicles, & the second of the Chronicle xxxvi chap. 9 Ozias begat joatham, joatham begat Achaz, Achaz begat Ezechias, Ozias begat joatham. M. It is written that this joatham was good and permanent in the law of God. A. He made the sons of Ammon (after he had overcome them in battle) to be tributary unto him. As concerning the which, read in the .27. chap. of the second of Chronicles. joatham begat Achas. This man was evil, and walked in the ways of the kings of Israel: be made molten Images for Baalym, he offered incense in the valley of the son of Himnon, and burnt his children in fire, after the abominations of the Heathen, whom the lord cast out before the children of Israel. He offered also and burnt incense in hilaultars, and on mountains, and under every green tree: to be brief, the true God being forsaken, he lived very wickedly. Here therefore we have an example of false religion: False religion with the which also we have to note how evil and pernicious a thing it is to the people, to have over them a superstitious and wicked king. Achas begat EZechias. A. This was a godly king, whose earnest zeal against the worshipping of Images, is fully described and set forth in the xviij chap. of the second book of kings. 10 Ezechias begat Manasses, Manasses begat Amon, Amon begat josias. EZechias begat Manasses. M. This man was so evil and ungodly, that he exceeded all his elders, and kings of Israel, yea the very Heathen, in malice and ungodliness: at length notwithstanding, being in extremity, he was moved with repentance, & turned to the Lord, of whom he obtained mercy and grace. Read of him in the xxxiij chap. of the second book of Chronicles. We have therefore in this king a worthy example of repentance, & of the divine grace. Manasses begat Amon. This man exceeded his father in wickedness, but he followed not his repentance. Amon begat josias. This man was godly after the example of Ezechias. In his time the book of the Divine law which was given by the hand of Moses, was found, being hidden in the temple of the Lord, which the king received in the fear of the lord, and commanded the lord to be entreated & prayed unto, that he would turn away his anger from Israel, The reverent ●…steming of god's word. which had neglected the words of the Divine law. By the which example we see what is in the end to be looked for where wicked kings reign, ●…. Para. 34 and are nothing touched with the word of God. For so long Israel fell from the fear of the lord, that the book of the law itself was hidden & of a long time not regarded. 11 josias begat jechonias and his brethren, about that time that they were brought to Babylon. Bu. This jechonias differeth from him that came next after. ●…. King. 24 For this is called joachim & Eliachim, as appeareth. 2. King. 23. &. 24. and .2. Chron. 36. But he that followeth, being the son of the former jechonias, and the father of Salathiel, is called joachim and jechonias, as in .1. Paralip. 3. It is not read in any place that josias begat any, whose name was jechonias, that had brethren: but it is read that jechonias was borne to joachim, which was the original of the captivity of Babylon. But in a certain ancient Greek book we read thus, josias begat joachim, joachim begat jechonias: and rightly it may so be said as we have showed before. About the time that they were brought to Babylon. C. That is, when the jews were brought into captivity. For the Evangelist doth show that then the posterity of David, were of kings made servants & banished men into bondage. But where as this captivity was a certain kind of destruction, it was brought to pass by the wonderful working and providence of God, that the jews should not only increase and gather together in one body, but also that some remnant of rule, principality & kingdom should abide in the house of David. For they which returned home again, did willingly submit themselves to the rule of Zorobabel without cohertion and constraint. The remnant therefore or fragments (as it were) of the kingly sceptre, endured after this sort, even till the coming of Christ, according to the prophecy of jacob, when he said: Gene. 49. The sceptre shall not depart from juda, nor a captain from his thigh until he come, which must be sent. And even in that miserable and sorrowful discipation of the people, the sparks of the grace of God ceased not to shine. A. But where as it is said, about the time that they were brought to Babylon: It is not to be understood so, that josias begat his sons in the exile of Babylon, when as he saw not the same, being by death prevented: but that his posterity was brought into the same. C. For the jews were constrained to wander out of their country that they might lead their lives in an other place as pilgrims and strangers. 12 And after they were brought to Babylon, jechonias begat Salathiel, Salathiel begat Zorobabel. C. That is, after the jews were brought into captivity: or else, after their demigration, or wandering into Babylon: for even in the very exile, jechonias begat Salathiel and his brethren. M. It is said that he begat them after the exile, because the Evangelist seemeth to reckon or rehearse his generation and posterity, which immediately followeth the exile. Finally, 1 Paralip. 3. it is said that Asirs, Salathiel, Melchiram, Phedaia, Senneser, jechmias, Hosamai, and Nadabia, were the sons of jechonias. 13 Zorobabel begat Abiud, Abiud begat Eliachim, Eliachim begat Azor. Gene. 49. Bu. In this third and last degree, the kings are not rehearsed or numbered, but the captains and chief, and (as jacob the patriarch doth name them) the lawegevers, and headmen in the common wealth of Israel. But they which follow Salathiel, in Luke are thought to be of two names (according to the opinion of Philo) even unto Simeon: so that Neri (which Luke maketh mention of (is jechonias. of Melchi, joachim, and the rest, we have spoken at large in the first verse before. 14 Azor begat Sadoc, Sadoc begat Achim, Achim begat Eliud. 15 Eliud begat Eleazar, Eleazar begat Mathan, Mathan begat jacob. M. As concerning these, there is no mention in scripture, yet it is likely that the posterity of David was diligently comcomprehended and kept in certain volumes of the which nothing pertaineth unto us. 16 jacob begat joseph the husband of Mary, of whom was borne jesus which is called Christ. jacob begat joseph. B. Luke placeth Heli for the father of joseph, as also he differeth from Matthew in the whole genealogy both in name and number, even as it is said already. The husband of Mary. M. For the conjunction in wedlock or marriage, joseph is called the husband of Mary, not for carnal copulation, neither did he know her according to wedlock, as we shall hear in that which followeth. B. And because the genealogies are joined to the Hebrews, only by the enumeration of men, Matthew could not show the stock of Mary, except he had showed joseph himself, her husband, to be of the tribe of juda: for she could not marry, but to a man of her own tribe, as we have declared above in the first verse. Of whom was borne jesus. M. Speaking in the feminine gender: for jesus was not borne of joseph but of Mary the virgin. Which is called Christ. C. The Evangelist in the surname doth declare the office, that the readers may know him, not to be a private man, but divinely anointed by the power of God, to fulfil the office of a redeemer. As touching that which pertaineth to this word Christ, this is to be noted, that after the kingdom was abolished and taken away, it began to be referred solely to him, from whom a full & perfect renewing and restoring of the lost health was hoped for to come. For so long as any majesty flourished in the house of David, The signification of the word of Christi. the kings were wont to be called Christi, which signifieth anointed. But truly, lest the foul destruction which followed, should bring the minds of the godly into despair, & discourage them: God would have this name made proper to the only redeemer, Dan. 9 as it appeareth out of the ix chapter of Daniel. The evangelical history doth show in divers places, that it was then the common kyndof speaking, when the son of God was manifested in the flesh, as in Matthew .16 john .1.4. and .10 chapters for it is plain and manifest that jesus is anointed to be our king, prophet, and high priest, even as the kings, prophets, & priests, in times paste were wont to be anointed. Psalm. 45. As concerning which anointing read the .45. Psalm, and the first to the Hebrews. By the name of the which anointing is understood the fullness of the grace of the holy ghost. For to this Christ, is the spirit given, not according to measure as to the rest of the saints, john. 3. but most abundantly: so that it behoveth all saints to receive of the fullness of the same. 17 Therefore all the generations from Abraham to David, are .14. generations, and from David to the captivity of Babylon, are .14. generations, and from the captivity of Babylon unto Christ, are .14. generations. ●●e. 6. Therefore all the generations. A. That is, they which were begotten, or which lived from Abraham to David are xiiij generations, so is it said in the first book of Moses: No being a just man, was perfect in his generation. He hath divided the generations of the people of Israel into three orders and conditions, and hath ascribed the sure and certain number of the generations, to every one of them, because he saw, that the state of the people must be changed, fourteen generations being thrice complete and ended. They were, from Abraham to David, under the rule of judges, from David until the captivity of Babylon, under kings, and from the captivity of Babylon they were under high priests. The xiv. last generations therefore, from the captivity of Babylon, unto Christ being ended: the manner and disposition of the times did greatly require, that the state and government of the high priests should be taken away, & that the alteration of the same should be made by the coming of Christ, so that this people at that time should be, neither under judges, neither under kings, nor under high priests, but rather that the hard hearted and unbelieving, should be subject to princes of strange nations, as we see this day: and that the faithful should be taken up into the kingdom of the true judge, king, and high priest. And from David to the captivity. B. In this second degree there are read only xiii. except the name of jechonias should be put twice, that in him, the head of the third generation might be appointed: even as it is before noted of us in the sixth verse of this chapter. 18 The birth of jesus Christ, was on this wise. When his mother Mary was married to joseph (before they came to dwell together) she was found with child by the holy ghost. The birth of jesus Christ was on this wise. C. Matthew as yet doth not expound or declare, where, or how, Christ was borne, but how his heavenly generatian doth belong to joseph. ●…th. 13. ●…o. 6. M. The Evangelist therefore meaneth to declare that Christ jesus was not the son of joseph (as commonly the jews thought) but that he was conceived of the holy ghost, and borne of his mother Mary, notwithstanding she a virgin. But because this was altogether new, and never hard of before: it seemeth good unto him not to give it forth simply, but to adjoin certain testimonies, by the which he might prove these three things, namely that jesus was not borne of the seed of joseph, that he was conceived of the holy ghost, and thirdly, that he was not only conceived of a virgin, but also borne of a virgin. When she was betrothed. B. Betrothed, not yet governed or scarce touched of her spouse. Luke doth more plainly set forth the same, saying: Luke. 1. The angel Gabriel was sent of God into a city of Galilae named Nazareth, to a virgin betrothed to a man. Therefore a virgin was the mother of our lord. Before they came to devil together. C. The word which the evangelist doth here use, doth denote the honest lying togetogether in the way of generation or else simplely it is taken for to dwell together, that the man & wife may make one house and family. So, the sense is this, that the virgin was not given into the hands of joseph by her parents, as yet, but lived still in their custody and keeping. A. But certain expound this according to the other signification of the word, as conconcerning the intermeddling of the husband with the wife, following their opinion which thought Mary to be the wife of joseph long before, from whom he abstained for the vow of virginity, of the which thing, no doubt they dream. She was found with child. E. This the Evangelist saith, not that the hidden and secret working of God was openly known: but that he mingelth with the knowledge of men, the virtue & power of the spirit, which as yet lay hid. By the holy ghost. B. joseph was flesh, and therefore he could beget nothing but flesh, that is lies and vanity, for that which is borne of the flesh is flesh. But by Christ there cometh grace & truth. Therefore he could not be begotten of a man. It was necessary also that by the secret power of God, (that is by the holy ghost) the time and course of the seed of man, should be supplied and have his full continuance in the virgin, being the elect vessel of God, and in the same time or term, a body to be formed to the lord, in a Most chaste virgin, whereby he being pure and void of all sin, might be a holy and acceptable sacrifice to his father, and also might purge and sanctify us. The angel being sent of God, did foreshow the same to the virgin saying: The holy ghost shall come upon thee, Luke. 1. and the power of the highest shall overshadow thee. 19 Then joseph her husband (because he was a righteous man, and would not put her to shame) he was minded privily to depart from her. Then joseph her husband. C. These two parts must be read adversatively, that joseph was righteous, and yet that he was careful for the fame of his wife. Therefore the righteousness which is here praised, was for the contempt of the evil fact, because he suspected his wife of adultery, yea and judged her to be an adulteress. The honest zeal of joseph. Such a wickedness with his clemency and gentleness, he would not seem to favour, for truly he is a bawd to his own wife, whatsoever he be that winketh at her dishonesty: neither is there any (being of honesty and godly disposition) but they abhor & detest such wickedness. Therefore joseph by the zeal of righteousness did condemn that which he thought to be a salt in his wife, notwithstanding his mind bending to humanity did stay him that he showed not the rigour or extremity of the law. Deutro 22. M. The law commanded that she should be punished, which in adultery was found with child. Yet the humanity that was in joseph would not suffer him to show such extremity. C. This was a more mean and reasonable way, if he departing privily went to another place. Whereby we may gather that he was not of so tender or effeminate mind, that under show of mercy and compassion, he should maintain the salt in hiding of it. He did only remit somewhat of the extremity of the law, lest he should make his wife an open shame. And we aught not (truly) to think, but that this was done by the divine counsel of God, who no doubt stayed his mind by the secret motion of his holy spirit. By this we know how impotent and weak jealousy is, and how violently it withdraweth a man. Wherefore although joseph did fully determine in his mind to depart away from his wife, yet he was let with the consideration of so many dangers that would ensue upon the same. And the self-same is to be judged of the silence of Mary, who no doubt also, was let with shame that she durst not bewray herself to be with child by the holy ghost: Notwithstanding she was let more by the providence of God then by her own counsel and mind. For if she had spoken of it (the matter being so strange, and hard to be believed) namely that she was with child by the holy ghost, then would joseph have though he had been mocked. Therefore the lord did suffer his servant joseph to be led by ignorance into a perverse judgement, that he by his own voice might bring him into the way. But we must understand that this was done rather for us then privately for joseph's sake or cause. For God in no wise would suffer any to have a sinister or wrong judgement and suspicion in his word. M. Let us learn here, justice, modesty, mer●… and anger, must be had punishing v●… by the example of joseph, so to be angry with wickedness, that we swarm not altogether from humanity, yea and let out humanity be such that justice thereby be not hindered. C. Also this is the reason why this misery was not made known then immediately to many: because it was necessary that the excellent and incomparable treasure should be hid, that it might only be revealed to the sons of God. Again it should seem no absurdity if we say that the lord did it (as he often doth) to prove the faith and obedience of those that be his. For the same cause also it came to pass that the lord suffered Mary to marry, that the celestial & heavenly conception of the virgin should be hid under the name of marriage, until the full time that revelation should be made: in the mean time it was hid from the unbelievers, The cause why Mary married. as their ingratitude & malice deserved. And would not put her to shame. M. A man is put to shame when that he is openly punished according to his desert. 20 But while he thus thought, behold the angel of the lord appeared unto him in sleep saying: joseph thou son of David, fear not to take unto thee Marry thy wife. For that which is conceived in her cometh of the holy ghost. While he thus thought. C. Here we may perceive that the lord is always ready to help those that are his, & that in time even at the very instant. Bu. In joseph is verested that which Paul writeth, 1. Cor. 20. saying: God is faithful which shall not suffer you to be tempted above your strength: but shall in the mids of the temptation make away that ye may be able to bear it. For with a wonderful comfort here, doth God assist joseph being afflicted. Whereby we may gather that although he feareth or seemeth as though he regarded not our cares and griefs, yet notwithstanding he hath respect unto us: but he thus hideth himself, & refraineth, that he may have a full trial of our patience, & in the time which shall be of him appointed to help us. And all though his help be long ere it be showed oftentimes, yet is it profitable for us, so to have it differred. Appeared unto him in sleep A. That th'angel appeared unto him in sleep, it showeth unto us that this is one of the two ordinary means, that God used in time past to show his mind to man, of the which is made mention in Numeri, Nun. 12 where the lord saith. I willbe known to the prophets which are among you by a vision, & will speak to them in a sleep. My servant Moses is not so unto whom I will speak mouth to mouth. Bu. Supernatural sleeps or dreams do come of God from above by good angels, Dreams supernatural ●●d natural. by the which God revealeth his will to whom it pleaseth him. C. And we must understand that those kind of dreams, do much differ from those that are natural, because they are of more certainty, and sealed & confirmed from above, so that the verity of the same cannot be ambigious or doubtful. ●…he cause of natural ●●ames. The dreams which commonly hap unto men, are wont to come of continual cogitations & thoughts of the mind, or of the course of nature, or of the distemperance of the body, or of such like causes. But to the divine dreams cometh the testimony of the spirit which witnesseth for a surety that it is God which speaketh. Gone 28. Bu. As of the ladder of jacob which we read that he saw in a vision or dream. Moreover we learn out of this place, how great the providence of God is towards those that are his, God's providence showed in dreams. with the which by his fatherly watching & care, he doth instruct & teach those that are a sleep, & nothing careful for things necessary, what they must do, & what they must avoid: & he will sooner teach them with a miracle, then they should so dangerously err joseph thou son of David. C. This exhortation of the angel, doth declare that joseph was troubled with carefulness of mind lest he should be polluted or defiled with any infection, in suffering the adultery of his wife. Therefore that opinion that he had conceived of the fact, th'angel taketh away, that he might abide & dwell with his wife with a quiet conscience. This Epithet of the son of David, he useth according to the present cause, that he might lift up his mind to that high mystery, because he should be of that family, & a certain remnant with a few, of whom salvation was promised to the world. joseph therefore hearing the name of David (of that which stock he married) he might remember that excellent covenant of the restoring of his kingdom: that he might understand that no new thing was spoken unto him. Therefore it is even as if the angel bringing in the foretellings of the prophets, should have prepared the mind of joseph to receive the grace presently proffered. 21 She shall bring forth a son and thou shalt call his name jesus, for he shall save his people from their sins. This thing was forshewed by th'angel saying: thou shalt conceive & bring forth a son. She shall bring forth a son. And thou shalt call his name jesus. C. The cause why he should be so called is presently added, for he shall save his people from their sins. This name jesus is taken from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil, which properly signifieth to save, but according to that Hebrew it is otherwise pronounced as jehosua: but the Evangelists, for so much as they writ in Greek, have used the common phrase of speech whereby their folly is reproved, which rather do wrist this name jesus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then derive it. For they count it a great absurdity that any should have this name, save only the son of God. And tragically and cruelly they cry out, that Christ would never suffer his name so to be profaned and made comen, as though truly we had forgotten, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, that the name of jesus, was no less common to those men than jehosua. But where as the Rabbins, The malice of the Rabbins do writ in every place, jesus. It is plain that they do it maliciously, lest they should call Christ by any title of honour: but rather they imagined him to be some base borne Jew. Therefore their writing deserveth as much authority as the barking of a dog. Moreover they object, Philip. 2 that this name jesus (before the which every knee aught to bow) deserveth no reverence nor trembling fear, except only & alone it pertaineth to the son of God. There is no virtue included in the bore word jesus. But certainly Paul ascribeth not unto him any magical name, in the syllables whereof, any majesty is included or hid, no rather he meaneth thus, that all power is given to Christ of his father, yea all empire & dominion, & therefore that the whole world aught to humble itself under him. Therefore all such fond & feigned imaginations laid apart, let us understand that the name of jesus was given to Christ, that in it the faithful might learn to seek for that, which in times past was shadowed under the law: which was, that salvation should come through him. Esay. 49 But The self same word useth the prophet Esay speaking of Christ saying. I have made thee the light of the Gentiles, Act 4. b. that the mayest be my health or salvation, to th'end of the world. For he shall save his people from their sins. A. Here the son of God is plainly commended to be the author of salvation, even as there is no salvation in any other but in him. C. First of all therefore we must consider, that all they in themselves are lost, to whom Christ is sent to save: for he is called by name, the saviour of the church. If that they are overwhelmed with death & destruction (whom God hath taken & joined to himself) until Christ restore life unto them again: what shall we say of those strangers which are not of the fellowship, unto whom at no time any hope of light or life hath shined? Wherefore we must needs confess that mankind universally was judged & given to utter death destruction & damnation, until salvation was included in Christ. Salvation by Christ only. But here also we must note & consider the cause of this death & destruction, for the celestial judge, will not pronounce us to be accursed rashly or without cause. The angel therefore doth witness that we perished, & were oppressed & kept down in miserable damnation, because by our sins we were alienated & drawn from life. Whereby is showed unto us the wickedness and corruption of our nature. For if there were any man so fully be●…t in any points to live uprightly & justly, yet he shall stand in need of Christ the deliverer. But truly there are none, but they have need of his grace. Therefore it followeth that we are the servants of sin, & altogether destitute of true righeousnes, Roma. 3 even as the apostle Paul writeth. C. Here also we may gather what way & means Christ hath to save us, Two parts of deliverance. because he delivereth us from our sins. There are two parts of this deliverance. The first is by the pacifying of the wrath of God, which bringeth unto us free pardon & remission, by the which we are exempted from death & reconciled to God. The second is, by the sanctification of his spirit, through the which he doth deliver us from the tyranny of Satan, that we may live to righteousness. Wherefore Christ is not truly acknowledged to be our saviour, Christ is not our saviour without we believe. until we assure ourselves to have free remission of our sins, and to be certified that we are righteous & acceptable in the sight of God, because we are absolved from the desert & guilt of death. And finally, we having no confidence in our own works & merits, must crave of him the spirit of perfect righteousness. M. Therefore diligently we must endeavour, that this effectual power of Christ to salvation, may ratify and confirm in us his truth and verity. We must also note here, The coming of Christ hat●… abolished the awe. how the angel with this only sentence doth cast down all the service of the law, and the whole opinion of the Scribes and Pharisees, when that he pronounceth that at length he shall come which shall deliver his people from their sins. His people. C. Not doubt the angel called the jews the people of Christ, to whom he was ordained joined a ruler & a king, but because shortly after, the Gentiles were to be united to the stock of Abraham, this promise of salvation is extended to all one with an other, which grow into one body of the church, by faith: A. as more plainly appeareth by the words of the prophet saying: Osee. 3. Roman. 9 I will call her my people which was not my people, & her beloved which was not beloved, & her to have obtained mercy which had not obtained mercy. 22 All this was done that it might be fulfilled which was spoken of the lord by the prophet saying. P. That is to to say: that our saviour should be borne man of the holy virgin by the power of the holy ghost: and should be called according to his office, jesus. C. For Matthew comprehendeth whatsoever is divine & heavenly in the conception of Christ, as easily may be gathered by the universal note which he giveth. 23 Behold a maid shallbe with child and shall bring forth a son, and they shall call his name Emanuel, which if a man interpret, is as much to say, as God with us. Esay. 7 Behold a maid shallbe. This place is plain & commonly known. But the jews according to their wont malice, do deprave and corrupt the same, yet here they do bewray and show forth, not only their blind & foolish, but also their wicked malice against Christ and his truth. With no less impudency their Rabbins have gone about to expound this place of the prophet, of Ezechias, which was then fifteen years of age. But what unreasonable falsehood is this, to say up the young man again in his mother's womb, that he might be sixteen years of age, and all to obscure the light and to deny a manifest truth. But they are the worthy enemies of Christ, whom (being stricken with the spirit of madness) God will make foolish. Other some fain and imagine to themselves an unknown son of Achaz, whom the prophet did foretell should be borne. But here it may be demanded by what right he should be called Emanuel, and how the land was subject to his authority when he died as a private man without honour. For the same prophet, by and by saith that the same child, whatsoever he be, shallbe lord and ruler of the earth. And no less fond do they babble which apply this prophecy to the prophets son. And truly in this point our Christian writers have to grossly erred, in applying the prophesy (in the eight chapter following) to Christ. Esay. 8. There the prophet saith, that he was commanded to go to the prophetess his wife by a vision, and by the commandment of God, to call the child that was borne unto him a speedy robber, and a hasty spoiler. For there is only noted the troublesomeness of war, with the great destruction and desolation that was at hand. Whereby it may easily be gathered that there were divers causes. Let us seek therefore for the proper sense & meaning of this place. When king Achaz was afraid, Jerusalem being besieged, yea he being almost discouraged with fear, the prophet is sent unto him, which promiseth that God shall be the keeper and defender of the city. But when this simple and undoubted promise did nothing elevate his troubled mind, the prophet was bidden to proffer some sign or token, whether in heaven above, or in earth beneath. When this wicked hypocrite cloaking his infidelity, denied to have any sign or token, the prophet did more sharply reprove him, and at length said. Notwithstanding, the lord shall give you a sign. For behold a maid shall conceive and bring forth a son. We expound this to be spoken of Christ in this manner: All you which are of the posterity of David, do endeavour so much as in you lieth to abolish the grace promised unto you: notwithstanding your distrust shall never bring to pass, but that the truth of God shall always be higher, and have the upper hand. God doth promise that the city shallbe safe and defended from the enemies: if his word be not sufficient he is ready to give you according to your own arbitrement a token to confirm the same. You exclude the grace proffered & drive the same from you, yet shall God abide firm & just in his counaunt & promise: for the promised redeemer shall come, in whom God will show himself perfectly unto his people. The jews do object that Esay should have done both foolishly and absurdly, if that, he had given a sign to the people in those days, which sign was exhibited & manifestly showed unto them eight hundred years after or thereabout. And here very arrogantly they triunphe: because that this objection, either by the want of skill and learning, or else by the carelessness and negligence of the Christians, was passed over with silence. But truly the solution and answer to this objection appertaining, doth not seem hard, if that we consider & way, that the promise of adoption was given to the jews, whereupon all the rest of the benefits of God did depend, and wholly consist. It was therefore a general promise, by the which God did take & chose the sons of Abraham to be a peculiar people unto himself, in the which all other special promises were founded and established. Again, the Messiah was the foundation of this covenant and promise. Now let us note that the cause of the delivering of the city was, Jerusalem the sanctuary of God. for that it was the sanctuary of God, and that from thence the redeemer should come. This respect being taken away, Jerusalem had been destroyed & laid waste, an hundred times. Now, let the godly reader's way, and diligently consider, that when as the kinglike house had rejected the sign proffered of God unto them, whether the prophet conveniently passed to the Messiah or no. As if he should have said: Although this people are unworthy of the saving health, which I promise' from the lord: Notwithstanding God being mindful of his covenant, shall deliver this city from her enemies. Therefore that he might show forth no particular sign for the testifying of his grace, this might be sufficient & enough, that the Messiah should come of the stock of David. Further we must note here, that the prophet doth call the unfaithful to the general promise, because they would admit no particular sign. It is therefore now manifest that the prophet (when no miracle might be received) very aptly and in good time passed to show of Christ: that the unbelieving might conceive in their minds that there was no other cause of their deliverance then the covenant made with their fathers. Now also resteth to confute their cavil in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Almah. They do shamefully contend against Matthew, who proveth that Christ was borne of a virgin, where as the Hebrew word simplely signifieth a young wench or damsel. Also they scorn and mock us which (being deceived, the word being wrested amiss) do believe that he was borne of the holy ghost, whom the prophet saith to be only the son of a maid. And first they take to much occasion in this to rail, when they urge the name to be understood of a yo●…ge damsel known unto a man, which name of damsel, the scripture in divers places, giveth to virgins. B. For by this name Rebecca was called when she was craved to be given to wife unto Isaac. Also Mary the sister of Moses when she was bed of Pharaos' daughter to fetch the Nurice, Gene. 24. c Exod. 2. b she was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Almah, which in latin is either Adolescentula or puella, a damsel or wench. Moreover the Etymology or force of the word is here to be noted, which signifieth a hiding, by the which may also be noted the shamefastness of virginity. They bring on place out of the xxxi Proverb. 31. Chapter of the proverbs, which notwithstanding doth nothing at all help them. There, Solomon speaketh of a damsel which a young man found. But it followeth not at all that she is corrupted or defiled, which is beloved of a young man. But now let us grant that which they require of the name, yet notwithstanding the matter itself doth overcome, & constrain them to confess, that the prophet doth speak of a miraculous and an unwonted birth. He crieth that he bringeth a sign from the lord, not common, but such a one as excelleth all other signs and tokens. If he only should have said that a woman shall bring forth a son, how ridiculous would that great preface have been. We see that by perverseness & untowardness, the jews do not only make themselves but also the divine mysteries of God, to be a scorn or jest. And they shall call. M. So the old latinists do read it, and so doth Chrysostome very well witness that it must be read in his fift homely But Matthew said, they shall call, putting it to the number of the multitude. For he respected the person of the people which said, God with us: That is to say, they greatly rejoiced to themselves of such a birth. Somewhat the Evangelist hath altered the words of the prophesy: for there it is read vocabis, thou shalt call, in the feminine gender, or else vocabit, she shall call, that it may be referred to the virgin which brought forth. His name Emanuel. This is an Hebrew word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with upend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God. C. For the scripture doth often times so speak, that God is with us, when as he asisteth us and helpeth us with his grace, and stretcheth out his arm over us to be our defence. But here is expressed the mean by the which God doth communicate with men. For without Christ we are alienate from God: but by Christ we are not only received into his grace and favour, but also we are made one with him. Our iniquities have so withdrawn us from God and made such a division between him and us: Esay. 59 And also our sins have caused him so far to hide his face from us, because he would not hear us, that none but he which was adjoined unto him, even jesus Christ, might appease his wrath. This thing was lamentable and past all hope of recovery, if the great and excellent majesty and power of God had not come down to us, when it was not in us to ascend unto him. The near affi●…tie between God and us, ●…y his son Christ. Wherefore the son of God is made God with us, and that upon this condition, that even as he adjoined his divinity unto us, even so, that he might couple our humanity to his divinity: otherwise we should have had neither sufficient nearness, neither sufficient affinity or kindred, to have made us hope and believe that God is with us: so much in all points did our humility disagree from the majesty of God. But whereas Paul doth teach that the jews were near unto God under the law, ●…phe. 2. and that there was mortal dissension between them & the gentiles, he meaneth nothing else but that God did give them to the people, (which he chose to himself) signs of his presence in types and shadows. For the promise which he made unto them was great. As this: Deut. 7. Thou shalt be blessed above all other nations. Also he showeth his word unto jacob, Psal. 147. his statutes and ordinances unto Israel, he hath not dealt so with any nation, neither have the Heathen knowledge of his laws. But when as the familiar copulation of the people with God, did depend of the mediator: that which was not in deed fully accomplished, was shadowed in signs & tokens. His seat or mansion place, is placed between the Cherubins: because it was the Ark, the figure of his glory, and the visible pledge: but the presence of God was showed no more to the people in shadows, but perfect and sound in Christ. By the which reason Paul saith that in him dwelleth all the fullness of the godhead bodily. Collos. 2. Christ a lawful mediator. And truly otherwise he should not be the lawful mediator, except the inseparable connexion and knitting together of both the natures in Christ should adjoin men unto God. Christ therefore being the word of his father, become flesh, john. 1. and dwelled among us men: Hebr. 2. and that because children are partakers of his flesh and blood, and because he himself also took part with them. Truly a wondered consolation, that God is joined to us in Christ, by whom he hath reconciled us to himself, all things both in heaven and in earth, being appeased by his precious blood, Collos. 1. as witnesseth S. Paul. Which apostle also (when he had propounded him a mediator unto us) called him a man by name, as plainly appeareth by his words. 1. Tim. 2. There is one God & one mediator between God and man, even the man Christ jesus. Jest peradventure some man should say: but where is that mediator to be sought, or which way should we come unto him? Therefore his words are in effect thus. He is near unto you, he in manner toucheth you, because he is your flesh: Going about to show the same which in an other place more plainly he declareth saying, Hebr. 4. we have not an high priest which cannot have compassion on our infirmities: But was in all points tempted like as we are, 2. Pet. 1. but yet without sin. A. He therefore is the only mean, by whom we come unto God. Yea by the which mediator as (S. Peter saith) we are made partakers of the divine nature. C. Neither is there any cause why the jews should make exclamation & say, that often times the name of God is transferred to those monuments in the which he witnessed himself to be present to the faithful. For it cannot be denied, but that this name Emanuel, hath a certain hidden Antithesis and force in itself, which maketh equal the manifest presence of God in Christ, with the whole kind and manner of presence, as it was manifested to the ancient people before his coming. And truly he hath done the office of a mediator even from the beginning of the world: but because this did depend wholly of the last revelation, he now coming openly forth as a priest in the sight of all men, which should put away the sins of man, by the oblation of his own body, and should reconcile them to his father by the price of his own blood, finally when he having finished all the parts of man's salvation, he having (I say) as it were put on a new person, worthily is now called Emanuel. So that the divine majesty of Christ in this name is to be counted of us in the first place, and to be highly esteemed of us, that it may have the reverence of us which is only dew to the eternal God: but in the mean time the fruit is not to be neglected, which God afterward would have gathered and received of us. For so often as we behold and see God and man in one person of Christ, for certain, we may believe that we shall have & possess the living God, if by faith we be joined and linked to Christ. 24 And joseph so soon as he awoke out of sleep did as the angel of the lord commanded him: and he took his wife unto him. C. The promptness and readiness which is here described and set forth, maketh no less to the witnesing of the firm faith of joseph than it doth to the praise of his obedience. For except all doubt and care, had been taken away, The obedience and faith of joseph. and his mind very well pacified, he had never so willingly taken his wife again, with whose company a little before, he thought himself to be polluted. Therefore some note of godliness was printed in his sleep, which would not suffer his mind any more to be troubled, or to be carried hither and thither. After this, the effect and force of faith followed, that so soon as he knew the will of God he prepared himself without delay to obey the same. B. Even so when the lord shall begin to speak to our hearts those things which seem unpossible to the mind of man, it is our parts not only to believe all those things that are absurd and doubtful, but also to follow, Without the lord by his holy spirit in struck the heart all external preaching is in vain. and embrace them all. Therefore how obscure and doubtful so ever the words of the cross of Christ do seem to our mind to be, yea how untrewely soever the same be preached: if the Lord do teach within, nothing at all shall be hard unto us to be believed, or done: but if he teach not, the hearers may seem to have faith and works, but they can not have it in deed nor do those works, not although they heard Paul or Christ himself persuading them. Therefore in that joseph did not doubt in himself, but that the angel of God appeared unto him, & that those things which he hard were true, (although they were marvelous and strange) and diligently without delay did that which the angel of the Lord had enjoined him to do, she being taken to wife, (whom he fearing a little before to keep) determined to put away privily: it was the work of the holy ghost guiding his mind according to the words of the angel. 25 And he knew her not until she had brought forth her first begotten son, and called his name jesus. And he knew her not until. C. About this place helvidius maketh a great a do in the church, affirming that she continued a virgin no longer then till the birth of Christ, but that afterwards she bore more children to her husband. And he proveth it thus. ●●ed by the ●…slatour 〈◊〉 of Hieron. The first objection of helvidius. HE knew her not until she brought forth her first begotten son. Ergo, after she had brought him forth, he knew her. Answer. This word (did know) in the sacred Scripture is understood two manner of ways, sometime it is taken for the carnal copulation between man and wife, and sometime pro scientia. that is, for knowledge, or acquaintance. helvidius, and those of his sect, do understand this word (know) for the copulation between man and wife. where as it is certaine●… that it ought to be referred to acquaintance, and perfect understanding of any thing. For although joseph was handefasted, or betrothed unto Mary: yet he was not acquainted at the first, that she was conceived with the holy ghost, ●…ath. 1. and until the almighty had by visions or dreams revealed his will unto him. As we hard before in this first cha. where the Angel said. joseph, thou son of David, fear not to take unto the Mary thy wife, for that which is conceived in her, cometh of the holy ghost. And in the second likewise. Arise, & take the child and his mother, and fliée into Egypt, and abide there until I bring the word. So that the knowledge that joseph had, was the sure & undoubted faith of those things that were revealed unto him from above. And that this word (know) is taken pro scientia, in the scripture often times, it appeareth by this place. The child jesus abode in Jerusalem, and his parents knew not of it. This word (until) also doth sometimes signify the certain and appointed time, and sometime it signifieth the time infinite without end, or ceasing, As in these places that follow. I am, I am, & until you wax old, I am. Now in this place because he saith until they be old, he will be their God, will he therefore when they be old, cease or leave of to be their God? And our saviour Christ to his apostles. Behold, I am with you, even until the end of the world. Will the lord therefore, after the consummation of the world forsake his disciples? Again the psalmist saith. He shall rain until he have put all his enemies under his feet. Shall he therefore, when his enemies are subdued rain no longer? Again, As the eyes of the maid do wait upon the hands of her mistress, even so do our eyes wait upon thee, until thou have mercy upon us. When the lord therefore hath compassion and mercy upon us, shall we wait no longer? In the like sense, this word (until) is to be taken in this place. For the Evangelist saith, he knew her not until she brought forth her son, that we may much more perceive and gather, that he knew her not after. The second objection of helvidius. Our saviour Christ was called her first begotten son, and none can be called first begotten, but he that hath brethren, even as he is called the only begotten son, which is the only son of his father. Answer. But that is not true, for every only begotten son, is the first begotten, although he have no brethren, and therefore in the book of Numbers, the almighty God doth define, who, or what is the first begotten, saying. Nume. 18. All that breaketh the matrixe in all flesh, whether it be of men, or of beasts. shallbe thine. Nevertheless the first borne of man thou shalt redeem. Here the word of the lord doth define what first borne is, that is, every one that openeth the matrixe first: namely whether it be only begotten or first begotten. The lord saith not, tarry until the second be borne: but he saith, those that are to be redeemed, shalt thou redeem, from the age of a month, for the value of a month, namely for five sickles. For if it should have been so, that he that first openeth the matrixe, should not be called first borne, until he have brethren, than might some man have said, I own nothing unto the priest, till that he be brought forth, by whom, he that is already borne, be made first begotten. Also in Exodus it is said. And at midnight the Lord smote all the first borne in the land of Egypt, Exod. 12. both of man and beast. Now if it be true, that none are first begotten but they that have brethren, than the only begotten, although they were first borne, perished not. The third objection of helvidius. Math. 13 ANd he taught them in their synagogges, in so much that they were astonished, and said: whence cometh this wisdom, and powers unto him? is not this the carpenters son▪ is not his mother called Mary? & his brethren, james, and joses, and Simon, and judas? and are not all his sisters with us? Acts. 1. Also in the Acts of the apostles it is said thus. These all continued in prayer and supplication with the women, and Mary the mother of jesus, and with his brethren. And Paul in the Acts saith, And I went up according to the revelation, and saw none but Peter, and james the brother of our Lord These places he bringeth to prove that she was not a virgin, because that these are called the brethren of Christ. Answer. But in the scriptures a man is said to be our brother, four manner of ways, that is to say, by nature, by country, by kindred, and by affection. By nature, brethren are as Esau and jacob, the twelve patriarchs, Andrew, and Peter, james and john. By country, brethren are said to be as the jews, which among themselves were called brethren, as in Deuterono. If thou buy thy brother which is an Hebrew, he shall serve the six years. And S. Paul. I have wished myself to be accursed from Christ, for my brethren and kinsmen according to the flesh, which are the Israelites. By kindred, they are said to be brethren, which come of one house, that is, when of one stock a great multitude do spring. As in Genesis, Abraham said to Lot. Let there be no contention between thee and me, and between thy shepherds & my shepherds, because we are all brethren. And again Laban said to jacob, because thou art my brother, thou shalt not serve me freely, for nothing. Those that are brethren by affection, are divided into two sorts, into spiritual, and common. They are spiritual brethren, which are Christians. As in the Psal. Behold how joyful a thing it is, brethren to dwell together in unity. Commonly, we are all called brethren, because we come all of one Father. By this division it is apparent that they were said to be the brethren of Christ, by kindred, not by nature, not by country, nor affection. Therefore as joseph was called the father of Christ, even so were they said to be his brethren, and that both in one respect. for joseph was thought to be the father of jesus: and so were james and joses, & others thought to be his brethren. But none will contend about this, but such as are to curious. The second Chapter. WHEN jesus was borne at Bethleem, in juda, a City of jewry, in the time of Herode the king behold there came wise men from the east to Jerusalem. When jesus was borne. B In the first chapter, the Evangelist hath describe the original and stock of Christ: In this second chap. he doth rehearse what happened unto him in his infancy, in all things preaching him to be the saviour and true Christ: For the which cause in this place he doth express by name the place of his birth, and the kingdom of Herode. At Bethleem. M. By what occasion the virgin came into Bethleem, where as the angel was sent to her in Nazareth, Mathewe showeth not: but Luke very plainly declareth it in the beginning of the second chapter. Luke. 2. a C For the spirit of God, which prepared and appointed himself scribes or secretaries, doth seem so orderly to moderate, their style and manner of writing, The notable agreement of the Evangelists. that all of them should writ on, and the self same history, with most excellent agreement, and yet notwithstanding diverse ways, whereby the truth of God should be the more undoubted and manifest: where as it is certain, that they spoke not of their own brain, but every man did write severally, that which the spirit declared and told, (one having no regard to the other) and that simply and freely. juda. M. There are two Bethleems, one in the tribe of juda, and the other in the tribe of Zabulon, ●…a. 19 ●…ges, 12. of the which is mention made in the books of josua and judges. In the time of Herode the king. M The greek text hath, in the days of Herode, according to the manner of the Hebrews, This is that Herode the greater, 〈◊〉. li. anti. ●…ic. 14. 〈◊〉 18. the son of Hircane, of the beginning of whose kingdom josephus writeth. In this man's time, he being now old, was christ borne. Behold, there came wise men. C. Here a history worthy remembrance is declared, that God stirred up wise men out of Chaldea, which came into jewry, only to worship Chryst, where he lay in a manger, without pomp, yea rather contemned. surely this was the wonderful wisdom of God, that he would suffer his son in so base humility, to come into the world, and yet notwithstanding, he decked, and beautified him, as well with praise, and glorious titles, as with other excellent things, lest that any thing should be wanting to our faith, to the proving of his divine majesty. Notwithstanding in this show of repugnancy and disagreinge, the apt, and proper harmony is to be considered, and noted. The Star from heaven doth declare him to be a king, whose state or throne is the manger or crib of beasts, because he was denied to have room or place among men. In the east his majesty did brightly shine, where as in jewry, not only there appeared none at all, but also it was polluted with much ignomy and reproach. ●…he end of ●…apering of 〈◊〉 star. But to what purpose was this? Because our heavenly father would appoint, both the star, and also the wise men, to be our guides, which should direct and bring us a right to his son. But in the mean time he took from him all earthly renown and glory, to the end we might understand, that his kingdom was a spiritual and heavenly kingdom. Wherefore this history is not only profitable, for this cause, that God brought the wise men to his son, as it were the first fruits of the Gentiles, but also because he would celebrated the kingdom of his son, as well by the witnessing of them, as of the star, to the profiting of our faith, least that the wicked and evil despite of his country, should have made him contemptible, and despised unto us. B. These wise men, that the Evangelist maketh here mention of, were commonly so called of the Chaldeis, Percians and Greeks, and of the Latins, Astrologi, that is, such as used the speculation of celestial or heavenly motions. These were specially among the Percians in great price, honour, and veneration, so that no public matters were moved without their council: neither was any thing thought to be done lawfully, without their consent, had approved and allowed the same. From the east. C. It may easily be gathered, that these men came out of Persia. But how many they were in number, because the evangelist doth not express it, better it is to omit it, then to affirm that for a certainty, which is doubtful. A foolish opinion, and childish error, caused the papists to fayne and immagin them, to be three for certain, and no more: because that Mathewe (as hereafter followeth in the eleventh verse) saith, that they offered goold, Myrrh, and Frankincense. As though he should assign to every one his proper gift, distinctly, and not rather to express these three things to be offered of them, generally and commonly. There are some which affirm that there were fowertene of them, which fond imagination notwithstanding hath no more likelihood than the other, except peradventure it come of the tradition of the fathers, which thing nevertheless hath no certainty. But our fond and ridiculous papists, can not be sufficiently derided, which invent and make unto themselves kings: because they read in an other place, Psalm. 72. The fond imagination of papists. that it is foreshowed, that kings of Tharsis, of the Isles, and of Saba, should come and offer gifts unto the lord. Forsooth these are witty and artificial craftsmen, who, to the end they might give a new form & shape unto men, they have taken it from the conversion and turning of the world. For of the South & the West part also, they have made the East. Thus we may see how they are blinded, and no doubt, by the just judgement of God, that their gross ignorance, and dull foolishness, might move worthy occasion of laughter to all men: with whom it was no religion, but counted a trifle, to counterfeit the truth of God, & to turn the same into a lie. To Jerusalem. M. They came to Jerusalem, because it was the chief city: and also that it might be a shame, and reproach to the jews, that strangers should come from so far, to worship and they to neglect the same. 2. Saying, where is he that is borne king of the jews, for we have seen his star in the East, and are come to worship him. Saying, where is he that is borne. C. They do signify by this manner of speech, that this king was lately borne; and as yet an infant, that they might distinguish and make him to differ from a king of sufficient age, and holding government of the people. For straightway they add, that they were stryrred thereunto, not by the same of his valeant acts, or by his present & manifest greatness, but rather by the sign and token of his heavenly kingdom. King of the jews. M They call him king of the jews, being ignorant as yet, that he should be the king and lord of all the whole earth. They did believe that he should be some wise, mighty, and a more excellent man then the rest. For we have seen his Star in the east. Question. C. first, here it may be demanded, whether this star was one of the number of those stars, which God created, in the beginning, Gene. 1. for the adorning & furniture of the element. Besides, whether the reason of Astrology, brought the wise men hither, that thereby they might conceive in their mind the birth of Christ. Answer. Although we may not rage or brawl contentiously about these things, yet notwithstanding by the words of Matthew, it may be gathered, that it was not a natural, but a strange and extraordinary star. Neither was it according to the order of nature, that certain times it vanisheth out of sight, and suddenly again it would shine: Then, because it went directly towards Bethleem, what th●… star 〈◊〉 and at length it abode fixed over the house where christ was (of the which things, nothing doth pertain and agreed to natural stars (it is more probable that it was rather a Comet, than a star, and more likely to be seen in the air, then in the firmament. And yet no absurdity that Mathewe (speaking according to the manner of the common people) doth call it a star improperly. Hereby the answer of the second question is almost gathered. For, in so much as it is certain that Astrology is contained in the limits of nature, they could not (only by the leading thereof) come so far as Christ. Therefore they must needs be holpen by the secret revelation of the spirit. Notwithstanding it cannot be denied, but that they had some inkeling and knowledge by art: yet, it was necessary that the same (by a new and extraordinary revelation) should be holpen. But for somuch as the sight of the star did so much prevail with the wise men, that by the same they came from far, to Christ: Woe unto our sluggishness, The dilig●… of these he●… is to be pr●…ferred bet●… the slouth●… neglectyn●… Christian●… which so slowly and coldly seek after Christ, being made known unto us. M. We must note in this place, the manner and reason of the divine dispensation, how she doth submit herself to the capacity of mortal men, in revealing of the truth. It might have pleased God to teach these wise men the birth of Christ, by sending to them an Angel, Luke. 2. as he did to the shepherds but he thought it better to appoint and show unto them a star, by the sight whereof, they might be instructed of the same matter. But werefore did he rather lead them by a star then by any other thing? Question Because they were men given to the observing, and marking of stars, Answer he used that sign, as a thing wherewith they were most accustomed and familiar that by the same, he might bring them to the knowledge of the nativity of Christ. By this example we are admonished and taught, that in instructing and winning men unto Chryst, we use those things that are familiar unto them: and so by things known, to bring them to understand things more hard & unknown. And we are come to worship him. ●…cause the star ●…ed. C. To this end and purpose, the star was showed to the wise men, to bring them into jewry, that they should be witnesses, and proclaimers of the new king. 〈◊〉 wise men 〈◊〉 not to ●…ship christ 〈◊〉 spiritu●…●…orshyp. But as pertaining to themselves, they came not to worship Christ with that godly worship, which appertaineth to the son of God, but according to the manner of the Persians, they came to salute him, as the most excellent king. Neither did they think more of him, than that he was endued with a singular power & dignity, whereby he might make all people to have him in worthy admiration and reverence. It may be also, that they came unto him before the time, to obtain his favour, whereby he might be favourable and gentle unto them, if by chance it came to pass, that he might get the dominion of the East part, unto him. 3. When Herode the king had hard these things, he was troubled, and all Jerusalem with him. When Herode had heard these things. B. It was no marvel, if the king were pricked and troubled in conscience, when that he heard that a king was born to the jews The forewarnings of the Prophets were not unknown to Herode, by the which a king was promised to the jews, which should restore those that were afflicted and overwhelmed, into a blessed and happy state. For he was brought up of a child in that country, & had learned those things familiarly Admit that this rumour was published a broad by little and little, that the people dwelling there abouts, might know it: Notwithstanding he is troubled, as with some new and unwonted thing: And that, because he, abrogating Faith from God & his promises, thought that a redeemer was looked for in vain: ●…e wilful ●…dnes of ●…rode. specially when as he had persuaded himself with foolish trust and confidence, (as lofty and proud men are wont to do) that his kingdom was stablished for ever, to him and his posterity. But whereas at the first, he being drunk (as it were) and overcome with his felicity and happy state, did carelessly despise the prophets, is now made suddenly afraid with the remembrance of them. Neither would he have been so greatly moved with the simple talk of the wise men, except the divine oracles had come into his mind, The sleeping onbelevers are now and then wakened. which before seemed ridiculous unto him, and of no force. Even so, the lord after he hath suffered the unfaithful, for a time to sleep, doth at a sudden wake them, and stir them up from the same. M. Also in this place we must note, how that this king Christ, came to give heavenly kingdoms to the faithful, & not to take away from those that rain in this world, their earthly kingdoms: very rashly, therefore was Herode troubled, about this rumour of him that should be borne king of the jews. For he was troubled with the sinister & wrong opinion that he had of Christ. After the very same manner is the truth of God despised in this world, wordlings at the coming of Christ, fear the loss of promotion of those that are mighty, and bear rule, because they are afraid that their kingdoms shallbe taken from them, when as his doctrine doth not take away the rule of this world, but doth confirm them by the word of God, and doth direct them to the glory of God. Peradventure also, the seditious brain of the jews, gave great occasion to Herode, to be troubled. But thereby his impiety and ungodliness is not excused, which he showed towards Christ, being borne. For how seditious so ever this people had been, notwithstanding all things being attempted, he was fain to go under the yoke, and to submit himself: in the which thing sufficiently the will of the lord is declared, because he would in no wise move and help forward the seditious pretence of the jews. Whereby he might easily have taken occasion to put away this fear, if he had had any reason or understanding of the judgements & works of God. The oppressors of the truth in those days, are inexcusable. In like manner the princes and magistrates in our times, can not be excused, which go about to oppress the doctrine of the truth, as if it were a seditious doctrine. For although not a few seditious spirits, have gone about to trouble the state of the common wealth, yet nevertheless it is evidently enough declared, that the providence of God doth not favour their endeavours: which hath made all their doings hitherto void, and of none effect, that they might have no just occasion of resisting the doctrine of the truth. And all Jerusalem with him. C. This may be expounded two manner of ways: either that the citizens were troublously (as it were) with a tumult stirred by the sudden novelty of the matter, (although willingly they received the glad tidings of the king that was borne unto them): or else because they being accustomed to evil kings, & for their long patience the sore being overlayed, they feared a change, least that afterward there should come a greater destruction and calamity. For they were so worn & wearied with continual wars, and almost consumed, that miserable and cruel servitude joined to them, with peace, was not only tolerable, but also of them, desired and wished for. Whereby it is evident, how evil they profited under the correction of God. For they were made so dull with abashment, The blindness of the jews and unsensibleness, that even now the promised redemption and health, after a sort stancke, and was odious unto them. And it is not to be doubted, but that Matthew goeth about to note their ingratitude: because they being discouraged with the tediousenesse of evil men, did cast from them all hope and desire of the grace which was promised unto them. Very few that believed were at that time at Jerusalem, so that almost all of them did rather covet a worldly peace and quietness, which dureth but a time, than the everlasting tranquillity and kingdom of christ, they were so troubled so soon as they heard that a new king was borne unto them. And so of that, whereof they should have most rejoiced, they most lamented and sorrowed. 4. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be borne C. We have heard the trouble of Herode, now let us here his craft and hypocrisy. Although there was great silence & small talk of Christ in the king's court, yet notwithstanding a rumour of the king was spread abroad, by the wise men, which made the prophecies to be remembered, where as before they were quite forgotten. Wherefore Herode did by and by conjecture that the king, whereof the wise men made inquiry, was the Messiah, which long before was promised. And hereby again it appeareth that Herode was afraid in good earnest, since that so carefully he inquireth: & no marvel: For so much as all tyrants are afraid, Tyrant●… more afr●… than oth●… and their own cruelty and tyranny bringeth more fear unto them, than it doth to any other. Herode could not choose but be more afraid than any other, which knew that he reigned against the will of God. All the chief priests. E. These chief priests, wear the chief prelate's among the priests, both for their holy life, and wisdom, and also for their skill in other matters, which were of great power, before that Herode bore rule, whereby they were as yet in great authority among the common people. And scribes. Bu. S. Luke calleth these scribes, Luke. 7 and. 11●… lawyers. These gave answers out of the books, the prophet saying. In the priests lips should be sure knowledge, that men may seek the law at his mouth. Malac●… 5 And they said unto him, at Bethlem in jewry, for thus it is written by the Prophet. And they said unto him at Bethleem in jewry. M. Here is to be considered the wonderful impiety of the tyrant. The two things which he sought, as well of the chief priests, as of the wise men, did wholly consist upon the detection and revelation of God: that which was demanded of the high priests, was of that which is written in the prophets: that which was demanded of the wise men, was as concerning the heavenly sign. So that the majesty and power of God was on both sides, and yet the foolish mad man thought he could deceive god, and could make all the divine oracles, and tokens, ●…he wicked ●…ade the scrip●●●rs to usurp ●…e same. as concerning christ of none effect. Even so the wicked men in these days are wont to learn the prophecies, and to usurp the same, so far as they do seem to make by any means for their ungodliness or hypocrisy. but in how much they might be withdrawn from the same, in so much with shameless obstinacy they do reject it. For so it is written by the Prophet. C. That the chief priests and scribes, do so sincerely and truly answer out of the Scriptures, (which notwithstanding afterward, went about furyousely to pervert the same, least they should give any estimation to Chryst) was done for this end, because as yet Christ was not troublesome unto them with his Gospel. Even so all the ungodly in general beginnings, do willingly subscribe and submit theimselues unto God, but when as the truth of God doth more nearly begin to urge and touch them, than they show out their poisoned cankered disobedience. Of the which thing, at this day we have a manifest and plain example in our Papists. For they will confess without contention or controversy, 〈◊〉 Papists ●…e to con●… christ, ●…n deed 〈◊〉 deny him that christ is the only begotten son of God, which hath taken upon him our flesh, and they will acknowledge also one person in two natures, of God and man, but when we come to the virtue and office of Chryst, then beginneth the contention. In fine, so long as the wicked perceive that they do nothing prejudicial or hurtful to themselves, they will give some reverence to God and his word: But when christ shall fight hand to hand, wicked ●…ot abide ●…hention. with ambition, with Covetousenesse, Pride, Hypocrisy, and Deceit. than they forget all modesty, and become more mad than dogs. Let us be well assured therefore, that wicked affections are the principal cause of blindness to the enemies of the trewethe, which turn light into darkness. 6. And thou Bethleem in the land of juda, art not the least among the princes of juda. For out of thee there shall come a captain which shall feed my people Israel. And thou Bethleem in the land of juda. M. This place is written in the prophecy of Mycheas. Miche. 5 From the which text the high priests and scribes, being asked of the place where christ should be borne, answered Herode. C. And no doubt, they syted truly, the words of the text in their tongue, according to the prophesy: but Matthew thought it sufficient to note the place. And because he writ in Greek, he followed the reading admitted, and received. For out of this place, and such like, it may easily be gathered, that he wrote not the Gospel in the Hebrew tongue. But this is always to be noted, that so often as the apostles do site and allege any place of scripture, althouge they rehearse it not word for word, (yea sometimes they much differ in words) yet for all that they apply it very agreeable, and aptly for the purpose. Wherefore let the readers always mark and take heed, for what purpose the evangelists bring in places of the scripture, that they stand not scrupulousely, upon every word, but to be satisfied and contented with this one thing, that the Scripture is at no time wrested of them into a contrary sense, but is properly used according to the true sense and meaning thereof. But for so much as they were appointed to nourish up infants and novices in the Faith, with the drink of milk, which could not take flesh as yet, no religion doth hinder, but that the children of God, may exactly and diligently search what the scripture containeth: and so the taste which the apostles do give, may bring them to the clear and perfect well. Miche. 5. Now let us return to the prophesy of Mycheas. it is read thus, according to the words of the prophesy. And thou Bethleem Ephrata, art not little among the thousands of juda. Out of thee shall come unto me, which shall be the governor of Israel. For Ephrata. Mathewe hath put juda: but in the same sense. For Mycheas would have Bethleem, whereof he speaketh, discerned as it were, by this note, from the other, which was in the tribe of Zabulon, of the which we spoke before in the first verse. C. In the rest of the text, there is much more difficulty and hardness. For the Prophet saith that Bethleem was little among the thousands of juda. Mathewe on the other side extolleth the dignity thereof, and saith, that it is one of the chief: And this is the cause that diverse interpreters do read this place interrogatively. But others much better expound it: which thought that Mathewe would cellebrate the grace of God in this mutation and change: because that a simple, little, base town, should be made the place of birth, for so excellent a king: Bu. As if he should have said. And thou Bethleem, although thou seemest a base and contemned town, if thou be compared to many other towns, in the tribe of juda: yet notwithstanding, thou art not the least among the chief Cities of juda, if that in deed we have respect unto the mystery. For out of thee shall be borne a captain, which shall govern my people Israel. M. In the which we may note, how God doth choose those things that are humble, and of no reputation in the world, to great and high matters. 1. Samu. 16. Even so he chose David, being the least of his brethren, to the dignity of a king. Furthermore we see of how great price and estimation those things are, which when they be abjects and castaways in the sight of the world, are made by the gift of God most excellent. What had that poor city Bethleem, and the very least among the rest of the cities of juda, whereby it should be so much exalted of the Prophet. It had the birth of Christ, and that of all births the most base and humble: and yet through this name it was so great in the sight of God and the Prophet. But although this city did excel with such honour, yet not withstanding it nothing at all profited them that dwelt therein, so that they fell into greater mischief, because that the redeemer of mankind was so unworthily received. Which shall feed my people. Bu. In stead of a governor, Matthew hath put in a pastore or feather, although in deed he hath expressed both, that is to say, christ to be the captain of the people, and yet the office of feeding to pertain to him. E. The angel said before. for he shall save his people from their sins. M. Both the places do commend unto us, wholly the grace of God toward his people in Chryst, whom he hath sent to be a captain and saviour. The one doth promise deliverance from sins, having respect unto the priesthood of Chryst, And the other, government and rule, having respect unto the kingdom of christ. Both of them are necessary for us, and both of them are offered unto us in Chryst. B. seeing that therefore we have a prince and governor given unto us of our father, being of such power that all things are in his hand, let us safely commit ourselves unto him: and it is meet and convenient that we here one, in whom all health and everlasting life is put, who also shall judge all men, and shall destroy all those quite, that would not have him to reign over them. Luke. 19 7. Then Herode, when he had privyly called the wise men, he enquired of them diligently, what time the Star appeared, Then Herode when he had privily called the wise men. M. All things are full of deceit & craft. C. The tyrant durst not confess his fear and care, least he should encourage the people to be bold against him, of whom he knew that he was envied. He doth therefore openly dissemble this thing to pertain unto him, but he maketh privy inquiry, that he might help and remedy the present danger. ●…ote heareth ●…icked pre●●ace of hypocrisy. And although an evil conscience maketh him afraid, yet for all that, no doubt God struck his mind, with a strange fear, that he being void of counsel, and distraught of mind, should for a time be astonished, for if he had been well advised, nothing had been more easy, then to have sent one of the noble men of his court, as an office, the which so soon as he had perceived the whole matter, might speedily have returned again. For Herode in policy was wonderful: beside that, he had an excellent haughty mind, and therefore it is the more marvel, wisdom and ●…licie can 〈◊〉 withstand ●●od. now in the extreme peril and danger, the remedy being in his own hands, that he lieth astonished and quite discouraged. Wherefore let us well understand, & be persuaded, that not without miracle, the son of God escaped the mouth of the lion. And no less in these perilous times doth the lord amaze & astonish his enemies, who, although they have a thousand means & ways, yea, and that before their eyes, to destroy his church: yet he doth frustrate the same and make them quite forgotten. A. Herode hideth his craft and subtlety, as much as may be, in the which, at length he is taken. He inquired of them diligently. M. Matthew hereafter addeth that Herode sent forth his men of war, and slew all the children that were in Bethleem, and in the coasts there abouts, so many as were two years old and under, ●…erse. 16. according to the time which he had diligently learned of the wise men. Therefore this cruel and subtle man, for this end, inquired so diligently of the wise men, what time the star appeared, that if they broke promise and returned not again, that then he should have a sure token of the new borne king, according to the which he might execute his tyranny upon all the infants there abouts, and so by that means, to destroy christ, whom he sought. So great cruelty did this tyrant conceive in his mind against christ. 8. And he bade them go to Bethleem, and said. Go your way thither and search diligently for the child, and when ye have found him, bring me word again, that I may come and worship also. And he bade them go to Bethleem and said. A. The wondered wisdom and providence of God doth here appear. M. Behold, the wicked king is a mean to show the place where the king Christ was, although against his wil Even so, the wicked often times by their wicked deeds are constrained to help the godly, Go your way and search. This he speaketh, that Christ being taken, he might spare the multitude of infants, and not slay them. That I may come and worship. The worship of hypocrites. This is devilish hypocrisy. His mind is: that I may come and kill him, where as he saith, that I may come & worship him. You do well saith he, in seeking after this king, to worship him, for he shall be great, I know it, and therefore I myself covet to be acquainted with him and to worship him. So that he thinketh one thing in his heart, and speaketh an other thing with his mouth. He knew that Christ could be extynguished, by no better advantage, then by such dissimulation. C. But God, (as we shall here) by an other means made this craft and deceit, to appear. In the mean time, we may behold and see the miserable lot and chance of the reprobate. B. This tyrant doth here that the wise men were stirred by the sight of the Star, to come from the east part, to worship the king of the jews: he heareth also the Scripture to give testimony of christ, yet for all this, he was no whit moved, but seeketh with tooth and nail to deface and spoil this new king. Not considering, that if he were the lord Chryst, (which in deed the new sign declared) that then he would easily escape his hands: but if not, that then he need not to fear him at all. C. Therefore as he, fearing himself, by the tumult of the people, is as it were out of his wit: even so again, such fury and madness doth stir him, that he is not afraid to provoke the wrath of God against himself. For he well understood, that if any king should be borne, that he was ordained by the power of God, to erect and set up the decayed throne of David. He doth not therefore go against men, but outragyouselye he stayeth not (void of all fear) to fight with God. This therefore is to be noted, that he was suddenly stricken with the spirit of madness, so that he sought to invade God: yet he behaved himself chyldishely, for his counsel was brought to naught, that even like unto a blind man, he might grope in the dark. B. Even so throughout the whole scripture we may see, that the more plain and evident the power of God, by words and signs, doth at any time appear unto the wicked, the more are they increased in madness. Very manifest examples we have of Pharaoh, of Saul, and of the jews, which were the persecutors of Christ. Let us not then marvel, if we see the self and same, at this day to happen to the reprobates: The reprobates are captives to Satan. For they are captives to Satan the devil: who, the nearer he is touched with the power of God, the worse he is set on fire, & the more cruelly he vexeth and disquyeteth those that are his, that they may make that thing poison for themselves, which by nature, is the medicine, and food of everlasting life. This tyrant therefore is a pattern and image of them, which will seem to honour, and worship God aright, when as in deed, they would, if they could, have him quite destroyed. A. But that great judge of the world, in due time shall disclose, and openly show their hypocrisy. 9, When they had heard the king, they departed, & loc, the star which they saw in the east, went before them, till it came and stood over the place where the child was. When they had heard the king. C. A great shame was it to the jews, that not one of them would go with these wise men, to behold their promised king. The chief priests and scribes told them the way before, and plainly declared the place, where he was borne, and yet not one of them would once move his foot thitherwards. Peradventure they greatly feared the cruelty of Herode: but this was a wicked ingratitude, to have no regard at all of the proffered saving health, and to less esteem the grace of God, than the displeasure of the tyrant. But all the people as we showed before, were to much void of reason, which rather desired to be oppressed with the yoke and bondage of tyranny, then by the alteration and change of their king, to feel some discomodity. And except God had confirmed the minds of the wise men, by his holy spirit, this might have been a stumbling block and let in their journey: nevertheless their earnest desire to the same, is never a whit dyminyshed, but without any to bear them company, they proceed forward. Neither wanteth there any matter to them to confirm their faith, when they heard the king to be renoun●…ed, and honoured with divine oracles, which was showed to them by the star. They were ignorant of the malice of Herode, in so much that they credyted him in all things, that he spoke unto them. And it is very likely, that they would have returned to the wicked tirante, and so unwisely to have bestowed their pain and travail, to the destroying of Christ. And therefore (as we shall here) they were admonished from above, not to return to Herode. And behold the star. M. The Greek word doth signify: so to go before, as a guide or leader of the way. So God was wont to direct the way of those that are his servants: So he led his people by the cloudy pillar in the day, and by the fiery pillar in the night. Went before them till it came & stood over the place. Exod. 13. C. That the same did guide the wise men (they being entered into their way) to the very place, it may easily be gathered, that at the first, it vanished away, for no other cause, but that at Jerusalem, they might search and inquire for the new king: and that to take excuse away from the jews, who after they were taught, as concerning the redeemer which was sent unto them, yet notwithstanding, wittingly & willingly they despise him. M Now there are two signs as touching the place where Christ was borne, which do very well agreed, that is to wit, the oracle of the prophet, ●…eauenly re●…elations do ●…waies agree ●…ith the scrip●…res. and the star the moderatrix & guider of them in their way. Even so it is always necessary that heavenly revelations agree with the scriptures. The citizens of Jerusalem, had the letter of the scripture, the which they had always in memory: yet they wanted the heavenly Star. Even so a great many at this day, well remembering the letter of the scripture, seek not Christ with all their heart, and therefore worthily they are deprived of the guiding of the heavenly grace. Therefore God is to be entreated and prayed, that he will suffer heavenly revelations to join unto the scriptures, and the oracle of the scripture, to heavenly revelations. In these means Christ is found, which is never found by the wisdom of man's reason 10. And when they saw the star, they were exceeding glad. M. Not only this was brought to pass by the appearing of the star, that they might be led to the place where Christ was borne, and all fear being driven away, should be made glad: but also that they should have heavenly munition and furniture, against this obstacle and let, of humility and poorness which they should find in Christ, and in his parents. Whereby it came to pass, their faith being confirmed the child being found, ●…od never ●…leth those ●…t are his. and with his humility nothing at all stayed, they worshipped. Even so, God is accustomed to send the true light of his truth and grace, to those that are his in the midst of temptation, and that to this end and purpose that they should rejoice for the dangers paste, and that they are prepared and fortified against those that are to come. 11. And when they were entered into the house, they found the child with Mary his mother, and they fell down flat, and worshipped him, and opened their treasures, and offered unto him gifts, Gould, Frankincense, and Myrrh. And when they were entered into the house. C. This monstrous sight might have been a new let or obstacle unto the wise men, when as no one show or spark of kyngelynes appeared in Christ, so that he was more base and contemptiouse than any common man's child: but because they were persuaded by the instinct of the holy ghost, The operation of God's spirit surmounteth man's reason. that he was appointed a king: This only persuasion being fixed in their mind, maketh them to worship Christ. They consider that as yet, his dignity (by the wisdom of God) is not revealed. And because they are fully persuaded, that he shall be of an other price and estimation than he now appeareth to be, they stayed not, to give unto him that honour, to a king appertaining. And they fell dough flat and worshipped. By the prostrating of their bodies they acknowledge him to be a king, and worship him accordingly. The manner of the Persians in worshipping. This is the manner of the Persians to worship a king, with falling down and prostrating themselves. Even so Satan desired to be worshipped of jesus, saying, Math. 4. all these will I give thee, if thou wilt fall down and worship me. The bishop of Rome doth not only desire to be worshipped, that is, The Romish bishop, even as sathan did desireth to be worshipped. to have men fall down before him, but also he will have his feet kissed, and that not of the meaner sort, but of such as are of great dignity: He showeth great favour to others, if he suffer them but to kiss the place, where his foot hath but trodden. So much the successor of Peter, and the vicar of Christ, hath excelled both Peter and christ, in honour and dignity. But I would to God that he would so follow christ, and Peter, in doctrine and life, as he doth so foolishly crave of all men by the name of them, to be worshipped. They offered unto him gifts. C The wise men by their gifts do declare from whence they came. For it is no doubt, but that they brought these gifts as a present of the best things that they had in their country. But note here, that every one brought not his several & proper gift, as one to bring Gold, an other frankincense and the third Myrrh, but they brought these three several things, as pertaining to every man alike. They chose these three things as principal among others. Gold, Frankincense, and Myrrh. The profit whereof did much enrich the East part. After this manner we may read, that jacob did send of precious fruits of the land into Egypt. Likewise the queen of Saba brought gifts unto Solomon the king. Gene. 43 1. King. 10 It was usual among the Persians, to have some gift in their hand, so often as they saluted their king: For by such oblation and offering of gifts, they declare the good affection and good will that they bear to their king. But where as the wise men worshipping the king, according to the manner of the Persians (whose kingdom they thought to be earthily, and of this world) offered the fruits of the earth: it is our part to offer spiritual things, and to worship him spiritually, seeing that we are fully persuaded, that his kingdom is heavenly. Two things to be studied of every christian. Therefore the first kind of worshipping is, the study of doctrine, and Faith: and the second is invocation. For so he is truly worshipped, not when we give, but when we ask. After this, there followeth not only bodily afflictions, but also the crafty assaults of the devil, by the which faith is exercised and tried, To conclude, this is the lawful and true worshipping, which he requireth, Roma. 12. to give our bodies a holy and acceptable sacrifice unto him. 12 And after they were warned of God in sleep, that they should not go again to Herode, they returned into their own country an other way. And after they were warned. B The wise men could not perceive the deceit of Herode. The simplicity of Godliness. So simple always is godliness, that it measureth other men by itself. The oracles therefore of God is at hand, which taketh away all danger from them, & maketh them to return home again in safety. M. God would not have these good, The deeds of the godly are often times perverted by ●…he wicked. sincere, and innocent men return to the wicked tyrant, jest that they, for lack of knowledge should have been made against their wills, ministers of his malice. And meeter it was that they obeyed the commandment of God, than the crafty and deceitful petition of Herode. B. These things were done, and written for our instruction, to teach us that our simplicity will never deceive us: and that God doth continually care for us. A singular comfort. So that he will sooner sand his angel, (if occasion should serve) than he will suffer us to perish in any danger, Psalm. 9●… according to the saying of the Prophet. Who so dwelleth under the defence of the most high, shall abide under the shadow of the almighty. Yea almost all the Psalms and the whole Scripture, being written for our consolation, do often inculcate the same matter: that God, in all things doth defend those that fear him, although he do not declare the same, by manifest revelations. 13 When they were departed, behold the angel of the lord appeared to joseph in sleep saying: arise and take the child and his mother and fly into Egipte: and be thou there till I bring the word. For it will come to pass that Herode shall seek the child to destroy it. When they were departed. C. How many days it was from the departure of the wise men, until the time that joseph was commanded to fly into Egipte, it is not known, neither maketh it any matter, saying: that it is probable, that the lord spared Mary until she was recovered of her childbirth, that she might be able to take that journey. This was the wonderful counsel of God, which would save his son by slaying from one place to an other. M. But this is an other temptation and tribulation of joseph, in this cause of christ. C. There is no doubt, but his mind was assaulted with very dangerous temptations, when as there appeared no hope, but in running away: beside this it was very unlikely that he which should be the saviour of all men, could be saved by no other means, then by the work and industry of mortal man. But God used this moderation, in preserving his son, that he might give some signs of his heavenly power: neither did God make this so manifest, but that it lay hid under the show of infirmity. For the full time of the glorifying of Christ openly, was not yet come. ●…estion. And fly into Egypt. M. Why into Egypt? Can he not fly into jury, and be privily kept in some place there? I answer, ●…nswere. in Egypt Herode had no power or liberty to search where the child was hid, because it was in an other man's dominion: but in juda he had. Furthermore, this was done by the just judgement of God, to declare that it should come to pass that the kingdom of God should be taken from the jews & carried to the Gentiles. And beside this, Egypt being near unto Palestine was more profitable to fly unto. Moreover, it was necessary, that the scripture which the evangelist resisteth here, ●…erse. 23. should be fulfilled. It is very well therefore. If jury drive away Christ. Egypt will receive him. Even so, if our kinsmen, if our friends, yea, if our country drive us and expulse us away, yet let us not despair, for we shall have place and friendship among strangers. If Europe do banish us, ●…amu. 27. ●…ene. 41 King. 17 King. 10 Asia will receive us. David being expulsed juda, was received and entertained in Palestine. joseph being sold of his brethren in Egypt, was greatly exalted. Elias being driven from the company of men, was nourished of Ravens. And after that he was kept by the widow of Sarephta. By this therefore we are taught that God doth not always preserve those that are his by one kind of mean, but sometimes mightily he declareth his power, and some times again very obscurely he showeth forth the same. Now this wonderful mean of saving, and preserving, under the cross of the son of God, teacheth us that they do very wickedly and ill, which will prescribe unto God any mean or way of deliverance. Let us suffer therefore our health to be wrought of him by unlikely means. Neither let us refuse to humble ourselves, whereby the better he may show forth his glory. But specially we must take heed that we fly not from the cross, with the which he hath exercised his son from his infancy. The foolishness of Christ's cross excelleth all wisdom of the world. For this flight is a part of the foolishness of the cross, and yet the same excelleth all the wisdom in the world. That the Saviour of jury may come forth and show himself in dew time, he is constrained to fly out of the same: & Egypt nourisheth him, out of the which nothing came at the first, but that which was cruel and hurtful. Who therefore is not amazed at the work of God so far beyond man's expectation. And be thou there until I bring. M. This consolation and comfort the angel bringeth unto him, lest he should think that he should abide still in Egypt in exile and banishment, which no doubt would have been very grievous unto him. Furthermore, by these words the angel doth declare and show, that God hereafter will take charge and care of the child's life. And to say the truth, joseph had great need of this confirmation and strengthening, that he mightfully be persuaded that God was not only the guide of his journey: but also that he would be his continual keeper and defender in his banishment. And by this means God would pacify and assuage, many cares, with the which the heart of the godly man might exceadingly have been tormented and troubled, to the end he might quietly abide in Egypt. For there was no moment in which he escaped at any time without trouble and torment, for now again he seeth that he was deprived not only of the inheritance promised of God to all saints, but also of the temple, of sacrifices, and of the open profession of the faith, and should devil among the most wicked enemies of God, & in the pit and gulf of superstition. joseph in the person of Christ carried the redemption of mankind. And truly he carried with him in the person of the infant, what good thing soever at any time the fathers looked for, or the lord had promised unto them: but because as yet he had not sufficiently profited in the faith & knowledge of Christ, he aught of necessity to be stayed with this commandment: Be thou there until I bring thee word, lest it should be grievous unto him, being banished from his country to languish among the Egyptians. We are taught by this example, that when we are in the midst of affliction and misery, we look patiently for the hand of the lord, which will deliver us from the same: God never forsaketh those that obey his william. Then that we doubt not, but that the same providence of our heavenly father will be with us in tribulations which brought us to the same. He which saith, go, and fly, doth never forsake those that are in flying or going, according to his commandment. For it will come to pass. C. In that the angel doth foreshow a secret thing and unknown to man, it is a plain token of the power of God: and in that he biddeth joseph by flight and exile, to save the life of the child: it is a token also of humanity, and pertaining to the infirmity of the flesh, unto the which Christ as yet was subject. M. Nothing therefore is hidden from the Lord. The wicked tyrant deceived the wise men, but he could not by feigning that he himself would come & worship, deceive the living god, who knoweth the council of princes. Psalm. 33. In what misery were the godly, if that wicked hypocrites might deceive the lord. But for certain let us be assured that there is no knowledge, no wisdom, Proverb. 21 no counsel against the lord. M. Wherefore the angel saith not: It will come to pass that Herode shall destroy the child: but that he will seek to destroy the child. In this example is depainted unto us, that all the fond and vain enterprises of the wicked against this Christ, The wicked cannot destroy in deed how much so ever they seek to destroy. whom (whilst they would destroy in deed) do nothing else but seek to destroy: and in vain, for so much as he can be destroyed of none, which at length shall deliver all the wicked to everlasting punishment and destruction. We must think the like of the just and all godly men, whom the ungodly seek to destroy in vain, because they are never forsaken of God, as the prophet saith, The ungodly seeth the righteous and seeketh occasion to slay him, Psalm. 37 but the lord will not leave him in his hand, nor condemn him when he is judged. 1. Pet. 5. Let us therefore cast our care upon him, because it is he that careth for us. 14 So when he awoke, he took the child and his mother, by night, and departed into Egypt. And when he awoke. C. That joseph without delay obeyeth the commandment of the angel, we may gather again the certainty of the dream. For such willingness in obeying, doth plainly declare, that he nothing doubted, but that God was the author & cause of taking his slight. Notwithstanding, this might seem to be attributed to distrust, that he taketh his journey so privily in secret. For his departure in the night was not without great fear but the excuse is easy. He saw that a base and abject kind of way in saving, was appointed from above unto him, he thought it good therefore privily with fear, (as commonly men do in the extremity) to take his flight. It is meet therefore that we temperate and measure our fear with predictions and forewarnings of God, with the which if it agree, it is not contrary to faith. 15 And was there, unto the death of Herode, that it might be fulfilled which was spoken of the lord by the prophet, saying. Out of Egypt have I called my son. And was there unto the death. A. How long the child abode in Egypt it is not well known. M. There are some that writ that joseph, and Mary abode in Egypt with the child jesus seven years. But in what place they abode in Egypt, and how they were there accepted: also whether there were any miracles concerning them, and such like, because the Evangelists make no mention of the same, we aught not more curiously than they to stand about it. That it might be fulfilled. B. Or brought to pass. For the scripture is fulfilled, or brought to pass, when that is done which it before declared or rehearsed, or by any kind of means spoke. In this place we must understand the scripture, or that which is spoken of the lord, to be fulfilled, when that is done or brought to pass, which of the same is rehearsed: although it be not the thing itself, of the which it is properly spoken or written, but hath some congruence and likelihood with the thing that is past and finished. ●…iscōstruing of the place of ●●e prophets C. But because Mathewe doth say that the prophecy is fulfilled, many have thought that the prophet meant nothing else but that which is expressed, and thereby they construe it thus: that the jews did foolishly in seeking to oppress and resist the son of God, because the father called him out of Egypt. And after this manner, amiss they do wrist the words of the prophet, whose meaning is to prove the jews guilty of ingratitude, who from their infancy & original, have had God the father loving and beneficial unto them, and yet with new sins, they seek to provoke him to anger more and more. Wherefore let us determine without controversy that this place aught not to be referred to Christ. And yet nevertheless the place is not strained into an unproper sense and meaning, but aptly applied according to the present occasion. The true vn●…erstanding of ●…e place of ●…e prophets Thus are the words of the prophet to be understood. For so much as the child, as yet was in Israel. I brought him out of the miserable servitude and bondage, in the which he was overwhelmed and drowned. At the first he was like unto a dead man, and Egypt was unto him as it were a sepulchre, but I brought him as it were out of the womb, into the light of life. Not without cause the lord speaketh this, because the deliverance was as it were a certain nativity of the people, by the which they become new borne. For then openly the tables of adoption were made, when as the law being promulgated and published, they were made a peculiar people unto God, a priestly kingdom, and a holy nation, when as they were separated from all people: yea, finally when as the lord dwelling in the midst of them erected and built a tabernacle to himself. Wherefore the words of the prophet are in effect as if he should have said, that the people were escaped out of Egypt, as out of the deep gulf of death and destruction. Now the redemption by Christ being brought unto them, what is it else, but a rising from death, and the beginning of a new life? For almost the light of salvation was extinguished, when as God in the person of Christ, again begat unto him a true church: then came the church out of Egypt, as it was brought before from thence, a whole body. For this analogy or proportion maketh that it should not seem absurd, that Christ passed some part of his childhood in Egypt: but rather the grace and power of God was the more manifest, and his wisdom did the more appear, that light should arise out of the pit and dungeon of Darkness. For otherwise the carnal sense and meaning might make much a do here, that the redeemer should come out of Egypt. Mathewe therefore doth show that it is no unwonted or new thing, that God would call his son to him from thence, and that rather this thing did concern the confirmation of our faith, that as in times past, even so now the church of God should spring in Egypt, from the one end to the other. By this means it is otherwise, because in times past all the people were shut up in the brikehouse or prison of Egypt: but in the second redemption only Christ the head of the church was there privily kept, but he it was, in whom was included the life and salvation of all men. Bu. Moreover the scripture is fulfilled, when as one thing oftentimes is finished and done. As this: Esay. 6. Mark. 4. Acts. 28 Roma. 11. With the ears ye shall hear and not understand. Of the which in the thirteen chapter of Matthew, is made mention also. And the same saying was fulfilled in the jews in the time of the prophet Esaye. 16 Then Herode when he saw that he was mocked of the wise men, he was eexceading wrath, and sent forth men of war, and flew all the children that were in Bethlehem, and in all the costs (as many as were two year old an under) according to the time which he had diligently learned of the wise men. Then Herode when he saw. B. Here we may see that the wise men were neither kings nor princes, for if they had they could not have scaped away without the knowledge of Herode, neither would he have sent them away to Betlehem without some to wait upon them for nobilities sake. C. But as touching the text. Mathewe speaketh of the mind and opinion of Herode, who thought himself to be deceived of the wise men, because they would not be ministers of his wicked cruelty. He in deed was rather taken in his own craft and fraud, which deceitfully feigned that he meant to come and worship the new king. M. Therefore in that the wise men returned not, according to their promise, it was not done for any craft and contempt, but because they were admonished to the contrary by the commandment of God. He was exceeding wrath. Although the wise men seem to give this cause of great and vehement anger, yet they are not in fault of this fierce and mad cruelty. Two kinds of anger. For there are two kinds of anger, the one deserved, the other undeserved. The deserved anger is with the which God is provoked against sinners, parents against disobedient children, magistrates against wicked subjects, and masters against negligent scholars, and such like. He that giveth occasion of such anger, offendeth and is in fault, because the party against whom the offence is committed is justly angry, but such was not the anger of Herode. The undeserved anger is when as they are angry which are let by some means or other from their wicked intent and purpose. He that giveth occasion to these, is not in fault. With this kind of anger was Herode angry, wherefore the fault was in himself and not in the wise men. And he sent forth men of war and slew C. josephus maketh no mention of this history. Macro. li. 2. Saturnaliorum. Only Macrobius showing the jests and deeds of Augustus, saith. When he hard that all the children that were two year old and under, should (by the commandment of Herode) be slain, and that among the multitude his own son was slain also, he said, I had rather be Herodes hog then his son. But in deed sufficient enough is the authority of Matthew unto us. For so notable a deed should not have been pretermitted of josephus, and yet notwithstanding it is no marvel that he maketh no mention of the infants, when as he doth lightly pass over & obscurely touch the detestable example of cruelty, that almost even at the same time he showed in destroying all the judges, that no remnant of the stock of David might remain. There is no doubt, but one fear, constrained him to commit both kinds of murder: and yet for all that, there is great doubt, as concerning the time. For when as the Evangelist saith that the children that were two year old and under, were slain according to the time, that he had diligently learned of the wise men, we may thereby gather that Christ was come to that age, or very near thereabouts. How greatly with fear Herode was amazed, When the rumour was spread abroad of the new king that was borne, we hard before. At the which time (fear letting him) he durst not fiend any privy betrayor or spy, which diligently might have searched out all things. And yet we need not marvel that he was withheld and let, so long time from such wicked and detestable slaughter: specially when as the fame of the return of the wise men as yet was new and brim in all places. And certainly it may well be conjectured and thought, that this wicked deed which did revolve and prick in his mind, did linger and watch, for his occasion: and it may be that he first flew the judges, whereby (the people being deprived of their judges) he might constrain them to end any matter without damage or check. Whereby we may easily gather, that fond they argue, which would make Christ two years old when he was worshipped of the wise men: because at the second time when the star appeared. Herode slew the children that were two year old and under. For foolishly they take this for advantage, that the star appeared not before the birth of Christ. It is much more likely that they were admonished in due time that they might take their journey with the nativity of Christ, to th'end they might find and see the child new borne, and in the cradle or else in his mother's lap. But this specially is a childish opinion, to think that these wise men came out of an unknown country, or as it were out of a new world, whereby they should be constrained to spend two years in coming. Furthermore there ariseth no discommodity by the order of this history which we have propounded, namely that the wise men came before the time of her childbirth was fully complete and ended, and sought for the king that was borne, and not which was two year old: that joseph also (they being returned into their country) fled by night, but in passing away, performed that which was godly at Jerusalem, ●…it. 12. according to that which is written in the law of the lord. And that he being fled into Egypt, Herode carefully sought to destroy the child, and last of all, that at the length broke out the hidden mischief of cruelty, which more than a year and a half he had kept secret. For this adverb (Then) doth not always in the scripture signify the continual time: but often times it is used, where as there is a continual distance of things. 17 Then was fufilled that which was spoken by the prophet jeremy, where 18 he said: In Rhama was there a voice hard, lamentation, weeping, and great morning. Rachel weeping for her children and would not be comforted, because they were not. Then was fulfilled that. Bu. He bringeth forth the place of the prophet, not so much to declare and show that all these things were so disposed and done by the power of God, as to heap together the cruel and detestable childeslaughter of Herode. For now in this testimony also, he declareth the mourning and lamentation of mothers, and specially to this end, that we might have a most absolute example of grievous affliction. And examples are the more lively & of greater force, if they be made manifest and plain by similitudes. A voice in Rhama. This place is taken out of the prophecy of jeremy. ●…my. 31 C. It is sure that the prophet described & set forth the great destruction of the tribe of Benjamin, which happened in his time. Bu. Rhama is not a proper name but an Hebrew appellative, which signifieth high, or great, although in the tribe of Benjamin there is a city of that name, not far from Gabaon, josua. 18. jud. 4. & 19 as we may read in the book of josua and judges. Rachel mourning for her children. Where as here, weeping and mourning is attributeed to Rachel being dead, it is done by a figure called Prosopopaeia, which is when we bring in those that are dead as if they were alive, which figure is of great force to move affections. Neither (truly) doth the prophet jeremy bring in the colours of Rhetoric only to adorn and beautify his order of speech: but because otherwise the hardness and dullness of those which are alive, could not be corrected and amended, then if the dead (after a sort) should be called out of their graves, to bewail and lament the vengeance of God, which before time was much derided, and not regarded. When as there the prophecy of the prophet was fulfilled. Mathewe understandeth not that it was in that place forshewed what Herode should do: but by the coming of Christ, that that same mourning and sorrowing which long before the Beniamites suffered, was now renewed: and so he would prevent that stumbling block and offence, which else might trouble the mind of the godly: which was this, that no saving health was to be hoped for of him, for whose sake so soon as he was borne the tender innocentes should be tormented. Yea, this was a wrong and unhappy foresight and knowledge, that the Nativity of Christ should kindle a greater flame of cruelty, then commonly is wont to burn in mortal wars. M. Twice therefore the prophecy of jeremy is fulfilled: once, when the children of Israel were carried into captivity, namely the tribe of juda and Benjamin. Then was there in deed mourning among them. After that again it was fulfilled, when as the Bethlemites and those dwelling there abouts, wept bitterly for their children which Herode had slain. C. For as the instauration and new building was promised by the prophet, whereas the people were destroyed even to the very infants: even so Matthew doth admonish us, that, that great slaughter committed, should nothing at all hinder the coming of the promised redeemer. It is not unknown unto us, how full of comfortable places, that chapter of jeremy is replenished. For after that funeral complaint, immediately it followeth, Leave of from weeping & crying, withhold thine eyes from tears, for thy labour shallbe rewarded: & they shall come again out of the land of their enemies. Because they were not. Bu. Presupposed or this understood among the living, but were taken from: Among them by Herode, or else according to the meaning of the prophet: Because they were not, that is, the Israelites being slain, led into Egypt and there kept in bondage, were, as if they had never been, but seemed to be quite destroyed. Finally, where as the prophet writeth that the voice of Rachel weeping, was heard on high, and afterward also showeth the great consolation of the lord that followed: The voice of God's children pierceth the heavens. we are taught that the voice of such as mourn is hard even to the heavens, and yet not in vain, but quickly they receive comfort, and great consolation. 19 But when Herode was dead, behold the angel of the lord appeared in sleep to joseph in Egypt saying. But when Herode was dead. Bu. Herode reigned above xxxvij years, the kingdom being appointed to him of the romans four and thirty years after that Antigonus was slain, Lib. anti. 17 cap. 10. as josephus writeth, he being a wonderful cruel and evil tyrant. But what for his cruelty? at the last he died, and our Christ reigneth eternally: and this might have been said of Herode, Psalm. 37 I have seen the ungodly flourishing and in great power, like unto the bay tree. I went by, and lo he was gone, I sought him but his place could no where be found. But of what kind of disease died this tyrant? josephus writeth of such a one, that no doubt the wonderful plague of God was declared upon him. For how many years so ever the wicked are forborn, God spareth the wicked for a time, but at length he plagueth them for all at length notwithstanding God poureth his vengeance upn them: the which when it fell upon Herode, what profit, what pleasure was his old tyranny and filthy pleasure unto him? Behold the angel of the lord. B. That the angel is present again with joseph, and showeth him that Herode is dead, & called him back again from exile and banishment, it commendeth unto us the singular love of our heavenvly father, who maketh our tribulation momentany and light, 2. Cor. 4. and hath prepared against the same an exceeding and eternal weight of glory unto us. Before he promised joseph to bring him word in time of his return, here therefore is showed the true performance of the promise of God. Let us here note that God will send his angels, rather than he will lead his servants in troublesome Egypt. Moreover, that the angels have free access and passage, to and from Egypt. Neither is there any place so wicked, whereby the divine providence of God will let to visit and comfort those that are his therein. C. To conclude, the lord doth at no time, nor in no place forsake those that are his, but duly doth aid and assist them. In Egypt. Here is showed the perseverance of the faith of joseph, who once stirred not his foot out of Egypt, until he was called again by the commandment of God into his country. 20. Saying, arise and take the child and his mother, and go into the land of Israel, for they are dead which sought the child's life. Saying arise and take. M. The Evangelist here doth very well order the words of the angel, which said not: Arise and take thy child: but simplely, Take the child and his mother: that those things following may agreed with that which goeth before in the first chapter. And go into the land of Israel. joseph was thus commanded, because it behoved the child to be brought up in the land of Israel and not in Egypt, lest he might seem to be an Egyptian and not an Israelite. Furthermore, there was a consideration to be had of joseph and Mary, to whom no doubt it was grievous (the fear of Herode being taken away) to abide any longer without cause in Eegipte, and to be deprived of their own land, and country. Which sought the child's life. M. This is an Hebrew phrase, in stead of, They went about to kill the child. This same was told of the angel before, but in other words, when he said: For it will come to pass that Herode will seek the child's life to destroy it. 21 And he arose and took the child and his mother, and went into the land of Israel. A. As joseph obeyed the first commandment without delay, when he was commanded to flee into Egypt: even so now at the second time he obeyeth, committing himself to the regiment of the heavenly king. 22 But when he heard that Archelaus did reign in jury, in the room of his father Herode, he was afraid to go thither, notwithstanding after he was warned of God in a sleep, he turned aside into the parts of Galilë. But when he heard that Archelaus. C. It is likely that joseph returned from Egypt immediately after the death of Herode, before that Augustus Caesar had appointed and decreed Archelaus to be his deputy and ruler in jury, because in his father's testament or will, he was appointed the successor of his kingdom, although he took not unto him the glorious name and title of a king, for that stood always at the appointment and will of Caesar: nevertheless he bore rule of all things: after this he went to Rome, and was fully confirmed and established: all was granted unto him, saving the name of king, and that was only denied till such time, as he deserved the same by his valiant deeds. But Philip bore rule of Galilee, being a man of a gentle nature, and almost none like unto him. ●…entle and ●…rcifull ●●nce maketh 〈◊〉 subject to 〈◊〉 without ●●nger. Therefore joseph by the forewarning of the angel, gate him into his dominion, because under a gentle and merciful prince there is no danger. As concerning this Archelaus the son of Herode, we may read more in josephus. He was afraid to go thither. C. We must always have in mind the determinate counsel and purpose of God, Christ was exercised with ●…he cross, euē●…rom his childhood. which kept his son even from the beginning under the rudiments and instructions of the cross, because afterward, that same should be the only way and mean to deliver his Church. The end of Christ's cross. For therefore he took upon him our infirmities: therefore he was in peril and danger: and therefore he was subject, to fear, that his Church being delivered by his power from peril from danger, & from fear, might fear no more, but have continually everlasting peace and quietness. Wherefore, his danger was our safeguard, and his fear was our sure trust & confidence: not that he then feared that any danger should happen to himself, by reason of his age, but because for the fear of joseph and Mary, they were carried to and fro, he may truly be said to have taken our fear upon him, that he might bring unto us a peaceable and quiet trust. 23 And went and dwelled in a city called Nazareth: that it might be fulfilled which was spoken by the prophets: he shallbe called a Nazarite. And went and dwelled. M. Luke the Evangelist saith, Luke. 4 that jesus was nursed and brought up in this city of Nazareth. This place must be joined with that in the second of Luke, where it is written thus: And when they had performed all things according to the law of the lord, (for he speaketh of the law of purifying) they returned into Galilee, to their own city of Nazareth. Lest any man should think that they got them to their own city immediately after their purifying, the history of the wise men, doth stay & let, beside also the exile into Egypt the which being ended, they returned into their own city Nazareth, as our evangelist Matthew declareth. That it might be fulfilled. Thevangelist might have showed another reason why they went into this city, namely the which Luke seemeth to allege, Luke. 2 when he saith: They returned to their own city Nazareth. But according to his manner and order, he would not pretermit the occasion of the prophecy fulfilled, to the end we might learn, that all things that were done as concerning Christ, were signified before by the foretellings of the prophets. By the prophets. Why doth Mathewe use here the plural number, when as he allegeth but the testimony of one prophet? why he so doth we shall see by and by. He shall be called a Nazarite. C. Matthew doth not bring this word Nazarite of Nazareth, as though it were the true and proper etymology and force thereof: but it is only an allusion which hath some other meaning. For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify holy and consecrated unto God: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar, which signifieth to separate. The Hebrews (truly) call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezer, a flower, but there is no doubt but that Mathewe had respect unto the former sense and meaning. For we do not read that the Nazarites are called flourishing or garnished, but they were those which were consecrated to the lord, according to the prescript law, Nume. 6. as we may read in the book of Numbers. Wherefore the sense and meaning is this, namely, although joseph by fear was constrained to go into a corner, of Galilee, yet for all that, the lord had a farther respect and purpose, to have the city of Nazareth ordained a dwelling place for Christ, to the end the name of a Nazarite might pertain unto him. The place also in the thirteen of judges is here noted, for there mention is made of Samson: but because Samson was not called a redeemer of the people, saving only in the respect that he was a figure of Christ: Samson was only a figure of Christ and the health which he brought by his hand unto the people, was a certain obscure and mystical proheme and foreshowing, of the full and perfect saving health, which at the length was revealed and exhibited by the son of God to the whole world: whatsoever goodness the scripture doth show of Samson, it ought to be referred unto Christ. Wherefore Christ is the chief example, Samson the inferior type and shadow. But where as Matthew putteth prophets in the plural number, it may easily be answered: because the book of judges was compiled and made of many prophets. Although that which is here spoken of prophets, is much more ample and large. For joseph which was a temporal saviour and preserver of the Church, and many ways bore the figure of Christ, yea the very Image and pattern of him, was called of his brethren the Nazarite, that is to say, the flourishing among his brethren: Gene. 4●… Deut. 33. as we may read in Genesis & deuteronomy. God therefore would have the excellent dignity (the show whereof he declared in joseph) to appear in Samson, and gave him also the name of Nazarite, that the faithful having these first rudiments, and enteraunces might be the more fixed and grounded upon the redeemer to come, which should be separated from all men, that he might be the first begotten among many brethren. B. Furthermore, we are here taught, that whatsoever happened unto Christ, shall also happen to all the elect & chosen of God▪ for there is nothing so small or little that happeneth unto them by chance and not by the providence of God. But whatsoever happeneth, he doth wonderfully in all things comfort and stablish them. Moreover we see all things so ordered in Christ, that the godly cannot choose, but acknowledge him to be their saviour: but contrariwise all things are so obscure to the reprobate, that nothing can be unto them more hard: his divinity and godhead, The hum●… of Christ ●…eth from ●…eprobate●… divinity. is so covered with his cross and humility. Again, his portion and lot was not the lest, in that he was counted a Galilean and a Nazarite, that is, to be borne in the poorest region or country of the jews, john. 1. & in a base town also. Whereupon, nathanael said: Can there come any goodness out of Nazareth? But we may see that hereby the reprobate jews were offended, so that in no wise they could abide to acknowledge him to be Christ. Wherefore to Nichodemus (persuading the Pharisees that no man aught to be condemned, before his cause were known) it was answered, art thou also of Galilee? john. 17. Search the scriptures, and look, for out of Galilee ariseth no prophet. But the godly, although they thought him 〈◊〉 Nazarite, nevertheless when they ba●●e in preach, & publish words of eternal life, & when they saw that he sought not his own praise or glory, but the glory of his father, they by & by with all their heart believed: and so were easily persuaded that Christ was borne at Bethlehem, according to the promises. The third Chapter. Verse. 1 IN those days came john the baptist, preaching in the wilderness of jury & saying In those days. M. Before in the first chapter, the Evangelist showed the generation of Christ in the second chapter he showed the revelation of his nativity made by the wise men, with the craft & cruelty of Herode, the flight of joseph with the child and his mother, & finally their return again. Now of necessity it followeth that he show his childhod until the time of his preaching. But leaving those things, he doth accelerate & come to those times, in the which the original & beginning of the dispensing of our salvation began, & the reveling of the son of God. Therefore he doth begin with the preaching of john the Baptist, by whom Christ was first made known to the jews, as by aforeronner & crier, ordained from above to this purpose, that he should bear witness of the light. C. But it can not be gathered by Math, and Mark what time of his age john began openly to show himself: ●…ap. 3. therefore Luke doth sufficiently show that he was thirty years of age or there about. For he saith: In the xu year of the reign of Tiberius the Emperor, Pontius Pilate being liftenaunt of Jewry. etc. The ancient writers of the church almost with one consent, do affirm that john was borne xu years before the death of Augustus. Tiberius' his successor had obtained the empire of Rome xu years before that john began to preach. Therefore as we said before, that time of .30. years was expired, whereof also it followeth that he did not long execute the office of a teacher, but shortly gave place to Christ himself, because it is certain, that Christ was baptised when he was xxx year old. And then he took in hand to accomplish his office. Christ was the bright son of righteousness. For when Christ the bright son of righteousness, immediately followed john his Lucifer or morning star, it is no marvel if john vanished away, whereby the only shining & brightness of Christ might the more appear. B. For this was the most apt and fit time to preach the kingdom of heaven, when that the earthly kingdom was not in prosperous estate, but had evil success. What time is most apt to receive the word of God. For we are never more apt to conceive in our minds & to understand heavenly things, then when as earthly things are out of square, and contrary unto us. john the Baptist. Why john he baptist was called. Bu. Therefore john was so called, because that God had appointed by his ministry, the sacrament of Baptism, & because he was the first that ever baptised In the wilderness of Jewry. Luke. 3 Luke doth seem to add more saying: And he came into all the coasts round about jordane. But in this place of Math. and in the first of Mark, there is no mention made of the wilderness, but only in ●…iske. The evangelists are thus united john began first to do his duty in teaching among those that bordered near unto him, where he dwelt: afterward more publicly he preached the Gospel, that it might be known in many places. Whereby it came to pass that in short time his fame was spread to Jerusalem. Howbeit, that place might be called the desert of jordane. For indeed it was not a wilderness, but a hard, stony and hilly place, which for the small company of men is not inhabited. Bu. After the same manner also the virgin Mary is said to go into the mountains of jury, Luke. 1 and to enter into the house of Zacharie. So joab is said to be buried in his own house in the wilderness. Moreover Idumea or Edom, is called a wilderness: 3 King. 2. 4. King. 3. where as it is well known that it was in those days much inhabited. Also certain writers have said that Helvetia was barren & without people dwelling therein, and that the whole land was called the desert of the Heluetians, otherwise Swisers. joshua. 15. Furthermore th'inheritance of the tribe of juda, is said to have six cities and their villages in the wilderness. Wherefore we may not think that john got him quite out of the company of men, The custom of hermits as the hermits seem to do in these days, who dwell & lead their lives in solitary woods: but for so much as his father's house was in the mountains of jury, peradventure he went a little into the desert, that is, through the woods towards jordan 2 And saying: Repent the kingdom of heaven is at hand. And saying, repent. In this, our Evangelist differeth here from tother two, Mark & Luke, that he in the person of john, showeth the some of his doctrine, but they with their own words. Although Mark hath more than Luke by one word: for he saith, he came baptizing & preaching the baptism of repentance. But in the very thing itself, they agree very well in one, because all men do join repentance with remissio of sins, as we shall see by & by. The sermon of john consisteth of two parts. The words of john consist of two parts. For first he teacheth what we must do: them he showeth the reason why it aught to be done. He biddeth repent, because the kingdom of heaven is at hand. E. The Greek word, for the which we read (repent) is said, of understanding the thing which followeth, when as one having offended, doth mark and way his offence. Wherefore the Greek word Metanoina, or repentance, is not only referred to the mind of man, Repentance but to the work & amendment of life, & to the whole conversion of man: which Peter plainly declareth, Act. 3 when he saith: Repent you & convert, that your sins may be done away. For that which followeth is a declaration of that which went before. For the kingdom of heaven is at hand. A. We have showed the remission of sins, is joined with repentance, in the preaching of john, that which this reason following doth approve C. For the kingdom of heaven among men, is nothing else but a restoring to the blessed & happy life, & so it is the true and everlasting felicity. Therefore when john said, the kingdom of heaven drew near, he meant that those men that were alienate from the righteousness of God, were banished from the kingdom of heaven, & that they were again to be gathered unto God, that they might live under his hand. But free adoption & forgiveness of sins, bringeth this thing to pass by the which he doth reconcile those that are unworthy to himself. That the kingdom of heaven is. To be sh●● the kingdom of heaven is nothing else but a ne●…nes of life, by the which God doth restore unto us a hope of everlasting blessedness. Ephe. 1 Coloss. 3 For he doth challenge us to himself, being taken from the bondage & servitude of sin & death, that we being pilgrims upon earth may possess at length (by faith) a celestial and heavenvly life. And although we be like unto dead men, yet we know & are assured that our life is in safety, so long as it is hid in Christ. From hence (as from the fountain) the exhortation to repentance is brought. Neither doth john say repent, and so by this means the kingdom of God shall approach strait way, but first he doth propound & set before them the grace of God, The foundation of repentance. & then be doth exhort men to repent. Whereby it doth appear, that the foundation of repentance is the mercy of God, by the which he doth restore those that are lost. Neither doth Mark & Luke say, Repentance is not the cau●… of remission of sins. that he preached remission of sins in any other sense. For repentance is not placed first (as some very ignorantly feign) as though that were the cause of the remission of sins, or that it should prevent God, that he might be favourable unto us: but men are commanded to repent, that they may taste of the grace proffered unto them, & the reconciliation also. But as by order, the free love of God doth go before, by the which he doth receive & embrace unto him miserable men, not imputing their sins unto them: even so we must note, that we have remission of sins in Christ, not the God doth by his sufferance allow them, but rather that he may cure & deliver us from sin. Who they 〈◊〉 that taste o●… God's gra●… Neither truly can any man taste of the grace of God, without he hate & abhor sin & vice. But it is convenient to way & consider so much as pertaineth to the sense & meaning of this present place, The Go●… consisteth 〈◊〉 two parte●… that the whole Gospel doth consist of two parts, of remission of sins & repentance. But for so much as Math. did note & signify the first part, by the kingdom of heaven, we may thereby gather, that there is deadly war and contention between God & man, that we are quite banished out of the kingdom of heaven, until he receive us again into his grace & favour. B. Therefore very short are the words of john, yet they contain the some of the whole preaching of the Gospel. Wherefore, both Christ and his apostles have begun their Gospel in these words. Math. 4. And although john propounding the grace of God, doth exhort men to repentance, yet for all that we must way and note, that this grace is no less the gift of God, than is the heritage of everlasting life. For as he doth freely forgive us our sins, and doth by his mercy and goodness, deliver us from the gulf and pit of everlasting death: so he doth make and fashion us like unto himself, that we may live to righteousness, even as he doth adopte us to be his sons, even so he doth regenerate us with his holy spirit, that our life may testify and witness how that, not in vain we call him father. And no less doth Christ, quicken us to righteousness, if that we crucify our old man, & utterly abolish the whole body of sin lurking in our flesh, than he doth put away our sins by his blood, & appeaseth the wrath of his father, by the sacrifice of his death. Notwithstanding this is the some of the Gospel, that our sins being wiped away, God doth embrace us in his son Christ, that we denying ourselves and our own nature, may lead a godly and holy life, and so in earth have our minds altogether fixed in heaven. 3 For this is he of whom the prophet Esay spoke, saying: The voice of a crier in the wilderness, prepare ye the way of the lord, and make his paths straight. For this is he of whom the prophet M. The ancient latin writings have (Which is called by Esaie,) and so hath the Greek text also. But by Mark and Luke, they seem to be the words of the evangelists. M. Some notwithstanding refer it to john himself, giving a reason of that which he spoke, of the kingdom of God, which was at hand: but yet to speak this of himself in the person of a forerunner, & a proclaimer. As if he should have said: ●…ohn the fore-●…nner of ●…hriste. Behold I am a proclaimer, and forerunner before the face of the lord, showing unto you the coming of the kingdom of God. But, that he might bring credit to himself, he bringeth in the prophecy of Esay, admonishing them that the same was fulfilled by his ministry, which was spoken before in times passed by the prophet, of the redemption made under Cyrus and Darius, and also to concern & appertain to these times. C. For although this place of Esay aught not to be restrained only to john: yet nevertheless he is one of them of whom the same was spoken. For after that the prophet had declared the besieging of the city, and the extreme destruction of the people, he promiseth the reedifying of the same again: the words are these. Esay, 40. a Comfort my people O ye prophets, comfort my people saith your God, comfort Jerusalem at the heart. etc. For after that the temple was destroyed, and the sacrifices abolished, the people being led into captivity, things were desperate and out of all order. And because that ears were deaf and shut at the continual voice of the prophets, the lord for a time was as it were dumb. Now in this sad and doleful silence, in this heavy cheer, the prophet, lest the godly minds should faint or in any wise quail, plainly openeth unto them this comfort, that there shall arise new proclaimers & setters forth of the grace of God, which should cheer up the people to hope for the saving health. Such were Zachary, Haggeus, Malachi, Esdras, & such like. But because the perpetual restoring is not there promised at a moment, yea rather Esaias had much respect to the redemption, which was hoped for by the coming of Christ: therefore john is worthily thought to be the chief among the ministers of comfort. Then it followeth in the text of the prophet. The voice of a crier. C. This voice is compared to that temporal silence, of the which we spoke even now. The jews were to be deprived of that doctrine (for a time) which wickedly they despised. M. john Thevamgelist, when he brought certain testimonies of this crier concerning Christ, he said: john bore witness of himself, and cried saying: john. 1. This is he of whom I spoke. etc. showing that he declared all things with a diligent cry to every one. For he being endued with the spiritie and virtue of Elias, stoutly rebuked ungodliness, (as Elias did the Thesbites) and with diligent endeavour he sought to restore again the true religion. A true witness bearer of Christ. And certainly he is a true witness of Christ, not which without a courage, faintly, inconstantly, and obscurely, but which openly, plainly, and truly with force, doth so witness of Christ that none may excuse him that he hard not the voice of this cry. Wherefore the lord by the same prophet, saith: Esay. 58. Cry out and cease not, exalt thy voice like a trumpet. For in deed the world hath great need, to have this cry of repentance and true godliness in Christ, which continually refuseth to hear, like unto the deaf adder which stopped her ears, and will not hear the voice of the charmer, charm he never so wisely. In the desert. C. The name of desert is put metaphorically, for the vast, wild, & deformed reign of the people, as it was in the time of their exile and banishment. For it was such horrible destruction, that well it might be compared to a desert. So the prophet doth amplify the grace of God: as if he should have said, although the people are cast out from their country afar, yea, and vanished the company of men, yet for all that, the voice of God shall sound in the desert, which shall bring joyful consolation to those that are out of heart and quite discouraged. At what time john began to preach, Jerusalem (in this sense and meaning) was a desert: because all things were brought every where, into vast, and horrible confusion: but it behoved gross and dull men, to be more moved and affected with the sight of the visible desert, whereby they might with the greater desire, receive to themselves being in death, the promise of salvation. Now we see how truly this prophecy did appertain unto john, and how fetely it is applied unto him. Prepare the way of the Lord. There is no doubt, but the prophet spoke to Syrus and the Persians, of whose works the lord had intelligence: and the sense and meaning is, that the lord would bring to pass by his wondered power, that his people should have way through the unoccupied wood, over the hilly and sharp rocks, and through the barren and dry wilderness because at his hand he shall have ministers of his grace, which shall take away all lets & stumbling blocks from among them. But this was a shadowed declaration of the redemption. But when the spiritual and heavenly verity came into the light and was manifest, john was sent to remove and take away all impediments which might let and hinder the same. Sin stopped the way to gods gra●… And daily the same voice soundeth in our ears, that we might prepare the way of the lord, that is: all vices being taken away which do stop and shut up the way of the lord, we may give free access and passage to his grace. M. Furthermore, we amending our life by the study of repentance, may remove and put apart all such things, as may offend the divine majesty of God. C. It pertaineth to the same effect which followeth in the words of the prophet, Let all crooked things be made straight. For by these words he doth signify, that in this world there is nothing but rough, stony, hilly, and crooked ways: but yet he showeth that the lord will make a way through so many and hard strayghtes, that by his wondered power he may pierce through the same, to the accomplishing and fulfilling of our salvation. B. But in the Hebrew text this saying, In the desert. is joined with that which followeth, as thus: A voice crying in the wilderness, prepare the way of the lord, that it may agreed with the clause following: And make the paths of our lord straight in the wilderness: M. Therefore john the proclaimer of Christ to the jews, by his cry, stirred them up, to prepare themselves against the coming of the king promised before time, to lift up their minds also, to amend their lives, casting of all such things as might be loathsome and odious in the eyes of his divine majesty, that they might be partakers of his grace with joy. 4 This john had his raiment of Camels hear. And a girdle of skin about his loins, his meat was locusts and wild honey. The austere ●…fe of john ●…e Baptist. This john had his raiment. C. The Evangelist reckoneth not this among the chief and excellent virtues, that he was addict and given to a rude, & austere kind of life, eschewing and not regarding the civil and accustomed manner of life: but because the same Evangelist showed that he was a man that came out of the mountains, or desert: he showeth also his apparel and manner of food, which was agreeable to his habitation and abiding. And also he rehearseth this, not only that we might understand that his rustical kind of diet, did suffice and content him, in so much that he never hungered after delicate dainty dishes: but was in his uncomely and contemptible attire, in great price and estimation among sumptuous, and neat persons. But to the end superstition might appoint perfect righteousness in eternal shows, the common and ignorant sort of people thought such continency, to be a great part of holiness. To this error agreed the foolish and superstityouse vice, ●…arefoted fri●… the devils ●…keis. of Monkery, of hermits, of barefooted friars, which were the devils lackeys, and such kind of hypocrisy, to seem to be in the face of the world those, which in deed they were not. But there is no doubt that the evangelist, describeth him here, to be a mountain man separated from all urbanity, and civil fashion and order: and not only content with such food, as he could easily get, but only eating such meat, as was in the place, where he had his abode, as wild honey, of the which there was great abundance, and locusts, of the which it was a most plentiful region: or else because it was profitable, for a contemptible, and unseemly man to come among the multitude of people, that only in him, the majesty of God might shine, which notwithstanding did ravish their senses, with the admiration of the man. B. This therefore he did that he might be the more commended of the people, and that he might add the wait of severity to his preaching of the truth. And a girdle of skin about. M. The same is red of Elias the Thesbite. It is apparent, 4. King. 1. that in old time they used to wear very precious girdles, and adorned with great cost, very sumptuously. Against the which the Prophet invaieth, saying. In steed of your sweet smell, you shall have stink, and in stead of your girdles, you shall wear lose bands. His meat also was locusts. etc. He used such meat as they do, that live in the wilderness. As the holy fathers have eschewed luxury and excess: even so they could not abide the arrogancy, and vain ostentation of holiness, of such a one as would be singular. 1. Sam. 14. We do read in the book of Samuel, that in the wood there was great plenty of honey. We do read also that the locusts which he did eat, were numbered among the beasts that were clean. Furthermore Pliny doth write that this meat was in great price, Levit. 11. and very acceptable to the Parthians. Plin li. 11. chap. 29. The same Pliny also doth writ, that in some place there are found Locusts that are three foot long. Temperance. Therefore in this place the sobriety and temperance of meat and drink is commended unto us. For to all men living, it is honest profitable, pleasant, tractable, and a friend to Nature. On the other side, Luxury. luxury or riot is filthy, hurtful, unsavoury, untractable, and an enemy to Nature. 5, Then went out to him all Jerusalem, and all jewry, and the whole region that lieth round about jordan. Then went out to him. C. The evangelist doth here show that there was a great multitude of people gathered together to here john: whereby we gather, how great his fame was. M. For many came unto him by heaps as it were, because from the second temple until now, they had no prophets: Mat. 11. for Chryst saith. What went ye out in the wilderness to see? a Prophet? Moreover because he doth not symplelye preach repentance, and the observation of the law, Luke. 7. according to the law of the high priests, and commandeth to prepare the way of the Lord, and said, that the kingdom of God was at hand. And also because he lived a strait and austere life. But as it is wont and commonly seen, that in new things men are very fervent and greedy: even so in john's time, the people being fervent, came apace to him, but at the length this fervent heat being cold, few there were (which by john being called to true repentance) that came unto Chryst. For neither the austere & straight life of john, nor the gentleness of Christ, could prevail any thing at all with this people, as appeareth by the words of our saviour. john came neither eating nor drinking, Math. 11, and they said, behold, he hath a devil, the son of man he came eating & drinking, and they said, behold a glutton etc. So that neither the prophets that were before Chryst, nor yet Christ himself, could please and win this people. 6 And they were baptized of him in jordane, confessing their sins. And they were baptised of him in jordan. M. The other Evangelists say, that john preached the baptism of repentance in the remission of sins: that is, he called every one to repentance, and he signed them also that professed repentance with the sign of baptism, with the promise of remission of sins, if they believed in him, in whom he preached, and adjoined themselves in good faith to the kingdom of heaven, Chap. 19 as we may read in the acts of the apostles. The true sine of repen●…ance is confession of our sins. confessing their sins. C. The true testimony and sign of repentance, was the confession of their sins. For even as the lord in his sacraments doth bind himself (as it were) unto us, by his own hand writing, so likewise it is meet that we, in all points, become bound unto him. Baptism witnesseth unto us, that our sins are forgiven, and biddeth and commandeth us to repent. Therefore that men may duly offer themselves to repentance, confessing of their sins is required: otherwise what were that, but a vain jest which he did? But let us here note, that the words which are spoken, are of such as were at the years of discretion, whom we know aught not to be admitted rashly, without consideration into the church, what so ever they be, neither are to be united or knit to the body of Christ by baptism, unless dew examination be first had. Whereby every man may see, how fond the Papists are which wrist this place to prove their auricular confession. Auricular confession. For neither were there any sacryficers present, unto whom they might secretly tell their sins: neither is there made mention of all sins: Neither did john give his disciples any ordinary right or custom of confessing. But let us grant to the Papists, that which they require, that confession is only proper to those that are of age, yet after baptism, it hath no place. truly contrary to the example of john, they prescribe a law of confessing from Baptism. The like place of public confession we have in the acts, where it is thus written. And many that were faithful came confessing & declaring their deeds. Acts. 19 7. But when he saw many of the Pharisees, and Saduseys, come to his baptism, he said unto them. O generation of vipers, who hath taught you to i'll from the vengeance to come But when he saw many. C. In this place Matthew doth show that john doth not only preach repentance generally, but also doth apply the same to persons. And certainly it will be a cold kind of teaching, A consider●…tion to be h●… in preachy●… except the preachers wisely way, the time, the person, and the place where, and to whom they preach. For nothing is more out of order, then continually to keep one kind of order in teaching. For this cause john is thought more severely to handle, the Pharisees, and Saduceys, who (because of their hypocrisy & disdain, with the which they did swell) saw that more sharply he must prick and touch them, than the common sort of people. M As concerning the Saduceys, Pharisees, and Esseys', read josephus, Pharisey●… in his second book de bello judaico. These were special sects among the people. The Pharisees did profess the more sure knowledge of the rites. and customs of the law, they were had in great veneration and reverence of the people, and they got unto themselves the greatest part of domination and rule, neither did they only oppress the people with the burden of the prescript law, but also with their own traditions, in the which thing, the Saduce is were greatly against them, as we may read in josephus. 〈◊〉 de Anti. ●…ap. 17. C. But they are deceived which think them to be so named of the division, as though, they being separated from the order of the common sort of people, might take a degree proper unto themselves. They were called also Pherussim, that is to say, interpreters: because not being content with the simple letter, they professed that they had the key to understand secret mysteries. Whereof there arose a wonderful mixture, and confusion of errors, when as they (taking to themselves the dignity of mastership) did with their wicked lust and sense, & also with wonderful pride, thrust in steed of the truth, their own inventions. Bu. Luke, both of the Scribes and Pharisees writeth thus: ●…t. 23. when Paul perceived that the one part were Pharisees, and the other saducees, he cried out in the council. men and brethren, I am a Pharisey, the son of a Pharisey. Of the hope and resurrection of the dead, I am judged. And when he had so said, there arose a debate between the Pharisees and Saduceys, and the multitude was divided. For the saducees say, that there is no resurrection, neither angel, nor spirit: but the Pharisees grant both. B. Therefore the pharisees did acknowledge destiny: notwithstanding with the liberty of the mind, believing the immortality of the soul. ●…duceies. The Saduceys would grant nothing to come by destiny, but attributed all things to the will of man: neither would they allow the immortality of the soul: these also were more rude of manners, & further from humanity, than the Pharisees. ●…eyes. Bu. The Esseyes were the third sect, so called, as labouring and working: they attributed all things to destiny, B. they professed a marvelous continent life, much like unto our old monks. Bu. Besides, they did not allow wedlock, and part did admit it, but with great wariness. Of these, both josephus in his second book of the war of the jews in the vii chapi. And Plini in his. 5. book, and 17. chapter, writeth at large. But now let us return to the words of john. O generation of vipers. C. That we may well understand the meaning of the holy man, The terror of hypocrites. we must note that there is nothing that doth more amaze and abash hypocrites, which deceive other by the outward shows of holiness, then to have their hypocrisy detected, and to be threatened with the vengeance of God. For that god may thunder generally against the whole world, by false imagination they make unto themselves a sanctuary: because they persuade themselves that they have nothing to do with the judgement of God. If any man do think that johon kept a preposterous order in receiving them at the first greeting so sharply: we answer, that they were not unknown to him, but that he had good intelligence of them before, and yet not by experience, or his own knowledge, but rather by the secret revelation of the spirit of God. Wherefore they were not to be spared one whit, jest they came home again more puffed with pride than they went. It was necessary therefore that their high stomachs should be abated. Again if any shall object, that they aught not to have been dismayed with so hard a reproach, since that coming to baptism, they would afterward show themselves to be altered, and to become new men: we may easily answer, that such as do lie unto God, and being wont to dally with themselves do use falsehood and dissimulation in stead of truth, are the more sharply to be urged to true repentance. For the obstinacy of hypocrites is wonderful, therefore until by force and violence, they are fleyne, they will hold their skin fast. Now where as john doth openly before all men, reprove and rebuke them, it perseyneth to example: Chap. 3. in the which sense Luke doth say, that it was spoken to the multitude. For although john spoke unto a few, yet he had respect unto the multitude that he might make them afraid. As Paul to Timothe, bade us look ever for that fruit in open reprehentions, 1. Timo. 2. saying: Those which offend openly, reprove openly, that others may be afraid. Therefore in the parson of the Pharisees and Saduceys, he doth comprehend the whole multitude, least they should show a feigned clock of repentance, in stead of true affection. Moreover it belonged greatly to the people to know what the saducees and Pharisees were, of whom miserably the true worshipping of God was corrupted, the church destroyed, and all true religion quite subverted, finally with their corruption, they extinguished the true and clear light of God, and with their vices infected all things. Therefore it is certain, that john went publicly and openly to the Pharisees, that he might admonish the whole church of God, lest that any more, through vain shows, they should blind the eyes of the simple, & through wicked tyranny keep the people in oppression. In this therefore, The constancy of john. we may behold the constant boldness of john, who, for all that they excelled others, did not one whit spare their dignity: but sharply, (as they deserved) reprehended them. Even to it becometh all godly teachers to be bold & constant, and not to fear any power or authority of men, but without all fear to contend, against all that exalteth itself against Christ. 2. Cor. 10. But and if they that came feignedly to baptism, to bear the name of the Gospel, were so sharply and cruelly rebuked, and dealt withal, how shall we deal, with the professed and sworn enemies of Christ, which do not only refuse all taste and savour of wholesome doctrine: but also with sword and fire, do violently rage's, to seek the utter destroying of the name of Chryst? Certainly if thou compare the polluted Pope, and his bloody caynishe clergy, with the Saducees and pharisees, and do deal with them both alike, they must needs be bound all in one faggot. Wherefore they quarrel not with us but with the spirit of God, whose ears are so tickle, that they will suffer nothing to be spoken against the Pope. In the mean time, let the godly preachers, and teachers, take heed unto themselves, when they are moved with godly zeal against the tyrants of the church, that they mingell not the lusts and affections of the flesh. Rash zeal●… prohibited. And because vehemency or zeal can not be allowed of God, but that which is moderated by the wisdom of the spirit, let them not only refrain their affections, but also give & commit the selves wholly to the regiment and moderation of the holy ghost, lest that any thing unadvisedly spoken, should exceed. Generation of vipers. He calleth them rather the generation of vipers, than vipers, because he would cast in their tethe their venomous and poisoned malice. Neither did he mean only to condemn those that were present before him but also the whole body and corporation of them. as if he should have said, that both their sects, and divisions, did nothing but engender serpents. For they contended with great dissension among themselves: but the contempt of God, the wicked desire of rulyage, the hatred of wholesome doctrine, and the sink of all mischief and wickedness, was common to them all, they never contended about that: The natur●… of a viper. M. Finally the vipers of all kind of beasts are most pestiferous, for if they do but scant touch a man, they bring violent death. As appeareth by the men that dwelled in the Isle of Mylctum. who when they saw the viper hung on Paul's finger after his shipwreck, they said. surely this man is a murderer, Act. 28. whom although he have scaped the danger of the sea) vengeance will not suffer to live. But when they saw him, (the viper being cast into the fire, to have no harm, (for they thought he should have been burnt, or else suddenly fall down bead) they altered their minds, & said he was a God. So great danger doth the poison of a viper bring. Then, when john knew that the Pharisees and Saduceys, with the high priests, scribes and lawyers, were all of like malice, and that they were as wicked as their fathers which slew the prophets, so that they would fill their Father's measure: he doth cast in their teeth, not only their own, but also their father's malice, when he saith. O generation of vipers. Math. 12. With this title also they were commended of Christ. Who hath taught you to. C. Because he suspected their repentance, doubting with admiration, he inquireth of them, whether it be possible that they should repent from their heart, and by this means he maketh them to examine their own consciences, and to enter into judgement with themselves, concerning their own wickedness. M As if he should have said. Who gave you that mind, being so perverse, so wicked, to fly and avoid so great vengeance and destruction, which shortly would come to pass, and presently hangeth over this ungodly generation. Anger in this place, judgement, and vengeance are all alike, as they be also in many other places. As in the epistle to the romans, where it is said, the law causeth wrath. ●…ma. 4. To fly the vengeance of God, in this place is taken in good part, because it is a mean to seek to please God, that he will not be angry with us. For the godly sort of men, to the end they may escape the wrath & judgement of God, they will seek all means possible before hand, to prevent and avoid it. But nothing at all it doth profit a sinner, to fly from God, for he doth more and more provoke him to wrath. M. By the vengeance to come may be understand, the destruction of the hole nation of the jews, ●…ap. 23. ●…4. which was like to be brought to pass by the romans, of the which is made mention hereafter: then the which destruction nothing can be red more cruel: in the which it hath been kept miserable and void, the time of 1400. years. The lord declaring this vengeance, more plainly he saith. ●…e. 21. woe unto them that be with child, and give suck in those days, for there shall be great trouble in the land, and wrath over all this people. And they shall fall through the edge of the sword, and shall be led away captive into all nations. 8. Bring forth therefore the fruits worthy of repentance. B. As if he should have said. You join yourselves to the number and company of penitentes. Here is no dissembling in the matter. Therefore if you will be baptised, and be accepted among the number of them, which are truly registered citizens of the kingdom of heaven, your repentance must then be true, and not feigned. It shallbe true, The fruits of repentance. if it bring forth fruits accordingly, that is to say, contempt and hatred of all things present denying yourselves, excellent modesty, and the burning zeal and love of pity and godliness. These certainly are the fruits in deed of a repentant mind, which willingly seeketh to lead a new life. C. Therefore john confirmeth that which we spoke before, that the repentance is nothing, which is witnessed with words and not in deed. For it is a more precious thing then to be made light or a jest of. Therefore john saith plainly, that it was not a sufficient testimony which they did show: but he said, it would plainly appear in continuance of time, whether they received it willingly or no. Papistical repentance. The Papists every year do feign a repentance, with forbedding of certain meats, with auricular confession, with strewing of ashes, and with certain buzzing words and songs and in the mean time, while they feigned these things, how many of them were there, which by the example of the Ninivites, amended their lives, and showed forth the true fruits of repentance. C. We must note therefore, that good works are called the true fruits of repentance. Repentance. For repentance is an inward thing, which hath his seat in the heart and mind, but bringeth forth fruits in changing the life. But because this part of doctrine was foully corrupted of the Papacy, we must note this difference, that repentance, is the inward renewing of the man, which showeth itself in the external and outward life, even as the tree of itself, bringeth forth fruit. M. And truly he which doth acknowledge his sins from the bottom of his heart, and is truly sorry for those offences that he hath committed, he truly will remove and cast away all hypocrisy from him, and will take unto him the true humility of the mind, and will not only allow the physician of health, but also, will desire to have him above all things: he will not only abstain from his accustomed faltes, but also will with diligent study and care, by all means avoid them & the occasion thereof, yea, he will greatly abhor them, and as before, he gave himself to filthiness of life, even so now he will ensue and seek to get with singular diligence, purity, innocency, and true godliness. 9 And be not of such mind, that ye would say within yourselves, we have Abraham to our father. For I say unto you, that God is able, of these stones, to raise up children to Abraham. And be not of such. E. That is, live not so that you may seem to lay all your trust in Abraham. M. Or be not of this opinion, to say that you are the sons of Abraham, as though that were sufficient to righteousness, to be begotten of saints. C. Until hypocrites are oppressed, Hypocrites are secure. they sleep securely in their sins: but when they are cited so the tribunal seat of God, carefully they seek for starting holes and lurking places, or some covering to hide themselves. Thus therefore john doth speak to the pharisees, and Saduceis, Now that you are sharply reproved of me, I would not have you do, as others are wont, which are like unto you, to seek for remedy by a false, vain, and coloured pretence. For he doth extort from them the vain trust with the which they were bewitched. The league and covenant that God made with Abraham, was as it were a target or buckler to cover their evil conscience: not that they would place all their salvation upon one man, but because God had adopted all the stock of Abraham: not weighing at all, that none were of the seed of Abraham, but such as followed his faith, and that the league of god was not ratified to profit to salvation, but by faith. Therefore john addeth not this in vain. Within yourselves. For although they boasted not with their tongues, that they were the sons of Abraham, yet inwardly they greatly gloried of this title: as hypocrites are not ashamed at all, to jest, & more grossly to dally with God, than with men. We have Abraham. M. john knew that they were the sons of Abraham, as also Christ witnesseth, john. 8. saying, I know that you are the sons of Abraham. he knew that the covenant was not only made with Abraham, Gene. 17. but with his seed also: I will make a covenant between thee and me, between my seed and thy seed after thee. etc. This he had never taken from them, if they would have followed the steps of their father Abraham. But because after a preposterous sort, they flattered themselves, through the promises made by God to Abraham: and because they persuaded themselves that it was possible that they should be cut of, because the promise was made for ever to Abraham and his posterity: their hearts were so hardened, that at no time they were moved at the threteninge of God: to power vengeance on them: therefore after the apt and profitable exhortation, to bring forth fruits of repentance, he thought to take away this preposterous security, and carelessness. For I say unto you C. The jews did flatter themselves almost after the same manner, that the Papists do at this day advance themselves. It is necessary that some church be in the world, because god will be known in the world, and will have his name called upon. And his church can be no where but among us, with whom the lord hath made his covenant. The high priests and bishops swelled above others with arrogancy, and others which were of great power and authority with them. For the common sort of people were counted profane and accursed of them. Chap. 7. as we may read in john. But they thought themselves to be holy primates and heads, even as at this day our horned bishops, our abbots, The pry●● Papists. our monks our cannons, our friars, and every mass priest, being elevated and puffed up with the proud title of (Clergy) did much despise the laity. john doth refel, and confute, this error, that they do to much restrain the promise of god, shewing, that although God do want them, yet he will have his church. The effect therefore of his words, is this. God made an everlasting covenant with Abraham, and his seed, Yet one thing deceiveth you, that when you are more than bastards, you think your selves to be the sons of Abraham. Therefore God will raise up a new seed to Abraham, which now appeareth not. For john speaketh here in the dative case, (he will raise up to Abraham sons:) that they may understand that the promise of god shall not be void, but stand in effect still Neither was Abraham deceived, although his seed died in them. So that from the beginning of the world god was true & just in his promises to his servants. Neither doth he at any time leave of to give his grace to those that be his children, although he reject hypocrites. Neither doth john speak here of the calling of the Gentiles, as some suppose, but he meaneth the very stones, without any further sense. For because that proud men thought it unpossible, that his church should be carried to an other place, he showeth that the lord hath means & ways in his hand to deliver his church, which they thought not upon, even, as if he should created new sons to himself of stones: As if he should have said. I declare unto you that God is of such power that although he utterly destroy you (as you have deserved) yet he can raise up children to his beloved Abraham, even of these stones. the like argument our saviour Christ used, saying. I say unto you that if these hold their peace, the stones shall cry. Abraham had respect unto this power of God, when he was commanded to offer up his son. 10 Even now is the axe laid unto the rote of the tree: every tree that bringeth not forth good fruit, is hewn down and cast into the fire. Even now is the axe laid to the root. C. After that john had taken away the cloak of vain trust from the hypocrites, he denounceth unto them, that the judgement of God is at hand. Before he showed them, that being expelled they were not the people of God: now he addeth, that God is bend to banish & rote out, all chose that are unworthy, from his church, even as barren, unfruitful & rotten trees, are wont to be cut up. The efecte is this that God is purposed to purge his church. For the grace of God never cometh forth to the health of the godly, The health of the godly and the destruction of the wicked come together for two causes. but also his judgement cometh forth to the destruction of the world, & that for two causes: because then god will separate his people from the reprobate, and the ingratitude of the world provoketh new anger. Wherefore no marvel, if the preaching of the gospel, and the coming of Christ have removed the axe to the cutting up of the wicked trees, & do daily hasten against them, the vengeance of God. Is hewn down and cast into the fire. B. Here he saith, that as trees (which in vain cumber the ground, and are unfruitful) are cast into the fire: even so shall you be cast out of the land, and be consumed with fire; which hitherto have been unfruitful, & unthankful to Go●…. To this efecte was the parable of the fig tree alleged, of our saviour Christ in Luke, Luke. 13. saying Except ye repent, ye shall all likewise perish: he told also this similitude. A certain man had a fig tree, planted in his vineyard, & he came and sought fruit thereon and found none Then said he to the dresser of his vineyard. Behold, this three year have I come and sought fruit of this fig tree, & found none, cut it down, why combereth it the ground? & he answered, and said unto him: Lord, let it alone this year also, till I dig round about it, and dung it, to see whether it will bear fruits: and if it bear not then, after that shall you cut it down. And in an other place Christ faith thus. john. 15 If any abide not in me, he is cast out of the doors, as a branches withereth, & men gather them and cast them into the fire, & they burn. 11. I baptize you with water unto repentance: but he that shall come after me, is mightier than I, whose shoot I am not worthy to bear: he shall baptize you with the holy ghost, & with fire. I baptize you with water. C. The three Evangelists do rehearse the self same words of john the baptist; In this one thing Luke is more plentiful because first he doth show for what occasion this sermon was made, that is to say, because it was a doubt, that the people would take away the honour of Christ, by a false & wrong opinion. M. For he saith. As the people were in a doubt, & all men mused in their hearts at john, whether he were very christ, john answered & said unto them all. Luke, 3. I baptize you with water. etc. C. Therefore that he might in time take away the occasion of the error, he doth plainly say, that he is not Christ, and so he doth dissever himself from him, that he may bring him that right which aparteined unto him. And truly he did this willingly, that he might bring disciples unto Christ, (as the proverb is) from hand to hand: but he preventeth it the sooner, lest in holding his peace any longer, he should confirm the error of the people. C. His words therefore tend to this effect. I call all men to repentance : and having professed the same, I sign them with the seal of Baptism, whereby they may be assured that their sins are forgiven them, if they believe in him, which shall come after me, that is to say, in Christ, which only forgiveth sins, & giveth the holy ghost, printing a true faith in our hearts, of remission of sins, and mortifying also the affections of our flesh. He which cometh after me. This is spoken in the present tense. The greek participle is doubtful, so that thou mayst understand it, that Christ was junior or younger than john, or else that he should succeed john in the office of preaching. Chap. 1. So the Evangelist john reciteth the same words, saying. After me there came a man, which went before me, for he was before me. Is stronger than I C. By these words he doth show, that Christ was of a greater power & dignity, in respect of whom, he also was subject: as if he should say, The work of Christ to come, that is, the redemption of mankind, & the kingdom which he received of God the father, do require greater force & power, than I or any man else can show. I am his minister, he is the lord which hath received all power of his father. Therefore in that john doth acknowledge his own imbecility, it is done to attribute the glory of virtue & power to Christ, No Angel hath power to save. to save and to destroy: to save the elect, & to destroy the reprobate: also he doth admonish us, that there is no saint or angel, Christ only excepted, that hath power to save & destroy. Whose shoose I am not worthy E. He said before that Christ was stronger than he: to amplify the same, he saith, that he is unworthy to carry his shoose: He useth the common form & phrase of speech, by the which he doth so extol the glory of Christ, that above him he compareth nothing. To the which end this is also spoken, He must increase, john. 3. but I must decrease. He shall baptise you with the holy. Here john maketh Christ the author of spiritual baptism, but yet nevertheless a minister of the external thing. Occupati●… Here he doth seem to prevent before, secretly, a question, that might be objected against him, to what end & purpose, the baptism, that he took unto him, served. Neither was it any small triffell, to bring a new & unwonted thing into the church of God: and that specially to set forth a new kind of beginning, that should be more perfect, and better than the law of God. Baptism●… Therefore he answereth that he hath done nothing rashly, & though he be a minister of the outward sign, that yet he doth nothing at all diminish the virtue & power of God. Wherefore we may easily gather that it was no part of his meaning to distinguish & make a difference, between his baptism, & that, which Christ gave his disciples in commandment to use, the use whereof also he would have continually established in the church. Neither doth he compare the visible sign to the invisible: but comparing the persons of the servant & lord together, he doth teach what is proper, & appertaining to the servant, what also (as due & right) is to be rendered to the lord. And also hereby is gathered a general doctrine, that is to say, what are the parts of men in baptism, & also what is properly to the son of god. For only to men is committed the administration of the outward and visible thing, but that truth itself doth only remain with Christ. The scripture sometime doth improperly assign to men that, which john doth affirm only to belong to Christ, & which he denieth to appertain unto men: but than he doth not way and consider, what man hath specially by himself, but simplely doth teach, what is the force and profit of signs, & how God doth work with his holy spirit by them. 〈◊〉 difference ●…twene ●…hriste & his ●…nisters. Here is given a distinction, between Christ and his ministers, lest that the world give that unto them, which only of duty and right, pertaineth unto him: as nothing is more ready and inclined then the world, to beautify & adorn the creatures with the spoils of God. We know what, & how great outrageous contentions have been in these days, as concerning the use and efficacy of the signs, all the which may be taken away with this one word, that the whole institution of the lord, doth comprehend the author himself, and the virtue of the spirit, with the figure & minister: but when as the minister is compared with the lord, that he may have all, we must bring the other to nothing. With the holy ghost. It may be demanded, why john did not say as well, that it was Christ, which did wash our souls with his blood. Forsooth, because, the washing is done by the virtue & power of the spirit also, he thought it sufficient, only in the name of the spirit to express the whole effect of baptism. The meaning truly is plain, that we must give unto Christ, what grace soever baptism doth figurate or signify, because that he doth sprinkle the consciences of men with his blood: he also doth mortify the old man, and he doth give unto it his spirit of regeneration. And with fire. Bu. Fire is a sign of purging, & love. C. But the name of fire is applied to the spirit, because he doth purge away our filthiness, even, ●…n. 3. as gold is purified in the fire. He is called fire metaphorically, as he is called water. Therefore, he shall baptize you with the holy ghost, and with fire, that is he shall add unto it, his holy spirit, which hath the property & nature of fire: he shall regenerate, renovate, and make clean your hearts, & shall consecrated you into the adoption of the sons of God. ●…ke 24. ●…t. 1. &. 11. To be baptized with the holy ghost, to be endued with the power of the highest, to receive the holy ghost, and to have the power or virtue of the spirit, coming upon any man, signifieth all one thing. 12. Whose fan is in his hand, and he will purge his flower: and gather his wheat into his barn: but will burn the chaff with unquenchable fire. Whose fan is in his hand. B. Hitherto john hath preached the lord jesus to be the saviour, because he affirmed that he was the giver of the spirit, of justification. C. That the jews might offer themselves to be renewed of him: now he reasoneth of judgement, & showeth the Christ is the general judge of all men, that he might make the contemners afraid. For, because many hypocrites always proudly reject the grace of Christ proffered unto them, it is necessary also that the vengeance, which hangeth over their heads, be declared unto them. For this cause john doth here describe Christ to be a severe judge, against the hard hearted & unbelieving. We must note here also, this order of teaching, that hypocrites may know, that they shall not escape unpunished, because they reject Christ: & being awaked from their sluggishness, shall begin to fear the revenger, whom (being the author of health) they despised. But no doubt the purpose of john was, to teach what Christ would bring to pass by his gospel. Therefore the preaching of the gospel is a fan: The Gospel is a fan. because before the lord doth shake & sift us, all the world is wrapped with confusion, every man flattereth with himself, & the good and evil are mingled together: and it is enough for us to swell & increase with the chaff. But when Christ cometh among them with his gospel, when he pierceth their consciences & citeth them before his tribunal seat, The reprobate are compared to chaff the chaff is winnoed or fanned from the wheat, which before cumbered a great room. For although all men are famned by the gospel, from the chaff. yet notwithstanding here john doth compare the reprobate to chafed, & the elect children of God to wheat. Wherefore the floverth is not taken for the world as some dame, but for the church. For we must consider to whom john speaketh. For the jews were only puffed up with a name or title, so that john doth tell them, that they are proud in vain, since that but for a time they occupy the room of the church of God, from the which even by and by, they shall be rejected and banished, even as chaff is separated and divided from the floverth. By this means be doth touch the state of the church at that time corrupted, because it was full of chaff, darnel, cockle, and refuse, but straight way with the fresh wind of the Gospel, to be purged, Question. But how is Chryst said to separate the chaff from the wheat, when as nothing can be found in men, but mere chaff? Answer. It may easily be answered, that the elect are formed & made into wheat, that being exempted from the chaff, they may be gathered into the barn, Christ began, and performeth this purging daily, notwithstanding the effect of the same shall not be until the last day: therefore john calleth us thither. The fruit of Hope. But let us remember, that even at this day the faithful enter by hope into the barn of God, that in the end in deed they may have a place there, and the reprobate do feel (according to their desert) the heat and burning of that fire, which shallbe in the last day. Therefore, before the Gospel was preached in jewery, the reprobate were not only joined with the elect, but also they were so covered with the brightness of the ceremonial law, that they were counted for true Israelites. But when the preaching of the Gospel came, which is the sound and perfect fan, there was such a separation made, that easily the one might be deserved from the other, yea, the very secrets of their hearts were opened, john. 8. Christ himself saying. He that is of God heareth God's word, therefore you do not here, because you are not of God. And again. You believe not, because you are none of my sheep: john. 10. even as I said unto you, my sheep here my voice, and I know them, and they follow me. The like separation also is in these our days. With unquenchable fire. In these few words, is threatened the punishment of everlasting damnation which never shall have end, appointed for this purpose, that more sharply they should be moved to repentance. This punishment doth not only appertain to chaff, to be separated from the wheat, but also to be cast into the fire, & burnt, even as unfruitful branches, are not only cut of, but gathered and cast into the fire. The like punishment doth Christ threaten to counterfeit & false Christians, telling them before, what a terrible sentence he will pronounce against them, saying. Go ye cursed into everlasting fire, Math. 25. prepared for the devil and his angels. About this fire there hath been great disputation. But we may gather out of scripture, that it is a metaphorical kind of speech. For if we may determine and judge it to be a material, and real fire, (as they term it) them we must add unto it also wood, brimstone, and breath to kendel it, as Esay in his .30. chap. maketh mention. Neither is there any further meaning in the fire, than there is in the worm. For if all men do agreed and consent, that there is in the name of worm a metaphorical sense, and meaning, they must then confess that the like is in the fire. Wherefore all speculation and lokinges omitted, with the which vain men do weary themselves, without profit, let us be satisfied with this, that those manners & forms of speaking (for the rudeness of our capacity) do note unto us, horrible torment, yea and so terrible, and painful, that neither the mind of man can comprehend it, nor yet the tongue with words express the same. 13 Then came jesus from Galilee, to jordane, to john, that he might be baptized of him. Then came jesus from Galilee. B. The preaching of john the baptist being ended, the Evangelist beginneth to preach our lord jesus, the saviour of the world, personally of his own words and deeds. And first of all he showeth how he was baptized not only with water, but also with the spirit: & was not so much celebrated, and put into the flock of God's people, which was the kingdom of heaven as he was declared, by the voice of his father from above, to be a teacher, & king, Chap. 1. of his people & kingdom. M. Mark saith, in those days. when as john had preached a while, and a great multitude of the people came to be baptized: A conuen●… time whe●… word of 〈◊〉 should be ●…ched. then was it a fit & convenient time for Christ to be revealed, the hearts of mortal men, by the preaching of repentance, being pricked, & desiring, & thirsting after the grace of Christ. That he might be baptized of him. C. To what end the son of god would be baptized, we may somewhat gather of his answer following. 14. But john forbade him, saying: I have need to be baptized of thee, and comest thou to me. But jahn forbade him. M. john denied his office and ministry to Christ, first in consideration of his majesty, then in consideration of his own imbecility and weakness, the which he partly declared, when he said, whose shoose I am not worthy to bear. He knew that christ had no need to be baptised with this baptism of repentance, yea, rather that he had need to be baptised of him: he thought it was unworthy and unmeet that the servant should baptise the lord and master of all, which had no necessity thereunto. By these reasons being moved he refused to baptize him. I have need to be. C. It is certain, that Christ was not only known of john to be an excellent prophet, (as many very fond imagine) but also to be the son of God: otherwise, submitting and surrendering his holy vocation to a mortal man, he should have been injurious to God. But the reader may learn, whereby he was known unto john in the first cha. of john. This was a reasonable cause to refuse, and deny, seeing that Christ had no need of baptism: but in this john was deceived, that he weighed not, how that Christ did not desire baptism for his own sake but for other men's. Therefore Christ beddeth him to consider, what doth belong unto him that hath taken upon him the parson of a servant: because that willing subjection doth derogate nothing of his glory and renown. For although, john knew not his own office, and duly for a time, yet notwithstanding his error doth not let, but that he did his duty, both lawfully and duly. 15. jesus answered and said unto him: let it be so now, For thus it becometh us to fulfil all righteousness. Then he suffered him. jesus answered and said unto. E. Our saviour Christ, by these words doth not deny the words of john to be true, when he said, I have need to be baptised of the. but granteth the words of john to be true, yet nevertheless he doth infringe and put away the occasion of controversy which arose of those words, saying. Let it be so now, for so it becometh us to fulfil all righteousness. C. By this answer of christ, we may gather, why he would be baptized, because it becometh us (saith he) to fulfil all righteousness, To fulfil all righteousness in the scripture, is as much to say, as to fulfil the law. And so we may expound this place, that it behoved Christ, which willingly submitted himself to the law, to fulfil the same in all points. But better it may be understand on this manner. as if Christ should have said, Sease and leave of to speak of my dignity, neither is it my purpose at this time to reason which of us two, is the better: but rather we must look what our vocation requireth, and what God the father hath appointed unto us For Chryst used this general baptism, General and special Ba●…time. that he might in all points obey the will of his father: but he used the special baptism, that he might consecrated the same in his own body, that it might be common to us with him. Therefore he saith, so it behoveth us to fulfil all righteousness, as if he should say, I must in all things be obedient to my father. Thy baptism is appointed of the father, therefore although I am greater than thou, yet it so pleased my father, that I should receive baptism of thee, and should consecrated the same in my body, that they which receive me, and are in me baptized, should acknowledge me to be their brother, and fellow heir. Then he suffered him. The modesty of john. Here is to be noted the modesty of john, which by and by giveth place and obeyeth christ. For he contendeth no farther, but hearing reason, that so it become him, to fulfil all righteousness, (although before it seemed very absurd) is now persuaded, and baptizeth Christ. Even so Peter, which said, john. 13. Thou shalt never wash my feet, when he heard Christ say, except I wash thee, thou haste no part with me: by and by he said, Lord not only my feet, but my hands and head. M. Whereby we are taught, Error by ignorance is easily put away. that those that err by ignorance, when they know the truth, are easily persuaded. 16. And when jesus was baptised, he ascended out of the water, and behold the heavens were opened unto him. and he saw the spirit of God descending like a dove, and lighting upon him. And when jesus was baptised. M, Now the evangelist doth show unto us, how Christ was celebrated and authorized after his baptism. And behold the. C. The opening of the heavens, is sometimes taken for the showing forth of the glory of the heavens. But in this place it is taken for the visible separation and division of the heavens, so that john might see somewhat higher than the starry firmament, where the planets were. But to search farther what this opening of the heavens meaneth, or what it was, neither doth it pertain to the matter, neither is it necessary: because it is sufficient to know that this was a sign & token of the presence of God. Yet, where the Evangelists do say, that john saw the holy ghost, it is likely that the heavens were open, specially for his sake. Although it aught not to be denied, but that Christ in respect that he was man, was the more assured of his vocation. And to this effect do the words of Luke seem to serve, Chap. 3. which saith, that when Christ prayed, the heavens were open. M. But by the opening of the heavens here specified, is signified, that this is he, which should come from heaven, and should teach heavenly things, that is, he should show the will of his father to heavenly men. john. 3. For he that is of the earth, speaketh of the earth: but he which came from heaven is above all. Furthermore it is signified, that this is he, which by his incarnation and blood, should make agreement between humane things and heavenly things, as S. Paul writeth to the Ephesians, Ephe. 1 Collo. 1. and colossians. Thirdly it signifieth, that he is that same Christ which made unto us free passage and recourse to the throne of his grace, the gates of heaven, being by him broken open. To be short, that which was revealed to joseph in the vision, of the opening of the heavens, and of the ladder that from the earth reached thereunto, is declared from above by this inauguration and celebration of Christ. And he saw. C. Namely john: because by and by it followeth, that the spirit descended upon Christ. M. And john himself in an other place saith, I did not know him: but he that sent me to baptise with water, the same said unto me: john. 1. upon whom thou shalt see the spirit descend, and tarry still on him, the same is he which baptizeth with the holy ghost. And I saw, & bore record, that the same is he which is the son of God. Question. C. It may now be demanded, how john could see the spirit, We answer, Answer. that for as much as the spirit of God is dispersed every where, and filleth both heaven & earth, that the descension from heaven, is very unproperly applied unto it. the same we must judge also, as concerning the sight thereof. For although the holyghost be invisible by itself, yet notwithstanding it is said, that we see it, when as it showeth any sign of his presence. The spirit God can not be seen. john saw not the essence of the spirit, the which essence or being, can not be seen with man's eyes: neither did he see the virtue itself, which cannot be comprehended with humane sense, but only with the intelligence and understanding of faith: but he saw the shape of a dove, under the which, it pleased God to show and manifest his spirit. Metonymi●… ●…s a fygure●…●…ed denomination. as when Bacchus is put for wine. 〈◊〉 Venus for ●…chery. Therefore this is a metonymical kind of speech, by the which the name of a spiritual thing, is put for a visible sign. For as some very foolishly, and preposterously, do urge the letter, that they might include the thing in the sign: even so we must weigh & consider that by these means & phrases of speaking figuratively, is noted, the conjunction of the thing, with the sign. According to this sense & meaning, the bred of the sacred, and holy supper of the lord, is called the body of Christ, not because it is so, but because it doth witness unto us, that it is truly given us to eat. Furthermore we must call to mind that which we touched even now, that is, we must not fain and imagine the coming down of any notable or myralouse thing, that the holy Ghost should be sought in a sign, as though he were included in the same, as in a place: but we must satisfy & content ourselves with this, that the lord by his secret power doth show forth unto us by figures, whatsoever he promised. Descending. M. This coming down of the spirit of God, was made for this purpose in a visible shape to descend upon Christ, that the authority that he had from above, might be declared in earth. The like came upon the apostles, ●…es. 2. when they were sent to preach the Gospel throughout the whole world. And when the Apostles had laid hands on those that were ready to preach the Gospel, the virtue and power of the holy ghost was given to them by a visible sign, (which before they had received through faith, that the church as yet being rude, should be comforted, and that by the singular and visible gift of the spirit, they might be appointed to the work of the mystery, and instructed and confirmed in the same. ●…estion. Like a dove. C. It may be demanded why the holy ghost rather appeared in the shape of a dove, answer. then in fire. The solution of this question doth depend upon the analogy or similitude, of the thing sealed with the figure. We know what the Prophet attributeth to Christ, ●…ay. 42. when he said: A bruised reed shall he not break, and the smoking flax shall he not quench, he shall not cry, neither shall his voice be hard. Because of this gentleness of Christ, by the which mildly and lovingly, he hath brought sinners to the hope of salvation, the holy ghost descended upon him in the likeness of a dove. And in this sign is offered unto us the manifest pledge of sweet consolation that we should not be afraid to come unto Christ, which came not unto us in the fearful & terrible power of the spirit, but in the pleasant & amiable show of his grace. M. Also by the same is showed what Christ would work in the hearts of the faithful, namely the very same, which he himself saith: Be ye innocent as doves. Finally by this appearing of the holy ghost, is showed, what this heavenly king should be, how meek and loving: then what behaviour and disposition they should have, which should be regenerate, by the baptism of the holy ghost. C. Moreover, some more curiously, then profitable, do seek and demand, whether this dove were a perfect and sound body, or only an image and figure of a Dove. Luke ●…. For although the words of Luke do seem to affirm, that it was not the substance, but the shape of a Dove, yet notwithstanding, we can not appoint any certainty thereof. And coming upon him. M. That is to say, upon Christ. Question. C. Here it may be demanded why the spirit did then descend upon him, when as before he was replenished with the same. Answer. Esay. 61. Luke. 4. This question is answered with this place of the prophet, The spirit of the lord upon me, therefore he anointed me, to preach to the poor he sent me. For although Christ did excel in the singular grace of the spirit, even until the miracle: yet nevertheless he kept himself at home like a private man, until he was brought forth of his heavenly father. Therefore now when the dew time was come, in the which he should prepare himself to accomplish the office of a redeemer, he is endued with the new power of the spirit, and that not for his own cause so much as for others. For this was done by the providence of God, that the faithful might learn to embrace reverently his divine power, and that the infirmity of the flesh should not be contemptible and despised in him. And that was also the cause, why he differred his baptism till that he was thirty year old. Baptism was the beginning of the Gospel. Baptism was the beginning of the Gospel, therefore he took it when he began to preach the Gospel. For Christ preparing himself to preach the Gospel, began his office as well by baptism, as by the instruction of the holy ghost. The holy ghost therefore descending upon Christ, appeared unto john to teach that no carnal or earthly thing was to be found in Christ, but as a divine person to come from heaven, in whom the fullness of the spirit reigned. We know undoubtedly that he was God, manifested in the flesh: yet notwithstanding his heavenly virtue is to be considered in the person of a servant, and in his human nature. 17 And lo, there came a voice from heaven, saying: This is my beloved son in whom I am well pleased. And lo, there came a voice. M. Math. doth not say simplelie that a voice was heard from heaven, but that a voice came from heaven. C. For out of that division and opening of the heavens (which we touched even now) came this voice, whereby he might have the greater majesty. This is my beloved son. M. This testimony of the father being brought from the heavens to the earth, as concerning his son, hath a declaration of his will towards mankind, with a declaration also of Christ, the only begotten son of God. C. For the title of (son) doth only pertain unto Christ, truly and naturally: but yet the son of God was made manifest in our flesh, that by the same right that God was father unto him, he might make him our father also. Wherefore God bringing unto us a mediator, in the title and commendation of his son, doth show himself to be a father to us all. The Grek word doth signify more than my beloved son, in the superlative degree, my best beloved son. For Christ is so called, because when we were hateful and odious unto God, it was necessary that his fatherly love should flow from Christ unto us. M. As if the father should have said: He whom I have sent unto you, and caused to come in your flesh, is my only beloved son: In whom you may see how greatly I love mankind, and his salvation, wherefore see that you cleave unto him by faith. Ephe. 1 But S. Paul doth very well interpret this place saying: By his grace he made us accepted through the beloved. In whom I am well pleased. The Greek word doth signify a mind so inclined, that it hath a singular and ready good will and affection, separated from all anger and displeasure. C. Therefore it declareth that the love of God so resteth in Christ, that he doth give himself from him unto us, and not only to us, but to the very angels: not that they have need of reconciliation, who were never out of God's favour, but because they themselves clean not unto God, but by the benefit of the head. Wherefore he is called the first begotten of all creatures. Coloss. ●… Coloss. ●… And S. Paul in another place teacheth, that he came to set at peace all things both in heaven and earth. 2. Pet. 1. M. The Apostle Peter got the certainty of the faith & doctrine of Christ, by this testimony of the father, Math. 17 which was declared in the mount. Moreover this place teacheth us that none can reveal the son but only the father: according to the saying of Christ. Math. 11. None knoweth the son saving the father, and again. Math. 16. Flesh and blood hath not revealed this unto thee, but my father which is in heaven. Also he saith: john. 6. Not man cometh unto me except my father which sent me draw him. Wherefore we must pray unto God, that he will reveal unto us, and make us know his well-beloved son jesus Christ, in whom he is so well pleased, that whatsoever we ask in his name we shall receive the same, if it be according to his william. The four Chapter. THen was jesus led into the wilderness of the spirit, Verse. 1 to be tempted of the devil. Then was jesus led into. B. In this fourth chapter, the evangelist doth show that our lord was tempted, before he took in hand the office of preaching: M. Then what disciples in the beginning of his preaching he called unto him: Last of all, how at the first in Galilee, with going about, with teaching, and with healing those that were diseased, his name was spread throughout all Syria. M. Therefore immediately after baptism (as Mark saith) he was led or carried, Mark. 1. as it were from the mids of the people, and from the conversation of his former life, from those things which he (being subject to his parents) hitherto exercised, Into the wilderness. The wilderness was a place not inhabited, or void of men, for Mark saith, that he was among the beasts. C. For two causes Christ went into the wilderness, ●●rist went 〈◊〉 the wyl●…nes for 〈◊〉 causes. first, that after the fast of forty days, he might come forth as a new man, yea rather as a heavenly creature, to the executing of his office. Secondly being proved and tried, with nothing but temptations, he might (being thoroughly instructed in all points) prepare himself to so difficult and excellent an office. Know we therefore, that Christ (the spirit being his guide) was led away from the company of men, that he might when he came again appear, to be the chief doctor & teacher of the church, and the Ambassador of God, that he might rather be thought to be sent from heaven then to be taken out of some city, or from the company of men. Even so God took Moses into the mount of Sinai, when that he purposed to promulgate and set forth his land by his hand, and being taken out of the people's sight, was received as it were into a consecrated and holy place. Now it behoved Christ to shine no less with the notes of heavenly grace and virtue, ●…od. 24 than Moses, least that the majesty and authority of the Gospel, should be less than the force of the law. For if the lord did deck the doctrine being the minister of death, with so excellent dignity, how much more should he beautify the doctrine of life? And if the shadowed figure of God had so great light and brightness, ●… Cor. 3. how necessary was it then for his face and countenance, which appeareth in the Gospel with glittering beams to shine. Of the spirit. Bu. That is to say of the holy ghost, by the which even now he was declared to be the son of God. But all this is signified to be done by the providence of God, and not by fortune or chance, but by the council of the spirit to be governed. Not as though he wanted hitherto the direction of the spirit: but that now by the appearing of the spirit, and by his more manifest impulsion, he should do greater things. ●…arke. 1. Mark saith, The spirit drove him into the wilderness. Luke saith he was forced of the spirit, that we may understand, that now at this time by a special kind of mean, through the force of the spirit he took in hand higher things of greater and weightier charge. M. By this example we see, how that those which the spirit of God doth select and choose, to the glory of the divine office, are changed into other men, and by the spirit of God are driven and constrained to take great matters in hand, The force of the spirit. as we may for example see in Moses and David. To be tempted of the devil. C. Satan took occasion to tempt Christ by his hunger, as we shall here anon. But now generally we must see why God would tempt him. Matthew and Mark by their words do seem to affirm that he was led into the wilderness of the spirit, by the sure & determinate counsel of God, Satan the enemy of mankind. who no doubt would show in the person of his son, as in a clear glass, what a cruel & importunate adversary Satan is to the health & salvation of mankind. Whereby it came to pass that more sharply he assaulteth Christ, and useth all his force and power against him, even in this moment, which the evangelists do note: and that because he saw him prepared at his father's commandment to work the redemption of man. Therefore, than he resisted our salvation in the person of Christ, even as he doth cruelly bend all his might, daily against the ministers of the same redemption, the author whereof is Christ. But we must also note, that the son of God did willingly without cohersion, Christ suffered himself to be tempted willingly. take these temptations upon him which here are mentioned, and that he contended with the devil hand to hand, that by his victory he might 'cause us to rejoice and triumph. Therefore so often as Satan doth assault us, let us remember that we can by no other means sheylde and defend ourselves then by this bucler: and this was the cause in deed that the son of God suffered himself to be tempted, that he might help us, so often as Satan armed himself against us. Hebr. 2 M. For in that he was tempted himself, he can help them that are tempted. Therefore when he led a private life at home, we read not that he was tempted, but when he took upon him the office of a redeemer, he descended into the midst of the field, to take the quarrel in hand, in the name of his church. But if Christ was tempted in the common state and person of all the faithful, Temptations come not unto us by chance let us then well know that those temptations which we suffer, are not by chance, or at the will and pleasure of Satan, without the permission of God, but that the spirit of God is the cause of all our temptations, by the which our faith is tried. Whereby a sure hope is to be gathered, that God which is the chief overseer and moderator, will not be unmindful of us, but will help us at all such needs and straits which are to hard for us. But the words of Luke have more force, who saith that jesus being full of the holy ghost, returned from jordane: By the which he signifieth that he was then endued with more plentiful grace and power of the spirit, that he might be more strong and apt to the enterprise which he had in hand, neither in vain did the holy ghost descend upon him in a visible shape. Objection. But at the first sight it seemeth very absurd, that Christ should be subject to the devils temptations: because it is a great vice and infirmity, Answer. that causeth man to be tempted. First I answer, that Christ took our infirmities upon him, but without vice: furthermore, that nothing of his glory was any whit the more diminished, in suffering himself to be tempted, than it should be in taking our infirmities upon him. For this was the cause that he was made man, that taking upon him our flesh, he should take our affections also. But all the doubt consisteth in the first member or part, how Christ should be enclosed in our infirmity that he might be subject to the temptation of Satan, and yet nevertheless to be pure and free from all vice and sin. But truly this is no doubt at all if we call to mind the whole and perfect nature of Adam, in whom although the Image of God did shine, So many affections in man so many temptations also. yet nevertheless, he was subject to temptations. Moreover, look how many corporal affections there be in men, so many occasions doth Satan take to tempt them. And this is worthily thought to be the infirmity of man's nature to have his senses moved with those things that are before him: whereby it cometh to pass that Satan doth at no time set upon us, but he doth wound us, or at lest with some stroke or other hurt us. But the integrity of nature in this part, doth separate us from Christ. Howbeit, such a mean condition, as was in Adam, is not to be imagined, who had power given him only not to sin. But truly we know that Christ was so replenished with the virtue of the spirit, that the engines and darts of Satan could not once pierce and enter into him. Bu. Now as touching the text, Mathewe here calleth him the ●…uell, whom by and by he calleth Satan, that the Greek text which signifieth (devil) and the Hebrew text that hath (Satan) may be all one. In some places these two are joined together. Apoca. 1●… job. 1. b Zacha 32 Psal. 99 The old Serpent which is called the devil and Satan. where the Hebrew text doth allege this word (Satan) the lxx interpreters have altered it into (devil). Properly this name devil doth signify a privy accuser and slanderer, causing infamy, & betraying men. According to the etymology or force of the same word, john saith: Apoca. 1●… The accuser of our brethren is cast down, which accused them before our God day and night. But (Satan) doth signify an enemy, an adversary, & a hateful person. As David said: what matter is between you and me, for this day ye are become adversaries unto me. 2. King. 1●… The Latin text hath. Cur efficimini mihi hody in Satan. Math. 16 Even so to Peter he persuading Christ from the cross, it was said: Come after me Satan, for he was an adversary unto Christ revoking him from his father's commandment. 2 And when he had fasted forty days and forty nights, he was at the last an hongered. And when he had fasted. C. The fasting of Christ, and his departure into the wilderness, were done all to one effect and purpose. Neither did christ abstain from meat & drink, to give an example of temperauncy, but because thereby he might have the greater authority, and being exempted from the common company of men, might come as an angel from heaven, and not as a man out of the earth. For what virtue of abstinency was that, not to taste meat, to the desire whereof he was not once moved by h●…nger? For it is most sure, and the Evangelists do declare the same that he suffered hunger no otherwise than as if he had not taken upon him our flesh. Wherefore the fast of the holy time of Lente (as they call it) was mere foolishenes since it was appointed to the imitation of Christ. ●…he supersti●…us fast in ●…nte. Neither is there any such reason to persuade us more to follow this example of Christ at this day, than there was to move the holy prophets and fathers in times passed under the law, to follow the example of Moses fast. And we know that none remembered this. Also, almost for the same end, King. 19 God caused only Helias to fast in the mount, because he was a minister of the restoring of the law. ●…e devout ●…e of Pa●…es. They fain themselves to be imitators and followers of Christ, which observe and keep the fast of the holy time of Lente: For they so stuff their bellies at dinner, that at night they may easily go to bed without a supper. Are these like unto the son of God? Are these imitators of him? The fast of our fathers was far greater, yet it was in no point to be compared to Christ's fast. Moreover, neither Christ nor Moses, did observe this solemn fast every year, but both of them fasted but once in their whole life. But I would they had been contented with apish toys only, and not to have attempted to fashion themselves to his rule, with their feigned fasting, which was a wicked and most detestable deriding of Christ: for because they persuaded themselves, that it was a meritorious work, & a worshipping of God it was a wicked superstition. But this contumely towards God is not to be suffered, because they obscure and darken his singular miracle. Then they are injurious to Christ: because they detract from him excellency & deck themselves with his spoils. Thirdly they are enemies to the Gospel, from the which they take no small authority, except this fast of Christ be knowem to be his seal God did show a wonderful miracle when that he exempted his son from the necessity of eating: do they not with mad rashness imitate God, and seek to be like unto him, when that they think they are able by their own power and strength to do the like? Christ was marked to be known, with divine glory by his fasting: Do they not (he being rob of his glory) take away his excellency, when as they join themselves being mortal men to be fellows and companions with him. God appointed to the fast of Christ, this end, that he might seal the Gospel: now they which brought the same to an other use, did they not take away the dignity of the Gospel? Away therefore with this Cacozelia, or false, perverse, & apish imitation, which both doth pervert the council and purpose of God, and also the order of his works. But let the Reader note here that we speak not generally of fastings, the use whereof I would to God were oftener among us, (So that it were pure & holy as it aught to be) but our purpose and intent is to show for what end Christ fasted. He was at last a hongered. M. As if the evangelist should have said he hongered not before. For Christ fasted (as we have showed already) not as we fast, The miraculous fast of Christ. (which somewhile leave our ordinary and accustomed diet or far, somewhile less somewhile more, we take as occasion and custom shall serve) but far exceeding the custom and manner of men he fasted, abstaining wonderfully altogether both from bread and drink, finally from all kind of food to sustain human nature: for he lived that time among the beasts where was nothing to be gotten. It was necessary therefore that the human body should be preserved by his divine power, that he should live not only without meat, but also that he should not be a hungered so long as the appointed time of temptation endured. 3 And when the tempter came unto him, he said, if thou be the son of God, command that these stones be made bread. And when the tempter. M. Now Matthew beginneth to describe the order of the temptations of Satan. And first he called him the tempter, whom before he called the devil, whereby he admonisheth the faithful to take heed of him: as doth also the apostle Paul, 1. These 3. 1. Cor. 7. saying: Lest peradventure the tempter tempt you: and in an other place: Lest Satan tempt you. He is justly called by the name of Satan since the time, in the which he with a wily and subtle temptation, caused all mankind in our first parents, to be subject to death. C. Whereby also we may gather that those temptations which stir our minds to evil, Evil temptations come from Satan do only come from him. For where it is said that God doth tempt, that is done to an other end namely to try the faith of his servants, or else to punish the unbelieving, or at lest to make their hypocrisy (which love not the truth) to be openly known. P. But craftily the devil bringeth men to mischief or calamity, that he may lead them to desperation and blasphemy. These crafts and wiles of Satan, let us learn to know, that we may fly to our captain Christ the son of God; which fighteth against the devil, as it is written in Genesis. Genesis. 3 This seed shall tread town the head of the Serpent which agreeth with this saying of john. The son of God came to destroy the works of the devil. 1. john. 3. He said if thou Be thou son of God. M. This is the first temptation of Satan which is here described, with the which by occasion of hunger he setteth upon Christ. command that these stones be made bread, C. Here some ancient writers with slender reasons dallied. For they said that the first temptation was of gluttony. The second of ambition, and the third of covetousness. But very ridiculous it is, to refer that to the intemperancy of gluttony, when a man that is very hungry, doth desire to have meat, whereby he might sustain nature. Moreover what delicates or dainties do they say in bread, that he may be though so be very delicious and dainty, which was contented (as we say) with dry bread? But the only answer of Christ doth sufficiently declare, that the purpose of Satan was otherwise. For certainly the son of God was no rude, or inexpert wrestler, which knew not to shun the trips of his adversary, which being offered the foil on the right side, would not defend himself on the left. Therefore if Satan went about to deceive him with pleasures of gluttony, he had in a readiness the testimonies of scripture, with the which he might repel him and put him to flight. But yet he propoundeth no sache thing, but taketh this sentence that man shall not live by bread only, but by the secret benediction of God. Deut. 18. Whereby we may gather that Satan began directly with the saith of Christ, that the same being extinguished, he might constrain Christ to seek his living by perverse and unlawful means. And truly then he followeth us at an inch (as we say) when he assayeth to bring this to pass, that we distrusting God, may help ourselves otherwise then God's word doth allow. Therefore, the effect and sense of the words is this: Satan seeketh to mak●… us to dist●● God's pro●…fes. seeing thou seest thyself to be forsaken of God, it is time to look to thyself. Therefore make thyself meat, which God refuseth to help thee with. For although he pretend the divine power of Christ, by the which the stones might be turned into bread, yet notwithstanding this only he hunteth after, that Christ departing from the word of God, whatsoever he should have said, should have been discredited. To the purpose therefore Christ maketh answer, that man shall not live by bread only: as if he should have said thou beddest me seek some remedy, whereby I may help myself otherwise then God doth allow: And this were distrust, whereof there is no need, so long as God doth promise to nourish me. Thou Satan, dost bind his grace unto bread: but he on the contrary part witnesseth, that his grace is sufficient to nourish and succour us. Now let us consider what kind of temptation this was: surely such a one, with the which Satan daily fighteth against us. For the son of God would not suffer any unwonted temptation, but would fight in the same battle that we fight in, ●…iste our ●…uerer. to the end that we, being furnished with the same armour, wherewith he was armed, need not doubt of the victory, but that already we have the palm in our hands. 4 But he answered and said: It is written, man shall not live by bread only, but by every word that proceedeth out of the mouth of God. And he answered and C. First, this is here worthy to be noted, ●…s word ●…r weapō●…ate down ●…han. ●…c 6. that Christ taketh the scripture for his buckler, for this is the true kind of fight, if we covet to have the victory. Neither in vain doth Paul call the word of God the sword of the spirit. M. Christ could by his divine power have cast Satan into the bottomless pit: but for our sake, he would overcome his temptations, that his deceits should not only be frustrate, but also we that should follow, thereby might learn how to fight. A. That we being well appointed with the armour of the word of God might boldly resist our enemy the devil. C. Whereby also we may gather that the Papists having made a league, 〈◊〉 Papists 〈◊〉 from us ●…s word. and agreement with Satan (as it were) to cast out the souls of men, to th'end they may cruelly of him be destroyed, they suppressing the scripture, do despoil the people of God of their armour, with the which they might only defend themselves. For they which cast from them this armour, and exercise not themselves daily in the school of God, are worthy every hour to be in danger of the devil: to whom they do betray themselves. Neither is there any other reason why Satan should so spoil and overcome so many, were it not that God would be revenged on their negligence and contempt of his word. Now we must consider the testimony of Moses, which Christ citeth. Man shall not live by bread. M. By this word bread he understandeth all manner of food what soever we use, to the sustentation of our body: Look in the sixth chap. following. Some very falsely wrest this testimony of Moses, as if it had been said that the lives of men were not nourished with visible bread, but with the word of God. In some respect this is true, but Moses respected another thing. For when they had no other bread at hand, Man's lives consisteth not in bread. he showeth that Manna was an extraordinary food to the people, that by this document it might be witnessed for ever, that the life of men is not included in bread, but to depend at the will and pleasure of God. The word therefore in this place is not taken for doctrine, but for the decree, which god published to the defending of the order of nature, & to the nourishing of his creatures. Neither doth he reject men which are the workmanship of his hands, but for this cause he poureth life into them, God giveth life to man to sustain life in him. that once being given, he may daily sustain the same. The word is the virtue and power of God, by the which we be sustained as well without meat as with meat: whether he place any other thing in stead of meat, as Manna, which he gave to our forefathers: or nothing, as he kept and preserved Moses, Helias, and Christ so many days. C. So saith the Apostle, Hebr. 1. he ruleth all things with the word of his power. That is, all the world is preserved, & all the parts thereof abide in their proper state, at his beck and decree, by whom all things are governed. Therefore although we be fed by bread, yet we must not attribute our life to the virtue of the same, but to the secret power of his grace, which God inspireth in the bread to feed us. Bread is but the ordinary mean of life. Whereupon also it followeth that God, which useth the ordinary mean of bread to our sustentation, will otherwise (when it pleaseth him) feed us, that we may live. B. Therefore the answer of Christ, is in effect thus, Although I hunger, yet God by his power can preserve me still as he hath done hitherto without meat, that I shall not need to make these stone's bread. A. Neither is the power of my father tied unto bread. Man's felicity consisteth not in meat and drink. By this sentence of Moses, therefore their wickedness is condemned which count that their life and felicity to have aboundace and superfluity of all things pertaining to the body. Here also is reproved the distrust & wicked carefulness, which causeth us to seek after unlawful things. And to this point the answer of Christ is properly directed: that we must so trust to receive our food, and other things necessary to our life, that we pass not the bounds limited unto us. unlawful means aught to be avoided For if Christ thought it not lawful and meet to make bread of stones, contrary to his father's commandment, much less it is leeful to get our living by rapine, violence, murder, bribery, extortion, usury, and such like. We know it was said to Adam in the beginning. Gene. 3. Thou shalt get thy living in the sweat of thy brows. 2. Thes. 3. And Paul: He which laboureth not let him not eat. And again, if any provide not for his household, 1. Tim. 5 he hath denied the faith, and is worse than an infidel. And these places are written least that any man should take occasion to live idly, & refuse the labour of his hands which God hath appointed to get our living by. 5 Then the Devil took him into the holy city, and set him on a pinnacle of the temple. Then the devil took him. M. This is the other temptation of Satan, by the which what he went about, we may gather by the answer of Christ. Luke reciteth this in the second place, but the Evangelists meant not so to order the history, that they would observe and keep always exactly the order of time: but rather to gather the special things, that they might set forth as it were in a glass or table, those things which were most profitable to be known, as concerning Christ. This therefore shall be sufficient for us to know, that Christ was tempted three manner of ways. But which was the first, second, or third, it maketh no matter unto us. A. Here Matthew declareth that Christ was taken of the devil, and set upon the Pinnacle of the temple. E. But how he was taken and carried, whether by force, or by his own free will, following the Devil, C. Or whether he were carried through the air, or whether it were done by a vision, it is not for the godly to search. It may be that there was no small time between the first and second temptation, and between the second and the third, but that there was some distance: which is most likely, although by the words of Luke it is gathered, Luke. 4 that there was no long space between, because he saith, that Christ had rest for a tyme. Into the holy city. M. Luke calleth it Jerusalem, which in deed was the most corrupted city, Why Hie●…lem was c●…led holy. notwithstanding it was called holy, not of her own righteousness, but for the grace of God, because he would have the habitation of his name there. After this sort the Prophets called it holy, partly for the promises, and partly because of the holy things which the lord wrought there. Read the ninth chap. of Daniel. Daniel ●… Even so although we are sinners, yet we are the holy people of the lord, because of the name of God which we call upon. And this title aught to be a sufficient warning unto us, that with all our minds we should study true holiness. And set him on a Pinnacle. Bu. That is, upon the very shaft or steeple, being the highest place of the temple, upon the which commonly we set wethercockes for the wind. 6 And saith unto him: If thou be the son of God, cast thyself down headlong. For it is written, he shall give his angels charge over thee, and with their hands they shall hold thee up, that thou dash not thy foot against the stone at any tyme. And he said unto him. C. To this end the wiles and deceits of Satan did tend that Christ forsaking the ordinary means might tempt God. Before, the Devil sought to bring Christ into despair, because he wanted food, and the appointed means against hunger: now he stirreth him to vain glory and light credit, that he rejecting the ordinary means, which was at hand, might put himself in peril without necessity. We must ●…ther disp●… nor pre●… And as it is not meet for us to despair, when as we are oppressed with need and penury, but still with a sure trust and confidence to depend upon the providence of God: even so it is not lawful for us to exalt ourselves, and to reach farther than God would suffer us. Now let us note what was the drift of Satan in this point: Surely, to cause Christ to tempt God with foolish and ungodly rashness, in assaying what he was able to do by the power of his godhead. M. As if Satan should have said: For so much as thou dost so depend upon thy father's providence, that being a hungered, and in extreme penury, doubtest not, but that he will sustain thee, it is well: now cast thyself down headlong, that thou mayst the more show thyself to depend upon his providence: for there shall no peril come unto thee. Question. But wherefore doth not Satan go about to throw down Christ, rather than to persuade him that he would throw himself down headlong? Answer. The answer is this: Not man tempteth God which doth not willingly without necessity cast himself into danger, but against his will is brought thereto: furthermore the providence of God hath a care, God's proui●…ence. not of those which love danger, but of them which against their wills are in hazard. The subtlety of Satan. Therefore Satan when he tempted the sons of God, he seeketh not to throw them down perforce, or by violence into destruction, but rather that they themselves should willingly throw down themselves headlong into mischief. Furthermore, it is not in his power by violence to constrain the children of God. Satan can●…ot lay hands ●…olently on ●…e children of ●…od. To tempt it is permitted unto him, but to destroy it is not so. Hereby it cometh to pass, that he drowneth not the desperate against their wills, he hangeth them not, he cutteth not their throats, but by his temptations be bringeth to pass, that they do unto themselves such violence. For it is written. C. This malice of Satan is here to be noted, in that he abbuseth the testimony of scripture to bring death unto Christ, and to turn the bread into poison. For daily he seizeth not to use this craft: and the son of God in his own person would enter into this contention, which is a common example of all the Godly, that every one of them might learn to take heed to themselves, lest by the deceitful and false colouring of Scripture, they fall into the snares of Satan. Nor there is no doubt, but that the lord doth give so much liberty to our enemy, lest with negligence we should be to slow & dull, but that we might watch continually to beware of him. The Papists say the scripture is doubtful. But let us not be like unto preposterous men, which cast the scripture from them as a thing ambiguous, because that Satan doth falsify the same, as though we aught to abstain from meat, lest we should be poisoned. Satan doth profanate the word of God, and doth seek all that ever he can, to wrest the same to our destruction: but for somuch as the same is ordained from above to us for salvation shall the council and purpose of God be of none effect, unless the wholesome use thereof do perish, through our sluggishness? But this matter hath no need of any long disputation: Let us only look what Christ doth prescribe unto us by his example, which we must follow as a sure and certain rule. Doth Christ give place to Satan, most wickedly wresting the scripture? Nay, rather he doth boldly refel and confute the wicked calumniation of Satan, which he objected by the scripture. Wherefore so often as Satan doth seem to allege by his fallacis the scripture, and by the self same pretence wicked men setting upon us, to the end they might oppress our faith, let us borrow weapons from no other place to defend our faith then out of the scripture. For although this promise, (He shall give his angels charge over thee. etc.) doth pertain to all the faithful, yet notwithstanding specially it doth belong unto Christ, who, as he is the head of the whole Church, even so by his own right he doth govern his angels, and doth give them charge and care over us. The word of God is a sufficient weapon to drive away Satan. Wherefore Satan doth not deceive in this that he proveth by this testimony that the angels are appointed ministers and servants unto Christ, which should keep him and hold him up with their hands: but the fallation and deceit is in this, that he draweth the custody of angels to that which is uncertain and rash, The angels are Gods ministers to keep us. which custody is promised to the sons of god, so long as they keep them within their bounds and walk in his ways. God doth command us to walk in his ways, and then he doth promise that his angels shall keep us. Satan pretending the custody of angels, exhorteth Christ to cast himself down from the pinnacle headlong, as if he should have said: If thou cast thyself into the peril of death, contrary to the will of God, he will by the custody of his angels defend thee and preserve thy life. To conclude, The ordinary means must be used. the devil would have had Christ to try the power of his godhead, in throwing down himself, when as he might descend by the steres from the pinnacle, the which God would have us use, rather than to cast ourselves down and need not. 7 jesus said unto him, again it is written, thou shalt not tempt thy lord thy God. jesus said to him. M. Here our saviour Christ doth very well set and compare Scripture to Scripture, not to deny the Scripture which Satan brought, as though it were false, but rather to reject the which he falsely applied out of the scripture, saying: Throw thyself down. Although the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is so placed that it may be referred to both: He said again, or again it is written. Furthermore sometime it signifieth an iteration, sometime a contrariety. If it be referred to this word (said) it signifieth an iteration, for he answered before once, but if it be referred to this word (it is written) it signifieth then a contrariety. As if he should have said, on the contrary part, it is written: that he might set scripture against his scripture, not that he would deny the same (as it was said even now,) but that he might resist the temptation of Satan by the testimony of scripture. Thou shalt not tempt. B. This place is in the book of deuteronomy, Deut. 6. where as Moses doth warn the Israelites not to tempt the lord, as they did in that place which was called Massa and Meriba, Exod. 17 that is temptation. For there when they thirsted, they would prove whether there were a God among them or not, saying: Is there a God among us or not? C. Most aptly therefore doth Christ answer that the help which God promised there, is no otherwise to be hoped for, then if the faithful modestly commit themselves to him to be governed. Obedience is a trial of gods promises. For we can no otherwise assay the promises of God, then if we obey his commandments. But for so much as God is tempted by many kinds of means: in this place he is said to be tempted, when we forsake the ordinary means which are before our eyes. And they, which forsaking the means that God doth commend will try the power and strength of God, do even as if one should cut of a man's arms and his hands, Presumpti●… and after bed him set them on again and go work. Or as if a man having his limbs should lie still in the ditch and yet desire God to help him out. To be short, whosoever seeketh to try the divine power, whereas there is no necessity, he tempteth God, making his promises to none effect. M. So the jews tempted Christ saying: What sign dost thou show that we may see and believe thee? What workest thou? john. 6. Our fathers did eat Manna. etc. And in an other place, when as some of them tempting him, Luke. 11. required a sign from heaven. But this place which our saviour Christ allegeth, was spoken of Moses plurally, as thus, see that ye tempt not the lord your God, as ye did in the temptation. Yet he took no more than that which should serve for his purpose, leaving out that which followed. (as ye tempted in the temptation) because that did appertain to the children of Israel. 8 Again the devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory thereof. Again the devil took him. M. By the two former temptations, the tempter nothing prevailed. For Christ neither gave place to the hunger, nor to the subtle wresting of the Scripture amiss. Therefore now the enemy taketh another kind of temptation in hand. And showed him all the kingdoms of the world. C. This truly was a vision, yet we must note that it was not made by the imbicillitie and weakness of the nature of Christ, that Satan should stay his eyes, but rather by voluntary dispensation and sufferance. Furthermore, his senses were so pleasantly touched and stirred with the kingdoms of the world set before him, that his mind was nothing at all therewith touched: When as the lusts of the flesh, (as wild and untamed beasts) are carried headlong to those things that seem pleasant unto us. For Christ had the like sense and feeling that we have, but not his desire's and appetite so unruly and out of square. Nothing therefore is said here to be unworthy of Christ, although he were God nor nothing secret unto him. For it was necessary that his divinity for a time should be hid, that he might be subject to temptations. 9 And he saith unto him all these will I give thee, if thou wilt fall down and worship me. And he said unto him all these. C. The order of this temptation was, that Christ should seek for the inheritance which God had promised to his sons, from some other then of God himself: then being delighted with the pomp of the world might submit himself to Satan: with the which temptations we are daily assaulted. And here the thievish boldness of Satan, in stealing of holy things, doth show itself, in that he usurpeth the kingdom of the earth to himself, which pertaineth unto God. A. As more plainly by the words of Luke appeareth, where he saith. I will give thee all this power and the glory thereof, because they are given unto me, & to whom I will, I give them. C. And we with the same deceit must have no less contention daily: the which all the faithful do feel in themselves, and is more plainly perceived in the whole life of the wicked. For although we repose all our strength, and defence, all our riches, and profit in the blessing of God, yet nevertheless, our senses do provoke and allure us, to seek for the helps of Satan, as though God alone were not sufficient. For the chief part of the world, taking away from God the empire, and rule of the earth, do persuade themselves that Satan is the giver of all good things. Whereby it cometh to pass that they are addict and given to evil practises, to rapine, and to all kind of deceits. They truly with their mouth desire God to give them their daily bread, but no farther then with their mouth, because they make Satan the chief in distributing the riches of the whole world. M. Moreover the bishop of Rome doth imitate this lie of Satan, The Pope & Satan in ambiton and lying are alike which saith that the power and empire, both of heaven and earth, is given unto him, that also he hath by right the dispensation of kingdoms, and that by his liberality it came to pass that the empire came to the Germans. If thou wilt fall down and worship. C. This is the spirit which from that time requireth to have divine honour of mortal men, in the which, because of his pride, he was cast down from heaven into the inferior parts. He prescribeth this condition to his subjects, to whom he promiseth earthly power and glory, that they may worship him. And this was the chiefest cause of worshipping of devils, that thereby they were promised to have the kingdom & rule of this world. 10 Then said jesus unto him, avoid Satan: for it is written, thou shalt worship the lord thy God, and him only shalt thou serve. Then said jesus unto him. B. As in the former temptations, Satan signifieth an adversary. so even in this Satan persuaded to do that which was wicked, & farther he exalted himself above god. For this cause, Christ only seeking his father's glory, doth more sharply give him the repulse, & called him Satan (that is an adversary) which even now openly went about to withdraw him from God and to worship him. C. Luke hath: Come behind me Satan. Wherefore some very fond trouble themselves about the adverb when as it was said to Peter: vade retrò, Math. 16. that is, come back, as though Satan also heard not the same, for Christ simplely bed him depart. For it is written. C. Christ defendeth himself with scripture, not as with a target or shield made of straw or rushes, but with a bucler as it were of brass and steel, citing the testimony out of the law, that one God only is to be worshipped. Deut. 6. And now by the application and circumstance of this present place, we may gather of what force, and wherefore the worshipping of God is appointed. The Papists deny only God to be worshipped. The Papists, when that they deny only God to be worshipped, they with a false comment and interpretation, do shift and falsify this place and the like. They grant that the divine worship, ought to be left unto God alone: but they attribute and give a certain service to the dead, to their bones, and Images. But that frivolous and vain distinction being rejected, let us consider that Christ doth challenge only to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoration, by the which we are admonished to have respect rather to the thing itself then to the word, so often as there is any mention made of the worshipping of God. The Scripture commandeth to worship God alone: We must look to what end it so commandeth. Idolatry. If man do take any thing away from his glory, and ascribeth the same to the creatures, it is a robbing and violation of his divine worship. And this is manifestly seen to be done, when as we attribute those benefits that we receive to creatures of the which God in deed will be acknowledged to be the author. But now, as Religion properly is spiritual, and the confession thereof pertaineth to the body: even so not only the internal worship is due solely to God, but also the external show and testimony of the same. M. Furthermore against temptation, this word (fear) is changed into the word (worship) where as the sense is all one. For to worship God and to fear God, are both of such like piety and godliness, that very well the one may be taken for the other. Again this word (only) is not in the Hebrew text, but the three score and ten, interpreters used the same, and that worthily. For Moses speaketh there, Why God must be only worshipped. not simplely, that as concerning he is God, he is to be feared and worshipped, (which peradventure no man will deny) but that he is therefore to be feared and worshipped, because beside him there is no other God. Whereupon immediately it followeth, Deut. 6. ye shall not go after strange Gods of the gentiles. 11 Then the devil forsook him, and behold the angels came and ministered unto him. Then the devil forsook. C. Luke expresseth more, saying: All the temptation being ended, as if he should have said. Christ had not rest and quietness, before that he was exactly proved & assayed with all kind of temptations. Moreover he addeth that Christ was left for a time, that we may know that the rest of his life was not void of temptations: but the power of Satan was stayed from above, least importunately he should be troublesome unto Christ, even as God doth commonly deal with those that are his. Temptations are but a trial for a time. For if at any time he suffer them to be vexed, after a little temptation, he doth somewhat assuage and slake, that they may breath a while and call their minds and spirits unto them: notwithstanding he doth not spare them lest they should be careless and sluggish, but doth as it were prepare them to a new battle. Nevertheless, we must always resist him boldly, and that with faith, as Peter teacheth us, 1. Pet. 5. that being always overcome he may depart from us. The affections truly and motions of Satan are never wanting: but the lord hath him bound that he can exercise his deceits no farther than he will suffer him: Moreover we have a promise, God is faithful and will not suffer you to be tempted above your power, yea even in the midst of temptation he will make away for us, 1. Cor. 13. james. 4 by the which we may escape. In fine, let us resist the devil and he will fly from us. And behold the angels. C. This, is to be referred to Solace and comfort that Christ might know that his father had a care over him and also that he wanted no safe munition and defence against Satan. For the wilderness might be an increasing of sorrow, when as he was deprived from the company of men, and led his life among the wild beasts. Neither must we think that Christ at any time, was forsaken of the angels: but that there might be time and place given to the temptation, the grace of God, for a while (though it were present with him) was hid from him in respect of the flesh, according to the sense and feeling thereof. M. By this place let us learn, that those which constantly resist the temptations of Satan, shall never want the aid & help of god: but in the very moment, when danger approacheth, they shall be sure to be delivered. 12 When jesus heard that john was taken, he departed into Galilee. When jesus heard. M. After the description of the victory of Christ, (which he gate of Satan the tempter) the Evangelist consequently goeth forward to declare the beginning of the manifesting of him, and of his preaching. And first of all, he showeth whither he went when he came out of the desert, namely into Galilee: but after this sort, that he showeth a reason why he abode in jewery. ●…p. 3. That john was taken. C. Luke only showeth the cause why Herode did caste john into prison. joseph saith, that he was cast into the prison of Macheron, because that Herode feared the tumult of the people, and new matters: because his authority was suspected. But we shall gather the certainty of this history out of the Evangelists to whose testimony we must stand. He departed into Galilee. M. The Greek word sometime signifieth to return, sometime to depart, and to slip privily away, when danger is at hand. Luke in his text hath, And jesus returned in the power of the spirit into Galilee: ●…p. 4. the which kind of speech, is first of all to be noted. For it maketh great matter, that we imagine no earthly or humane thing in Christ: but the heavenly power in him, & the divine virtue always come to our remembrance, and occupy our senses. Moreover the narration of john, doth not seem to agree with these, who saith, that Christ and john at one time, took in hand their office of teaching. We must note, that Mathewe, john. 3. Mark, and Luke, did pretermit with silence the short space of that time, because as yet the race of john was not ended, that is, the preparation, to receive the Gospel of Christ. And truly although Christ had done the office of a teacher within that time: yet notwithstanding he began not properly the preaching of the Gospel until he had succeeded john. Wherefore the three Evangelists do grant and assign, not absurdly that time, to the ministry of john, by the which he prepared disciples unto Christ: as if they should have said, the morning giving place, the son ariseth. 13 And left Nazareth, and went & dwelled in Capernaum, which is a City upon the sea coasts in the borders of Zabulon and Nephthalym. And left Nazareth. M. Why did Christ, leaving his own country, go to Capernaum? Luke in his .4. chapped. showeth. The ingratitude of the country drove away Christ, the Nazarytes did not believe Christ, because he was known unto them. Furthermore they were offended with him, because he reprove them, and therefore they went about to cast him down headlong. He therefore himself, truly saith of them, A prophet is not accepted in his own country. This disease hath been of long time, as christ taught, by the examples of Elias, and Elizeus, and we ourselves also, have experience of the same. For those things which are best, common, ancient, Things familiar unto us, are not esteemed. plentiful, and familiar, are dog cheap (as we say) and of no reputation. This happened not to the prophets, & Christ alone, but to all the gifts of God. Such is our wickedness, which deserveth to be deprived of the gifts of God, till such time we be more desirous of the. Therefore by this example of Christ, we are taught, to depart for a time (if we may) when that the furor of the wicked rageth against the ministers of God. A. For as before, our lord avoided the outrageous cruelty of Herode, so now he escheweth the rage and madness of the Nazarytes. And dwelled in Capernaum. M. That is, often times he abode there. Wherefore being rejected of the Nazarytes, the Capernaites receive him. So that we see, there wanteth no place to those, which are banished for the truth of God. This city got a wonderful gift, and a great prerogative, above all other cities: beside this, a singular commodity for the knowledge of God, by the presence of christ. But it used not this gift well, Math. 11. as we shall see anon. Which is a city upon the sea coasts. M. The Hebreus call the meeting, and gathering together of many waters, the sea, and therefore the lakes, and marshes by them are called the sea. So the lake of Genefar, is called the sea, and Caparnaum, a city bordering upon the sea coasts, because it is near unto that water, where the ends and borders of Zabulon, and Nephthalym do meet: or else Nazareth should be nearer to the sea Mediterrane, than Capernaum: lest some should think, that the city was for that cause, said to border upon the sea. 14. That it might be fulfilled which was spoken by the prophet, saying. Question. That it might be full. M. Why did Christ return out of Iewrye, into Galilee, and for what cause, leaving Nazareth, came he to Capernaum? What is that therefore that Mathewe saith, he left Nazareth, & came to Capernaum, that the saying of the prophet might be fulfilled? The answer. Answer. It is no rare or unwonted thing, that those things which are done by divine power, are done for certain humain causes. For it was so appointed of God, that in this region Christ should set forth his light. First, because when john was taken, he went into Galilee: then because of the ingratitude of the Nazarites, he left his country, and went into Capernaum. But as concerning the fulfilling of the scripture, Chap. 2 verse. 15. we have spoken before. 15 The land of Zabulon, and Nephthalim, by the way of the sea beiond jordan, Galilee of the gentiles. The land of Zabulon. A. This place is taken out of the .9. of Esay. C. But Mathewe seemeth to abuse the testimony of the prophet in an other sense: yet if we way and consider the true meaning of the prophet, the appliing of the same to this present place, shallbe very apt and easy. For after that Esay had spoken of the great calamity, and destruction of the people: to comfort them again, and to adjoin joy with sorrow, he promiseth that when they are brought to extremity, there shall a deliverance come, which shall drive away the darkness most uncomfortable, and restore unto them again, the perfect light of life. The words of the prophets are these. Out of such adversity he shall not escape. Esay. 9 Even like as in time past, it hath been well seen, that the land of Zabulon, & the land of Nephthaly (where through the sea way goeth over jordane, into the land of Galilee) was at the first in little trouble: but afterward sore vexed. The people that walk in darkness have seen great light. At this time the people of Israel were in double calamity, and, both the ways oppressed. first, 4. King whereas they were brought into exile by Tyglath peleser, being in number .3. tribes, or there abouts. 4. King Then whereas Salmanasar cut of the whole kingdom of Israel. The third calamity remaineth in the latter end of the .8. chap. which the prophet saith, should be most cruel of all. Now in the words which we have rehearsed, there followeth a mitigation: namely because God will stretch out his arm over his people, to defend them, death shall be now more tolerable, than the diseases at the first, saith he, although all the people shall be destroyed, yet notwithstanding, the shining light of grace shall bring to pass, that there shallbe less darkness in this later destruction, then in the double ruin and destruction of the ten tribes. Forasmuch as therefore he doth promise' the instauration, and reedicting of the whole church, it must needs follow, that he comprehendeth the land of Zabulon, and the land of Nepthalim, and Galilee of the Gentiles, in the number of them, whose darkness of death, is to be changed into the light of life. The beginning of this light, was as it were the dawning of the people's return out of Babylon. At the length arose Christ, being the son of righteousness, with perfect brightness, which wholly abolished the darkness of death by his coming. Therefore Paul showeth us, that the same which was spoken by the prophets, was fulfilled in him, saying. Awake thou that sleepest, 〈◊〉 5. & Christ shall give thee light. Now, since we know that the kingdom of Christ is spiritual, 〈◊〉 is our it is necessary that the light of his salvation, which he offereth, and what help so ever we have at his hands, should be according to his nature. Whereby it followeth, that our souls are overwhelmed in the shadow of everlasting death, until he doth illuminat them with his grace. But as concerning the destruction of the Gentiles, the prophet sufficiently showeth. But what the state and condition of mankind was, until the coming of christ, it is described as it were in a glass. M. For those thick darcknesses do take place, where so ever that light of the grace of Christ doth not shine. ●…na. 13. This darkness doth engender all kind of wickedness, which the apostle calleth the works of darkness: Galilee of the Gentiles. C. This lower Galilee, was called Galilee of the Gentiles, not only for the adjoining to tire & Sydon, but because that there the jews and the gentiles were mingled together, out of the which specially, ●…ing. 9 David had granted to king Hiram certain cities, to declare, that the light of the Gospel should be carried also to the Gentiles. jesus spoke unto Paul thus, Delyveringe the from this people, and from the Gentiles, unto whom now I sand thee, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, ●…ct. 6. that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith, that is toward me. 16. The people which sat in darkness, have seen great light: and to them which sat in the region and shadow of darkness, is the light sprung up. The people which sat in dark. M. The apostle Paul most plainly declareth what it is to sit in darkness and in the shadow of death, saying. Remember that ye being in times past Gentiles in the flesh, were called uncircumcision, from that which is called circumcision in the flesh, which circumcision is made by hands: remember I say, that at that time ye were without Christ, being aliens from the common weal of Israel, and strangers from the testaments of the promise, Ephe 2. having no hope, & being without God in this world. Saw great light. C. That they which sat in darkness are said to see great light, so sudden and manifest a change, doth amplify and enlarge the greatness of the divine saving health. john. 8.9. and .12. M. Christ doth call himself the light of the world. The property of the light is to drive away the darkness, and to lighten those that are in the same. So, Christ is the true light of the world, john. 1. which lighteth every man coming into the world, that is, he putteth away the darkness of our minds, he openeth the secrets of our hearts, and by his holy spirit, he maketh us to have perfect knowledge of God. In the region and shadow of death. S. He calleth it the region and shadow of death, according to the manner of the Hebreves a region, in the which there are dark clouds, even as in hell. The shadow of death, is the coming of present death, yea even the very terrors of death, and it signifieth a continual trouble of consciences. Is a light sprung up. A. To see the light, and to have the light to shine up-upon any man is all one. 17. From that time forth jesus began to preach and say, repent, for the kingdom of heaven is at hand. From that time forth. C. Mathewe in this place doth seem somewhat to differ from the other two Evangelists, Mark, and Luke. For after he said, that Christ leaving his country, went into Capernaum, at length he toucheth the beginning of his preaching: but Luke and Mark say, that he taught openly in his own country. A. For thus saith Mark. After that john was taken came jesus into Galilee, preaching the Gospel of the kingdom, and saying: The time is fulfilled, Chap. ●…. and the kingdom of God is at hands: repent and believe the Gospel. But Luke saith. And jesus returned by the power of the spirit into Galilee: and the fame of him was spread throughout the whole region, Chap. 4 and he preached in their synagogges, and was commended of all men. But the solution of these, is easy & soon gathered. For the adverb of time, which Matthew hath, ought to be referred, not only to the next member, but also to the whole sum of the narration. Therefore Christ, by his coming into Galilee, entered and began his race. Repent, for the kingdom. C. The somme & order of this doctrine, Chap. 3. differeth nothing from that which john used: of the which we spoke before. For it consisteth of two parts, of Repentance, and of the preaching of grace and health. He exhorteth the jews to conversion and amendment of life, because the kingdom of God was at hand, that is, because God would take in hand himself, to govern his people, with full and perfect felicity and blessedness. Mark, a little otherwise saith. The kingdom of heaven is at hand, repent and believe the Gospel: notwithstanding, even in the same sense that Matthew writeth. For speaking before of the restoring again of the kingdom of God to the jews, he exhorteth to repentance and faith. Math. 10. A. Christ himself commandeth his apostles to preach the like. Luke. 9 See that ye preach, saying, the kingdom of heaven is at hand. and again: Luke. 10. he sent them to preach the kingdom of God. Also: say unto them, the kingdom of God is come upon you. And again: Luke. 24. Repentance, and remission of sins, must be preached in his name. Mark. 6. The which commandment the apostles obeyed. For when they went forth they preached, Acts. 2. repentance. But Peter said unto them. Repent and be baptized, every one of you, in the remission of sins And again. Acts. 3. Repent and convert, that your sins may be done away. Acts. 20. Notwithstanding, it may be demanded, forasmuch as Repentance dependeth upon the Gospel, why Mark did separate the same from the doctrine of the Gospel. We may answer two manner of ways. For God sometimes doth so bed us amend our lives, that he only saith, the same must be changed into a better: afterward he showeth, that conversion and newness of life, is the gift of his holy spirit: that we may know how we are commanded not only to do that which is our duty, but also that the grace and virtue of obeying, is with the same offered unto us. If after this manner we understand that which john preached of repentance, the sense and meaning is, The lord commandeth you to turn unto him: but because of yourselves, you can not do it, he promiseth his spirit of regeneration. Wherefore you must receive this grace by Faith: although the faith which the Gospel requireth, aught not at all to be restrained to the gift of renovation or renewing, but specially it doth belong to remission of sins: For john joineth repentance with faith: because God doth reconcile us to himself, to be worshipped and honoured of us as a father, in holiness and righteousness. Furthermore it is no absurdity to say, that to believe the Gospel, is as much, as to embrace and receive free iustificacation & righteousness. For often times in the scripture, this special relation between faith & remission of sins is had: as when it teacheth, that we are justified by faith. Both ways we may expound this place, but the beginning is sure and ratified, that free salvation is offered unto us of God, that being turned unto him, we may live to righteousness. Therefore he promising to us mercy calleth us to the denying of our flesh. 18, As jesus walked by the sea of Galilee, he saw two brethren, Simon whose sir name was Peter, and Andrew his brother, casting their nets into the sea (for they were fishers.) As jesus walked. M Here the Evangelist in few words toucheth the calling of certain of his disciples. Luke. 5. C. But because this history is placed by Luke after the two miracles which we shall see anon, it grew to a common opinion, that the miracle which he declareth, was showed within short time after they were called by Christ, to be his disciples: but the reason which moveth them thus to think is of small force. For it was not the Evangelists intent and sheet-anchor to make by a sure & distinct order of times, a yearly chronicle. Whereby it cometh to pass, that the order of days being neglected, they thought it sufficient, orderly to gather the special acts & deeds of christ. They had a consideration of years, that it might be apparante to the readers, how Christ performed his race, during three years, from the beginning of his preaching, until the time of his death: but those miracles that happened at that time, they set together at their pleasure: as shall apere hereafter by more examples. But now it is manifest and plain, ●…rke. 1 ●…ke. 5. by many arguments, that this same history is showed of Mark & Luke, which is here declared of Matthew: among which arguments, let this one suffice the contentious reader, that these three with one consent, at length do teach that Peter, and Andrew, james, and john, were made apostles. If they were called before, it should follow that they were Apostatas, which, forsaking their master, and despising their calling, return to their former kind of life. This is only the difference, between Luke and the other two, that he only reciteth the miracle which they omitted. But this is no unwonted thing to the Evangelists, to touch one part of an act, and to pretermyt many of the circumstances. Wherefore it is no absurdity if we say, that two pretermitted the miracle which one rehearseth. And we must not be unmindful of that which john saith: that among the innumerable miracles of Christ, there was a special part chosen, which should serve & suffice to the confirmation of our faith, ●…n. 20. and to the probation of his divine power. No marvel at all therefore, if Mathewe and Mark do not so at large show the calling of the four apostles, as Luke, who taketh in hand to show the occasion of their calling, as there at full we may read. Simon whose surname. A. To this Peter Christ said, thou shalt be called Cephas. which by interpretation signifieth Peter. ●…n. 1. Also Mark hath, whom he named Peter, ●…ke. 5. ●…e. 6. and Luke hath in like manner the same words: That we might understand that this Apostle had a peculiar name given him of Christ, to signify unto us, that a constant faith and confession is requisite to be in us: or else of a rock, he obtained his name. Math. 16. Thou art Peter, and upon this rock I will build my church. And Andrew his brother. Of this Andrew, read the first of john. casting their nets, for they were fishers. E. The Greek word doth not signify a fisher, of the fish, but of the sea. Here we may see what manner of men the lord called to the ministry of his word. C. Dull idiots they were truly that he chose, The rudeness of Christ's disciples when they were called. which were not only rude of wit, but also void of learning: whom he so garnished, and renewed with his holy spirit, that they excelled all the wise men of the world. So it pleased him to abase and beat down the pride of the flesh, and to give a wondered show of spiritual grace in their person, that we might learn to crave and beg the light of faith from heaven, Wisdom cometh not by our own industry. knowing that by our own industry and labour, it will begotten. M. Wherefore Paul saith to the Corinth's, Behold your calling brethren, how that not many wise after the flesh, not many mighty, not many of high degree are called, 1. Cor. 1. but God hath chosen the foolish things of the world to confound the wise, because no flesh should rejoice in his sight. Again in the acts. When they saw the boldness of Peter, and john, and understood that they were unlearned and lay men, Acts, 4. they marveled, and they knew them, that they had been with jesus, and beholding also, the man that was healed, they could not say against it, Behold here the adversaries of Christ, being learned, wise and mighty, are amazed and confounded at the doings of simple men, neither can they find any thing to gainsay them. But because, (when he chose those that were unlearned and rude) he did it not to leave such behind him always, The ignorance of the apostles, is not an example for blind guides, in these days we can not at this day take it for an example, to choose and ordain such pastors and ministers into the church, as must after their election go to school, to learn to do their duty. We are not ignorant of the rule prescribed by the mouth of Paul, 1. Timo. 3. & Tit. 1. who commandeth to ordain none, but such are apt to teach. Neither truly did Christ chose such, as though he did prefer ignorance before learning, as certain frantic and mad men persuade themselves, rejoicing in their ignorance, & thinking the more ignorant that they are, the liker to be to the apostles. Not, God would in the beginning elect and choose contemptible and simple men, Why christ chose such as were ignorant to beat down their pride, which thought that heaven was not open unto unlearned men, but he adjoined Paul a companion to fisher men, Acts. 22. which was diligently instructed, and brought up, even from his childhood 19 And he saith unto them follow me, and I will make you fisshers of men. Osee. 11. And he saith unto them. B. Here is the saiinge of the prophet Osee fulfilled. They shall walk after the lord. And jeremy, saying. jere. 3 You shall call me father only, and not shrink from me. And I will make you fisshers. M. The apostles are not called to preach out of hand but that in travailing abroad with the lord, they should be hearers and seers, of all those things which he spoke and did. For as yet they were rude and ignorant of divine things, and therefore first they were to be instructed & framed to the same purpose. C. But although it pertain not to the purpose to make any long disputation or inquisition about the reason of the metaphor, because it was taken of a thing present, notwithstanding very aptly it was applied of our saviour Christ to fishing, when as the matter was, as concerning the preaching of the Gospel: because that men, being strayers & wanderers in this world, are gathered together by the Gospel, as in the vast and confused sea. But the history of the which john maketh mention in his first chapped, differeth from this: as may easily be gathered by the order of the text. 20. And they, straight ways, leaving their nets followed him. C. first of all, here appeareth the great force of the voice of Christ: not that the voice only doth so effectually pierce into the hearts of men, but because the lord doth compel and force those. whom he will draw unto him, by the inward working of his spirit, to obey his voice. M. Christ speaketh unto us by the ministers of his word, The out●… calling is 〈◊〉 thing, w●…out the in●…uall. the which can nothing at all profit us, except he touch our hearts. C. Secondly the readiness in obeying the voice of Christ, is to be commended in the apostles, who prefer the calling of Christ before all the business in the world. This example specially belongeth to the ministers, The dilig●… that aught be in ministers. who forsaking all other business, aught to give themselves wholly to study, & diligence in profiting the church. 21 And when he was gone forth from thence, he saw other two brethren, james the son of Zebede, and john his brother, in the ship with Zebede their father, mending their nets, and he called them. A. Here Mathewe showeth the calling of the sons of Zebede, in the which, the self same things are to be observed which were noted in the calling of Andrew. For they had all one trade of living, that is, they were all poor fisher men. 22 And they immediately, left the ship and their father, and followed him. M. Why did they all this? certainly to follow Christ, and to be instructed and taught of him, how to become fishers of men. Neither did they seek their own profit. For it was impossible to look to their worldly affairs, and unfeignedly to follow Christ, who went every where preaching and teaching. 23 And jesus went about all Galilee, teaching in their synagogges, & preaching the Gospel of the kingdom, and healing all manner of sickness, and all manner of disease, among the people. And jesus went about. C. The self same miracles doth the Evangelist Matthew rehearse in the .9. cha. following. But it is no absurdity at all (when as Christ ceased not at no time to show almost innumerable miracles) twice or thrice to touch them briefly in general. All Galilee. B. Behold how this region, which sometime was base, dark, and oppressed, with the shadow of death, is now lightened with the bright son of righteousness, and is also become glorious. teaching in their synagogges M. According to the Greek word, it is called a Synagogge, ●…ynagogge ●…at it is. and to the Latin word, a place for the people to assemble together to here divine matters: by the which name also, the places for the assembly of Ecclesiastical persons, are called. In these places Chryst taught, least he should seem to do any thing in secret, as one that suspected his own doctrine to be evil: furthermore least he should be thought to condemn that custom, of the meeting together of the people, The which custom was given to the people from God, to the exercysing of godliness, & to the reading of the law For it is written, Moses of old time hat●… in every city, them that preach him in the Synagogges, when he is read every Sabbath day. C. Here therefore we must note, ●…tes. 15 that Christ rested in no place, that he might sow the seed of the Gospel every where. ●…e office of ●…icars of ●…yste. This truly is the office of the vicar's of Christ, so to walk a progress, that they call sinners to life by the doctrine of salvation, if they seek to prefer Christ, rather in deed then in name and dignity. But what did Christ preach? The Gospel of the kingdom. Here is to be noted the epitheton or title of the Gospel. The which title also Mark addeth unto it. ●…p. 1. For hereby we learn, that by his preaching the kingdom of god is erected and set up in earth, 〈◊〉 gospel of ●…ingdom. and that God doth rain by no other means among men for their salvation. Whereby it appeareth how miserable the state and condition of men is, without the Gospel. Matthew therefore doth separate the perfect and everlasting blessedness, from the prosperous and pleasant things which are in this life. C. The Gospel of the kingdom is preached, when we are admonished of our misery, and when christ is offered unto us, who delivereth us from the kingdom of sathan, and sanctifieth us in the obedience of God. And healing all manner of sickness. C. In that Mathewe saith, that he healed all sicknesses, we must understand, he meant all kind of diseases, what so ever they were. For it is certain, that all were not delivered from their diseases: but there was no kind of diseased person brought unto him which he healed not. 24, And his fame spread abroad throughout all Syria, and they brought unto him all sick people that were taken with diverse diseases and grypinges, and that were possessed with devils: and those which were lunatic, and those that had the palsy, and he healed them. And his fame spread abroad. M. This was done not only that the name of christ should be famous in jewry, and in Galilee alone, but also among the Gentiles. For although the time of the calling of the Gentiles was not yet come, notwithstanding the way of Grace was prepared unto them. And truly the blindness of the jews must needs be great, which so obstinately rejected the saviour sent unto them, so manifested with the light of his divine grace, The fame of Christ. that his fame was spread throughout all Syria. And they brought unto him all. M. This fame, which was spread throughout all Syria, as concerning the deeds of christ, may be proved, in that the Syrians brought out to him all the diseased: The two special things that christ did. By this it may appear that our saviour Chryst did two things in especial, that is to say, He preached the Gospel of the kingdom, and he healed all those that had infirmities. By the first benefit, few were moved, by the second very many. These brought their sick, seeking to have them cured: We all seek more for the health of our bodies than of our souls. but as concerning the doctrine of life, there is no mention that they sought after that, where as it was the true medicine of life, in the which might be seen the crooked and perverse nature of men. For he which is sick in body, will without blushing disclose his grief and disease unto the physician: but he which is sick in mind, Dissimulation doth endeavour to hide his vice, and often times doth cloak the same, with the show of virtue. If he be easily provoked to anger, he pretendeth the name of zeal: If he disdain sinners, he will seem to love righteousness: if he be fearful, The cloak of hypocrites. he feigneth himself to be very ware: If he be nigardely, he would be counted to have a care over his household. If he be proud, he would deceive the eyes of men with a cleanly cloak. And if he be obstinate: he would be thought constant. So that in deed, we seek to cloak & hide all the diseases of the mind, so far is the care of spiritual health from us. The physician of the earthly & corruptible body, shall not want for no price, if he will minister medicine: but as for the heavenvly physician, few or none regard him. That were possessed with devils, & were lunatic. C. He reckoneth up the special kind of diseases, in the which Christ exercised his power. The scripture calleth not all them generally possessed with devils, which are vexed of the devil, but those which are sold unto sathan, by the secret vengeance of God, that he may possess their mind and senses. They are called Lunatic, the force of whose disease, doth increase or decrease, according to the inclination of the moan, such are they that have the falling sickness, the frenzy, and such like. Now for so much as we know that these kind of diseases, are not curable by natural remedies. it followeth that by them the dignity of Christ is proved, for so much as he most miraculously cured them. 25 And there followed him great multitudes of people from Galilee, and from the ten cities, and from jerusalem, and from jewery, and from the regions that lie beyond jordane. A. By this it should appear that Christ was known more & more unto the world. So excellent was the beginning of his preaching of the Gospel, and so great was his fame, that this great multitude followed him, from place to place. The fifth Chapter. WHEN he saw the people, he went into a mountain, and when he was set, his disciples came unto him. When he saw the people. Chap. 6. C. This sermon of Christ differeth not from that which is in Luke. They which think otherwise, read the words of Luke preposterously, because Christ descended into the plain field, & because, he casting his eyes upon his disciples, spoke after this manner. For it was the purpose of both the Evangelists, to gather at once, into one place all the special and principal parts of the doctrine of Christ, which appertained to the method and rule, of framing a godly and holy life. Therefore although Luke at the first doth make mention of the plain field, yet he doth not prosecute by and by the same history: but showeth them of the miracles that Christ wrought, & after the miracles, he passeth forward, to show of his doctrine, neither shewing the time nor place. Matthew in like manner describeth the place, but not the time, And it is likely that Christ did not preach until the twelve were chosen: but I would not that we should be to curious in searching out the order of time, which we saw to be neglected of the spirit of God. For this aught to suffice the modest readers, that they have the brief some of the doctrine of Christ set before their eyes, being collected and gathered out of many and sundry of his sermons, of the which, this here mentyoned was the first, wherein he preachethe to his disciples, of the true blessedness. And when he was set. M. It was the custom, that those which did teach should sit and teach. Even so Chryst, when he read the prophesy of Esay in the Synagogge of Nazareth, he closed the book, Luke. 4. gave it to the minister, and sat down and taught. And in an other place he said to the soldiers in the garden: ye are come forth as unto a thief, with swords and staves, to take me, Math. 2●… I sat daily teaching in the temple among you, and ye took me not, Also john saith all the people came unto him, john. 8. and he sat down and taught them. The bishops followed this custom, because it brought some majesty unto them. The by●… chair. And they thought it meet for none to teach after this sort, but bishops. Hereupon came the bishops Chair, whereof divers churches are called cathedral Churches. For it maketh no matter to grant unto them this majesty of teaching, so that they instruct the people as they ought to do in the doctrine of Chryst. But now where as none of them do teach neither sitting nor standing, how shall they be excused? Christ himself did teach some while standing, some while sitting, according to the opportunity of the place. His disciples came. Bu. The disciples came unto Christ as witnesses of the doctrine of truth, that they might therefully preach, and leave the same in writing to their posterity, which they had received from his most holy mouth. 2. And after that he had opened his mouth, he taught them, saying. And after he had opened. C. This is according to the Hebrew phrase. He opened his mouth, that is, he began to speak. He taught them saying. Bu. Christ taught his disciples as well as the multitude. But first of all we must see to what end & purpose our saviour Christ did preach unto his disciples, of the true and perfect blessedness. We know that not only the common sort of people, but also wise men themselves have been in this error, thinking that he is happy & blessed that is exempt and void of all grief and trouble, 〈◊〉 felicity ●…e world. and that having his own desire leadeth a joyful and quiet life. Yea truly, all for the most part do think that felicity doth depend upon the present state of this life. Christ therefore (that he might accustom, and make his servants acquainted with the sufferance and bearing of the cross) seeketh to take away and redress this wicked opinion, that they are blessed which live prosperously and well in respect of the flesh. For it is unpossible, ●●aciēt per●… can not ●…e the 〈◊〉. that they should willingly put their necks under the yoke, of sorrows, and injuries, which think that patience. is disagreeing and contrary to a blessed life. ●…medy to ●…age the ●…ernes of ●…rosse. Therefore there is one solace and joy, by the which the sharp and bitter sting of the cross, and of all evils, is made sweet and mitigated: that is, when we persuade ourselves, that in the midst of misery, we are blessed and happy: because the lord doth bless our patience, who in short time will sand a more joyful end. We confess truly that this doctrine exceedeth the common sense, & capacity of men: but it was necessary that the disciples of Christ should be so instructed, that they might ground their felicity in heaven, and not in this world, nor in the pleasure and affection of the flesh. For although that the reason of flesh, will never admit that which Christ here preacheth: yet nevertheless he propoundethe no feigned thing, as the stoics, played in their paradoxis: but in very deed he showeth why they (whose state and condition is thought miserable) are perfectly happy. This therefore is the some of the first part of the sermon of Christ. First he denieth those to be miserable which are oppressed with injury, & which are subject to diverse kinds of calamities. Secondly he showeth that they do very perversely which measure the blessedness of men by the present state of this life, because the miseries of the godly shall in a short time, even as it were in a moment be altered & changed into joy. Therefore he exhorteth them to patience in hope of the reward. 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the poor in. M. This is the beginning of the sermon of Christ, following, in the which we must not only note & mark what Christ saith, but also with what affection of mind he speaketh it. For these sentences do not only seem to teach, but also to commend their felicity, to whom the kingdom of heaven is appointed. Luke maketh this sentence, a bore Metaphor: but because the poverty of many men is judged accursed, & unhappy, Mathewe doth more plainly set forth the mind of christ. Therefore, where as many men being oppressed with evil, Blessedness pertaineth to the patient. do swell with disdain & madness, Christ pronounceth those to be blessed, which patiently suffer such troubles as are laid upon them, and with humility wholly submit themselves to the will & pleasure of the almighty. M. But how, and after what manner are the poor and afflicted blessed, Question. when that poverty and affliction doth rather apparteine to misery then to felicity? For as poverty can not be said to aperteine to felicity, even so felicity cannot be said to apertein to poverty. So that if poor men are blessed in respect of their penury, then are those that are blessed poor, which is most absurd. Let us hear the reason therefore, Answer. for what cause they are called blessed. Because theirs is the kingdom. Therefore the poor are not blessed for their poverty, but because the kingdom of heaven is given unto them. C. So that we see that Christ doth not puff up the minds of his servants with any light or vain persuasion, but calling them to the hope of eternal life, he doth animate, and strengthen them to patience: because by this means they should come to the heavenly kingdom of God. Poor in spirit. Furthermore we must note, that none is poor in spirit, but he which being humble and lowly in his own eyes, trusteth only in the mercy of God. For they which are overwhelmed with desperation, when they fret and fume against God, are puffed up with a lofty and proud spirit. 4 Blessed are they that morn, for they shall receive comfort. Blessed are they that mourn. This sentence doth not only depend of that which went before, but also is a confirmation of the same. For, because that sorrows doth make a man miserable, it is thereby thought, that mourning and grief doth always come with the same. And nothing is more contrary to felicity and happiness than mourning But Chryst doth not only deny those to be miserable, The morning estate is happy. but also doth declare that this mourning doth greatly help to a blessed life, because that by this means, men are made to taste and feel, the everlasting joy, & are as it were with a spur provoked to seek for their comfort and consolation only in God. So the apostle Paul said, Let us rejoice in tribulations, Roma. 5. because they bring patience, patience bringeth trial, trial worketh Hope, Hope maketh not ashamed. Bu. But they are moorners, which do truely with all their heart sorrow and bewail their sins committed, Godly sorrow. their errors, their exceeding study and care of earthily things, and their small desire of heavenly things. For that is that Godly sorrow, 2. Cor. 7. which causeth repentance unto salvation. christ therefore, here, speaketh not of all such as mourn, but of his disciples and faithful, whose condition and state of life is, in this world to suffer trouble, oppression, and wrong, Chap. 16. as he himself saith in john, the sixteen chapter. Wherefore in Luke it is said, Chap. 6. Blessed are ye which weep now, because ye shall laugh. Christian men truly are not stony hearted, void of all humane affection, for they sorrow, they mourn, they lament and weep: but not without measure, not without the invocation of God, and not without the hope of better things. No doubt the church and congregation of the faithful did mourn, when that Peter was cast into prison by Herode. Acts. 12 They did mourn, when that any had committed a great enormity, or grievous offence against God: the which mourning, 1. Cor. 5. the apostle required of the Corinthians, that they should sorrow for the fornycatoure. He biddeth us also, Roma. 12 to weep with them that weep, and to mourn with them that mourn. Math. 9 Chryst also telleth his disciples, that when the bridegroom is taken from them, they shall fast and mourn. john. 16. The which he confirmeth in an other place, saying, You shall weep and mourn, but the world shall rejoice. Because they shall receive comfort. P. Here consolation is promised to them that mourn, both in this life, and in the life to come. Esay. 6. M. christ was sent to the great comfort and consolation of them that mourn. john. 16. whereupon he said to his disciples. The world shall rejoice, but ye shall be sorrowful, but your sorrow shall be turned into joy. Again, it is written, Acts. 5. The apostles departed from the counsel, rejoicing that they were counted worthy to suffer rebuke, 2 Cor. 1. for the name of jesus. And Paul, Blessed be the God of all comfort, which comforteth us in all tribulations. There is also an everlasting comfort, of the which Paul speaketh, saying. And he gave everlasting comfort. This comfort Abraham understood, when he spoke unto the rich man, saying. Remember that thou in thy life time, receivedst pleasure, & Lazarus likewise received pain: Luke. 1●…. but now is he comforted, and thou tormented. And in the revelation of saint john, it is written, God shall wipe away all tears from the eyes of the saints, ●…oc. 21. and there shallbe no more death neither sorrow, neither crying, neither shall there be any more pain, for the old things are gone. And he that sat upon the seat, said, behold I make all things new. 5 Blessed are the meek, for they shall receive the inheritance of the earth. Blessed are the meek. F. Our saviour christ by this sentence doth comfort those that are oppressed, which have none to defend them, and revenge their cause, and he teacheth, that the vengeance which belongeth to God, is to be committed unto him, as joseph and the Israelites in Egypt, David under Saul, the godly under Antiochus, the churches under Dioclesian: all these were without defence C. The meek therefore are such, ●…o are meek as are not easily provoked by injuries: who by every offence are not wayward and froward, but are rather ready to suffer any thing, than they will be like unto the wicked: finally they are such, ●…ma. 12. which do not recite evil, but do overcome evil in doing that which is good For they shall receive the inheri. C. This seemeth to be very absurd, that the meek should have the possession and inheritance of the earth. ●…iection. They rather seem to have the dominion and rule of the earth, which at no time will suffer injuries, but being hurt, are by and by, with force ready to revenge. And truly, ●…e nature of 〈◊〉 wicked. experience doth teach, that the wicked do more boldly rage and spoil, when they are patiently and meekly for borne. And hereof cometh this devilish proverb. ●…rouerbe. We must hold with the Wolf: because that every one that maketh himself a sheep, is by and by devoured of the Wolf. ●…unswere. But christ setting his father's defence and his against the furor and violence of the wicked, doth affirm not in vain, that the meek are lords and heirs of the earth. The children of this world, think that they can be in no better safeguard, The impatience of the wicked. then if they cruelly resist the evil brought unto them, and so they defend their life with force and arms. But truly, seeing we must appoint none to be the preserver and stay of our life, but only Christ, Christ our only stay in trouble. there resteth nothing else, but that we hide ourselves under the shadow of his wings. Furthermore we must become sheep, if we will be of his flock. P. Those which are tyrants think, that their empire, authority, and rule, is supported and kept, by the cruelty of vengeance: on the contrary part, the gospel teacheth us, that in a just cause we should be constant, and yet for all that, that we should not seek the revengement of our own cause, but commit the end unto God, that we may live a quiet life. Cruel persē●… are a fear to themselves. If any do object that this which is here spoken, is contrary to experience: first let him here way, and consider, how unquiet, fierce and cruel persons are, in so much that they are troubled even of themselves. truely in so troublesome a life, although they be lords of the earth a hundred times, yet in possessing all things, they possess nothing. But the sons of God, although they can at no time possess and keep that which is their own, yet do they quietly enjoy the mansion place of the earth: neither is this any imagined or feigned possession, by the which they do inhabit the earth, the which they know to be given them from above. Again, they are defended against the intemperancy and furiousenesse of the wicked, and being subject to all the assaults of Fortune, being in danger of the dishonesty of the wicked being compassed about with all dangers, yet notwithstanding, they commit themselves wholly to the tuition of God, that they might taste of his grace. And this is sufficient unto them, The inheritance of the godly. until they come to the everlasting inheritance in the last day. Our lord therefore in this place saith, in effect. Let the children of this world brawl, and chide, let them go together by the ears, let them move sedition, for empires & kingdoms, for rule and lordship, for authority and power, for estimation and prefermente: (for in these vain and fond titles, doth the world delight): but you that are my disciples, shall not appoint and determine any blessedness to be in those most frail and vain things, but rather in this, that with a quiet mind ye lead your lives, The joy of ungodly. & in that you are chosen before the foundation of the world, to be heirs of everlasting life. This sentence seemeth to be taken out of the psalm where it is thus written. The wicked doers shall be rooted out, but they that patiently abide the lord, shall inherit the land, Psalm. 37. The meek spirited shall possess the earth, & shallbe refreshed in the multitude of peace. 6 Blessed are they that hunger & thirst after righteousness, for they shallbe satisfied, Blessed are they that hunger. C. To hunger and thirst, here, are taken by a figure called Synecdoche, by the which, part is used for the whole, and the whole for part, so that to hunger and thirst, is to be in need, to want those things which are necessary, and also to be defrauded of a man's own right. Where as the Evangelist therefore saith to hunger after righteousness, he putteth the part for the whole. Objection. S. Some man might here say, if we be meek, vice will increase and prevail. To the which jesus answereth privily, Answer. saying I mean not that ye should be meek in allowing wickedness, but I say, that such are blessed, as have a hunger & thirst after righteousness. Because they shallbe satis. That is, God will here their sighing, and will accomplish their desire, whose office is to fulfil the hungry with good things. Luke. 12. M. Even so the prophets before Christ which were put to death of the wicked, hungered and thirsted after righteousness. Christ himself, & the whole multitude of martyrs, both of that and our time also, which were innocentely oppressed, commended their spirits to the just judge. They shall be satisfied at that day, in the which all secret things shall be made manifest, and all things shall be brought to judgement. He shall make their righteousness, Psalm. 37. as clear as the light, and their just dealing, as the noon day. 7 Blessed are the merciful, for they shall obtain mercy. Blessed are the merciful. The reward is here promised to the merciful, which do help and defend the afflicted. What merc●… is. For mercifulness is taken here for gentleness and liberality, A. by the which one man being touched with the misery of an other, taketh pity on him that suffereth, and to his power helpeth him that laboureth. Even so the faithful, which are knit unto Christ, do bewail those that are in misery, specially when they themselves are afflicted and troubled many ways, so that by their own afflictions they are moved to have compassion and mercy upon other men's misery. these are pronounced to be blessed of Christ: because that which is wonderful and seldom hard of, is contrary to the judgement of man. For the world countethe them happy, which having no care of other men's misery, live quietly and in ease, and seek to uphold the same. But Christ in this place doth call those blessed, which are not only content, to bear their own troubles, but do take upon them other men's misery also. christ reproving the unmerciful Phariseyes' murmuring against his disciples, said. Math. 12 If ye knew what this ment, I will have mercy, and not sacrifice, ye would never have condemned innocentes. He answered them also that murmured against him, because he kept company with publicans, even in like sort, saying. Math. 9 Go learn what this meaneth, I will have mercy, and not sacrifice. Luke. 10 Furthermore the parable of the Samaritane doth plainly declare, what it is to show mercy. Because they shall have mercy. C. They shall not only have mercy at the hands of God, but among men also, whose minds God doth incline to humanity. And although often times the whole world is unthankful and recompenseth evil to them, The go●… their p●● shall not●… vnrewa●… at the h●… of God. that have well deserved, yet this ought to suffice, that God hath in store to reward those that are merciful, so that they shallbe sure to have him loving and favourable unto them. For the good man that is merciful and dareth, shall never be moved. 8 Blessed are the pure in heart, for they shall see God. Blessed are the pure. B. This is the office of a true Christian, ●…e office of ●…ue christian to defend the pureness and cleans of his heart, which is simplicity and integrity, that he think not one thing in his heart, and with words and external shows declare an other, but that all things be done with a simple and pure heart to the glory of God, and to the profit of our neighbour, not seeking our own profit. C. All men do grant that pureness of heart is the mother of all virtues, ●…enes of ●…e is the ●…her of all ●…ues. but notwithstanding there is scant one among a hundred which hath not craft and deceit in stead of excellent virtue. Hereupon it cometh that the common sort of people think them blessed and happy, which are cunning and practised in working deceits: and which can deal craftily with such as they have to do withal. Christ therefore doth nothing at all agree to the reason of the flesh, when he calleth those blessed, which are not delighted in deceit and fraud, but do walk sincerely among men, and do show no other thing with their words and countenance than they think and pretend in their heart. M. Double in heart and pure in heart are contrary. Lord who shall devil in thy tabernacle? ●…m. 15. Even he that leadeth an uncorrupt life, and doth the thing which is right, and that speaketh the truth from his heart. And again who shall ascend into the hill of the lord? or who shall rise up in his holy place. Even he that hath clean hands and a pure heart, and that hath not lift up his mind unto vanity, nor sworn to deceive his neighbour. ●…m. 24 This cleanness or sincerity of heart cometh not of the nature of man. For man's heart (as the prophet saith) is wicked and inscrutable. ●…m. 17. ●…e. 8 And the thought of man's heart is wicked even from his youth. Furthermore who can say, ●…ner. 20 my heart is clean or I am free from sin? But this cleans and purity of heart is given to man, ●…m. 51. of God from above: wherefore David saith. Make a new heart within me O God. ●…es. 15. Also this sincerity is gotten by faith in Christ: by which faith he purifieth the heart. Therefore, whosoever believeth in Christ he is of a pure heart, and so many as follow the study of innocency with a true faith. For although our innocency in all points is not perfect, notwithstanding we are said to be pure and clean, because the lord doth impute the most perfect cleans of Christ unto us, and for our faith, he doth accept and receive us as clean. M. Moreover, the lord doth seem to reprove the hypocrisy of the Pharisees, whose hearts as they were hollow & crafty, so were they obstinate and perverse, and had a false and wrong judgement of the doctrine of truth. Blessed (saith he) are the pure in heart: that is which join themselves unto me with a pure, simple, & desirous mind of knowing the will of God, and do embrace the doctrine of truth, without hypocrisy and doubleness of heart. Such were the disciples of Christ, who embraced the doctrine of Christ, so soon as it was offered unto them. Such was nathanael, john. 1. of whom Christ said, Behold a true Israelite in whom there is no deceit. For they shall see God. C. Because the simple are derived as fools, for that they are not circumspect to their own lucre and profit, Christ calleth them to consider farther: that if they be not circumspect to defraud and deceive in earth, they shall have and enjoy the sight of God in heaven. Therefore, they which are not delighted with craft and deceit, but walk godly, purely, and sincerely among men, which also adjoin themselves with a sincere and fervent mind unto Christ, such I say shall see God: The just shall see God. that is, first they shall be endued with the perfect knowledge of God: they shall understand his will and mind, what affection he beareth towards them: and last of all, they shall have everlasting life, when they shall behold him, not in the dark speaking of faith, but face to face, with his holy angels. 9 Blessed are the peace makers, for they shall be called the sons of God. Blessed are the peace makers. C. He understandethe such peacemakers which do not only study for peace, Peacemakers and so much as in them lieth do eschew & put away brawlings, chidings, and contentions, but also which with diligence pacify contentions, which arise among others: they are the authors of peace among all men: they cut of the occasion of hatred and debate, Psal. 34. as commandeth the prophet David. Eschew evil, and do good, seek after peace and ensue it. Neither is this spoken of the lord without great consideration. For, seeing it is a troublesome thing to pa●…ifie those which are at dissension among themselves, moderate & temperate men, which study and seek by all means to get peace, are constrained to bear this dishonesty: that they hear the reproaches, the complaints and quarrels of both parts: which riseth hereupon, that none would willingly have them to be their advocates, which will not take their part and defend them. Let us not therefore depend upon the favour of men, Christ biddeth us to have respect unto his father's judgement. Who, for so much as he is the God of peace, taketh us to be his sons, so long as we seek for peace, although our study and endeavour please not men. For they shallbe called. M. That is, they shall be thought, they shallbe in deed, and they shallbe acknowledged the sons of God, whether it be of God himself, or of those which have the spirit of God. The Hebrew text hath this word call, Gene. 12. for to suppose or think. In Isaac shall thy seed be called. The which Paul expoundeth thus: Neither are they all children straightway that are of the seed of Abraham. Roma. 9 But in Isaac shall thy seed be called: that is to say, they which are the children of the flesh, are not the children of God. But they which are the children of promise, are counted the seed. Also where as Mathewe hath. Math. 19 My house shall be called the house of prayer. Luke saith. It is the house of prayer. Therefore if there arise any contention and strife among men, the preachers of the word of peace, The magistrates office. shall redress the same. And for this purpose the Magistrate is appointed of God, that we may one with another live a godly and a peaceable life. And so we shallbe blessed and happy. For we shallbe called, that is, we shallbe the sons of God, which is the God of peace, 1. Cor. 1●… and not the God of debate and strife. Also if we be sons, Roman. ●… then are we heirs of his glory and true felicity. Let the Cardinals, bishops, & heads of the church in these our days, read and way these things diligently. For men may easily understand whose sons they be, when that they blow not the trump of the Gospel in the courts of princes, but rather they sound their trumpet to wars & battle. 10 Blessed are they that suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Blessed are they that suffer persecution. M. It is a wonted and a comen thing for the children of this world to persecute the godly. This wicked nature is declared, Persecu●… by an infinite number of examples from the beginning of the world. Bu. Therefore the world in this life doth count them most unhappy and miserable, which are banished their country, spoiled of their goods, and hated and despised of all men. But on the contrary part, the lord pronounceth them blessed, so that they suffer the same persecution and affliction for the lord & righteousness sake. Of the which doctrine the disciples of Christ have great need: and the more hard, and grievously that flesh will bear the same, the more intentively we aught to meditate upon the same. Neither is there any other condition to fight under the banner of Christ, then that when the whole world doth rise against us, and pursue us to the death. The matter is thus: The po●… of Sath●… Satan the prince of the world ceaseth not to arm his soldiers with furious madness, to the end they may rise against the members of Christ. This is very monstrous truly and exceeding nature, that they which embrace righteousness should be violently vexed contrary to their desert. Therefore Peter saith. 1. Petr. ●… Who is it that will harm you if ye follow that which is good: yea happy are ye if any trouble happen unto you for righteousness sake. But in such untamed and fierce wickedness of the world, it happeneth to much oftentimes, that the good, The zea●… the righ●… by the zeal of righteousness, do inflame the hatred of the wicked against themselves: and this is specially common unto Christians to be hated of the greatest number of men. For flesh can not bear the doctrine of the Gospel: ●…t perse●…n is. none can abide to have their faltes reproved. M. But persecution, is an obstinate pursewing to destroy, by the which there is no place of rest and quietness given, but the destruction of innocentes is sought with all kind of violence and deceits. For righteousness. 〈◊〉 they be suffer for ●…eousnes. C. They are said to suffer for righteousness, which therefore purchase and provoke the hatred of evil men, because with all their endeavour they resist that which is evil, and defend that which is good. In this part therefore the truth of God worthily hath the pre-eminence. Wherefore, by this note Christ doth dissever his martyrs from the evil and wicked persons. A. According to that saying of Peter. ●…r. 4. See that none of you be punished as a murder or as a thief, or as an evil doer. If any man suffer as a Christian man, let him not be ashamed, but glorify god on this behalf. Therefore for so much as all they which will live godly in Christ jesus, ●…mo. 3. must suffer persecution (as witnesseth the apostle Paul) this admonition doth belong to all the godly alike. But and if the lord do at any time bear with our infirmity & weakness, and will not suffer the wicked to vex us at their pleasure: notwithstanding it is meet that in peace and rest, we meditate and think upon this doctrine, that we may be ready so often as need shall require to come into the field, and not to encounter with our enemy until we be thereunto sufficiently armed and appointed. For theirs in the kingdom of. A. This is a most ample and large reward, ●…p. 1. of the which also S. james speaketh thus: Happy is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the lord hath promised to them that love him. For so much as therefore in the whole race of this life, the state of the godly is most miserable, Christ doth worthily call us unto the hope of a heavenly life. Bu. And therefore the lord which is liberal shall reward us, for the loss of our country, for our goods taken from us, for the vain glory of this world, he will give us a celestial country, everlasting goods, and perfect glory, far exceeding the light in brightness. 11 Blessed are ye when men revile you, and persecute you, and shall falsely say all manner of evil saying against you for my sake. Blessed are ye when men revile you. M. Here, by a figure called Apostrophe, be declareth to whom he hath spoken all these things, namely to his disciples, which believed in him, which were afflicted by divers means despised and rejected for the Gospel's sake. C. But the Evangelist. Luke. 6. Luke hath. Blessed shall ye be when men hate you, and thrust you out of their company and rail on you, and abhor your names as an evil thing. By the which words Christ would comfort his faithful, that they should not be discouraged, although they perceived themselves to be the most detestable in the sight of the world. For this was no small temptation to be cast out of the church as profane and Heathenish men: For when as he knew, that nothing was more venomous than hypocrites. Furthermore, when he foresaw with what violent force the enemies of the Gospel were vehemently inflamed against his little and contemned flock: he would fortify them that they might not faint, although an exceeding sort of reproaches were presently ready to be laid against them. And hereby it appeareth how little the excommunication, The Pope's excommunication is not to be feared. and cursing of the Pope is to be feared, when as he like a tyrant doth separate us from his synagogue, because we will not be divorced from Christ. And shall falsely say all. A. The children of this world, because they can not hate them which are endued with the spirit of Christ, because they so live that they cannot worthily deserve their hate, and be afflicted: in stead of the truth they invent false crimes, the which they allege as causes worthy of hatred & persecution. M. Here they say, The excuse of the wicked. that they reject not the word of God, but that they cannot bear with such as are alterers of custom, makers of new things, disturbers of peace and religion, and finally contemners of true worship. So Christ was accused to Pilate that he seduced the people, Luke. 13. and that he was a mover of sedition against the empire. Act. 6. And the enemies of Steven brought in false witness, which said: we hard him speak contumelious words against Moses and against God. M. And Christians were called malefactors, murderers, and seditious persons. Tertullian. As concerning the which we may read in Tertullian, how the wicked cried against the Christians if any calamity & trouble chanced. To the beasts, to the beasts: away with the church-robbers: it is not meet for such wicked persons to live: and such kind of cruel and reproachful words cried they against them. For my sake. Bu. That is, if thou suffer persecution for Christ and his Gospel, not for thy faltes and wicked deserts: Finally if they be false and imagined accusations, which are laid against thee, thou shalt be happy and blessed. We are not persecuted when we are justly punished. For if thou be called a mover of sedition, an heretic, a robber of God of his honour, and art such a one in deed, so that they be verified in thee: then thou hast no cause to think thyself happy, but rather accursed. 12 Be glad and rejoice, for great is your reward in heaven: for so they persecuted the Prophets which were before you. Be glad and rejoice. C. By these words he declareth that the remedy is at hand, lest we should be dismayed with injust reproaches and slanders: because so soon as we lift up our minds to heaven, there the inspeakable joy offereth itself unto us, and taketh away all occasion of heaviness. A. Whereupon Peter the apostle saith: In the which ye rejoice though now for a season (if need require) ye are in heaviness through manifold temptations, that the trial of your faith being much more precious than gold that perisheth (though it be tried with fire) might be found unto laud, glory, and honour, at the appearing of jesus Christ, whom ye have not seen, and yet love him, in whom even now though ye see him not, yet do you believe, and rejoice with joy unspeakable, 1 Pet●…. 1 and glorious, receiving the end of your faith, even the salvation of your souls. For great is your reward. Bu. As if he should have said. If it grieve you that you suffer infamy, and that you are persecuted in this world, remember I pray you, how greatly your glory shall increase in the world to come. For look how great your affliction is in the earth, so much the brighter shall your glory be in heaven. Here the Papists play with this name of reward, saying that there is special relation between the reward and the desert, Our w●… deserve ●…warde. but they err for the promise of the reward is free. Furthermore if we consider how mutilate, imperfect, and vicious all good works are what so ever they be, that come even from the very best, we shall then well know that God at no time shall find any work worthy of reward. There is none therefore so simple, when he heareth mention made of the reward that will think us, when we spend our lives for the Gospel, to deserve any thing at the hands of God, that is, to do any thing by the which God may become debtor unto us. We are all at the will and pleasure of God, and he made not only us, but also all our goods, what so ever, & that of nothing, for it is he that worketh in us both the will and also the deed, Philip ●… even of good will. Notwithstanding the scripture calleth that a reward which is given of God, to such as neither do nor can deserve the same at all, because they labour and work all that they can to attain the same. Exampl●… Even as the father saith unto his son, go diligently to thy book, apply thy mind to learning, and thou shalt have a goodly reward of me, a new coat, or some other thing as good: now this coat is a reward, and it is not: because he obtained that reward not by his diligence, but it happened to the child by his father's gift, nevertheless not without the accomplyshinge of that diligence and study, which he requireth. Even so there is none that obtaineth this reward, of the which the lord speaketh here, except he suffer for Christ: and for this cause it is called a reward. Also, ●…n can not ●…rue so ●…he as a ●…e at the ●…des of god if it were possible that thou shouldest die a hundred times for the Gospel, yet for all that, thou couldst not deserve the worth of a here at the hands of God, that is, thou canst not constrain and bind him to own thee any thing at all, for so often as thou shouldest receive life so often thou shouldest become debtor to him again. And for this cause they are not rewards which are given to us of God, but they are his free gifts freely given without any desert in us. As plainly appeareth by these testimonies of scripture: ●…e. 15. Abraham, I am thy defence, and thy reward shallbe exceeding great. that is to say: I will be thy defender, thy gain, thy riches, and thy felicity. And the Prophet speaking of the consolation of the people under the person of Rachel, ●…m. 31. saith: Leave of from weeping and crying, withhold thine eyes from tears, for thy labour shallbe rewarded saith the lord. And they shall come again out of the land of their enemies. So that, where he saith, thy labour shallbe rewarded, is even as if he had said: The time will come that thou mayst know, that thou hast not had children in vain, for yet there remaineth a reward of this thy labour. ●…m. 127 Moreover, in the psalmist it is written. Lo, children, and the fruit of thy womb, are an heritage, and reward that cometh of the lord. In this place, the heritage and the reward, are taken for the free gift of God. For there the Prophet doth record, that not only all things that we desire, but also, children come unto us, by the gift of God, and through his goodness, not by our labour & care. By these and such like places of scripture, ●…is ment 〈◊〉 word ●…rde. it is apparent enough, that in the scriptures, this word reward, is taken for those benefits that we receive from the lord. In this place therefore the spirit of God would use this word to show us, that we aught to seek for nothing so much as for the gifts and rewards of God, the which he bestoweth upon those that believe in him. Therefore when as our saviour by these presents said that they should look for a large reward in heaven, which suffered persecution for his name's sake, he ment, that they did an acceptable thing, and of great price, by bearing the burden of the cross, laid on them for the glory of his name, and that they themselves also thereby got great profit. To be brief, Why the reward is promised. so often as a reward is promised to good works, their desert is not said to be the cause of righteousness or of salvation: but only the faithful are encouraged to do well, since that they are sure that their labour shall not be in vain. Wherefore these two do very well agreed that we are freely justified, because we are acceptable unto God without deserts: and yet for all that, he doth bestow at his will and pleasure, free reward upon us for our deeds. In heaven. C. Here he requireth of us hope, which doth not behold things present, but things to come. To this effect pertaineth that which is written of the apostle, saying. For our tribulation which is momentany and light. 2. Cor. 4. prepareth an exceeding and an eternal weight of glory unto us, while we look not on the things which are seen but on the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. For so persecuted they the prophets. This was added by the divine counsel of the spirit, lest the apostles hoping to get the victory and triumph without ●…aboure & fight, should faint in the midst of persecution. For, because the restoring of all things was promised in the scripture, under the kingdom of Christ, it was a venture that they did not deceive themselves with vain trust, not thinking on their warfare. And by other places also it doth appear, that they very fond imagined the kingdom of Christ to be replenished with earthly riches & pleasure. Wherefore not without cause, Christ doth admonish them, that they must enter into the same battle that the prophets did, because they are their successors. Neither doth he say only in respect of time that the prophets were before them, but because they are of the same order, and that therefore they must frame themselves according to their example. Finally, this sentence bringeth great consolation to the disciples of Christ. Neither can they easily be removed when that they know themselves to be the fellows of the prophets. M. Moreover we must here note how great the iniquity is, of this present world, which letteth not to trouble the people of God, yea his special ministers, with lies, reproaches and persecutions. Now for so much as this happened to them in the Church of God to the which they were appointed, what shall become of them that are without the church? Even so the Prophets, Christ himself and the apostles, suffered all kind of reproach and trouble, laid upon them by the Church of Israel. Therefore what can be more blockish and foolish than they which think that none at this day can be afflicted and oppressed with injury by the heads of Churches? As though the state and condition of the ministers of Christ were better at this day, than was the state of Christ himself, his Prophets and apostles in their time. Let the ministers of Christ therefore have respect unto the lot and chance of them, which were before them in the office and ministry of the word of God, The affliction of the apostles pertaineth to the ministers in these days neither let them hope in their time to have better estimation and favour, if they teach Christ sincerely then had the apostles and Prophets, which were before time. 13 You are the salt of the earth, but if the salt hath lost his saltness, what shall be seasoned there with: it is then good for nothing, but to be cast forth of the doors and to be trodden under feet of men. You are the salt of the earth. E. Now he doth both exhort his disciples by reason to bear and suffer all kind of evil for his kingdom, and also to follow and imitate whatsoever is joined with excellent virtue. C. Christ here doth refer the property of the doctrine to the persons, to whom he had committed his ministration. For in calling his apostles the salt of the earth, he meaneth that it is their office and duty to salt and season the earth: The nature of man is unsavoury until it be salted with God's word. because men have nothing but that which is altogether unsavoury, until they be seasoned with the salt of heavenly doctrine. M. Christ our saviour therefore by these words doth signify and teach that all mankind hath need to be seasoned, lest that it putrefy and perish, for it is altogether unsavoury, and wholly subject to corruption and destruction, if it be not seasoned with the heavenly salt, and so preserved. The G●● is compa●… to salt. The doctrine of the Gospel is this salt, with the which all men aught to be seasoned, that they may attain to the saver and taste of the heavenvly and everlasting life. This doctrine for the sharpness thereof, is hated & envied of the corruptible world, The Go●… is hated ●…cause it 〈◊〉 sharp. for it requireth mortification of the flesh, a lively faith, and true repentance from dead works, and such like, which are not very pleasant to the flesh. Preach thou the word saith saint Paul: be fervent in season and out of season, improve, rebuke, exhort, with all long suffering and doctrine. B. Certainly it was necessary that the doctrine of the infallible truth, The que●… of the Go●… which is the present medicine of the whole world, should bite, search, smart, burn, purify, dissolve, and heal: by certain reason notwithstanding and just mean. A simile. For as the salt is a certain seasoning of the meat and as the temperate use of the same bringeth some pleasant taste and pleasure: even so the immoderate mixture, and overgreat quantity, maketh the meat very unpleasant. This doth signify, that the pastors and teachers aught to do all things with judgement, A consid●…tion to 〈◊〉 of the pr●…cher. and advisedly, lest that they make the doctrine of truth to be hated of many, in being to curious in reproving. But if the salt have lost. C. After our master Christ had taught his disciples whereunto they were called, he doth denounce un-them grievous and horrible judgement, except they discharge their office & duty. And he showeth farther, that the doctrine which they preach, is so joined to a godly and and a honest life, that the corruption which is tolerable in others, is counted in them detestable and monstrous. As if he should have said: If other men be unsavoury before God, to you is given salt to make them savour, and to have a taste or relish: but if you yourselves have lost your saltness, whence will you seek for the remedy, which you should give to others? M. For as the salt being unsavoury, cannot season any thing, ●●le. neither can the salt itself, having lost the proper nature, by any means be seasoned again: even so if those do amiss, to whom it belongeth to exhort and instruct others to the study of godliness, these two inconveniences and damages shall ensue: The one is, that the foolyshenes and corruption of mankind, cannot by any other kind of doctrine be amended: for here, neither the show of serimonies, neither man's traditions and inventions, are of any force: here, vain is the perfection of Philosophers: yea, vain is here the holiness of flesh. The other is, that the ministers of the Church, if they fall, if they err, if they do amiss, then can not they by the seasoning of other men's discipline be amendended and restored. The which truly (not only the experience of the time paste, but also, of this time present) doth plainly enough declare, namely that the corruption of ecclesiastical ministers, is incurable. It is then good for nothing else but. Christ very aptly doth prosecute his metaphor, when he saith, that other things which do degenerate from their nature, are notwithstanding by some means profitable after their corruption: but the salt also to be very hurtful, as to bring barrens even to the dung hill. The effect therefore is this, that the disease is incurable, when the ministers themselves do err, and are deceived: because they aught to season all the world with their salt. ●●le. B. For as the well head being dried up, from whenche all other do spring and flow: and as the light being extinguished from whence all other candles are lighted, there can no other water or fire be found, from whence they may receive their quality again: Even so truly by foolish teachers who shall learn wisdom and knowledge, and by blind guides, who shall be conducted and led the right way. This therefore is a wondered inconvenience and incurable. E. Finally this admonition is not only profitable to the ministers, but also to every Christian man. For so much, He that wanteth the salt of God's word is corrupted. as God intendeth to season the whole earth with the salt of his word, it followeth that whatsoever wanteth the same salt, is not only unsavoury, but putrefied also & corrupted before him, although he seem to be seasoned in the sight of men. Wherefore there is nothing better than to admit and receive this kind of seasoning, by the which only our putrefaction is corrected and amended: but in the mean time let the saltours take heed, that they suffer not the world in their foolishness, yea, much more, let them take heed that they infect them not with their evil and corrupt seasoning. And therefore, Impudence of Papists. the impudence of the Papists, is not to be borne with all, who are not ashamed to adorn and deck their masking Prelates with these titles, that none might so hardy of his ears, reprehend any thing in them. As though truly it were the purpose of Christ to give unto his disciples unlawful liberty, and to appoint and make them slears of souls, as tyrants and not rather to admonish them of their duty, least they should depart from the right line. Christ doth here show, what manner of persons he would have the teachers of his Church to be. The punishment of unsavoury salters. Let therefore all unsavoury ministers, pastors and teachers, yea, and such specially as vaunt themselves to be the apostles successors, let such I say, consider what a severe commination, and threatening our lord and master pronounceth against them, that they of all men are in worse case if they be unsavoury. As plainly we may read in the prophecy of Malachy. Malachi 2. V Wherefore let the preachers of the word take heed that they discharge their office and calling throughly, least that the curse of the Lord pronounced, by the mouth of the Prophet, fall upon them, saying: Osee. 4. saying thou hast refused understanding, therefore will I refuse the also, so that thou shalt be no more my Priest. 14 You are the light of the world: a city set on a hill, cannot be hid. You are the light of the world. M. He speaketh here in effect, the same thing which he spoke in the words going before, saving that he addeth a more plain admonition. Bu. Those whom before he called salt, he now calleth light, and where as before he called them the salt of the earth, he now calleth them the light of the world: so that now by the world he understandeth men living in the world. Therefore, as there is nothing more clear than the light, so there is nothing more profitable than the same. He hath very well therefore shadowed and prefigured the teachers of the church by the light, & by that means also, the celestial & evangelical doctrine: then the which, as there is nothing more pure & clean, so there is nothing that doth more replenish us with heavenvly benefits than that. For the Prophet saith. Psalm. 119, Thy word is a lantern to my feet, & a light to my paths. C. For although we be all the sons of light, after we be illuminated by faith, & are commanded to have candles burning in our hands, lest we wander in darkness, yea, and to show others the way of life: The ministers of God's word are the light of the world. Notwithstanding, because the preaching of the Gospel was appointed to the apostles above other men, & also at this day is appointed to the pastors of the church, Christ did specially give this titel unto them, as if he should have said: that for this cause they were placed in this degree. to shine clearly unto all men. M. Finally Christ doth plainly show, that this world without the doctrine of the kingdom of God, (whereof his disciples should be the ministers) should be oppressed, & quite over whelmed with the dark & obscure clouds of error and fin. Furthermore we see that the ministers of Christ, aught to be in stead of the light, lighting the darkness of this world, because of the doctrine of truth which they show to the whole world. john. 3. For this is judgement, that light is come into the world: and men love darkness more than light. The doctrine of the Gospel is the light, bewraying, detecting, and reproving, ungodliness, and the ignorance of the true piety of God: and for this name it is much envied of the world (for he which doth evil, john. 3. hateth the light, neither cometh to the light, lest his deeds should be made manifest.) Then after it hath put away the darkness of ignorance, The eff●● the Eo●… it offereth the knowledge of God, and true godliness to the hearts of mortal men. But here it may be demanded how and after what sort, the disciples are the light of the world, when as john would not grant the same to the forerunner of Christ, saying: He was not the light, john. 1 john. 8. but he granted that Christ was the light of the world. And Christ speaking of himself, saith: Auns●… I am the light of the world. I answer. Christ is the true light, which receiveth not the light from any other, but by his own proper nature hath strength and power to illuminate. His apostles have not so, but are therefore called the light, because they bore witness of the true light, and they received the brightness of the divine knowledge of that light which saith: john. 1●… I have chosen and ordained you. And again, without me ye can do nothing. john. 5. Even so john was a burning and shyving light, but not of himself, for he was lighted of this light which is Christ. Bu. The sincerity and integrity both of life and manners, which ought to be in them, is signified by this light, as appeareth by the words following. So let your light shine before men, that they may see your good works and glorify your father which is in heaven. hereupon Saint Paul saith, Philip. ●… Thes. 5 do all things without murmuring and disputing, that ye may be such as no man can complain on: and unfeigned sons of God, without rebuke, in the midst of a crooked and perverse nation: among whom see that ye shine as lightness in the world. A city built on a hill cannot be hid. Bu. Now he showeth by this parable that the heavenly doctrine and the life of the teacher, must be godly, holy, The d●… and life 〈◊〉 teacher. pure, perfect, and irreprehensible. B. But our lord left the exposition of this collation, to the intelligence of the hearers: as thus. As a city built on a hill, cannot be hid, even so ye can not be hid, neither aught ye, but ye shallbe made manifest unto the whole world, even as a city set upon an hill. Wherefore by all means endeavour yourselves, that men may see that in you, which is godly and virtuous to imitate and follow. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick, that it may give light to all that are in the house. Neither do men light a candle. C. He doth show unto them by these words, that they aught so to live, as if they were set forth for all men to be hold. ●…aulte is ●…ught more ●…mous in a ●…tuous man, 〈◊〉 in a wic●… person. And certainly the more a man doth excel, the more he doth hurt by his evil example, if he behave himself not well. Christ therefore would have his disciples to be more ware and circumspect, to lead a godly & sober life, then are the common sort of people, because all men do behold them as candles, and that they are in no wise to be borne withal, except godliness and integrity of life, be agreeable to the doctrine whereof they are ministers. B. In another place we read that the lord used the like similitude of a candle, when he expounded the parable of the seed falling in divers places, after the which he addeth. Is the candle lighted to be put under a bushel or under a table? Is it not lighted to be put on a candelstick, that those which come into the house may see the light? For there is nothing so secret, ●…ke. 4 ●…ke. 8. that shall not be opened, neither hath it been so privy, but that it shall come abroad. If any man have ears to hear, let him hear: & he said unto them, take heed what ye here. Unto him that hath, shall more be given: And from him that hath not, shallbe taken away, even that which he hath. C. The which similitude, seemeth not to be applied like unto this. For there Christ doth admonish them that they must diligently beware, lest any man bearing himself bold of the darkness, do take occasion and liberty to sin. 16 Let your light so shine before men, that they may see your good works and glorify your father which is in heaven. Let your light so shine. C. After that our Saviour Christ had taught his Apostles that they were set in the state and degree, that as well their vices as their virtues were seen a far, either to good or evil example: Now he biddeth them so to frame their life, that all that behold the same may be stirred up to glorify God. Let men saith he, see your good works and glorify God: because, as Paul witnesseth, 2. Cor. 8. the faithful do make provision for good and honest things, not only in the sight of the lord, but also in the sight of men. M. By this therefore we are admonished to apply ourselves to good works, Good works become a Christian for examples sake. and that so diligently, that those men with whom we have to do, by our works may know what piety there is in our hearts And glorify your father which is in heaven. Bu. Behold the end of good works. As if he should have said: Good works may not be done for vain glory. Not that men may glorify you, or praise you, or extol you above the heavens, and to worship you as Gods, offering their goods unto you: but that they may glorify God, that they attribute all praise to God, that they may only depend upon God, that they honour him, worship him, and serve him with their whole heart. 1. Petr. 2. M. So Peter also saith: See that ye have honest conversation among the gentiles, that where as they backbite you, as evil doers, they may see your good works, and glorify God in the day of visitation. C. Finally, if the glory of good works aught rightly to be given unto God, Against free will. and if he be the only author of them. it can not be without the derrogation of God's glory, that free will should be so highly exalted, as though good works came of the same. Good works are said to be our works because God imputeth them unto us. Again here we may see how favourably the lord, doth deal with us, to call them our good works the praise whereof by right he should have ascribed to himself. 17 Think not that I came to destroy the law and the Prophets, not I came not to destroy, but to fulfil them. Think not that I came. Bu. Hitherto our saviour Christ hath reasoned as concerning the true and perfect felicity: now he cometh to the manifestynge and declaring of the Law of God itself, and to remove and purify the same from the traditions of the Pharisees with the which they corrupted and defiled, the true use and meaning of the Law. C. And although Christ might worthily have boasted that he came to fulfil the Law with the perfection of his life: here notwithstanding, he entreanteth of doctrine, not of his life. Moreover, because he cried that the kingdom of God was come, and lifted up the minds of men with a rare and unwonted hope, and called his disciples to baptism: it is probable that the minds of men were suspended, and doubtful, and that they did diligently search to what end this newness did appertain. Now Christ doth testify that there is such concordance and agreement between his doctrine and the Law, that it doth very well agreed with the Law and the Prophets: and that it doth not only agreed, but also is a fulfilling of the same. For two causes he should seem to be led to testify the agreement of the Law with the Gospel. Two causes moved Christ to declare the agreement that was between the Law and the Gospel. So soon as there ariseth any new order or form of teaching, straightway the common people think, that there is made an alteration of all things. But such was the preaching of the Gospel, to put men in hope that the Church should be otherwise appointed than it was at the first. Therefore they thought, that the old and accustomed government was abolished, which opinion was very burtfull many ways. For the godly worshippers of God, had never embraced the Gospel, if it had been a decresinge or diminishing of the Law: for some light and troublesome spirits having gotten occasion, assayed, greedily to overthrow the state of religion. For we know how proudly rashness rejoiceth in new things. Moreover Christ saw that many of the jews, although they did profess, that they did believe the Law, were notwithstanding, profane, and unlike to their forefathers. For the people were in such disorder, all things were so corrupted and defiled: The Priests with their luskishnes and malice, did so extinguyshe the pure light of the doctrine, that there was no more any great reverence of the Law. But if any new manner of doctrine had been brought in, which had abrogated faith from the Law and the Prophets, than had Religion been miserably shaken. This seemeth to be the first reason why Christ denieth that he came not to destroy the law: Which also may be gathered by the text. For by and by, in stead of confirmation he addeth, that not one tyttel of the Law shall perish: and he curseth those teachers which have not laboured to prefer the authority of the same. The second reason was, that he might put away the wicked calumniation of the people, who said that he came to destroy the Law. But we must note that this was the counsel of Christ, so to call and exhort the jews to receive the Gospel, that he might stay them notwithstanding in the obedience of the Law: Then he doth refelle and put away the undeserved reproaches & slanders, by the which the enemies went about to defame, and discredit his preaching. For if a man purpose and determine to restore things decayed and dispersed into a better order, than this wisdom, and moderation is always to be had, that the people may know that the everlasting word of God. is not for that cause displaced, neither newness brought in, which is contrary to scripture, least any suspicion of contrariety should take away the faith of the godly: and lest rash men should be presumptuous, by the colour of newness. Finally that there might be a remedy against the profane contempt of the word of God, and that Religion might not altogether be despised, and of no reputation among the unlearned. But the defence of Christ with the which he doth purge his doctrine, ought to animate, and encourage us, If we at this day have the like reproach and false accusations laid against us. This crime also was laid against Paul, Acts. ●… saying that he was an Apostata contrary to the law of God. Wherefore it is no marvel if the Papists in like sort falsely accuse us, and rail against us. The Gospel is subject to slanders. But by the example of Christ, we must reject all false accusations and not regard them: notwithstanding, we must freely profess the truth although it be subject to false slanders. B. But here this word Law. is taken for the doctrine ordained for the institution of life, by the will of God. Wherefore immediately the lord doth add to the Law, the Prophets also, saying: I am not come to destroy the Law and the Prophets, that so he might more plainly declare what he meant by the Law, namely the doctrine and institution of life, which the Prophets showed and declared also. It is certain therefore, whatsoever things are written in the Law, do appertain to this end, namely to call the mind of man to the perfect and true righeousnes, ●…. Timo. 3. that the man of God may be perfect, and prepared to all good works. The which also the lord signifieth, when after the exhortation to the light of good works, and the necessity of fulfilling the law, he addeth that therefore he came to fulfil the same. And so we understand by the Law and the Prophets, ●…hat is meant 〈◊〉 the Law 〈◊〉 this place. the doctrine of God comprehended in the holy scriptures, by the which men are instructed to live righteously and godly in this present world: which is comprehended in this, that we trust in God, that we fear and love him with all our mind: to the which our elders added and appoints the Laws of sacrifices, and of other ceremonies of the tabernacle. Furthermore, that we love our neighbour as ourself: to the which was added civil, Laws. last of all, that we use those things continently and comely, with modesty, which the necessity of the body requireth: to the which also appertaineth whatsoever is commanded, for the cleanness and comeliness of bodies, to the which are added certain external purifiynges. To destroy. M. The Law is destroyed or broken, when that it is made void, & of none effect, by false expositions & traditions of men: or else, when as men do violate and break the precepts thereof, either by the imbecility & weakness of the flesh, or else by a wicked & contemptuous mind But here he understandeth the destroying of the Law after the first manner, namely by false expositions. A. To break the Law, and to destroy the law are all one, as appeareth by the saying of Christ in john. john. 7. If a man on the Saboth day receive circumcision, without breaking of the law of Moses, disdain ye at me because I have made a man whole on the Saboth day? Not I came not to destroy. C. God truly had promised a new league by the coming of Christ, but he had showed also that it should little differ from the first: but rather this to be the end, that he would observe & keep the league which he made with his, even from the beginning. jerem. 31. I will write saith he my Laws in their hearts, & I will forget their sins. By these words he doth not so depart from his former league, that he would deny his last to be firm and sure when the new succeeded. And this is the meaning of the words of Christ when he said, I came not to destroy, but to fulfil the Law. For truly he fulfilled it, How Christ fulfilled the Law. in quickening the dead letter with his spirit, them showing the same in deed, which was declared under figures & signs. Therefore in respect of doctrine, we must imagine no abrogation of the Law in the coming of Christ. For seeing that it is an everlasting rule, to live well and godly by, it must be immutable, even as there is one only permanente righteousness of God, which is comprehended therein. As touching ceremonies, although they may be thought improper and not pertaining to the Law: notwithstanding they were only abrogated in use, but the signification abideth still. Wherefore the coming of Christ did detract nothing, not not from ceremonies, but rather the truth of shadows being declared, it doth bring great confirmation unto them, when we beholding the true effect, do perceive that they are not vain and unprofitable. Let us learn therefore to keep this holy bond and knot of the Law and the Gospel inviolable, the which many do break amiss and very fond. M. Christ fulfilled the Law and the Prophets, first by his coming in the flesh, when as he fulfilled those things which are written in the Law and the Prophets, as concerning his kingdom and the redemption of mankind, promised long before. Of the which Luke speaketh in his xxiiij chap. Therefore as saint Paul saith, Roma. 10. Christ is the fulfilling of the Law to all them that believe: Roman. 3. Do we then destroy the Law through faith? God forbid, but we rather maintain the Law. 18 For truly I say unto you: till heaven and earth pass, one jot or one title of the Law shall not escape till all be fulfilled. For truly I say unto you. Bu. Although that which was spoken of before, was made manifest enough: yet for all that it is more strongly confirmed again by the mouth of the lord. For he useth a most vehement oath and confirmation, saying: For truly I say unto you. Truly, is a word peculiar to the Hebrews, confirming and witnessing the truth, & for this cause it is so often repeated of the lord. And the apostle Paul saith. 2. Cor. 1. All the promises of God, by Christ, are yea: and are in him amen, unto the land of God. Which is, as if he should have said, all the promises of God are sure and certain, by Christ. Till heaven and earth pass. Luke in words somewhat differeth, Luke, 16. but in sense he very well agreeth, saying. It is easier for heaven and earth to perish, then for one jot or title of the Law to fail. For the holy ghost would teach by both places, that there was nothing so firm and stable in the whole world as the truth of the law, & that truly in every point. Some very subtly dally with this word Until. As though the vanishing of heaven and earth (which shall be at the last day of judgement) should bring an end to the Law and the Prophets. 1. Cor. 13. And truly, even as then, tongues shall cease, and prophecies shallbe taken away: even so we think that the Law written with the exposition of the same, shall cease. But because Christ spoke more simply, such enticements being set to allure, this shallbe sufficient for us to note, The firm strength of the Law. that heaven shall perish, and the whole world shall decay, before the stability and strength of the Law be once shaken. For so saith the Prophet: jere. 33. Thus saith the lord. If the covenant which I have made with the day and the night may be broken. Then may my covenant also be broken, which I made with David my servant. And a little after, he saith again: God's promises are immutable. If I have made no covenant with day and night, and given no statute unto heaven and earth, then will I also cast away the seed of jacob and David my servant. One jot or title of the Law shall not pass till all. C. What meaneth this, Question. that every jot and title of the Law shall be fulfilled. For we see how far men are (yea ando such as are borne a new by the spirit of God) from the perfect observation of the Law. I answer, Answer. that this fulfilling of the law is not referred to the life of man, but to the sound & perfect truth of doctrine: as if he should have said, there is nothing unstable in the Law, there is nothing rashly put in the same, and therefore it can not come to pass, that one letter shall vanish or pass away. Wherefore this place here, is of the certainty and truth of the word of God, that we might not doubt, no one tittell in the Law, no one jot to be in the Prophets, in the which the undoubted and infallible word of God is not declared. For the words of the lord are pure words, even as the silver, Psalm. 12. which from the earth is tried, & purified seven times in the fire. Bu. Tittels, are the smallest things in writing: by the which also Christ doth signify, that the smallest things seen and read in the Law, shall be fulfilled. V Neither is the law of God a human, and mutable constitution, (as are the precepts of money or apparel, which are daily altered): but as the wisdom of God & his everlasting righteousness, are immutable, even so his law of perpetual and everlasting obedience, abideth for ever. 19 Whosoever therefore breaketh one of these lest commandments, and teacheth men so: he shall be called the lest in the kingdom of heaven. But who so ever doth, and teacheth the same, shallbe called great in the kingdom of heaven. Whosoever therefore breaketh. C. Here Christ speaketh particularly of the commandments of life, or of ten sentences, by the which all men that are the children of God, aught to frame their lives. And therefore he pronounceth them to be false and perverse teachers, which keep not their scholars under the obedience of the law: and he counteth them unworthy, whatsoever they be, that be of the church which diminish the authority of the law in any point: & those to be honest, and meet ministers of God, which do allow and commend the observation of the law, as well by the example of their life, 〈◊〉 of the 〈◊〉 as with words. S. To break the law, and to fulfil the law, are contrary. He breaketh the law, which desireth another man's wife, although he commit not adultery: and he is in this opinion that he believeth, that the fulfilling of the law, may be forgiven for our imbecility and weakness sake, or else that God will not so straightly deal with us, for the fulfilling of the law. One of these lest commandments. C. He calleth them the lest commandments, according to the sense & meaning of men. For although all are not of like force & weight, but when we compare them together, one is greater and less than an other: ●…east cō●…dement ●…at. Notwithstanding, we may not think any thing small, of the which it pleaseth the heavenly lord and law maker, to command. For how great derogation is it to the glory of God, to take any thing disdainfully which cometh out of his mouth? For by this means his majesty should be controlled. Wherefore where as Christ calleth them little commandments, it is a kind of granting. And teacheth men so. B. He doth not reject him only, which transgresseth some commandment, and despiseth the perfection of the same, but also him, which teacheth others so namely that so great perfection is not required: as the pharisees and saducees, which requiring only the external works, and contemning the spirit of the law, counted it nothing, to lust after a woman, and so they taught also. Shall be called the least. C, He alludeth this to that which was spoken of a little before, as concerning the commandments, notwithstanding the sense is manifest and plain, that they shall be rejected as the outcasts of all men, which make the law to be contemned, in any one point. The kingdom of heaven is taken here, for the renovation or renewing of the church, or for the second state and condition of the church, which arose then of the preaching of the Gospall. Luke. 7. So Christ maketh him which is lest in the kingdom of heaven, greater than john. This manner of speaking is, because God renewing the world, by his son Christ, made his kingdom firm and sure. Therefore Christ admitteth no teachers into his church, after it is renewed, but such as are faithful interpreters of the law, and apply themselves to maintain and set forth the wholesome doctrine thereof. Bu. Let such read these things more diligently, which at this day handle the law of the lord, very negligently and slightly: when as by these words of the lord, a man may plainly perceive, that there is nothing set forth by the heavenly wisdom of God in his divine law, which requireth not only great and earnest study, but also much estimation and credit. But some men will here demand. Question. Are not the ceremonies among the precepts and commandments of God, and what need have we of them, to what end shall we observe them? They are answered, Answer. that if they weigh and consider the end & purpose of the law maker, they shall be satisfied. The external use of ceremonies is done away. For although God do command ceremonies, that the external use of them should be temporal, but their signification eternal: yet he doth not loose & take away the ceremonies, which keeping still their effect, omit that which is figurative and shadowed. Now when as Christ doth banish all those from his kingdom, which accustom and teach men to despise the law, their senseless sense is wondered, who are not ashamed with their robbing indulgences, Indulgences to remit that, which God most severely doth require, and under the colour of venial sin, to tread underfoot & not regard, the righteousness of the law. But who so ever doth, and teacheth the same. etc. M. This that is spoken here pertaineth to the ministers of the word. C. He teacheth them therefore what perfection is required of them, namely that they express and declare those things in their life, which by their doctrine they declare and teach. So Paul did chastise his body, and brought it into subjection, 1. Cor. 9 lest when he preached to others, he himself should be a cast away. And writing to Timothe. 1. Epist. 4, Be (saith he) unto them that believe an example, in word, in conversation, in love, in spirit, in faith, in pureness. And to Titus he saith. Titus. 2. In all things show thyself an example of good works, in the doctrine, with honesty, with gra, vitie, and with the wholesome word, which can not be rebuked: that he which with standeth may be ashamed, having no evil to say of you. 1. Petr. 5. The like words hath SAINT, Peter in effect. 20 For I say unto you, except your righteousness exceed the righteousness of the scribes and Pharisees, ye can not enter into the kingdom of heaven. For I say unto you, except. C. Now he toucheth the scribes which went about to blot the doctrine of the Gospel, as though it were a destroying of the law. Of this matter he reasoneth not at large, but briefly showeth, that there is nothing in their mind less, than the zeal of the law. As if he should have said, they feigned themselves to be against me, because they will not violate or break the law: but by their life it appeareth, how cold they be in reverenceinge the law. yea, how carlessly they mock with God, when they boast themselves to men, with their false & feigned righteousness. The like do many interpreters. But behold and see, if that they do not deceive the people, even as the scribes & pharisees did For when as they restrained the law of God to external offices only, they fashioned their disciples as apes, to hypocrisy. We deny not truly, but that they led their lives as much amiss, yea, rather worse than they taught: therefore we join vain ostentation of righteousness with perverse doctrine. Notwithstanding it is manifest, wherefore Christ doth inveigh against this righteousness in the words following, where he, purging the law from their wicked inventions, restoreth it to his proper purity. To be short, he turneth that upon the Scribes, which wickedly and unjustly they obiectted against him. Behold (saith he) how perfect and cunning interpreters of the law they be. for they feign and invent unto themselves, righteousness, which shutteth the gates of heaven against them. And therefore Christ ment not to add here any perfection to the law, neither would he teach the Gospel to be more perfect then the law, but only how our righteousness aught to exceed the righteousness of the scribes and pharisees, which was false and feigned: A. by the which they greatly seduced the people. C. He joineth the pharisees to the scribes, to amplify, because that sect were counted much more holy than others. And here they are deceived which think them to be so called, because they being separated from the company of the common sort of people, challenged to themselves a proper state and degree, of the which we have spoken before. Into the kingdom of heaven. Chap. ●… C. Here the kingdom of heaven doth signify the immortality, eternal life, and everlasting felicity to the sons of God promised. 21. You have hard that it was said to them of old time. Thou shalt not kill: Who so ever killeth shall be in danger of judgement. You have hard that it was said. Bu. For so much as every error as concerning true righteousness, sprang of the false construinge and understanding of the law: the lord (to the end true righteousness might be observed) doth restore the true and proper sense and meaning of the law, and doth purge the same from the inventions and additions of the pharisees, showing by the law, that spirit and faith, love, and the very affection of love is required of God, which he plainly showeth by examples taken out of the law. C. Wherefore this sentence and others following, do agree with that which was last spoken of before. For Christ doth show more largely by particulars, how ccokedly the pharisees did deprave the law, that their righteousness might be nothing else but the refuse and abject of all. But many of our elders were deceived, which thought, that this was the correction & mending of the law, and that Christ did extol his disciples to a higher degree of perfection, than could Moses the dull and carnal people, which were scarce apt to learn the external elements and signs. So did many men believe, that the beginning of righteousness was given in the law, but perfection to be taught only in the Gospel: But Christ meant nothing less, then to altar, change, or renew any thing of the law, or the precepts thereof. For there, God did once ratify the rule & manner of living, of the which he never repented him. Whereupon Moses promised life unto them that kept the law, in the which there aught to have been perfection, or else he did set before them, that which was false. The same rule of living well, was from the beginning, which is at this day, And God required the same parfection and integrity of Abraham, ●…cope of ●●e. which at this day he requireth of his servants. For the whole scope of the law is, that we worship and love God, with our whole heart. And what hath the Gospel more? A. Truly he, which hath such love, that he loveth God with all his heart, and his neighbour as himself, wanteth nothing to the chief perfection. C. Therefore the law (as touching the precepts of a godly life) leadeth men to the perfection of righteousness. ●…a 8. Therefore Paul, doth not make the law weak in itself, but in our flesh. And Moses said. I take heaven & earth to witness, that I show you to day, the way of life and death: the which witnessinge had been vain if the law had been imparfecte. ●…. 10. Moreover he saith, And now Israel, what doth the lord thy God require more of thee, but that thou cleave only unto him. ●…ti. 18. This were a vain promise also, if the law were to none effect, when he saith: he that doth these things shall live in them. But it is evident by many other places, that Christ went not about to correct any thing in these commandments. Math. 19 For they which will enter into life, by good works, are commanded of him, to keep, and do exactly all the commandments. Neither doth christ, nor his apostles, allege the commandements of a godly and holy life, for any other intent: and truly they are very injurious to God, the author of the law, which imagine only the eyes, hands, and feet to be disposed & ordered there, to a false & feigned show of good works: and that in the Gospel only, (as they fayne) God is taught to be beloved with the whole heart. Therefore let that error cease, namely that the defection of the law is corrected by Christ. Neither must we immagin Christ to be a new lawmaker, which would add any thing to the everlasting righteousness of his father, but we must hear him, as a faithful interpreter, that we may know what the law is, & to what use it serveth. Now it resteth to see what Christ condemneth in the Phar. and what his interpretation differeth from their comments. It is certain, The abuse of the law. that they brought the doctrine of the law to a politic order, that it might suffice to perform the same, with external offices, and duties: So it came to pass, that every one thought himself free from murder, which killed not his brother with violente hand: Again he thought himself free, without spot or pollusion, yea, to be very chaste before God, which defiled not his body with adultery. But this profanation of the law was in no wise to be suffered, when as it is undoubted & for certain, that the spiritual worship of god, was every where required of Moses: And God which gave the law bythe mouth of Moses, did speak the same, as well to the hearts, as to the hands, and eyes. Thou shalt not kill. M. Christ here doth not allege the commandements of the law, as they are placed in the law, but as they were depraved and corrupted of the wicked Scribes and pharisees, and interpreted & taught amiss, to the rude and ignorant people: to the end he might make the doctrine and righteousness of the Scribes and Pharisees, plain and apparent to the people, and so admonish them to beware of it: wherefore he saith not, it is written in the law: but, it was said to them of old time: lest any man should think that it was newly invented in Christ's time. Moreover where as he saith. You have hard, that it was said of old time, that is, as if he should have said: it is not unknown what the scribes and pharisees have spoken of the commandment against murder. C. Hitherto the literal exposition of the law, hath been published by the Scribes among you, that it is sufficient, if a man refrain his hand from murder, and violence, how so ever their minds are inflamed with ire, He that hateth his brother in his heart committeth murder. hatred, and envy. But I teach and warn you, to have a farther respect: and because love is the fulfilling of the law I say that ye hurt your neighbour, so often as any thing is vnfrendly wrought against him. For truly the law required the Heart in the time of Moses, (as we showed before) the which Christ also here requireth in expounding the same, We have a sufficient example of the phariseical interpretation in the Gospel, john. 8. after S. john. Where they said, it is not lawful for us to put any man to death. Where as notwithstanding they being with ire, hatred, & envy replenished, delivered Christ to Pilate, to be crucified. For whosoever killeth, shallbe in danger of judgement. This sentence doth confirm that, which was spoken of before. To be in danger of judgement, is to be subject to the pain and punishment, which by judgement is appointed to the offender. judgement. Or as some men think: judgement signifieth that, by the which it is required, whether a man wittingly or unwittingly, with his good will, or by chance killed his neighbour. For the law doth plainly distynguishe between wilful and not wilful murder. Exod. 21. 22. But I say unto you: that whosoever is angry with his brother unadvisedly, shallbe in danger of judgement. And who so ever saith unto his brother Racha, shall be in danger of a counsel. But whosoever saith, thou fool, shall be in danger of hell fire. But I say unto you. B. Here again our saviour Christ with an earnest affirmation, doth show his mind, M. Yea he doth strongly fortify his authority against the opinion of the Pharisees. For this word (I) hath an emphasis & great force with it. As if he should have said, I your master sent from heaven, say unto you which are my disciples, that the law requireth more, then that you hold your hands: for it requireth a mind void of all anger, and hatred. C. Christ therefore bringeth not this answer against the commandment of Moses, but against the immagynation of the Scribes and Pharisees. And because they did boast of antiquity: Truth be pref●… before 〈◊〉 Christ calleth the people to his authority, to the which all antiquity, aught to give place. Whereby we may gather, of how much more value the truth is, than custom and antiquity. That every one, which is angry. Bu. Here he setteth before them certain particulars, by doing of the which they sin no less, then by committing murder, although by certain degrees, one sin is greater than an other, and every sin also in itself, doth grow and increase. The fi●… to 〈◊〉 And truly the first degree or step to murder is anger, and burning ire, the impatient, and impotent commotion of the mind (and as the philosophers say) the desire of ponishinge. Therefore the angry man, wisheth evil to his neighbour, and seeketh to hurt him if he may. Wherefore S. james saith. jam. 1. The wrath of man worketh not that which is righteous before God. And S. john, 1. john Every one that hateth his brother is a man floor. M. Ire and hatred, Ire is ●…rote of ●…ther. differ so much from murder, as doth the root from the fruit, so that murder, being the fruit of Ire, is let by no other reason than this, that the angry parson is not able, or else feareth punishment. For our mind being taken with Ire, is so bend, that with whom so ever it is angry, it seeketh his destruction. Cain being angry, Gene. ●… sought occasion to slay his brother, and because there was none to let him, he brought his purpose to effect. ●…ne. 27. Esawe being kindled with Ire against his brother, threatened to kill him. ●…am. 18. Even so, Saul being angry with David, sought to kill him, which afterward he assayed. Yea, this affection doth often prevail in the very elect. As we may read of David, ●●m. 25. who was angry with Naball the fool, in so much that he was inflamed to revenge, & took counsel to slay him. Wherefore not in vain the apostle excludeth the angry person out of the kingdom of heaven, ●…a. 5. in the which what doth he else mean, but that the wickedness of our nature is damnable: Whereupon Christ himself also saith. 〈◊〉. 3. Except a man be borne from above, he can not see the kingdom of God. Unadvisedly. E. Or in vain, or without a just cause, for so signifieth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the old Greek books have. ●…sost. in ●…. ho. 16. So doth Chrisostome seem to read it in his 16. homely upon Matthew where he distinguiseth deserved anger from that which is undeserved: affirming that the affection can not be taken from us, but nevertheless that it may be ruled & subdued. ●…r ray●…uen in ●●ct. Christ is here angry with the pharisees, in his father's cause. Paul was likewise angry with the false prophets. Moses' likewise, that the children of Israel committed Idolatry. ●…d. 132. Shall be in danger of judgement. M. That is to say before God, to whom the will of man's heart is even as the work itself. That is to say, he shall be in danger of the divine judgement, he shall (I say) be condemned to punishment and death, no less, than he which is convict before the judge, and condemned to die. But we must here note, that he saith not, he shall be damned in judgement, but he shallbe in danger of judgement: that is to say, he is worthy to be judged of God, except he were saved by his mercy. So that he speaketh it for this cause, that he knowing the danger of our disease, might be our physician, to cure and help us. And who so ever saith unto his brother. C. For so much as it is certain, that this word Racha is set in the middle place, between anger, and the open and manifest reproach, there is no doubt, but that it is an interjection of despising, and enuiinge. The second step unto murder. Bu. This therefore is the second degree, not to restrain even at the first, and subdue our burning Ire, but to bewray the same with some sign of disdain, and to suffer it to burst forth. M. Wherefore let us understand, that here are condemned all signs of rancour, and a malicious mind. By what kind of means so ever they burst forth. The tokens of anger. whether it be in murmuring, or in raging, or in reproaching, or in turning away the face disdainfully, or in frowning, or in turning up of the nose, with mows and mocks, & such like. By such kind of signs, the trouble and perturbation of an angry mind is often times bewrayed, even as the pleasuntnes of a loving mind by certain and special signs is declared. Shall be in danger of a counsel. E. The Greek word signifieth a sitting of judges which Chrisostome also showeth. In such sessions, (as in the court of Mars at Athens,) great matters were wont to be handled: and also men were wont to delyberate, of the order of punishment. Bu. Christ therefore, by the mention of a sessions, (applying it to the orders and customs of men) doth declare, that they shall have the greater punishment, which slack the bridle of anger. As if he should have said: such a one is worthy to have a counsel and sessions upon him, if God might be satisfied. But he that saith thou fool. The third degree is, when anger bursteth out to open reproach, The third step to murder. M. For he that calleth his brother fool, doth show forth an undoubted anger of the mind. By this word fool he understandeth all manner of evil callings, of cursings, of banings, of railings, and of evil wyshinge. shallbe in danger of hell fire. A. That is everlasting damnation. For although Christ doth adjudge them only to hell fire, which burst forth into open reproach, notwithstanding he doth not exempt anger from the same punishment, but alluding the same to earthly judgements, he doth affirm that God will be the judge of secret anger to punish the same. But because he exceedeth more, which be wraieth his disdain, & hatred, with an evil tongue, he saith that he is guilty, before the whole counsel of heaven, to have the greater punishment. And he appointeth them to hell fire, which burst out to rail with words of reproach: signifiinge that hatred, and what soever, is contrary to love, leadeth to the destruction of everlasting death. But as concerning the name of hell fire, This hell fire is called in the latin tongue Gehenna ●…guis. divers writers writ much. B. Gehennon was in the valley of the tribe of Benjamin, of the which there is mention made in the book of josua, the 28. chap: but it was possessed of the wicked, in the which they burnt their sons and daughters, and sacrificed them to devils, even to Moloch, and Rempham. The same was also called Topheth. 4. King. 23. Of the which we read this, And he defiled Topheth, which is in the valley of the children of Hinnon, that no man should offer his son or his daughter in fire to Moloch. Moreover in the book of the chronicles, it is written thus. He offered incense in the valley of the son of Hinnon, 2. Cor. 28. and burned his children in fire after the abomination of the Gentiles, whom the lord cast out before the children of Israel. Also in the prophesy of jeremy. It shall no more be called Topheth, jer. 7 &. 19 or the valley of the children of Hinnon, but the valley of slaughter, for in Topheth they shall be bourned, because they shall else have no room. The ancient writers think that Topheth was so called of the custom of the sacrifices of Moloch: to whom when their infants were offered, they did play upon their tympanies, Heathen abominations. that when they were burned their pittiefull cry might not be heard, for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toph, is said to signify a tympany. Finally (because in this place the infants were burnt, or because this Topheth was in the valley which was called Gehennon, & was a place of wondered abomination, into the which the dead carcases, and what so ever was filthy, were cast out of Jerusalem, a place in the which the wicked were punished) it was so called: the which Esayas describeth thus. Topheth, or the fire of pain is ordained from the beginning: yea, even for kings it is prepared, this hath the lord set in the deep, and made it wide: Esay. 30. the burning whereof is fire and much wood. the breath of the lord which is a river of brimstone doth kindel it. Math. 8. This place of punishment (whereof our saviour Christ speaketh here) are those outward darknesses, into the which the reprobate are cast. The lord therefore using then the vulgar tongue, usurped this word Gehennam ignem, that is hell fire, for the torment of souls which is to come. And he doth it, to declare what an unspeakable force of torment abideth for the reprobate: Esay. 66. the which kind of torment also the prophet calleth unquenchable fire, saying. Their fire shall not be quenched. The which saying the lord used when he spoke of hell fire, in the .9. of Mark, expounding himself after a sort, what he meant by hell fire, saying. Mark. 9 It is better for thee to go halt and lame, into the kingdom of God, then having two feet, to be cast into hell fire, which never shallbe quenched, where the worm dieth not, nor the fire goeth out. 23. Therefore if thou offerest thy gift at the aultare: and there remember'st that thy brother hath aught against thee. Therefore if thou offerest. C. This small clause or sentence doth confirm and expound that doctrine which was spoken of before. Bu. Christ taught what was forbidden by the law of God in this point, Thou shalt not kill: and now it followeth what God hath commanded by the same. Love is fulfillin●… the law●… C. The effect and some is, that we do then satisfy and fulfil the commandment of the law, (by the which we be forbidden to kill) if that we live in unity and love with our neighbours. And that Christ might the more move our minds, he pronounceth that the very duties of piety and gladness, are unacceptable to God, & not regarded of him, if that we dissent and disagree among ourselves. For when as he commandeth those which hurt one of their brethren, to come first in favour with him. before they offer their gift, he signifieth unto us, that so long as we are through our own salt alienate from our neighbours, we have no access unto God. Wherefore, if men by their hatred & ire, do pollute & corrupt all their worshyping which they give unto God, we may thereby gather how greatly he esteemeth mutual amity, brotherly love, peace & concord amongst us. M. Christ therefore noteth the error and false persuasion of the jews, which they conceived of their oblations, in the which, they so put & placed all their service of god, the they thought they did him high pleasure, if they did often use to offer gifts unto him, whom they thought to have such pleasure in them as have the princes of this world, to whom gifts are more acceptable than the concord and unity of their subjects. But Christ teacheth us, that God doth specially require of us to agreed among ourselves, and that without this concord, he doth not accept those things which are offered unto him, & which seem to pertain to his honour. But we must understand that the same which is spoken here of offerings is, by a figure (called Synecdoche) spoken, of prayer, of alms deeds, & such like also. For the scripture calleth alms deeds, ●…lip. 4. the sacrifices of a good heart, & yet we hear of Paul's mouth, Cor. 13. that he which bestoweth all his substance and goods upon the poor, & yet hath not love, is nothing. Finally God doth take, & acknowledge none to be his children, but those which be have themselves as brethren one towards an other. And there remember'st, that thy brother hath aught against thee. C. Although Christ commandeth them, which are injurious towards their brethren, to seek to please and pacify them again, notwithstanding under one colour he showeth how precious concord is before God. 24. Leave there thine offering before the aultare: and go thy way first, and be reconciled to thy brother, and then come and offer thy gift. Leave there thine offering. M. He saith not take away thy gift, for he would not have us to despair of the grace of God which may be recovered, neither would he that we should leave of to worship God. As if he should say: that which thou hast begun in offering thy gift (according to the prescript law) is good, so that thou do not neglect that which aught first to be done. C. Notwithstanding this question might be objected. Question. Is it not an absurd thing that charity & love should be more than the worwip & honour of God? For we must either say, that there is a preposterous order of the law, or else, that the first table ought to be preferred before the second. Answer. This question may easily be answered thus. That the words of Christ do pertain, & tend to no other end then to show, how falsely they profess themselves to be worshippers of God, which despice their afflicted brethren. For under the colour (as it was showed even now) he doth declare the external exercises of divine worship, by the which men often times do feign godliness, a great deal more than they do in deed testify the same. And go thy way first. M. The bishops of Rome teach us an other manner of lesson than this: The bishop of Rome's doctrine. for they say go first to the priest, & confess thy sins unto him, & then approach to the ecclesiastical communion. But Christ truly sendeth him not to the pressed, but to his brother what so ever he be, whom he hath offended. And be reconciled. B. To be reconciled, Reconciliation is (all hatred & discord set apart) to restore all the former love, concord, friendship, necessity, & familiarite that was wont to be. And then come. B. By these words our saviour Christ meaneth nothing else, but that reconciliation was of more price than sacrifice, that which sacrifice in those days (Moses law flourishing) was counted most excellent. This was agreeable to the which the prophet Osee hath. Osee. 6. I will have mercy & not sacrifice, and I esteem the knowledge of God more than burned offering. M. He beddeth them not therefore to offer according to the manner of the law, & yet for all that, he forbiddeth them not. For as yet the time was not come, that these rights & ceremonies should cease. But he behaveth himself warily, lest he should offend the jews, the which wariness also, he used in another place, Math. 23. saying. These aught ye to have done, and not to leave the other undone. Also by this sentence he doth signify, that the salt of injury is remitted before God, if that brotherly unity be restored by reconciliation. Then saith he offer thy gift, as if he should say, then is the gift thanckeful & acceptable in the sight of God. V This sentence of Christ is agreeable, with the saying of S. john, who writeth thus. dearly beloved, if our heart condemn us not, then have we trust to God ward, & what so ever we ask, 1. john. 3. we receive of him, because we keep his commandements, & do those things which are pleasant before him 25. Agreed with thine adversary quickly while thou art in the way with him, lest that at any time thy adversary deliver thee to the judge, & the judge deliver thee to the minister: and then thou be cast into prison. Agreed with thine adversary. C. Although Christ doth seem to proceed and go forward with this matter, and not only to exhort those to reconciliation which had done injury to their brethren, but also which are unjustly provoked: yet notwithstanding he rather had respect to an other end, namely, that he might cut of the occasion of hatred & discord, and that he might show the way & mean to increase good will: The cause of Injuries. For whereupon cometh so many injuries, but only that so many men are so greedy of their private right: that is, they seek their own commodity, by other men's loss and damage? For all men are so blinded with self love, that they flatter themselves in evil causes. Christ therefore, to th'end he might touch hatred, contentions, striffes', & all kind of injuries: he reproveth that pertinacy, the wellspring of all these evils, & appointeth his to be ready to moderation, & equity, that they giving place to extremity, may redeem peace & friendship with such equity. It were (truly) to be wished for, that no strife or contention might at any time hap among us. And this is certain, that men, at no time should come into strife & contention, if that the meek & gentle behaviour were amongst them which aught to be. A remedy against contention. But because it is almost impossible, but that strife do arise. Christ showeth the remedy, by the which they may be abated, namely if we bridle our affections, & are readier to departed with loss, then to prosecute our right with obstinate rigour. E. He calleth him an adversary, with whom we have strife & action in the law. But Christ doth revoke & withdraw those that are his, from strifes and contentions, taking his argument of the danger ensuing. Oftentimes he that hath best right, hath most wrong in judgement, & he that is worthy of punishment, overcometh. Agree with thine adversary quickly, while thou art in judgement, jest thou feel the extremity of the law. While thou art in the way. C. That is, while the matter as yet hangeth in equal balance. Luke. 1●… Christ often times used this exhortation, as appeareth in Luke, where the sermon made in the mount is not declared, but an epitome of divers of Christ's sayings is gathered. Hereby also appeareth what is to agreed in the way, namely before the matter be brought unto the judge. Jest at any time thy adversary deliver the to the judge Some expound this part metaphorically that the heavenvly judge will deal with us extremely, in somuch that he will remit nothing, unless we seek to pacify those contentions which we have with our neighbours. But more simplely it may be taken that Christ admonisheth how that this is most profitable for us, The co●…tiouse 〈◊〉 shall fele●…treme iu●…ment. to agree betimes with our adversaries. And yet we must not deny, but that the similitude is very aptly referred to God, because he shall feel judgement without mercy, which is troublesome with his brethren, & given to extreme contention. Therefore the simple and true meaning is this. If there hap any contention among you, by & by agreed one with an other, for I will not have you to contend one with an other about your right, but rather give place and suffer wrong. And the judge deli. The old interpreter hath translated the greek word thus, and the judge deliver the to thee jailer. But the minister or jailer is he which fulfilleth & executeth the commandment of the judge. 26 Verily I say unto thee, thou shalt not departed thence until thou have paid the utmost farthing. Verily I say unto thee, thou shalt not depart thence. As if he should have said, if thou be cast once into prison, having then no liberty to agreed with thine adversary, thou shalt not only get affliction of thy body, and ignominy, but also thou shalt not be delivered until thou have paid the very uttermost farthing, which thy adversary shall require, where as before he had been so far provoked thou mightest have agreed for less. Even so in renewing of friendship, be thou not to curious in examining who was in the fault most: only see that thou departed from somewhat of thy right, so that thereby unity & concord may be kept. C. But here the papists very fondly with a perpetual allegory of this place, ●…e penny pur●…ory of the ●…pistes is ●…e builded. do build their purgatory. It is most plain & evident, that Christ did show of the benevolence and good will which aught to be among men. Yet they are nothing at all ashamed, to pervert his words, & to wrist the same into a contrary sense, so that they may blind and deceive the ignorant and unlearned. But because they deserve not any long confutation, we will show in one word, how shameful their folly is. They fain the adversary in this place mentioned to be the denill. And Christ truly, (as is evident by the text) commandeth the faithful to be loving to him, namely to the adversary. So that by this reason the Papists would have us friends and brethren with the devil. But let them (to find out their pouling penny purgatory) be brethren and friends with the devil and they list, for we will not so painfully be purged. Until thou have paid the uttermost farthing. C. Now if it be lawful to cavil, here also is their fond error confuted, and refelled. For if they which are once in purgatory never come out again, until they have paid the utmost farthing, it followeth that the prayers of them which are alive, for the dead, are but vain, and of none efecte. Neither doth Chryst admit other men with their satisfaction to pay the debt, but requireth every man to pay his own debt. So that if masses, dirges, trentals, & other satisfactions be unprofitable, how hot so ever the fire of Purgatory do burn & flame, yet shall the kytchens of the priests and monks be fervent cold, for which cause they fight so earnestly M. Wherefore this is to be noted, that the Apostle Paul doth diligently teach, that there is no saving health for mankind, but only in the mercy of God, by the blood of jesus Christ, by the which we are redeemed, and reconciled to the father, if we cleave unto Christ with a sure faith, to the which doctrine, the dream of purgatory fire, is clean contrary. 27 You have hard what was said of old time: Thou shalt not commit adultery. You have heard what was. C. Christ proceedeth in his disputation. B. and restoreth the other commandment to his proper sense. Bu. The Pharisees thought that they fulfilled the law very well, if any committed not adultery, that is, they were thought holy and just, if they abstained from other men's wives, being contented with their own having no care of impure, and filthy thoughts, & communication. C. Therefore our lord teacheth us, that the law of God is not only in politic order, the guide of our life, to reform external manners, but also that it requireth pure and sound affections of the heart. But we must remember that which was spoken of before, that although Christ rehearseth the words of the law, yet notwithstanding he reproveth the gross and wrong sense, which false interpreters have brought in. Verse. 17. For already he hath declared that he came not to renew the law, but as a faithful interpreter to fulfil the law once given. 28 But I say unto you, that who so ever looketh on a woman to lust after her, hath committed adultery with her in his heart already. But I say unto you. Bu. By this commandment he teacheth that all kind of filthiness uncleanness, & concupiscence of the flesh in the heart, in the senses, in signs, & in talk, is prohibited & forbidden. Adultery. C. For he saith that they are not only adulterers before God, which defile other men's wives, but also they which pollute their eyes, with ungodly desire. This is a figurative kind of speech: because men do not only make their eyes guilty, but also their wishes and inflammations of their heart. Therefore Paul appointed chastity in the body & spirit. 1. Cor. 7. But Christ here had a very gross opinion to confute: because the Iewes thought that they only aught to refrain from the external, and carnal copulation. Notwithstanding because the eyes doth allure the mind with his enticements, and lust doth pierce, & burst forth as it were through these windows, Christ used this form of speech, when he would disallow and condemn concupiscence of the flesh. Concupiscence. And that may easily be conjectured, by this word of lusting. By the which we are taught, that they are thought to be adulterars before God, not only which conceive whoredom in their minds with a fixed and sure consent, but also such as give place to every prick of the flesh. Wherefore the grossness, and open hypocrisy of the Papists is exceeding, The Papists deny concupiscence to be sin which deny concupiscence to be sin, until the heart of man wholly consenteth to the same. But it is no marvel that sin is made so slight of them, which never think on their vice, but ascribe to merits, the righteousness of works. M. We see therefore that Christ in this place dealeth not with Puplicanes & sinners, but with hypocrites, justiciaries, & proud Pharisees, whose hypocrisy always resisted the doctrine of Grace. For when as they were impure, and polluted with sin, yet they would in no wise seem so to be, because they did always hide the said uncleaneness of their hearts with that external show of sanctimony and outward holiness. To the end he might bewray this he hath restored the vigour and perfect strength of the law: and therefore he speaketh of him, which doth not only covet with the heart, but also fulfilleth the same concupiscence, and bringeth it to pass in deed. Yea, and the law itself condemneth this concupissence or lust, Exod 20. as appeareth in Exodus. Thou shalt not covet thy neighbours wife. The jews knew this, but they did not consider that the lust of the heart was before God, even as the actual deed of adultery. Bu. Notwithstanding let no man flatter himself upon the words of Christ, or take occasion to do evil, and say, if lust make me an adulterer, I will bring the same to efecte, or I will commit the actual deed, that I might not be counted so in vain. The adulterer in will and mind. For truly thou shalt not be so called, or counted without just cause, and thy deserving, which haste done all that the filthy adulterar doth, saving, the very actual deed, which no doubt thou wouldest have done, if thou mightest have had liberty, time, and occasion, to the fynishing of the same. Therefore thy virtue did not stay thee from adultery, but having no power, & occasion also being contrary to thy purpose, thou art let, so that thou also art unjust, and an adulterer. But for certain, thou dost more grievously offend and dost deserve more cruel punishment if thou only quench not the burning fire of concupiscence, but also, if thou bridle not thyself from the impure and filthy action. But forsomuch as there is no man living, which at some time hath not lusted, the lord approveth by this law, that all men are subject to sin, and need the grace of God, and the justification of Christ, which is only just, impoluted and pure, and doth particypate unto us his righteousness by faith: by the which name, the apostles called faith, and our righteousness, & the perfection of the law. 29. If thy right eye hinder thee, pluck him out, and cast it from thee. For bet-it is unto thee, that one of thy members perish, then that thy whole body should be cast into hell. If thy right eye offend thee. C. Because that Chryst might seem to severely to urge men in this natural imbecility & weakness of flesh and blood, he doth prevent all those mutterings that might be made. To be short, he declareth that although it be hard, sharp, and troublesome, which the lord commandeth: yet notwithstanding we are not thereby excusable: because the righteousness of God ought to be of more price unto us, than all other things, which are dear and precious. For some might say, what shall become of us, if the matter be so, when as we be so apt to all evil cogytations and thoughts, that we can scarce turn ourselves about, and cast our eye on the one side, but strayghtewaye vnloked for, one dangerous snare or other appeareth, set and pitched before our eyes, to take us. To this he faith, Again, and again, yea continually ye must take heed, ●…unswere. that you have a consideration and respect to your own infirmity, yea, see that ye avoid all occasion of offence and provocation, neither let any thing at no time be so dear unto you (if it bring to destruction) for whose sake, you should suffer yourselves to be seduced, & so to incur the danger of everlasting peril and pain. There is nothing so near unto you, nothing so conjoined and knit, nothing so near of blood, yea, there is nothing so entirely beloved of you, which aught not to be cut of, if so be that occasion required, yea, although it were one of your members, and that the principal and most necessary, as the right eye, or the right hand. For there ought no member be unto us of such estimation, and price, that for the love of the same we should forsake God, the creator of our whole body. C. Neither yet, doth Christ mean that we should mangle our body, and destroy the same, that we might obey God: but because all men would wish, not to have their senses so bridled, but that they might have the free use of the same, Christ teacheth hyperbolically, that we must cut of what so ever is contrary to his will. And he doth the same very warily: because men do to licentiousely in this point favour themselves. If the mind were pure, than a man should have his eyes and hands obedient to him, ●●e eyes and ●●des are ●…yded by the ●…rte. In the which it is certain that there is no proper motion. In this therefore we sin greatly, that we are not so careful in avoiding of dangerous snares, as it becometh us. B. For we must shun and i'll all occasion: and the more we find ourselves inclined and given to evil, the more we ought to refrain our mind from the same. 30. And if thy right hand hinder thee cut it of and cast it from thee. For it is better for thee, that one of thy members perish, then that thy whole body should be cast into hell. And if thy right hand hinder thee. A. This verse tendeth to the same effect that the former did. C. The Greek text hath, if it offend thee. To offend or hinder, is to make a man stumble and fall in the way of the lord. This is a life acceptable unto God namely to abide in faith and love, whereby a man may go forward, in the obedience of God. M. Here is to be noted what great necessity of avoiding of offence, the lord propoundeth unto us. For if that so necessary members and instrumental helps of the body, are not to be retained and kept, The wicked inclination of man's nature. if they be a hindrance unto health: what shall we then say of them, which so greedily cleave unto vile things yea, of no reputation, but of the vanity of this world, that they will rather hazard and put in venture the benefit of eternal life, than they will be secluded from them? For it is better. etc. M. This reason is taken of the profit of preserving the whole. For better it is that some part perish, then that the health of the whole body should be put in danger. A. The same matter in effect is handled, where he entreateth of avoiding of offences, which followeth in the .18. chap. 31. It is said: who so ever putteth away his wife, let him give her a letter of divorcement. It is said. Bu. These words do pertain to the law, of eschewing adultery, and do teach that truly and undefiledly we aught to keep the faith of wedlock. C. For even as the jews thought that they behaved themselves falsely and amiss before God, if they kept not the law after a politic order, even so again, what so ever the politic or moral law did not prohybite, they fond imagined that it was at their pleasure: divorcements. Moses in respect of the external order, did not forbid the divorcements with the wives (which were wont to be observed) but only to take away the occasion of lust, he commanded, that a bill of dyvorcement should be given to her which was divorced: For it was a certain testimony of manumission, and free liberty, that ever after, the woman might be free from the bondage and power of the man: and also the man by the same, did acknowledge and confess, that he did not put away his wife, for any ccyme nor fault, but because she did not please him. Hereupon there sprang this error, that none which used this divorcement was in fault, if so be they satisfied the law. But amiss they took a rule out of the civil law, of living a godly and holy life. For moral laws are often times framed according to the manners of men: but God in his spiritual law had not respect what men could do, but what they aught to do. So that in the same is contained the perfect and sound righteousness, although we have not power to fulfil it. Therefore Christ admonisheth us, that all things which Moses' law doth allow, are not lawful before God. By the cloak, and colour of the law saith he, he abuseth himself with putting away his wife, The holy estate of wedlock. giveth her a bill of divorcement: but the bond of wedlock is more holy, then that it may be loosed at the will and pleasure of men. For although the man and the wife with their mutual consent do join and couple themselves together: yet notwithstanding God doth knit them together with an inseparable knot, that they might never after departed except it were for fornication. Let him give her a bill of. A. The reason of this bill of divorcement was, that it was lawful for the wife divorced to conjoin herself to an other man, & never more to have to do with her former husband, but should be unto him as an alien and stranger. The man did declare his own filthiness, when he gave this bill of divorcement. Some write that this bill of divorcement here mentioned, was made after this form following, as should appear by a copy taken out of the law of the Hebrews. THis bill made the nine and twenty day of june, The manner of the bill of divorcement of the jews. in the year from the creation of the world five thousand & thirty, witnesseth that I H. R. the son of W. R. dwelling in the city of London, have well advised myself, no man constraining me, and have dismissed, set at liberty, and left thee A. R. to thyself, which haste been heretofore my wife. And now having dismyst thee, and set thee free, I give thee leave to do what thou wilt, and to go and give thyself to wife to whom so ever it shall please thee. In witness whereof I give unto thee this bill of divorcement, and dimissory epistle, being an instrument of liberty, according to the law of Moses, and Israel. And thus much as concerning the bill of divorcement, Math. 19 which in Greek is called Apostosion. Of this bill Christ speaketh thus. Moses' for the hardness of your hearts suffered you to put away your wives, but from the beginning it was not so. 32 But I say unto you, that who so ever putteth away his wife, except it be for fornication, maketh her to break wedlock: and who so ever marrieth her which is divorced breaketh wedlock also. But I say unto you. M, Many of the civil laws are not good in that they permite evil things, as we said even now, and that for the malice of the subjects, that the public & common estate should not be troubled, even as we see brought to pass in the suffering of usury, Usury. by the which constitution & decree, there is set a certain mean of covetousness, and help to their necessity and need, which needs must borrow other men's money. Again, they forbid not all evil things, neither do they punish those things, which they forbid not, as anger, hatred, disdain, covetousness, the impiety of the heart, & such like. Neither do they command all good things, for they appoint nothing of faith, of hope, of love, of the fear of God, of patience, of brotherly love, and such like. A. Therefore for so much as this law of Moses was altogether politic Christ as a heavenly master, teaching true godliness, showeth what must be done in this business: he saith that the wife may not be put away: Except it be for fornication. For worthily and not without just desert, is that wife cast of, which hath violated and broken that holy knot, & defiled her husbands bed, because through her fault, the man obtaineth liberty. Maketh her to break wedlock. C. Namely if she marry an other. Of this you may read more at large in the .19 cha. following. 33. Again, ye hard how it was said unto them of old time, thou shalt not forswear thyself, but shalt perform to the lord those things that thou swearest. Again ye have hard. Bu. This third example, is partly in the 20. of Exod. and in the .19. of Leuit. and partly in the .30 of Numeri, & 23. of Deutro This same commandeth of the sanctification and glorifying of the name of God, of the constancy and performance of words, of the just moderation of the tongue, that we use not the same to lycenciously. Thou shalt not forswear thyself. C. This sentence of Christ also here spoken, ●…es. is not the correction of the Law, but rather a true and proper interpretation. For God did not only condemn perjury in the Law, but also the rashness of swearing, which did derogate the reverence of his name. Neither doth he only take the name of the lord God in vain, which forsweareth himself, but he also which in trifling and vain things, or in common talk, rashly and contemptuously taketh the name of God. Finally, when as the Law did condemn every profanation of the name of God, the jews did imagine that the fault only consisted in perjury Christ now reprehendeth this error so gross, and commandeth that we perform our vows & oaths to the lord: For he which after an oath beguileth his neighbour, is not only deceitful to men, but also is injurious to God But perform. B. Some refer this performance to vows, when as any thing religiously is promised to God. But this sentence of Christ doth very well comprehend all covenants, vargaines, and promises, which are confirmed with taking the name of God. For God is then made a witness between the parties and a surety, to whom they give their faith. C. Therefore he that forsweareth himself doth not only break promise with men, but also with God, because he took God to witness. 34 But I say unto you, ye shall not swear at all: neither by heaven, because it is the seat of God. You shall not swear. C. Many are deceived in this word (at all) thinking that Christ thereby did condemn, ●…pinion 〈◊〉 Ana●…stes. all kind of oaths without exception. As the anabaptists, who thought that Christ did admit no man to swear for any kind of cause, in that he forbade to swear at al. But by the text itself the meaning is best gathered. For incontinent it followeth. Neither by heaven nor by earth. Of oaths. Who now seeth not that these kinds of swearing, or particulars, are added expositively, that they might express the first member by destincte enumeration. The jews had a disordered kind of swearing, and when they did swear by heaven, by the earth, or by the altar, they did count it as nothing. Christ to the end he might reprove this vice plainly declareth that they must not swear at all, neither by this nor by that, neither by heaven nor by earth, nor by any thing. Whereby we may gather that this word At all is not referred to the substance, but to the form of an oath: otherwise, in vain he should have rehearsed these particulars. Wherefore the anabaptists bewray their gross ignorance, for while they curiously persist in urging one word, they overpass, & perceive not the whole tenor of his talk. A. Christ speaketh here of business and affairs, and familiar talk, about the which there is no necessity of an oath required. In necessary causes, it is not only permitted to swear, but also is commanded of God, as appeareth in the sixth of Deutronom. Deut. 6.10. And the Prophet jeremy saith, that an oath is to be taken in truth, in judgement and righteousness. Christ did often times swear, Paul used an oath, Hebr. 6. God also swore by himself. Therefore the effect is this, that the name of God is by other means taken in vain then by swearing. Therefore men must abstain from all superfluous kind of swearing, We must not swear but when just occasion urgeth. and where just occasion serveth there to swear. Wherefore christ ment nothing else but this, that all kind of oaths were unlawful, which by any abuse did profane the holy name of God, to the reverence whereof they aught to serve. V Finally he that sweareth doth two things: first he taketh God to witness, and saith that he will fulfil his promise to the honour of God: Then he calleth upon God as the chief judge, that he will not suffer his office to be abused, & prayeth that he will defend his honour, and the dignity of his divine judgement, and show the same upon him which sweareth, except he keep his oath. And thus he constraineth God to take vengeance, by the mention of his honour, truth and office. Neither by heaven. C. They are greatly deceived which expound these manner of oaths to be corrected of Christ, because we aught to swear by God only. For the reasons which he bringeth, do tend more to the contrary, He that sweareth by any part of the world sweareth by God that then we swear by the name of God when we swear either by heaven or by the earth, because there is no part of the world, in the which some special note or mark of the glory of God is not imprinted. Objection. Notwithstanding, this sentence doth not seem to agreed with the commandment of the Law, where God doth plainly command to swear by his name: Moreover, it seemeth to disagree with many places of holy scripture, where the almighty God complaineth that we do unto him injury, Answer. so often as we swear by his creatures. We may answer that corruption is adjoining to idolatry, when that either the power of judgement, or the authority of approving testimony is deferred and brought to them. For the end of an oath is to be considered, because men called God the revenger of falsehood, and the defender of truth, as we have showed already a little before. This honour cannot be given to another without the violating of his majesty. In consideration of this, Hebr, 6 the apostle saith. Men verily swear by him that is greater than themselves, and an oath to confirm the thing is to them an end of all strife: So that this is only proper to God, to swear by himself. Even so in old time men did use to swear by Moloch, In matters of importance we must swear by God only. or by some other Idol, and so they appointed another in God's stead, to be a knower of secrets, & judge of minds: by the which they did take away the right appertaining to God. Even so at this day, they do no less offend which swear by angels and other dead saints. God therefore in all things is only to be taken for a witness. Because it is the seat of God. M. These words appertain also to ●●e Prophet when he saith. Esay. 66. Thus saith the lord, The heaven is my seat, and the earth is my foot stool. C. The heaven therefore is called the throne or the seat of God, not, that he is there included and shut up, but that men may learn to lift up their minds, so often as they think of him, and that we might not imagine any earthly thing of him. A. To this effect tendeth the beginning of the lords prayer, wherein we are commanded to call him our father which is in heaven. Math. ●… Luke. ●… 35 Neither by the earth, because it is his footstool: Neither by Jerusalem, because it is the city of the great king Neither by the earth. M. This sentence also is taken out of the foresaid place of the Prophet Esaie. Christ speaketh here of a kingly majesty, to put us in mind of a heavenvly majesty and dignity. Great is the excellency of a kings throne, neither do the footestoles of kings want their honour. Let no man therefore think that this earth in the which we live is without the glory, majesty and power of God. C. The earth is called the foot stool of God, that we might know, God i●… where. that he is every where, and that he cannot in the space of place he comprehended. Neither by Jerusalem. M. Although the earth is the lords and all that therein is (as the Prophet David saith) and therefore aught reverently to be inhabited by the grace and favour of the divine majesty: Yet notwithstanding, Psal. ●● it is worthily required, that those places, in the which the goodness of God is more highly extolled, should be more honourable than others. Such was this city because of the Temple, priesthood, worship and word of God, and because the lord had chosen the same to be the seat of his empire. Psalm. ●… To the probation whereof these places following, do serve. I have appointed him my king upon my holy hill of Zion. Again: Daniel Turn thy wrath away I beseech thee, from thy city Jerusalem, and from thy holy hill. Moreover, Math. ●… the devil carried him into the holy city. Math. ●… And they came into the holy city. It is called therefore the city of the great king, because there, more plentifully he showed his power, and the signs of his presence, not that he was therein included. Now Jerusalem is become the whole world, as it was spoken of before by the Prophets. God will be called upon and known every where. M. It is not with out great cause that Christ in this place calleth God the great king: for this city began to give more reverence to king Herode, and to the Roman power, than it did unto the God thereof. 36 Neither shalt thou swear by thy head, because thou canst not make one hear white or black. Neither shalt thou swear by. C. When men swear by their head, they offer their life (which is the singular gift of God) as a pledge of a good faith. Bu. Furthermore, they usurp the power which is peculiar unto God. For we have not such power over our heads that we can make one hear which is least, either white or black. God is the ruler of our head, therefore we swear by God when we swear by the same. A. Here we are admonished that there is nothing so small of reputation in the creatures of God, in the which there appeareth not the majesty of God, by whom it was made. Christ therefore would have us use the creatures of God with his fear, yea, and to have the members of our body in honour, least we abuse the same. 37 But let your communication be ye, ye, and nay, nay, for whatsoever is more than this cometh of evil. But let your communication. Now Christ in the second place doth prescribe a remedy, ●…he in ●…ning is ●…ed. namely that men aught sincerely, & in good faith to bargain commonly one with an other: because that then the simplicity and true meaning of their talk shallbe no less, than an oath among them which regard not sincerity. And certainly, it is an excellent order in correcting faults, to note and mark the springs, ●…ause of ●…ing. out of which they flow. For whereof cometh such promptness in swearing, but because in so great vanity, in so many deceits, in such inconstancy and wavering, nothing is credited? Christ therefore requireth us to be circumspect in our talk, and constant in our words that we need not to swear any more. For the repetition as well of the affirmation as of the negation here mentioned, pertaineth to this end, to teach us to stand to our promises. Ye, ye, and nay, nay, E. Christ here teacheth us how we should bargain: namely that we be simple and constant in that thing which once we affirm, or deny: if we affirm any thing, to do it truly, and if we deny any thing, to deny the same also truly. The like manner of speaking used Paul also, saying: 2. Cor. 1. When I was thus wise minded, did I use lightness? Or think I carnally those things, which I think? that with me should be ye, ye, & nay, nay, God is faithful: for our preaching to you, was not ye & nay. Men very seldom do use to affirm or deny truly that which they think, but are delighted with lies: and that is the cause that we have such Indentinge, such wrapping and tangling, such fouldinge and binding in obligations. As though there were no credit in men at all, which no doubt is very small. For whatsoever is more. C. Because this is the true kind of bargaining, when men speak no more with their tongue then they think in their heart: Christ pronounceth that whatsoever exceedeth this is sin. Neither is their judgement to be allowed which think him to be in fault of the oath, that will not believe him which speaketh. For Christ teacheth that men are in fault that they will be constrained to swear: because, if there were any faithfulness among them, if they were not wavering, and double tongued, they would have simplicity and true dealing. Neither yet doth it follow, but that it is lawful to swear so often as necessity doth require: because the use of many things is pure & good, the original whereof is vicious. cometh of evil. There are some which expound this to be meant of the devil. Math. 13. As when it is said. Then cometh the evil man and taketh away that which was sown in his heart. For the which Mark hath. Satan came, and Luke, The devil came. etc. 38 You have hard how it was said, an eye for an eye, and a tooth for a tooth. Bu. The fourth example which the lord bringeth out of the law, is taken out of the xxi Exod. 21. Levit. 24 Deut. 19 of Exod. and the xxiv of Leviticus, and the xix of Deutro. By that law, God would have his people beware, least that any of them did rashly hurt one another. To this place agreeth not that which is written in Leviticus: Levit 19 Thou shalt not avenge thyself, nor be mindful of wrong. But we must consider that this was spoken to private persons, and the other law, (as to take eye for eye, tooth for tooth) was permitted only to the judges and Seniores of the people, as a punishment to be executed upon the offender, and a satisfaction for the same. Now the jews upon this law thought, that they being hurt, might seek to requited one injury with an other, and so to be revenged for every wrong done unto them. But Christ teacheth them the contrary, that although a common defence were committed to the judges, to subdue the wyckd, and to bridle their force, yet that they aught patiently to suffer those injuries done unto them. 39 But I say unto you resist not evil: but whosoever giveth you a blow on the right cheek, turn to him thy left also. But I say unto you. M. By these words Christ seemeth to be contrary to the doctrine of the Scribes and Pharisees teaching us to be lowly & gentle minded to be meek, in suffering evil, that we might be so far, from revenging of ourselves, that we should rather suffer the greatest injury then to requited any, Sufferance. whether it were in our power to do it by right or by wrong. C. There are two sorts of resisting, the one is whereby we repel injury without hurt, the other is, whereby we revenge or requited. For although Christ doth not permit those which are his to revenge, yet notwithstanding, he doth not forbidden them to eschew unjust violence. Also S. Paul may be unto us a good interpreter of this place, saying. dearly beloved, Roma 12. avenge not yourselves, but rather give place unto wrath, and so forth: and by and by he addeth, be not overcome of evil but overcome evil with goodness. Here our saviour Christ entreateth of revengement, Reuen●● and to take away the liberty of the same from his disciples, he forbiddeth them to requited evil with evil: Then he extendeth the law of patience farther, that we do not only bear peaceably injuries done unto us, but also that we prepare ourselves to suffer a new. C. Therefore the whole admonition of Christ tendeth to this end that the faithful should learn to forget injuries, and all kind of evil done unto them, lest they being hurt, should, (bursting forth into hatred and ill will) covet to hurt: but that they should be ready to suffer, if that the wickedness and outrageous madness of tyrants increase against them. Whosoever giveth thee a blow. M. For examples sake, he addeth these, and that which followeth, by the which he declareth, what kind of evils we should bear, and with what patience also we should suffer them. C. But here julianus and such like, have slandered the doctrine of Christ, saying: that he did overthrow all laws and judgements. For (as Saint Augustine in his fifth epistle declareth) the purpose of Christ was nothing else, Augu●… epesto●… but to frame the minds of the godly to moderation and equity, least they being once or twice offended and hurt, should be faint and give over any longer to bear. And it is most true which Saint Augustine saith, that the law is not put to external works, if so be that thou understand it rightly. For Christ doth seek to withdraw our hands from revengement, and not only our hands but our minds also. But when any man may defend himself and his from injuries, the words of Christ do not let, but that he may quietly without harm avoid & eschew the force of his enemy. And he would not harden his disciples to provoke them to malice, which already were to much set on fire, and inclined to hurt. It is not therefore the part of a right and true interpreter, to cavil upon syllables and words, but to way and mark his meaning and purpose which speaketh. And it becometh not the disciples of Christ to be to curious in words, when they know their masters intent and mind. It is not (truly) hard and obscure which Christ here speaketh, namely that the end of one contentation is the beginning of another, and that the faithful must by degrees suffer injuries, in the whole race of their life. Therefore when they be once hurt he would have that same to be a document to teach them to suffer, that in bearing they may learn to be patient. M. A blow or ruff on the ear, (as we term it) is commonly given by contempt to women, children, or to such as be effeminate and weak. This intolerable contempt is thought to be in them which would be counted men. For because, the flesh (once puffed up as it were) can abide nothing less than injury, joined with ignomy and reproach. But a Christian man even as a lamb, ●…odly ●…acience will suffer with all submission and meekness of mind, this ignominy and reproach. This blow did Micheas the Prophet patiently suffer. ●…g 22. ●… 18. ●… 23 This blow did Christ our saviour meekly take in good part. This blow also did Paul put up without grudging thinking himself happy, to bear it for Christ's sake. If therefore we suffer ignominy and reproach for the word of God with Micheas, if we suffer our innocency to be stricken with Christ, And if we be beaten with Paul for the truths sake, we must behave ourselves modestly, in the softness of the spirit, that by our patience and meekness the tyrants may know that they do offend. Of the sufferance of Christ, Peter writeth thus. 〈◊〉. 2. When he was reviled, reviled not again, when he suffered, he threatened not, but committed the vengeance to him that judgeth righteously. 40 And if any man sew thee at the law to take away thy coat, give him thy cloak also. And if any man. C. Christ here toucheth the other kind of harm, namely when the wicked seek to vex & trouble us with strife & contention. In this case he commandeth us so to prepare our minds, to patience, that we be not only ready to lease our coat (being taken away) but our cloak also. He is an unwise man which standeth brabbling with words, for we must give our adversary that which they require, before that we go to law, for such facility doth kindle the minds of the wicked to theft and rapine, even like unto a fan. What is it therefore to give away thy cloak to him which goeth about by the pretence of the Law to take away thy coat? Will't thou know? It is this. If any man being oppressed with wicked and unjust judgement, doth loose that which is his own, and yet is content (if need should be) to depart from the rest: the same deserveth no less praise of patience, than he which suffereth himself to be twice spoiled, before that he cometh to the judge. Loss of goods and all things else must be borne for Christ's sake. The some therefore of Christ's words is this, that Christians, whensoever any goeth about to take away part of their goods, should be ready, not only to loose a part, but all that ever they have: if it be for Christ's sake. And here we may gather that men are not altogether forbidden the Law, or trial in judgements, if so be that right thereby may be maintained. For although men do not proffer their goods as a pray to a thief or a robber, yet they digress or serve not at all from the doctrine of Christ, which exhorteth us patiently to suffer even nakedness. He is truly a singular man, and rare to be found, which goeth to the law with his brother, peaceably with a quiet and charitable mind. But because it may be that some man defendeth a true cause for a public and common wealth, it is not meet that we condemn without exception, until we know upon what affection it be done. give him thy cloak also. E. The Greek word signifieth the garment which we wear outmost: Which the romans call a gown, and the greeks a cloak. Although the Greek word itself is sometime used for any kind of garment. But the diversity in speech in Mathewe and Luke, altereth not the true sense and meaning. A cloak commonly is of more price than a coat. Therefore when Matthew saith that we must give our cloak, to him that taketh away our coat, he meaneth that when we have received a little damage, we should be willing and ready to suffer greater loss. The saying of Luke agreeth with the old proverb. The coat is nearer than the cloak. For they which rob, first take away the cloak, and then the coat. 41 And whosoever will compel thee to go a mile, go with him twain. Injury must be borne. M. Again, for example's sake, Christ showeth another kind of injury, under the which all those things are comprehended, which by tyranny are laid upon subjects. By this place also Christ doth teach us, that we must so show and declare our patience, that for peace & quietness sake, we are ready to suffer more than is required of us. 42 give him that asketh, and from him that would borrow turn not thou away. C. Although the words of Christ do seem so to sound, as though he did command us to give without respect to every one, yet notwithstanding, by the words of Luke we may gather an other sense & meaning, which (more plainly than Matthew) expoundeth the sentence: For he placeth the words of Christ thus. Luke. 6. If ye lend to them of whom ye hope to receive, what thank have ye? For sinners also lend to sinners, to receive such like again. But do good and lend, looking for nothing again: Liberality. For it is certain that Christ went about, rather to make his disciples liberal than prodigal. And truly it is foolish prodigality to spend that rashly which the lord giveth. And furthermore we may see here what an excellent rule of beneficence and liberality the holy ghost giveth. First therefore let us here note, that Christ chief exhorted his disciples to be liberal and beneficial. B. But Christ meaneth not here, that we should give to every one that asketh of us we care not how, Prodigality. for so we might be deceived by scoffing and feigned beggars, and by other idle persons which are unprofitable members of the common wealth. Therefore Paul saith. 2. Cor. 8. It is not my mind that other be set at case, and ye brought into comberaunce: but that thereby equalness now at this time, and that your abundance may secure their lack, and that their abundance may supply your lack, that there may be equality agreeing to that which is written, he that had much had not the more abundance, and he that had little had nevertheless. A. But this exhortation of Christ doth agreed very well with the saying of S. Paul, where he saith: Let us not be weary of well doing. Gala. And while we have time let us do good unto all men, but specially to them of the household of faith. C. Furthermore lest any man should gather occasion to cavil, by the words of Mathewe, let us consider what Luke saith. Christ doth deny that we fulfil the will of God if in lending we look for reward: So he doth distinguish charity from carnal friendship. Wor●● love fo●… For profane men, and such as are of this world, love one an other, why? surely because of riches, because of gain and reward. But Christ requireth of those that are his friendly love, and perfect amity, as to seek to help the poor, the needy, Perfe●…●…ritie. the stranger, the fatherless, & the widow, and all such as are oppressed, of whom no reward or good turn, is to be hoped for again. For to what end tendeth the exhortation of Christ else, when he saith. When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy neighbours, least they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the feeble, the lame and the blind, and thou shalt be happy, for they cannot recompense thee. C. Now we see what it is to give to them that ask, namely to be liberal to all men which have need of our help, and which cannot requited again. The 〈◊〉 prope●… a Ch●●●● M. This therefore is required of Christians that they be good, gentle, humble, patient, loving, merciful, and lovers of unity and peace, so that it pertain to heavenly things. Whosoever is not of this mind, he is a despiser of this sentence of Christ, and no true Christian. 43 You have hard how it is said: thou shalt love thy neighbour, and hate thine enemy. You have heard. Bu. This Law dependeth upon that which went before, plainly teaching that we must hurt no man, but rather do good to all men, yea, even to our enemies. M. Thus it is written in the book of Leviticus. ●…t 19 I am the lord. Thou shalt not hate thy brother in thine heart, but shalt in any wise rebuke thy neighbour, 〈◊〉 of our ●…bour. that thou bear not sin for his sake. Thou shalt not avenge thyself nor be mindful of wrong against the children of my people, but thou shalt love thy neighbour even as thyself. Now the Scribes and Pharisees, were so blinded that they understood those to be their neighbours which were loving and beneficial unto them, when as notwithstanding it is most certain that God by the name of neighbour comprehendeth all mankind. For, because every man is addicted to himself, so often as their private commodity and profit doth separate one from another, mutual amity and friendship is forsaken. God therefore to stay & keep us in the bond of brotherly love, doth affirm that all men are our neighbours and brethren, because nature knitteth us unto them. For so often as one man looketh upon an other, because they be all of one bone and one flesh, he beholdeth himself as it were in a glass. The which thing, 〈◊〉. 10. the lord himself doth more plainly touch, when he telleth of the man which fell into the hands of thieves. And hate thine enemy. Bu. Let no man so understand this, as though the law of God given by Moses, commandeth to hate any man: C. But this was a Phariseycall addition, by the which they thought that they only aught to love their friends according to the Law, and to hate their enemies: and so they taught. M. By the which assertion they brought to pass that the force of the Law being weakened, hatred might increase between, man & man. 44 But I say unto you, love your enemies. Bless them that curse you. Do good to them which hurt you, pray for them that hate you and persecute you But I say unto you. Bu. Christ being the renewer and consummation of the law, that he might restore the commandment of the law (as concerning the love of our neighbour) to his integrity & full perfection, ●…d must ●…yded. he teacheth by the word neighbour, that not only our friends but also our enemies, aught of us to be loved. C. But this one thing doth contain all the former doctrine: for whosoever can find in his heart to love his enemies & them that hate him, shall easily temper and refrain himself from all revengement, yea, he shall be patient to bear all evil, and ready to help the poor and afflicted. To be short, Christ showeth here the mean and the way to fulfil this commandment, love thy neighbour as thyself. For there is none that can fulfil this commandment, but he which not regarding self love, but rather denying himself, doth love those which hate and despise him. Of this perfect love, we have an example and lively pattern in the only begotten son of God jesus Christ, Luke. 23. which prayed to his father for them which crucified him, saying: Father forgive them for they know not what they do. And in Steven likewise who prayed for them which stoned him, saying. O lord lay not this sin to their tharge. Bless them that curse you. C. By the which words we may learn how far vengeance aught to be from the faithful the which vengeance, Vengeance aught not to be in the faithful. they are not only forbidden to ask of God, but also they are commanded so to remit the same, that they rather prepare their minds to crave at the hands of God, that vengeance come not upon their enemies although they have deserved the same. And let them commit their cause unto God, until it shall please him to take vengeance on the reprobate. Do good to them that hate you. Bu. The like words writeth Paul after this sort. Roma 12. If thine enemy hunger feed him, if he thirst give him drink, & in so doing thou shalt heap coals of fire upon his head. C. This (truly) is a very hard thing & contrary to the flesh, to do good against evil: but yet we may not excuse ourselves, by our faltes & infirmity, but rather simply we must seek what the law of charity doth require, that we being strengthened by the power of the holy ghost, may in strining overcome all affections that are contrary, & against us. Christ here doth set forth unto us certain degrees to observe, namely to love with our heart, to bless with our mouth, and to do good with our deeds. These things he requireth of us, but to what end? namely. 45 That ye may be the children of your father which is in heaven: for he maketh his Sun to arise on the evil, and on the good, and sendeth rain on the just, and on the unjust. That ye may be. C. When as Christ doth plainly pronounce, that none can be the sons of God, but they which love their enemies, who dare say that we need not of necessity observe this doctrine? For his words are thus in effect. Whosoever will be a Christian, let him love his enemies. The popish monks have preached liberty. And yet for all this such horrible liberty have our Monks given to the people, that they durst boldly say, that this was the counsel of Christ not his commandment. Our enemies do not deserve our love. M. Christ saith not, your enemies are worthy which ye love. For they prove you for your profit, and they are the instruments of God proving your faith and patience. For here the flesh might draw back & persuade us, that they are evil which try us, and that they do it of hatred, and that therefore they are worthy to be hated again. What saith Christ therefore. That ye may be (saith he) the sons of your father. C. By the which words, he doth set God before us, as ensample to follow, as though that which he doth, become us also. For he striketh and punisheth the unthankful, and often times doth root the wicked and ungodly out of the world, in the which point he doth not set him before us to follow and imitate, because the judgement of the world doth not belong unto us, which is only proper to him: but he would have us followers of his fatherly goodness and liberality. Love was more higely esteemed of the heathen Philosophers, than of us Christians. The which thing not only the profane Philosophers saw, but also certain wicked and ungodly men, which were despisers of godliness, could confess and say: We are in nothing more like unto God, then in well-doing. In fine, Christ doth here show a note & token of our adoption, Love is a token of adoption. if we be good and beneficial to unworthy and evil persons. M. Not that he meaneth, that we by doing these things are the sons of God: C. But because the same spirit (which is a witness, a seal, and earnest, of our adoption) doth correct the evil affections of the flesh, which resist charity. Christ of the effect proveth that no other are the sons of God but they, which declare the same seal and token by gentleness, meekness, patience, and liberality. M. As if he should have said, by doing these things, ye shall show and declare yourselves to be the sons of the highest: As Luke saith. Luke. ●… This therefore is the accustomed manner of speaking in the scripture, There 〈◊〉 promi●… the scr●… pertay●… the fre●…cies of 〈◊〉 not to ●…sertes. to put in the place and stead of a reward the free mercies of God when he seeketh to animate and encourage us to do well. And the reason is this: because he hath respect to what end we were called, namely that the Image of God being repaired in us, we should lead a holy and a godly life. Which is in heaven. This is not added in vain. For thereby he showeth that this earthly nativity, by the which we are in the flesh, must be denied, and the eyes of our minds must be erected and lifted up to heavenly things, in the which we have such part and fellowship, that we should never forget to be of an heavenly nature. For he maketh his Sun to arise. M. Some read it thus: Which suffereth his sun to arise, but a great deal better they read it which say. He maketh his Sun to arise. For it is more imperfect to say, he suffereth his Sun because it fulfilleth not the divine providence and goodness which Christ setteth before us here. But Christ here rehearseth two testimonies of the benefits of God, which are not only well known unto us, but also comen to all men. Temp●… benefit●… As the sun, which shineth upon all the world as the rain, which falleth upon the face of the whole earth, as life also, which he giveth as well to beasts as to men, as well to the good as to the wicked. Let therefore the example of your father (saith he) move you, which is merciful to all men. He is no judge now, but in the fullness of time he will judge the whole world Now his benefits and gifts are extended both to the godly & ungodly, God is ●…rall to 〈◊〉 & this he doth to allure all men to goodness, & to the consideration of his merciful liberality To the godly all things happen for the best, but the wicked in prosperity are hardened, & think themselves in their wickedness to be acceptable unto God. 46 For if ye love those which love you, what reward have ye? Do not the publicans even so also. For if ye love. Bu. Now by a comparison. Christ showeth plainly, that men do not according to their dignity and profession, if they love them only of whom they are beloved, and do good only to them of whom they receive benefit again. What reward have ye? M. The jews hoped for a great reward in keeping the law. But the Pharisees did so expound this, that they thought no love to be commanded, but the love of their friends. Of this fond imagination and doctrine, what absurdity followeth, Christ by this place plainly declareth. If so be (saith he that you will only love your friends, that is to say, those which love you: what reward can ye hope for? For he which loveth his friend or lover, doth bestow love for love, good turn for good turn. According to the proverb. ●…mon ●…be. Manus manum fricat, one good turn requireth another. Which in deed deserveth neither thank, praise, nor reward before God. Do not the publicans even so. C. In the same sense, 〈◊〉 6. Luke putteth sinners, that is wicked & ungodly persons, not that the office itself is damnable (For the Publicans were receivers of custom or tribute, 〈◊〉 Publi●… were. for as princes of their authority & right appoint tribute to be paid, so is it lawful for others, whom they shall appoint to require it) But because this kind of men was wont to be covetous, yea, greedy and cruel. Further, they were condemned, because they were counted of the jews unjust ministers of tyranny. Bu. To be short, they were evil spoken of among the people, neither were they counted or regarded among honest citizens, but rather were called common troublers, the worms & moths of the people, and robbers, and poulers. Whereupon, john the baptist when they came to his baptism said: 〈◊〉. 3. Require no more than that which is appointed unto you. For if any man gather by the words of Christ that Publicans are the worst sort of men, they are deceived: because he speaketh after the manner of the people. As if he should have said, Publicans, thieves, and robbers, have almost no humanity, yet they have a certain kind of love in seeking their profit. M. What shall we now say of Christians, Christians worse than Publicans. which love not their friends, neither do requited one good turn with another, men void of humanity, & unthankful? They are far worse than Publicans and sinners, which were despised of the jews. 47 And if ye make much of your brethren only, what singular thing do ye? Do not also the Publicans likewise. If ye make much. E. The Greek word signifieth if ye embrace your brethren with a kiss: which fashion was wont to be between friends when they met together, not only among the jews, but also among the Greeks and Romans. M. Which manner of saluting, the anabaptists have ridiculously usurped, The anabaptists use to kiss in token of love. contrary to the manner of the fathers, as a singular note of christianism. Of your brethren. E. All our Greek books have of your friends. What singular thing do ye. A. Or wherein do ye excel others? What do ye that other men do not. As if he should have said a great matter in deed, ye will salute no man, until such time as ye be saluted of them. The Publicans do this. E. In stead of Publicans, some Greek books have Ethenix or Heathen. The which Chrisostome also observeth. Chrisostom. A. And the common edition. 48 You shall therefore be perfect, even as your father which is in heaven, is perfect. Bu. Now at the last, by a short and brief sentence, he doth conclude the whole disputation of the true and perfect meaning of the Law, The fulfilling of the law. & of the true righteousness of Christians, & saith, that the sense & proper meaning of the Law, & the will of God tendeth only to this end, that we all endeavour ourselves to come to perfection, that is, that every one of us, with all our power & strength, should go about to express, the image of our heavenly father in us, that as he is perfect, and hath expressed the example of perfection in the Law, which is his will: so likewise every one of us should frame our will to his will, and image, that as God is perfect, so should we be perfect also. Which in deed is counted the true and perfect righteousness. C. But he meaneth not here that we should be equal unto God in perfection, but that we should have a certain similitude & likeness unto him Therefore although we be far unlike unto God, yet we are called perfect, even as he is perfect, so long as we run at that mark which is set before us. Also in Luke it is said. Luke. 6. Be ye merciful even as your father which is in heaven, is merciful. M. Therefore he would have us perfect in love and mercy, even as our father in heaven is perfect. The uj Chapter. TAKE heed that ye give not your alms in the sight of men, to the intent that ye would be seen of them: or else ye have no reward with your Father which is in heaven. Take heed that ye give not your alms. B. In the chapter going before, Christ distinguisheth the true sense and meaning of the Law, from the false expositions of the Pharisees: In this chapter, he beginneth to declare their hypocritical deeds, which were counted the special works of religion, as alms deeds, prayers, and fastings. Then to the end he might make them more apt & ready to good works, as to the deeds of charity, by many persuasions he exhorteth to commit all the care of life to God, which is now our father. C. Neither (truly) doth Christ in this place without cause exhort his servants to the study and earnest affection, to good works, that is, that they should endeavour themselves simplely to do that which is right before God, and not to boast themselves unto men. First and specially this admonition is necessary, because ambition is always to be feared in virtues, neither is there any work so commendable, which is not often times polluted and defiled, Ambition. by this vice ambition. That ye give not your alms before men. Bu. In a certain ancient Greek book, for this word (alms) is written righteousness, as the old interpreter readeth. Almes●… Alms deeds properly is mercifulness: notwithstanding use and custom hath brought to pass that alms is called a gift that of compassion and mercy is given to him that needeth. C. But in that diversity, there lieth no wait or force, whether the read righteousness or alms, because it is manifest enough, that by them both, the vice of ambition is reproved, which in doing well looketh to have praise of men: Math. ●… A. As did the Scribes and Pharisees, of whom Christ speaketh thus. All that they do, is to be seen of men. Vain in geue●…●…mes m●… auoyde●… C. He forbiddeth not here to do well in the sight of men, but that we should not do it to this end, to be commended of them. Bu. For otherwise it is lawful for us to give our alms publicly, so that our mind have respect unto God, and brotherly love, not to men, and the praise of men. Or else ye have no reward. C. By these words he teacheth us that our alms pleaseth not God, if it be defiled with the study of vain glory. 2 Therefore when thou givest thine alms, let no trumpets be blown before thee, as the hypocrites do, in the synagogues and in the streets, for to be praised of men: Verily I say unto you, they have their reward. Therefore when thou givest thine alms, C. Here he toucheth by name the vice which is received by use & custom, in the which the desire of praise, is not only apparent & manifest, but also with the hands almost palpable. For in common & public places, whereunto many people were wont to resort, Hyp●… geu●… they did distribute their doles or alms to the poor, in the which their ostentation was manifest: because they sought frequented places, to have many witnesses of their deeds: and not contented with this they caused trumpets to be sounded. They feigned truly that they called the poor together by the noise of the trumpet, so that they never wanted a cloak to shadow their hypocrisy, when as it is for certain that they did it to have fame, renown and praise of men. But all those that seek to serve men and to please them, do deny God to be the author and stay of life. So that worthily they are deprived of the reward. As the hypocrites do. E. An hypocrite is as much to say as a fainer or dissembler, ●…e descrip●… of an hy●…ite. or a player, which representeth the person of an other man, which seemeth to be such an one as in deed he is not. Whereupon, whosoever doth fain, gloze or dissemble, may well be called an hypocrite. ●…ocrites of ●…es kinds But there are divers kinds of Hypocrites. For there are some which although their own conscience bewray them, yet notwithstanding they cell themselves to the world for good men: and their vices of the which they are convict in conscience, they seek to hide. Other some there are, which do so securely flatter themselves that they dare boldly challenge to themselves before God, perfect righteousness. And another sort there are which do good, not for the study of that which is right, neither for the glory of God, but only to get unto themselves same, renown, and the opinion of sanctimony, to be counted just, perfect, and holy. These last sort of hypocrites be they whom Christ here toucheth, who (when they do their good works to no good end) put on them another person, or show that they may appear unto the world holy, and true worshippers of God. in their synagogues. M. Here these synagogues are thought of certain, 〈◊〉 a Sy●…geis. to be convenient places of resort, erected in the streets or market place. To others it seemeth to be an ecclesiastical place of resort, whereunto the people came to bear the word of God. By these notes & show tokens of Hypocrisy, that which he now addeth may be understood when he saith. To be praised of men. Neither can there be showed any other reason, why they gave their alms openly with the sound of a trumpet, rather than in secret, privily. Bu. And in our time also, the covetousness of priests, and the arrogancy of the people hath devised a way and mean, by the which liberality may be openly celebrated in the church. ●●che hy●…sle. For if any man had violently handled the innocent and done him injury, if any man had defrauded his brother in bargaining all his life time, yea, if any man had oppressed the poor, & at length given to the church, goods, tenements, or lands, whereby the same might be enriched: such a founder, such an excellent and liberal benefactor should have been as liberally dealt withal again. For least so great beneficence should quite be overwhelmed with the waves of oblivion, a day at the years end was celebrated for ever, in the which out of the holy chair, both the name, the family, and liberality of the giver, should with all commendations be recited, even as though he had been a saint on earth. Furthermore for his praise, his funeral verses were song, yea, and all the bells in the stepell were rung. Beside this his arms are set on the church walls, and all his famous deeds with solemnity are blown into the ears of all men. These solemnities hath the covetousness of soul priests allowed, and this worldly pomp and vanity, hath the foolish pride of the people embraced. But hearken to, what doth the Lord here pronounce against these things, and such as delight in them? Verily I say unto you, they have their reward. Bu. As who should say, they look in vain for a reward, which are after that sort liberal. For in their well doing they had not respect unto God and his glory, but to themselves and the praise of men, which was their shoot anchor. He saith not here they have a reward, but they have their reward. As if he should have said: It is enough for them, to bear a countenaunc of holiness and piety, and thereby to get unto themselves a vain rumour, or fame, which vanisheth away, and being therewith content look for nothing else at the hands of God. 3 But thou when thou givest thine alms, let not thy left hand know what thy right hand doth. But thou when thou givest. M. After he had admonished & taught us what we ought to eschew & avoid, he telleth us what we must do: and prescribeth a way clean contrary, to that which the hypocrites do, namely, that as the hypocrites deal their alms in the sight of men only for vain glory, to have name & fame: so we when we do good to our neighbours being content with the will of our father, must mot regard public rumours, but must be desirous to have all things done secretly. C. For by this saying Let not thy left hand know what thy rygt hand doth. he meaneth that we aught to be contented with the only testimony of God, and so to stay ourselves upon his will, that we aught not to be carried away with any vanity. M. He saith not, let not thy neighbour know how much thou givest in thy alms, but let not thy left hand know what thy right doth. As who should say. See that thou seek not to get the minds and commendations of the people when thou givest thine alms, even as thou wouldst hide it from thy left hand, which is a worker and an aid of goodness, if it had any intelligence to know what, to whom, how much, and how often thou diddest give. Bu. Let therefore thy alms be far from arrogancy and pride, and worship God with a pure & uncorrupted conscience. 4 That thy alms may be in secret: and thy father which seeth in secret shall reward the openly. That thy alms may be in secret. M. As if he should have said. As the hypocrites give their alms openly, so let thine be given in secret, and seek for nothing less than the sight of men to praise the same. Objection. C. Notwithstanding this place doth seem to be contrary to other sentences of scripture, wherein we are commanded to edify our brethren by our good ensample. Answer. But if we mark & consider the purpose of Christ, we shall easily be satisfied. He commandeth his disciples to do good works, True and perfect alms. with so pure a mind, that they be void of all ambition, not regarding who beholdeth their deeds, but rather to have respect to the need and necessity of the receiver. And only to content themself with the praise of God. This simplicity truly doth nothing at all hinder the study and care of edifying by good example. And if we remember that which he spoke a little before, he did not precisely forbid to do good before men, but rather did condemn ostentation and boasting. Alms 〈◊〉 be given foremen, 〈◊〉 that it be ●… without ●…tation. Bu. The alms therefore is given in secret when the mind is without the desire of praise and ambition: and when we seek not for vain glory but the praise of God, although we give to the poor in the sight of men. And thy father which seeth in secret. Here privily he toucheth the foolishness of men in that, they think their labour lost, and their work as nothing, except it be beheld of many witnesses and lookers ●…n. Therefore he saith, that God hath no need of light to know those things that are well done: because all things that are hid in darkness, are manifest and plain unto him. There is no cause then why we should think that to be lost which is not done in the presence of men: because God hath his abiding in darkness as well as in the light. As the Prophet David witnesseth saying. Whether shall I go then from thy presence, if I climb up into heaven thou art there, if I go down into hell thou art there also: and so forth. Also to confute this fond opinion of men, 1. Sam. 1●… 1. King. ●… jerem. 7 Psalm. 7 let them consider what the scripture saith. Man looketh on the outward appearance, but God beholdeth the heart. And again. Only God knoweth the heart of the sons of men. Also, I am the lord which searcheth the heart. M. By the which places of scripture we are taught that all our doings, thoughts, and imaginations are open before the majesty of God: neither is there any thing done of us that can be hidden from his eyes. Shall reward thee openly. Bu. This little sentence, he setteth against that, where he said they have their reward. M. where as he saith here, it shallbe given openly, he meaneth at the resurrection of the just, Luke. 14 as Luke saith. And in another place, make you friends of the unrighteous Mammon, that when ye shall have need, Luke. 16. they may receive you into the everlasting tabernacles. Christ here admonisheth us that in seeking the reward of our works, we should patiently abide the day of resurrection. Thy father (saith he) shall reward thee openly. But when? surely when the dawning of the last day appeareth, which now is under a cloud, and in secret darkness. 5. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogs', & in the corners of the streets, because they would be seen of men. Verily I say unto you, they have their reward. And when thou prayest. 〈…〉. B. Prayer, is an other thing, with the which all those that are religious and godly occupy themselves. This prayer did the pharisees very much fain, as appeareth by the reproach, hereafter following, which Christ casteth in their tethe Therefore he purgeth the use thereof from those vices, which at that time bore a great swinge with them, specially, which bore a singular face of holiness in praying. Of the which, ●…abuse of 〈◊〉. there were two kinds in especial: the one was hypocrisy, the other was lyplabour, or vain babbling, which in the Greek tongue is called, Battologia, of a certain Poet called Battus, which used always to recite one thing. C. This hypocrisy is a very gross and shameful profanation of the name of God, because hypocrites would pray openly to get praise of men, or at least that they might feign, as though they prayed. ●…crisie is ●…ouse. But for as much as hypocrisy, is always ambitious, it is no marvel, if it be so blind. Because they would be seen. M. This is the vanity & desire of praise, called in the Greek tongue Philodoxia, by the which we seek not to be honest, but to seem and to be counted honest. So the scribes and the pharisees, did not so truly and fervently pray, as they seemed, and would gladly be judged, neither were they so careful to be of a devout mind towards God, as they would be thought. How great this vanity is, it may easily appear in other matters: as for example, if we had rather seem to be healthy, than healthy in deed, or rich, them rich in deed. What man is there so far beside himself, that had not rather be rich. then only to seem so to be? Verily I say unto you, they have their reward. Bu. As he spoke of the alms hypocrites, so now he speaketh of the babbling hypocrites, pronouncing with an oath, that they have their reward: A. because they seek not the glory of God, Popish prayer contuted. but to have praise of men. Bu. Here also is the babbling prayers (purchased for soul's health) confuted, which the sacrifisinge priests for money, full slightely slubber, with a slender devotion, 6 But thou, when thou prayest, enter into thy chamber, and when thou hast shut the door, pray thou to thy father which is in secret, and thy father which seeth in secret, shall reward thee openly. But thou when thou prayest. M, After he hath dissuaded us from the hypocrisy of the Scribes and Pharisees, he doth consequently show unto us, how we aught to pray. The true use of prayer. Christ therefore commandeth his disciples, if they will attain to the perfection, and right order of prayer, to enter into their chamber. For although some (because this being spoken particularly, seemeth absurd) expound it allegorically to be the chamber of the heart: yet notwithstanding it prevaileth not. We are commanded in many places of the Scripture, to pray unto God in the open assembly, Public prayer, and the end thereof. & in the company of men, and before the whole congregation, and that for the declaring of our faith, either for to give thanks, or else to stir others by our example, to do the like: Neither doth Christ withdraw us from this study, but doth only admonish us, always to have God before our eyes, when we prepare our selves to pray. These words therefore are not to be urged: Enter into thy chamber, as though thereby he forbade us the company of men, and denied us to pray aright, except, we were solitary alone in secret. For he speaketh here comparatively, signifying that it is better to seek a private place, than a place frequented, where we may be seen of men praying. For God would have all those that serve him, to avoid ostentation and vain glory: the which, if thou banish out of thy mind, and think it sufficient to please God only, then rightly hast thou prayed in thy secret chamber, although in deed thou have prayed among a great multitude. They do greatly amiss therefore which say, that the lord here condemneth all public places, appointed for prayer, and public prayers also. The old and ancient manner was to pray in the body of the church, as well do approve the examples of David, of Solomon, and others Moreover, 1. Cor. 14. 1. Tim. 2 the institution of Paul given to the Corinthians, was such. And in an other place he saith, I will have men to pray in every place, lifting up pure hands. Private prayer and the end thereof. And it is profitable truly to the faithful, to withdraw themselves, both from the company, and sight of men into a desert place, whereby they may more fruitfully pour out their whole mind, and offer their sighs, and tears, proceeding of a fervent spirit. Also secret prayer, for an other cause, is very profitable, as to remove all lets and impediments, and to set the mind at liberty, which else is often times other wise occupied. Christ therefore himself, when he went to pray, sent away his disciples, and went to the mount alone, and sometime into the desert. But that is not here handled, for only the salt of vain glory is reproved. But the some & effect is this, that whether we pray alone, or before others, that we be of a pure and uncorrupt mind. And thy father which is in secret. S. That is in heaven, where the eyes of man can not behold him. but he seeth those things that are done in secret, yea, even in the hearts of men. Shall reward thee openly. C. When Christ saith, that a reward shallbe given to our prayers, he sufficiently declareth, that what reward so ever the scripture promiseth, is paid unto us, not as a debt, but freely without desert. 7. And when ye pray, babble not much, as the heathen do, for they think, that they shall be hard for their much babblings sake. And when ye pray babble not. C. Here he reproveth another salt in prayer, Liplabour in praying must be eschewed. namely much babbling, or liplabour. He useth two words for this matter, but all one sense. For the Greek word Batologia is a superfluous repetition: but Polylogia, is vain prating or babbling, with more words than need. M. The Evangelist here useth this word, much babbling, to show that the same is as absurd, in prayer before God, as it is in an oration, or sermon, before men. Cold p●…chers vs●… labour. S. Also those which are distrustful and afraid, and of a cold stomach, & care not what they speak, in their sermons, use this much babbling, and multiplication of words. C. And they likewise which think to pray unto God, Luke. 1●… & to persuade him with many words. Neither is doctrine contrary to the continual prayer, 1. Thes. commanded in the scripture. For when as prayer is conceived with a serious and earnest affection, the tongue than runneth not before the wit (as we say) but we utter that with the tongue, which the heart first thinketh. Furthermore we may assure ourselves, that the grace of God is not gotten with the vain copy and superfluity of words: but rather the godly and fervent heart, sendeth his earnest affections, even like darts, which pierce the heavens. Popys●… labour. So that we see how their superstition is here condemned, which think that God regardeth them, through their long circumstances, with the which error, the papacy is so replenished, that they think prayer to consist in much babbling, with often rehearsal of Advice, Creeds, & pater nosters in latin, which they understand not for the most part, & that upon beads: whereby their mind is so sore occupied in keeping just tale, that often times, they tell themselves a sleep. For he which hath powered out most words, and most often hath run over his prayers, and said Kirleson, Popish●…er is so●…uery, 〈◊〉 stede●… it pro●… pedle●… christleson, kirleson, how unsavourly so ever the same came forth, he (I say) thought himself happy, above others, and to have more exactly made his prayers: as though with such buzzing, muttering, and mumbling, the lord were pleased. As the ethnics do. M. The Ethniks were evil spoken of among the jews, because they were Atheists, and knew not God, being also expert of all godliness. This contempt of the Ethniks, abode among the jews: but the whole study of godliness, whereby they would seem to be contemners of the ethnics as wicked men, ceased long since. Notwithstanding Christ useth this example of the ethnics, to the intent that he might move their minds. So likewise the apostle, by the example of the Gentiles, calleth the christians, to the true conversation of life, and dehorteth them from the filthiness thereof. ●…e 1. Remember saith he, that ye were sometimes Gentiles in the flesh. etc. And again, That ye walk not now as the gentiles walk in vanity of their mind. For they think they shall be heard for their E. By this place we see what we may think of those, which use to babble much, and to occupy their tongue with superfluous words. They brag and boast that they pray much, ●…abourers ●…ompared unto the ●…kes. when as Christ compareth them here unto ethnics. But let us consider how Christ prayed, and his apostles prayed, and let us follow them so far as they are the followers of Christ. And in any wise to beware of ostentation and vainglory. 8 Be ye not like them therefore, for your father knoweth whereof ye have need before ye ask of him. Be ye not like them therefore. A. That is, think not that ye can attain to any thing at God's hands, by the vain superfluity and chewing of words. For your father knoweth whereof. C. This one remedy is sufficient and enough, to take away the superstition here condemned. For whereupon should this foolishness come, that men should think themselves to profit much, when as they weary God with their much babbling, except, because they think him to be like a mortal man, which hath need still to be admonished and taught? But who so ever is persuaded, that God hath not only a care over us, but also knoweth our necessities, and doth seek to prevent our requests, and our cares, before he be admonished: 〈◊〉 is not ●…d with ●…des. he (all liplabour set aside) shall have sufficient to do to offer his prayers, so far as it is expedient for the trying of his faith: but to come unto God rhetorically with eloquence, as though he would incline to words, I certify thee, it is absurd and foolish. M. The ethnics, because they know not God, therefore worship they not the true God, but the false Gods, yea, the deaf and the dumb gods, which know nothing also, whom they think, must be instructed wisely with words, that they may know what is asked, and that they must be moved with much babbling, 1. King. 18. and calling on, as plainly showeth the example of the priests of Baal. But there belongeth another manner of prayer to christians. For they have their father in heaven, which knoweth all things, & that before they ask of him, that they need not much to instruct him. Objection. C. But if God know all things, before we ask, prayer should seem to be in vain, and to none effect. For if he of his own good will be ready to help us, what need we any prayers unto him. Answer. The end whereunto prayer is appointed, answereth this objection. For the faithful do not pray unto God, to put him in mind of things unknown: but rather to address themselves, Prayer is the exercise of our faith. and to make them prompt to seek him: they exercise their faith in pondering his promises, & to ease themselves, in casting their cares upon him. Also we pray to testify, that all good things proceed & come from him. And that which he was determined freely unasked to give unto us, he promiseth notwithstanding to give unto us for our requests, and prayers: Wherefore we must acknowledge both, that he of his own free will preventeth our prayers, & yet that we by our prayers obtain that which we ask. 9 After this manner therefore pray ye. Our father which art in heaven, hallowed be thy name. After this manner therefore pray. C. It is uncertain whether Christ committed this form of prayer once or twice to his disciples: To some this second, doth seem more probable, because Luke saith, that his disciples asked him how they should pray: but Mathewe seemeth to affirm, that Christ taught it unasked. Chap. 12, This may be, that Mathewe gathering the special points of doctrine, omitted the occasion which Luke declareth, about the which thing we will not much contend. The first table of prayer. in the which we ask those things that pertain to the setting forth of God's glory. In stead therefore, of Pray ye after this manner. Luke hath, when ye pray say. etc. Howebe it Christ commandeth not his disciples with express words to pray, but only showeth to what end all prayers aught to be referred. M. For although the petitions of this prayer are very few, in them notwithstanding is prescribed unto us, what we aught specially to pray for. The lords prayer consisteth of six petitions. C. This prayer consisteth of six potitions, whereof the three first, have respect to the glory of God. The other three are appointed to those things which belong to our health. For as the law of God is divided into two tables, The law of God is divided into two tables. whereof the first containeth the offices and duty of godliness, the other of charity: so Christ in praying commandeth us partly to seek the glory of God, and partly our own profit. A time convenient for prayer. Know we therefore that then we are apt and meet, to pray aright, if we he not only careful for our own profit, but also if we first seek the glory of god. For it is a preposterous order to care first for that which is for ourself, and to neglect the kingdom of God, which aught specially to be preferred. Our father which art in heaven. M. Many things are spoken and written of divers concerning this prayer: The profound treasure contained in the lords prayer. & not without cause. For in the same there is inscrutable treasure. And no doubt many will come after us, which in this prayer, by the grace of God shall find many things, that as yet were never known, such is the profound knowledge therein contained. Two things to be considered of them which pray. C. But there are two things to be considered specially, of them which prepare themselves to pray, both that they may have free access unto God, and also that they may put their whole trust and confidence in him: namely his fatherly love towards us, and his exceeding power. Wherefore let us not doubt, but that God will most lovingly receive us, and that he is ready to hear our prayers, and that also he is most willing to help us, because he is our father. In this Epithet, God is our father. or title, Christ giveth us great occasion to believe: but because this is but the one part of the goodness of God, he doth in the member following declare unto us his divine power. Which art in heaven. C. For when the Scripture saith that God is in heaven, it signifieth that all things are subject to his power, and that the world & all things therein contained, were made by his power, and held in his hand: that his virtue and strength is in every place, and that all things are governed by his providence. The prophet David saith. Psalm. ●… He that dwelleth in the heavens, shall laugh them to scorn. And again he saith. Psalm. ●… As for our God, he is in heaven: he hath done, what so ever pleased him. M, Heaven therefore, as Christ saith, is above, which is the seat or throne of God: 1. King ●… .2 Cro. ●… not that he is therein comprehended, as though he were inclusible: but because thereby he might show the majesty of his divinity to be the greater, and that whatsoever he showed unto man in this earth by revelations, visions, and oracles, he might be seen to do it from heaven. C. Furthermore this saying of Christ (seperatinge God from the order and manner of creatures) doth teach us, not to think him any earthly, or base substance, when we read of him in the scriptures, because he is higher than all the world. Now let us way and consider the purpose & meaning of Christ: Praye●● be g●●● upon 〈◊〉 namely how that in the very beginning of prayer, he goeth about to stablish the faith of his servants in the goodness and power of God: because if their prayers, be not grounded upon faith, Chap. ●… they shall not profit as S. james saith. C. Now, when as it is a point of foolishness, and mad arrogancy, to call God our father, except we be his sons, graffed in the body of Christ: we may gather, that there is no other way to come unto God, then by the mean of a mediator. B. For upon what trust so bold, Christ i●… made 〈◊〉 sons. can we call God our father, except it be in Christ, in whom we are adopted to be the sons of grace? V Let us therefore consider to whom we speak, & why we call him our father we call him so to this end, because he is the true God, maker of all creatures, which hath revealed himself unto us in his son Christ, for whose sake he favoureth us, he heareth us, and receiveth us into his grace and savour. Hallowed be thy name. C. Here that appeareth more plain, ●…ur pray●… must ●…eeke the of God. which we spoke before how that in the three first petitions, the respect and regard of ourself being set apart, we must seek the glory of God: not, because we aught not at all to have respect to ourselves, but because first, & above all things, the majesty of God aught to be preferred. According to this place of Scripture. First seek the kingdom of God, ●…h. 6. & the righteousness thereof, and all other things whereof ye have need shallbe ministered unto you. But between these three petitions, there is great affinity and agreement: For the sanctyfication or hallowing of the name of god, is always joined with his kingdom: and the principal and special part of the same kingdom consisteth in this, that his will be done. But if every man way and consider, how great our coldness is, and our negligence also, in ask the greatest things of all, we must needs confess, that there is nothing superfluous in these three petitions: but that they were necessary to be so distinguished. Bu. And because by faith & a sure trust in Christ, we are the sons of God, therefore in the first petition, we pray that his name be sanctified, hallowed, or blessed. For the special duty of children is to honour their parents. ●…llow●… gods To sanctify or hollow the name of God, is nothing else, then to give the honour unto God, which is dew unto him that men do never speak nor think of him, without great veneration. And the name of God is here put as it is named among men. But where as his name should be correspondent to his works, we understand that honour, which his virtues deserve: as his power, his wisdom, his righteousness, his mercy, his truth, and such like. For in this, by right, God is great, and wondered, because he is just, because he is wise, because he is merciful, because he is mighty, because he is true, and so forth: this majesty therefore (resplendishing and shining in such virtues) we desire to be sanctified: not in God himself, to whom nothing can come or depart: but that it may be sanctyfied in men, that is, that it may truly be sanctified, hallowed, and magnified. To this hallowing is contrary, the profanation of his name: as when his majesty is diminished, and not so honourably and reverently received of men, as it ought to be. Whereupon, Esay. 52. thus saith the Prophet. My people are brought into heaviness, by their rulers, and my name is ever still blasphemed, saith the Lord. Ezech. 36. And again, I will sanctify my name again, Which among the Gentiles is evil spoken of: Ezech. 39 for ye yourselves have dishonoured it among them. Also, I will make the name of my holiness to be known among my people of Israel, and I will not let my holy name be evil spoken of any more. Roman. 2. And S. Paul he saith. Thou that makest thy boast of the law, through the breaking thereof, dishonourest God. For the name of God is evil spoken of among the Gentiles through you. The some therefore of this petition is, that the glory of God should shine among men. Now we may here see, how wicked they are which judge amiss of the works of God: if he chastise or correct any of them, they cry out, they complain, they murmur, yea, and some break into open blasphemies: and if he fulfil not our desires, we think straight, that he doth not sufficiently extend his liberality towards us. Many prate and talk, either perversely, or wanton, of his unspeakable providence, and secret judgements. Often times his holy name is taken in vain. Finally the greatest part of the world do profane his holiness so much as in them lieth. Wherefore it is no marvel, if in the first point, we be commanded, to desire that his name, in the world may have dew and condingne reverence. We must note also, that in this petition giving of thanks is contained. For when we desire at all times to sanctify the name of God, we give praise unto him for all his goodness, & acknowledge the benefits that we have received. 10. Thy kingdom come. Thy will be done in earth, as it is in heaven. Thy kingdom come. C. Although the Greek word be simple, the sense notwithstanding, abideth whole, if we read the verb in the imperative mood, as the ancient interpreter hath translated it. But first of all, we must have the definition of the kingdom of God, to know what it is. God's kingdom. For it is said to reign among men, when (the flesh being subdued & the lusts thereof) they commit themselves willingly to his government. Man's natural affections resist god For in this corruption of Nature, all our affections, are wholly the soldiers of Satan, which resist the righteousness of God, and so hinder and trouble his kingdom. Wherefore by this prayer we wish that all impediments being taken away, he would bring all mortal men to his kingdom, and lead them to the meditation, of a celestial and heavenly life. This truly is brought to pass, by the preaching of the word partly, and partly by the secret power and operation of the holy ghost. He will govern all men by his word: but because the bore word (unless the operation of the spirit be thereunto adjoined) pierceth not to the heart, it is necessary that both be joined together, that the kingdom of God may be established. Let us pray unfeignedly therefore, that God will show forth his power, as well by his word, as by his spirit, that all the world may willingly submit itself unto him. All imperfection & confusion is contrary to the kingdom of God: neither is there any thing ordained in the whole world, which he ruleth not with his hand and counsel. The destruction of the old man, is the beginning of god's kingdom. Hereby we may gather that the decay and destruction of the old man, and the renouncing of ourselves, that we may be translated into an other life, is the beginning of the kingdom of God. But God reigneth after an other manner, when he scattereth his enemies, and bringeth their captain Satan under his subjection, 1. Cor. 15. until he have made them all his footstool. Wherefore the some of his prayer is, that god would illuminate the world with the bright light of his word: and that he would make the hearts of men by the breath of his holy spirit, obedient to his righteousness. And what soever is dispersed in the earth, by his power to gather the same together again. But now, because the kingdom of God is increased by continuance of time, even to the end of the world, it behoveth us daily to wish for the coming thereof. And so after the hallowing of the name of God, most properly we desire to have his kingdom come. first, that God might reign in our hearts, and in the whole church: and that the word of god, faith, righteousness, and all goodness may be rooted in the whole world: then that this mortality being put of, it would please God to receive us into immortality, and everlasting blessedness, the kingdom of Satan being utterly destroyed. For the kingdom of God doth not perfectly take place till all his enemies are quite abolished and defaced. Thy will be done in earth, as it. God●… C. Although there be but one simple will of God, in respect of him: yet notwithstanding in the Scripture it is propounded unto us two manner of ways. God●… is scr●… unto 〈◊〉 script●… mane●… ways. For God is said to do what soever pleased him, when as the secret decrees of his divine providence have brought the same to pass: although men obstinately work the contrary. But here we are commanded after an other manner to pray, that his will be done namely that all creatures obey him quietly, and without rebellion. which by a comparison, may more plainly appear. For as he hath his angels at hand to do his commandment, Psal. ●… so we desire to have all men's minds framed into that consent and agreement of God's righteousness, that willingly they may relent and bend, whereunto soever he will have them. This truly is a good wish, when we submit all things to his will, & subscribe to his pleasure. But this prayer containeth somewhat more, namely, that God taking away all contumacy of men, all stubbornness & obstinacy which cease not to rebel against him, would make them more tractable and gentle unto him, that they wish not or desire any thing, that is contrary to his will and pleasure. And not that only, but also that he would frame in us new minds, and new hearts, that we might wish nothing hurtful to ourselves, but that rather his holy spirit may guide our prayers so, that they may agreed to the will of God. Bu. For so God will reign in us, but if we do not renounce our own will, he will forsake us, & not reign in us. The will of God (truly) is this, john. 6. that we believe in Christ jesus, whom he hath sent. The will of god is our sanctification, that we might be holy in mind, ●…. Thes. 4. in spirit, & in body, & that we walk in his commandements, and give all glory to him as well in adversity as prosperity, patiently abiding and suffering the hand of the lord. This truly is the fulfilling of his will. 11 Our daily bread give us this day. Our daily bread. M. Hitherto he hath showed the glory, kingdom, and will of our heavenly father, & now consequently he prescribeth those things which concern and aperteyne unto us. C. This therefore is as it were the second table, ●…he second ●…ble of pray●…, in the ●…hich we ask ●…se things ●…t parteine our souls. of the form & order of praying, which Christ hath given unto us. For so (to the end we might edify) we did distinguish at the first. As out of the tables of the law, the first doth teach of the worshipping of God, the other prescribeth the works of Charity, and the duties thereof: so in this prayer, first he appointeth us to seek the glory of God, them in the other part, he showeth what is convenient for us to ask. Howbeit we must also note, that those prayers, which we conceive to our use & profit, aught to be referred to the last end. For it is not meet that we should be so greedy & desirous of our own profit, that we should prefer the same before the glory of God. Therefore, so often as we pray, it is not meet that we forget that: Notwithstanding there is this difference between these two kinds of prayer which we have rehearsed, that when we pray as concerning the kingdom of god, & the hallowing of his name, we must elevate our mind and senses, wholly up to heaven, that the regard of ourself being set apart, our prayer may ascend unto God only: after that, we may descend to ourselves, and we may join the care of our health & profit, to the first petitions, which only parteine to God. And although remission of sins aught to be preferred, before our food, so far as the soul excelleth the body, Christ notwithstanding made his beginning of bread, & the stays & helps of an earthly life, that by such a rudiment & entrance, he might lead us farther▪ we do not ask therefore our daily bread, before we be reconciled unto God, as though we esteemed our earthly body more than the health of our soul: but our minds must assende to heaven from the earth, as it were, by steps, and degrees. For when as God doth humble himself to nourish our bodies, no doubt there is then a greater will in him to nourish our spiritual life. The greatness therefore of his mercy in this point, doth erect our trust a great deal higher. M. But where as we call it our bread, we may not so understand it, as though it were ours by right, and due unto us as debt, but that it is necessary for us, and appointed unto us, by that providence of our life, by the which he feedeth all things, of his goodness. And giveth it unto us freely, because we should not want. The fields, are to be tilled and ploughed, we must sweat also, in gathering in the fruits of the earth, and every man must labour, according to his calling: and yet this letteth not, Man's labour without god's blessing is nothing. but that we are fed by the free liberality and gift of God, without the which, man doth but draw water in a sieve, yea, his labour is in vain. But we are taught, that what so ever seemeth to be gotten of us, by our own labour and industry, is acceptable to him. Some will have this bread to be supersubstancial, or superessential, as though christ spoke not of corporal food, but their reason is vain, and repugnant to godliness. For who knoweth not that it is the order of the Scripture in many places, by the taste of earthly things to bring us to the knowledge of heavenly things. So that where as christ here speaketh of corporal food, we may thereby gather, that else his talk were mutilate, and not perfect. for in many places we are commanded to cast all our cares upon God: and he, most liberally promiseth on the other part, that we shall want no manner of thing. Therefore in the exact rule of praying, it is necessary that somewhat be commanded, as concerning the innumerable necessities of this present life. This day. By this it should apere that he would have us care but from day to day. And in deed there is no doubt, but that he would by these words restrain and moderate the desire & care of earthly food, with the which we are many times without all measure, brought to distrust. M. In this name of bread the Hebricians comprehend all kind of food. As we may read in the words of Elizeus, 4. King. 6. Set bread & water before them, that they may eat and drink, & go to their master: And he prepared a great refection for them, that is to say, great abundance of meat. C. But here in this place it is taken more amplely. For we desire not only food to be given unto us, by the hand of God, but also what soever is necessary for our life. So that now the sense & meaning of this prayer is plain. First we are commanded to pray that god will defend & sustain this life, which he hath given us in this world: and because it wanteth many aids and helps, that he would minister unto us what so ever he knoweth to be necessary. give us. M. When we say, give us, we confess chiefly, that all the sustentation of our life cometh of god, & that it is he alone which feedeth all things: them we acknowledge it to be the free gift of god, in somuch, that except he give the same, all the labour & industry of man is but vain. This day. C. This adverb (as we said before) was added to bridle & restrain the exceeding care of men: because his beneficence every moment dependeth over us. So that we aught to be content that he will feed us from one day to another. Notwithstanding here a question may be demanded, Question. for so much as it is certain, that christ gave this rule of prayer generally in common, to all the godly, among the which number, some are very rich, which have abundance & store of victuals: now how doth Christ command them to ask their daily bread, when they have in store plenty of victuals for a whole year? The answer to this objection is easy. Answer. For we are taught by these words, that except the lord do daily feed us, the store of victuals is nothing. Albina our meats and drinks without god's blessing are nothing. Admit that corn, wine & other necessaries do abound, yet except they be protected with the benediction & blessing of God, suddenly they consume away, or at lest the use of them is taken from us, or else the natural force & strength of noryshing is taken from them, that in the midst of our store & plenty, we are in miserable penury. wherefore it is no marvel if Christ commanded the poor & the rich alike, to seek for their daily bread & nourishment, at the hands of God. C. But no man can pray heartily, but he which hath learned with S. Paul to be content in every estate, to below, & to exceed, Philip. 4. to be hungry, and to have plenty: and not to deceive himself with the false trust of his abundance and plenty. 12 And forgive us our debts, as we forgive our debtors. And forgive us. C. Here we must call to mind that which we spoke even now, that Christ in directing the prayers of his servants had not regard to the order thereof. For when as it is written that our sins are like unto a stained cloth, which separate us from god: & as a cloud, by the reason whereof he seeth us not: it is necessary that we begin our prayers of remission of sins, because that being granted, we have hope to proceed farther. But in two petitions, Christ comprehended all those things, which pertain to the health of the soul, & to the spiritual life: even as these two, are the special pillars, of the covenant of God, by the which our whole salvation doth stand, that he doth offer unto us free reconciliation, not imputing our sins unto us: & that he doth promise' his spirit, which ingraueth the righteousness of the law in our hearts. We are commanded therefore to ask both: and in the first place, the petition to obtain remission of sins is put. Our debts. M. Luke in the xi. Chapter hath, forgive us our sins, Our fy●… make ureters' vr●● or trespasses. C. Therefore our sins are called debts, because they bring us before the tribunal seat of God, & make us debtors unto him: yea, they do wholly separate us from God, that there is no hope to attain peace and grace, but only by pardon. Roma ●… And so is fulfilled that which Paul writeth. All have sinned, and are destitute of the glory of God, that all mouths may be stopped, and that all the world may be subdued unto God. For although the righteousness of God doth partly shine in the saints: notwithstanding so long as they are in the flesh, they lie overladen with sin. So, that there is no man found in the whole world so pure, which hath not need of the mercy of God: of the which, if we desire to be partakers, it is necessary that we feel our own misery. But they which fain to themselves such perfection in this world, that they think themselves free from all sin and vice, do not so much neglect their sins, as they do Christ, from whose church they banish themselves. For when he commanded all his disciples daily to ask remission of their sins, he excludeth all out of their number & company, which think this remedy to be superfluous unto them. Let us put away therefore, by this prayer, the wrath & indignation of our heavenly father, & the just ponishmentes which we have deserved, & let us seek to please him, by reconciliation. For what can be more grievous than the displeasure of the father? For so much as therefore our hole health, consisteth in this, to keep the favour of our heavenvly father, good and just cause we have to put away his displeasure. ●…ission of ●…s put●…way sa●●tions. Now, this remission which we here desire is contrary to satisfactions by the which the world seeketh redemption. For that creditor is not said to remit, which being paid asketh the debt no more: but he which willingly & freely departing from his right, dischargeth the debttor. Neither doth that common distinction of salt & punishment here take place. for there is no doubt, but that dets do signify the desert of punishment or pain. ●…ission of ●…es in ●…te put●… way the ●…s par●…. We must note also here, that if we be forgiven freely, all dispensations, coming from the Pope are in vain. For to obtain remission of our sins, Christ sendeth us to his father alone, & that rightly: for who can forgive the offence, committed against an other, & not against himself? Nay can any man forgive sins, beside God? 〈◊〉. 5. Wherefore Christ sent him which had hurt his brother, to go & reconcile himself to his brother. Therefore when we sin against God, our health & salvation only consisting in him, it is manifest, that we can be forgiven of none, but of him, & therefore at his hands we must ask forgiveness, according to the form of this prayer. Hereupon David said. I said I will confess my sins unto thee lord, & so thou forgavest me the wickedness of my sin. Psalm. 32 For this shall every one that is godly make his prayer unto thee, in a time when thou mayest be found Neither is this repugnant to that authority which was given to the apostles to remit sins. john 20. For they did not forgive sins by their own power, but as ministers of Christ, & preachers of grace, they did pronounce to the penitent & faithful, that their sins were forgiven. According to the saying of the lord, by the Prophet Esay. I, Esay. 43. even I am he, that put away your sins, & that for my own sake. As we forgive our debtors. C. This condition was therefore added, that no man should presume to ask pardon for his sins, except he were free from malice & hatred. Notwithstanding, the pardon which we ask, dependeth not upon that which we show to other: but by this means, Christ exhorteth us to forgive all offences, and doth make our trust and confidence also, of absolution & pardon, more firm and strong. Furthermore it was not the purpose of Christ to note the cause, but only to teach us of what mind we aught to be, one towards an other, when we desire to be reconciled unto God. And truly, if the spirit of God do reign in our hearts, all malice, evil will, & revengement will cease. But for so much as the spirit, is a witness unto us of our adoption, we see that there is here a note given unto us, who are the sons of God, and who are not. B. Our remission therefore is a motion of the spirit, because God ruleth our affections. Now since the case standeth thus, how can they be excused, which will not forgive their neighbours offences? How can such presume to ask pardon of their sins, at the hands of God? Is it a trifle, to lie unto the living God, and to play the hypocrites? Yea, when we say forgive us, as we forgive others, what do we else, but call for vengeance at the hands of God, upon ourselves, if we forgive not our offenders? And for this cause there are many now a days, which rather than they will remit & forgive, they will never say the lords prayer. But such escape not the judgement of God. For it shall abide for ever, which the lord saith. If ye forgive not men their trespasses, your father which is in heaven shall not forgive you your trespasses. Math. 18. To this end also pertaineth the parable which he showeth following. Wherefore we may not let to forgive our ofenders, if so be that we will have god to forgive, and forget our sins. 13 And lead us not into temptation, but deliver us from evil, for thine is the kingdom, the power, and the glory, for ever and ever, amen. And lead us not into tempta. C. Here many amiss do divide this into two petitions, when as by the matter it is evident to be but one & not two, as they imagine. For the conjunction set between both, coupleth both the sentences together, Augustin. which S. Austin, very wisely examined. Thus therefore aught this prayer to be resolved. Lest we be led into temptation, deliver us from evil. But the somm of this prayer is this, that we knowing our own infirmities, desire god to be our aid & help, that we may stand valiantly against all the assaults of sathan. M. We are taught therefore in this petition, that we are as yet set in a doubtful, & dangerous conflict, in the which we must fight against the devil, the world and the flesh. For the godly have an other manner of fight in this world, then have the children of darkness. For they have a careless conscience, Satan is an enemy to the godly seeking at no time to resist Satan, which worketh in them: but the godly, because they give themselves, wholly unto God, they have Satan the prince of this world, their enemy, most vigilant and crafty against them. and because they have their conversation in heaven, they are as yet subject to the hate, & mischief of the world: and because they obey the spirit, the flesh is disobedient unto them, & draweth them to wicked things, so that not without cause we are taught here to pray. And lead us not into temptation, but deliver us from evil. C But this word temptation, is in the scriptures often times taken generally, for every kind of trial & probation: In the which sense Abraham is said to be tempted of God, when his faith was tried: Gene. 22 So we are often times tried, as well in adversity, as prosperity, because by this occasion, the affections of men are manifest, which before were not known. The temp●…tion of the ●…uill, is as 〈◊〉 were a p●… of bellow●… to kindell●… wicked a●…tions. But here is noted the internal temptation, which may well be called the devils bellows, to kindel our concupiscence, for it were an absurd thing, to ask of God, & to pray him, that we may be free from all documents, & instructions of our faith. Therefore all wicked motions, which 'cause us to sin, are comprehended under the name of temptation. Although it cannot be but that we must feel such pricks & motions in our mind, because all our life time, we have a continual battle with the flesh, notwithstanding we desire of god, that he will not suffer us to be subject, or lead us to temptation. And to the end Christ might the better express, to how great fall & ruin we are subject (except god of his mercy stay us with his hand) he used this manner of speech. And lead us not into temptation. For it is certain, that every man is tempted of his own concupiscence as S. james saith: Chap. 1. but because God doth not only give sathan liberty, to kindle in us the fire of concupiscence, but also useth him as a minister of his Ire, so often as he purposeth to destroy men, he himself also by his own means, leadeth to temptation. 1. Sam. ●… In the which sense the evil spirit of God is said to come upon Saul. and to the same effect do many places of scripture tend: yet notwithstanding we may not call God the author of evil: because although he give over men into a reprobate sense, yet he useth not upon them tyranny, but his just & secret judgement. But deliver us from evil. C. By this name of evil, whether we understand, the devil or sin, it maketh no matter. Satan truly is that enemy which seeketh continually, whom he may devour, & the armour wherewith he is prepared to destroy us, is sin. The end therefore of our prayer is, that we be not overcome with temptations: but that we may stand, by the power of the lord, against all the force of Satan: and that we being protected and governed under the shadow of his wings, may triumph over sin, death, hell gates, and all the kingdom of the devil: which is, to be delivered from evil. For thine is the kingdom. C. It is marvel that this clause, so well agreeing with the rest, was pretermitted of the Latins. Neither was this therefore added only that he might kindle our hearts to desire the glory of God, and to show us what the scope and end of our prayers ought to be: but also to teach us that the prayers, which are here declared unto us, are grounded upon none other then God only, jest we would trust to our own merits. For although now we be most miserable, ●…ingdome ●…er & glo●…●…longeth ●…ed. although we be of all creatures, most unworthy, and although we be void of all commendation: yet for all that we shall never want occasion to pray, our faith cannot decrease, because all kingdom, dominion, power, and glory pertaineth unto him, and can never be taken from him. M. first therefore we attribute this unto God, that his is the kingdom. By this word kingdom, is understood, all right and power of reigning, of ruling, of governing, protecting, and defending. The power. This is added, that we should not think the kingdom of God, to be weak and void of force and might, and that we should not think it to be for want of power that he doth not revenge himself of them, which acknowledge not his kingdom. What power therefore so ever there be, in any place, it pertaineth not unto the creature, but unto God. And the glory. That is magnificence, and the honour of all things. The which, if any man understand of the dew praise & glory of God. it shallbe all one to say, thou only art to be honoured, praised and glorified. For ever and ever. M. This is added, that we might acknowledge the kingdom of god our father, to be perpetual, his power infinite, and his glory everlasting. The which things the prophet comprehendeth after this sort, saying. All thy works praise thee O lord, & thy saints give thanks unto thee. ●…m. 145. They show the glory of thy kingdom, & talk of thy power, that thy power, thy glory, & mightiness of thy kingdom might be known unto men. Thy kingdom is an everlasting kingdom, & thy dominion endureth throughout all ages. Amen. C. By this word the fervent desire to obtain those things which we ask of God, is expressed: & our hope is confirmed, that those things which we ask, are granted unto us, because of the promises of God, which can not be broken. M. This, is an Hebrew word, having a signification, of a certainty and truth. And this word is used two manner of ways. First to express the affection & desire of him that prayeth And here is required the consent of the mind, that which consent truly they have not which pray without the mind, or mark not the which is spoken of others. As concerning the which read the. 14. of S. Paul, 1 Cor. 14 in his 1. epis. to the Corin. The other is that we declare, that we do not only wish that the thing may come to pass which is spoken, but also that we know certainly that it will come to pass. In this sense a sure & undoubted Faith is required. Thus Christ himself often times said▪ Amen, Amen, dico vobis, Verily, verily, I say unto you. This word amen being said, our conscience is pacified, and so we end our prayer. 14. For if ye forgive men their trespasses, your heavenly father shall also. Bu. By a certain repetition or relation here, he returneth to the which he spoke even now, saying. And forgive us our debts, as we forgive our debtor. C. And doth teach us that god will not be entreated of us, except we likewise do forgive them, which by any means do hurt us. And surely except we be harder than steel, or stony flint, this exhortation aught to mollify us, & to make us tractable, to remit our offenders. Except God should forgive the manifold sins that we daily commit, we know that we should perish many ways: & truly god doth forgive us upon no other condition, then that we likewise forgive our brethren in whatsoever they offended us. They therefore which will not forgive, do willingly provoke God unto wrath, and heap damnation unto themselves. 15 But if ye forgive not men their trespasses: your father, which is in heaven. will not forgive you your trespasses. B. God doth require nothing so much of us as brotherly love, that the image of his goodness might shine among us: now there is nothing that letteth this so much as offences, by the which the minds of men are alienate, and withdrawn from goodness. He did specially repeat this therefore, to the end we might forgive our neighbours. For he knew how hardly we would forgive, if we weighed the greatness, and heinousness of the offence committed. A. or if we did not call to mind those offences likewise, which daily we commit against God. Therefore he doth here threaten as it were, denying him to have pardon, which will not forgive his neighbours offence. As concerning the which thing, the lord showeth an excellent parable in the .18. chap. following, Math. 18. which may be a lively example to such as will not forgive. 16. Moreover, when that ye fast, be not sad, as the hypocrites are. For they difigure their faces, that they might be seen of men, how they fast. Verily I say unto you, they have their reward. Moore over when ye fast. C. Again, Christ returneth to his former doctrine. Bu. and goeth forward with the same order, Of fasting. in shewing of fasting, that he did in declaring of Alms, and prayer. M. For he doth not so reprehend the fasting of the Scribes and pharisees, as though it were evil to fast, but he condemned the detestable wickedness of hypocrisy in them. A definition of fasting. Be not sad as the hypocrites. Bu. Fasting was a certain discipline, & measurable castigation, or chastisement of the body, always used of the ancient fathers, and saints of God, usurped to this end, that the substance of heavenvly things might the more be inflamed, and that the fleshly desires of the body might the more be quenched. But the pharisees abused this fasting, to gain and to get the opinion of sanctimony & holiness, whereby they might have the more estimation of the ignorant people. The fasting of hypocrites. If they fasted therefore at any time they framed all their doings to ostentation and vainglory, and would have all men know that they fasted. M. Wherefore they were sad, & being abroad, they would mourn and weep, and anoint their face, and hang down their heads, that other men might see their devotion. this vanity Christ noted in them saying. They disfygure their faces. B. The Greek word signifieth, they obscure their faces, & as it were to make them that they cannot be deserved, as they which use deceits, hide their faces. Verily I say unto you, they have their reward. Bu. As if he should say, they get the praise of men, they have therefore that which they seek for, by their fastings. God rewardeth not such arrogant fastings. A. For he respecteth not the work so much as he doth the mind of man. And truly the fastings of the Papists, Popish●… monks, and nuns, differeth little from that which th' Scribes and pharisees used. 17 But thou when thou fastest, anoint thy head, and wash thy face. C. In that Christ commandeth to anoint the head, & to wash the face, we must note that it is an hyperbolical locution. For he doth not withdraw us from one kind of hypocrisy, to lead us to an other. Therefore he doth not bed us here to feign a curious deintenesse: neither doth he exhort us to the temperancy of living, that he would suffer us to be delicate in anointing & appareling ourselves, but simpely he exhorteth us to keep a mean in the which there is no new thing. M. But Christ speaketh here according to the manner and custom of the country and people of the jews, where, they which gave themselves to mirth, and banqueting, anointed their heads with some precious ointment, from the which ointment, they that were sorrowful abstained: as we may read of David, 2. Sam●… who anointed and washed himself, when he arose from mourning. 2 Sam. ●… Moreover of the woman of Thecoa, who, to the end she might seem to mourn and bewail the dead, was commanded of joab, to feign herself a mourner, Ruth. ●… and not to anoint herself with oil. Also, Noemi said to Ruthe, wash thyself and anoint thee. And Christ said to Simon, the pharisee. Luke. ●… My head thou hast not anointed with oil Also in the house of Simon the leper, Math●… the woman powered a precious ointment upon the head of Christ. E. So that here he doth not teach his disciples what they aught to do, (as it was said even now) but teacheth them to beware of vainglory, that the faithful may be discerned from hypocrites. 18 That it appear not unto men, how that thou fastest, but unto thy father which seeth in secret, and thy father which seeth in secret, shall reward thee openly. A. As if he should say, Take heed that ye altar nothing that is accustomed in the manner of life, whereby ye should covet to be seen of men: only let him be a sufficient witness of your fast, which of evil and unbelieving men, made you good and faithful. C. Where as here there is a reward promised of God to fasting, it is an improper kind of speech, as it was said a little before of prayer. ●…t diffe●…●…twene 〈◊〉 and fa●… Between prayer and fasting, there is great difference. For prayers are the chiefest works of godliness. But fasting by itself is but a mean work, and not of the number of them which God doth require and allow, as are alms deeds and such like. ●…de of 〈◊〉. Notwithstanding, after a sort it pleaseth him, in that it is referred to an other end: namely that it may bring us to abstinency and to bridle the lust of the flesh, and also that it may be a testimony of our repentance, so often as we are urged thereunto by the judgement of God. Therefore the meaning of the words of Christ is this, that God in the day of judgement will make openly known, that those works pleased him which were often times despised of men. 19 Say not up for yourselves treasures in earth, where the rust and moth doth corrupt, and where thieves break through and steal. Say not up for yourselves. V Here our saviour maketh an excellent declaration against covetousness, a manifest Phariseycal vice. ●…ousnes ●…nfected ●●n. C. yea, this pestiferous and pernicious disease of covetousness, reigneth every where in the world. No nation, no people, no state and degree, is free from the same. V But they make a pretty excuse and cloak, ●…ousnes 〈◊〉 cloak. saying that it becometh husbands or houskepers, to have respect to the calamity to come, & to provide for their house, for their wife, and for their children. And thus the world blindly goeth on, having no respect to the mischief that cometh thereof. C. But the lord reproveth men of foolishness, that they having heaped together abundance of riches, which they make their felicity, will so carelessly commit it to worms and moths, and lay it forth as a pray for thieves. For what can be more foolish, then to lay up goods, where either they must perish or be stolen away of men? But covetous men think not upon this, for they shut up their riches in chests surely bard, and strongly banded, with sufficient locks. Richeses are subject to rust. Yet not withstanding they can not bind so sure, but their riches are in danger of rust, of moth, of corruption, of thieves, of water, of fire, and a hundred dangers more They are blind therefore, and out of their wits, which moil and toil, labour and travail so immoderately for riches, and know not what shall become of them: specially when God will lend unto us a place in heaven to say up our treasure, yea, and that which is more liberal, he offereth us treasure to possess which shall never by no corruption perish. E. Let not man marvel, that Christ so carefully seeketh, Covetousness is a distrust in God. to withdraw his disciples from covetousness. V For covetousness is nothing else, them a distrust in God. M. Whereupon not without just cause, 1. Timo. 6. Paul calleth the same the root of all evil. Bu. And truly if we consider well what is the cause of strife but covetousness? what is the cause of wars? covetousness. What is the cause of injuries? Covetousness. What is the cause of sedition? Covetousness. Covetousness is the root of all evil. What is the cause of perjury? Covetousness. What is the cause that men betray their own Country? is not covetousness? Yes undoubtedly. To be short, Covetousness taketh away liberality. Covetousness hindereth the true worshipping of God, and Covetousness maketh all that we do to be frustrate before God. O crabbed root that spreadest thy branches so far, that all the world taketh a taste of thy fruit. Thou haste made truth to be unsavoury in the mouths of men. And as for justice and righteous dealing, thou haste so shadowed them with thy arms, that the dew of heaven can scarce fall upon them. Yea and the time of thy flourishing is of such continuance, that except the heavenly husband man cut the down, thou wilt shortly overgrow all goodness in the earth. Where rust and moth do corrupt. M. Christ reproveth them by the utility and profit of earthly things. As if he should have said, what madness is this, that you put your trust in those things, which are transitory and subject to corruption. By this word (rust) is understood all corruption, that may happen to earthly things, read the fifth chapter of Saint james. M. Here also he toucheth secretly the troublesome care of keeping, and the grievous fear of losing riches, being once gotten. 20 But lay up for yourselves treasures in heaven, where neither rust, nor moth doth corrupt, and where thieves break not through nor steal. C. They are said to say up their treasure in heaven, which avoiding the snares of this world, do bestow their cares and study, to the meditation of a heavenly life. Luke. 12. Luke expresseth not the Antithesis, but showeth the diverse occasion wherefore Christ commanded his disciples to prepare them little sacks which wax not old. For he said unto them: Cell all that ye have and give alms. Now because it is a difficult and hard matter for men to cell all that they have, to ease this grief, he setteth before them a wonderful hope of recompense: namely that they shall say up treasures in heaven, which help and secure the necessity of their brethren in earth: according to the saying of Solomon. prover. 19 He that hath pity upon the poor, dareth unto the lord, and look what he layeth out, it shall be paid him again. M. The lord therefore doth here as it were, set heaven against the earth, whereby he may withdraw his (as the sons of heaven) from the earth, to their proper country that heavenly Jerusalem, where they should reign for ever. Paul writing to Timothy, 1. Ti●… doth as it were expound these words of Christ, saying: Charge them that are rich in this world, that they be not high minded, and that they trust not in the uncertain riches, but in the living God, and so forth, till you come almost to the end of the chapter. Again, If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col. 3●… Set your affection on things that are above, and not on things that are on the earth. 21 For where your treasure is, there will your heart be also. For where your treasure is. C. By this proverbial sentence, Christ proveth men to be most miserable, which have their treasure laid up in the earth, because their felicity is but earthly and vain. For covetous men do affirm that they are not let by no means of their money, to lift up their hearts to heaven: but Christ propoundeth an axioma, that wheresoever they fayne their chief felicity to be, there is their whole heart & affiance. As if he should say, yea, call upon God your father in heaven, of whom ye are called to heavenly goods: upon him therefore set your whole mind and affection. But if you lay up your treasure in earth, than all your mind and care will be there. Wor●… fors●● C. They renounce heaven therefore which have their felicity in this world. We know how much, how diligently the Philosophers disputed about felicity, yea, it was the greatest point whereabout they laboured and contended, and not without cause: for so much as the whole consideration of the framing of our life dependeth upon the same, and whereunto are referred all senses. For if honour and dignity, be thought felicity and chief happenes, than it must needs come to pass that ambition do reign in the minds of men: If money, than it followeth that covetousness invadeth the whole land: If the pleasure of the body (as the Epicures thought) than it can not be avoided, but that men shallbe given to brutish inclination and behaviour. For we are all naturally given to seek that which is good: and so it cometh to pass that we are diversly carried and led away by false imaginations. But and if we were well and seriously persuaded, that our felicity and happiness were in heaven, it were an easy thing (the world and all earthly things, being despised) (whose enticements and snares, do deceive the greater part of men) to ascend into heaven. In consideration of this, 〈◊〉. 3. Paul goeth about to lift up the minds of the faithful into heaven, and to exhort them to the study of an heavenly life, setting Christ before their eyes, in whom the true and perfect felicity ought to be sought. As if he should count it a madness in men to fire their mind in the earth whose treasure is in heaven. There will your heart be also. B. The heart is here put for the affections of the heart. The heart therefore to be in a place is nothing else but a care, a cogitation, a joy, a trust a hope, a love, a fear, or the whole mind, to be in some place. Bu. The which is to be thought, not only of the study of money, but also of all other passions. To the Glutton, his belly is his God. So that where the treasure is, there is the heart also. To the riotous person, banqueting, to the lascivious man, pastime and game. To the lecherous person his filthy lust, is his treasure and delight. Every man serving his own lust, whereby he is overcome. 22 The light of the body is the eye, if thy eye therefore be single, thy whole body shallbe full of light. C. We must here remember that which we told of before, how that there are set here before us imperfect sentences, one of them not depending on the other jointly, as if it were a sermon, orderly prosecuted to the end with one theme: But here are sundry sentences containing divers matters specially for our edifying. But the some of this sentence is, that men by negligence do err, because they are not occupied as they aught to be, to a good end. Whereby it cometh to pass that they wander, they err & flyde away from that which is good and perfect, and for nothing else but because they had rather with a corrupt judgement follow their own lust and pleasure, than the righteousness of God, whereby they do not only obscure the light of reason, which aught to govern their life, but also quite extinguish the same. Christ here useth a similitude, calling the eye, the whole light of the body: as if he should say, when men walk, neither the hands, the feet, nor the belly, are the special helps to guide the way but the eye only is the chief guide to the rest of the members. Therefore if the hands and the feet are led rashly amiss out of the way, the fault is in the eye alone, which did not his office aright. Our affections must be guided by the eye of God's spirit. Now we must apply this similitude to the mind, every affection is as it were a member of the mind: but because they are blind, they have need of direction or leading. The which thing the almighty God forseinge, hath endued the mind with reason, which should order and rule the affections, and have the office and property of the candle, that is to say: to illuminate and show the way. But what is the use of this candle now a days? Surely men do pervert and corrupt all that their mind giveth them, and that willingly, so that not one spark of light remaineth. Christ here calleth that a simple eye which is not bleared, but is void of all corruption, so that it hath a most perfect sight. Also that is a light body, whose actions and deeds are framed a right, and that is obscure and dark, which by a confused motion is carried in to many errors. We see therefore (as I said even now) that the negligence of men is here reproved, which will not open the eyes of their minds, to moderate and govern their affections. The Papists upon this place give free will. But where as the Papists gather here, that men have such wisdom and reason, that they have thereby free will, that is absurd and foolish. For Christ showeth not in this place what power belongeth unto us, what will also we have, but doth declare how we aught to walk and to frame our life: He showeth also that the whole race of man's life is obscure & dark, because no man seeketh to do that which is right, but every man with greediness seeketh for that which is evil. We confess truly that man hath reason by nature, by the which he discerneth between vice and virtue, yet notwithstanding, it is so defiled & spotted with sin, that at every step or pace, it fainteth. And yet it followeth not, but that men do willingly run into darkness, as if they should being blind, fly to light: because wittingly, and willingly they are carried headlong to their own concupiscence. Such is the force of sin. 23 Butt and if thine eye be wicked, all thy body shallbe full of darkness, wherefore if the light that is in thee be darkness, how great is that darkness. But an if thine eye be evil. E. Or perverse. The Greek word doth signify, mutable and malicious, that this might be contrary to that which is simple. Wherefore if the light that is in. C. He calleth that small remnant of reason, light, which was left unto men, after the fall of Adam: and the gross and brutish affections, darkness. The sense and meaning therefore is this, that it is no wonder if men like brute beasts wallow so filthelye, in the puddle of sin, for so much as there is no reason which should rule and govern the blind and dark lusts of the flesh. He saith, the darkness may be turned into light, not only when men suffer the judgement of their minds to be over whelmed, with the wicked lusts of the flesh, but giving their will also to wicked thoughts, they degenerate, and become beasts. For we see how wickedly men bend themselves to craftiness, Esay. 29. which as the Prophet saith: keep their thoughts in secret, to hide their counsel from the lord, and do their works in darkness: Finally they apply their wits a hundredth ways to their own destruction. Wherefore not without cause Christ pronounceth, that it can not be avoided, but that horrible and palpable darkness shallbe in that life, where men are blind. These agreed very well with that in the xi chapter of Luke. 24 Not man can serve two masters, for either, he shall hate the one and love the other, or else lean to the one and despise the other, ye can not serve God and Mammon. No man can serve two. B. This also is a proverbial sentence fitly added to that which went before. C. For before he said, that the heart of man was bound and tied to his treasure. Now he showeth that their hearts are alienate from God, Coue●… perso●… sake t●●●…nice o●… which give themselves, and are wholly addict unto their riches. For the greatest part do flatter themselves by a false pretence, persuading themselves that they may be divided between God and their lusts. But Christ here plainly affirmeth that no man can serve God & the flesh. Christ therefore taketh this Proverb allowed of every man, and not to be denied, that no man can serve two masters. B. To serve, here is understood, to give thy mind wholly to him whom thou servest: Whereupon Paul saith, Rom●… Know ye not to whom soever ye commit yourselves as servants to obey, his servants ye are, to whom ye obey: Whether it be of sin unto death, or of obedience unto righteousness. You can not serve God. A. Now he expoundeth the foresaid sentence. No man can serve two masters. C. It is not impossible for rich men to serve God: But who so ever bring themselves in bondage to their riches, it can not be, but that they separate themselves from god, because that Covetousness doth make us manciples of the devil. And Mammon. B. The Chalde word, doth signify riches or treasure. C. But that which is here specially spoken of riches, may generally be applied to every kind of vice. Now, for so much as God doth so greatly every where, commend sincerity, and abhor a double heart, we may see how greatly they are deceived, which think that he will be contented with half a heart. All men truly will confess with their mouth, God●… serue●… our h●… that God cannot be worshipped but with a whole and earnest affection. But in deed they deny it, when they go about to reconcile and agreed two contrary things in all respect. I will not cease (saith the ambitious man) to serve God, although I apply a good part of my mind to get honour. So doth the covetous person, the voluptuous man, and the cruel tyrant, boast themselves: As if truly it were possible partly to serve God, and partly to be stark enemies unto him. It cannot be denied, that the faithful themselves, are not so wholly given to the obedience of God, but that oftentimes they are drawn away by the sinful lusts of the flesh. Notwithstanding, because they sigh and sorrow under the yoke of this miserable servitude & boundage, and are displeased with themselves, and do serve the same no otherwise then against their wills, and striving with the same therefore I say that they serve not two masters: because their study & endeavour, is as much accepted before God, as if they had performed and fulfilled the perfect obedience. Here also their hypocrisy is refelled, which flatter themselves in their vices, as if light and darkness could agreed. We know what Elizeus said. ●…8, If the Lord be God follow him, if Baale be God follow him. How long will ye halt on both sides? For God doth require of us the integrity of the mind, that we might wholly depend upon him. 25 Therefore I say unto you, be not careful for your life what ye shall eat or drink, nor yet for your body, what raiment ye shall put on. Is not the life more worth than meat, and the body more of value then raiment. ●…ate ●…bid Therefore I say unto you, be not careful. M. Now consequently he cometh to the root itself of evil, namely to the carefulness of food and other necessaries, or if thou wilt, to the distrust or incredulity, whereof all wicked carefulness ariseth, which at the length bringeth a man to that point, that being not content with necessary things to his present use, he beginneth sorrowefully to care for the time to come, and therefore to provide for many years, and thus springeth the servitude of Mammon, which withdraweth us from the service of God. C. Notwithstanding, ●…ces●…qui●… where as Christ forbiddeth us to be careful, he meaneth not so precisely that he would have us void of all care, for we know that men are therefore borne, to sustain some care: nay, this is the least part of the miseries, which the lord hath enjoined to us in penance, to humble us withal. But he condemneth immoderate care for two causes: First, because men in vain do vex and disquiet themselves in busying and occupying themselves further then becometh their vocation: Then because they take more upon them than becometh him, & bearing themselves bold upon their own industry and labour, forget quite to call upon God. We must remember the promise which the Prophet speaketh of, saying: Psalm. 127. that it is but lost labour that the unfaithful rise up early, and so late take rest, and eat the bread of carefulness: for so he giveth his beloved sleep. Therefore the sons of God, although they be not without labour and care, yet notwithstanding, they are not properly said to be careful for their life, because they staying themselves on the providence of God, are at quiet. M. The lord therefore saith not: I say not unto you, labour not for your living and sustentation, but be not careful. He forbiddeth sorrowful and immoderate carefulness, not lawful labour. Let every man labour saith saint Paul, Ephe. 4. with his hands that he may have wherewithal to help him that needeth. C. Hereby we may easily gather what care of life every man ought to have: namely that every one of us labour, so far as our vocation requireth, and the lord commandeth: furthermore, that every man's necessity may 'cause them to call upon God. Such care, is a mean between slothful security and immoderate vexation and trouble, which the unbelievers bring upon themselves. So that if we way diligently the words of Christ, we shall see that he forbiddeth not all care, but that only which riseth upon distrust. Saying: be not careful what ye shall eat or drink. For that is proper to them which are afraid of poverty and need, as if they should want meat every moment. Is not the life more worth than meat. Bu. Now, by strong and infallible arguments, he taketh away that distrustful care, and bringeth forth divers questions, by the which his talk may be more ample. C. And the first argument that he bringeth is of the more, to the less: He forbade us of to much care how our life should be sustained: Now he addeth the reason that the lord which gave the life itself, will not suffer us to want those aids and helps, which pertain to the staying and holding of our life. And truly we do no small injury unto God, so often as we believe not that he will give unto us sufficient food and apparel, as though without regard he had set us upon the earth. For whosoever is fully persuaded that he is not ignorant what the condition of our life is (of the which he is the author) he will not doubt, but that in due time he will help his necessity. Therefore so often as fear & care of food troubleth any man, let him strait remember that God hath care for that life which he gave unto him. Here also we must note that although we have abundance of meat, Man's life consisteth not in meat and drink. drink, apparel, and all other things necessary, yet that our life consisteth not in them. According to the saying of our Saviour in an other place. Beware saith he of covetousness, Luke. 12. because no man's life consisteth in the abundance of those things which he possesseth. And then he addeth. For the life is more worth than meat, & the body more of value then raiment. As if he should say. If God of his own free will hath given to you a body, and life, which have not deserved the same, doubt ye not then, but that he will also give unto you meat and apparel, which things are of less value a great deal. 26 Behold the fowls of the air, for they sow not, neither do they reap, nor carry into the barns: and your heavenly father feedeth them. Are ye not much better than they. Behold the fowls of the air. M. That he might more plainly set before our eyes the providence of our heavenly father, God's providence. he bringeth the brute beasts to be an example, which by the power of God are fed and nourished without any care, that we might learn in them the riches of his goodness, and the ampleness of his divine providence, in the which we aught to quiet ourselves. C. For infidelity is the mother of all cares which exceed measure. Therefore the only mean to amend covetousness, is to embrace the promises of God, by the which he doth openly witness that he hath a special care of us. After this sort the apostle going about to withdraw the faithful from covetousness, confirmeth this doctrine, because it is written. He●… I will not leave thee, neither forsake thee. And in diverse places, the lord doth promise that he will never forsake us. G●… de●… lea●… The effect therefore is this: He exhorteth us to trust in God, which doth not despise or neglect any of his creatures, be they never so contemptible or base. Christ, to make this evident and plain, bringeth not in the feeding of Israel forty years in the desert. He bringeth not in Helias, nor Elizeus, in whom the lord declared himself to be a feather of bodies, and a provider of apparel. (As Moses said. D●… your clotheses are not worn,) but he setteth before them brute beasts. And yet neither Lions, Elephants, nor Bears, or such like great beasts, which also are fed by the hand of God, but silly small fowls of the air, whom the father feedeth, they being void of all care. Behold the fowls of the air. M. He nameth the fowls of the air, to put a difference between them and such as are brought up in houses, which are not fed by their own care, nor by the industry of men, but by the providence of God. Luke nameth Ravens particularly, alluding it peradventure, to that place of the Psalm. Ps●● Which giveth food to all flesh, and feedeth the young Ravens that call upon him. For they sow not, neither do they reap. By these words we have not liberty to be idle. But Christ meaneth, that although we be not able to help ourselves, yet we shall find help of our heavenly father, so that his providence should be sufficient unto us. And your heavenly father feedeth them. He saith not here. And their heavenly father feedeth them, but your heavenly father. As if he should say: What imbecility and weakness of faith is this, that when ye have an heavenly father, which feedeth such an innumerable multitude of souls, you are yet careful for your food and raiment, as though he would forsake you, which feedeth little birds? C. This truly is worthy the noting, that he saith the almighty feedeth birds. Whereupon we may persuade ourselves that he will not forsake us, whom he hath made after his own similitude and likeness, and hath made us his sons also. As Christ almost affirmeth by these words. Are ye not much better than they. A. An argument of the less. As if he had said. He that hath such care of small things, how can he neglect the greater things. Yea he which hath care for those things that are made for your sake, how will he forsake you, to whom these things are created. 27 Which of you by taking thought, can add one cubit to his stature. ●●umption ●…xcessiue always ●…yned to●…r. C. Here Christ condemneth the other vice, which is always tied with the immoderate care of meat, drink, and other necessaries: namely, that man usurpeth that which is above his power, to himself. ●●o. I know (saith the Prophet) that it is not in man's power, to order his own ways, or to rule his own steps and goings. Yet truly there is scarce one among a hundredth, which dareth not be so bold as to warrant something to himself, by his own industry & strength. Hereby it cometh to pass that men warrant unto themselves the good increase and success of things, God being set aside. Christ to abate this mad rashness and presumption, saith that whatsoever pertaineth to the sustentation of our life, dependeth only upon the blessing of God. ●●e. 12. According to this it is said in Luke. If ye be not able to do that which is least, why take ye thought for the remnant which is greater. By the which words it is plain, that distrust is not only reproved, but also pride, that men will take more unto themselves, then becometh them. The which Christ also reproveth in an other place, saying. Thou canst not make one hear of thy head white or black. ●●h. 5. 28 And why care ye for raiment? Consider the lilies of the field how they grow. They labour not neither do they spin. And why care ye for raiment? Bu. From food he cometh now to apparel, of the which also he reasoneth particularly. And as he did before, so doth he now bring an example of natural things, the which he doth plainly & manifestly declare saying. Consider the lelies of the field. Bu. He speaketh not here of the lelies that grow in gardens, which are planted with great care and diligence, but of those which grow in the field, whose colour all the painters in the world are not able to imitate. So that he doth here make a distinction between the lelies of the field & the garden. As he said before the souls of the air, to make a difference between them and such as are brought up in houses. They labour not, neither do they spin. M. That is to say, they do not those things that pertain to the making of apparel. Now when as you can both labour & spin, why are ye careful for raiment? And admit that either by age, by sickness, by imbecility and weakness, ye are not able to do these things, yet ye should not distrust in the providence of God. But consider of the flowers of the field. Will ye be worse than insencible creatures? 29 And yet I say unto you, that Solomon in all his royalty, was not arrayed like unto one of these. And yet I say unto you. C. The sense is this that the goodness of God, which doth shine in herbs and flowers, doth excel all that men can do with their power, pomp, and strength: that the faithful might persuade themselves that they want no manner of thing, so long as they have the blessing. As concerning the glory of Solomon, we may read at large in the third chap. of the first book of kings. And yet Christ saith that the mighty king Solomon. Was not arrayed like one of these. M. He saith not like unto those, but like unto one of them. Behold here, how he preferreth one lily of the field, before all the glory of the world. Bu. And truly what silk, what purple, what shining tynsyll, The flowers of the field far surmounteth all the glory of the world. may be compared to flowers? what is so read as the rose? what is so white as the lelie? what hath so purple a colour as the violet? surely nothing 30 Wherefore, if God so cloth the grass of the field, which although it stand to day, is to morrow cast into the furnace, shall he not much more do the same for you, O ye of little faith. Wherefore if God so. M. This sentence is gathered of that which went before, to reprove the weakness of our faith. Now he saith not if God so cloth the Lilies, but the grass of the field. The show of apparel is wonderful, in so much that it excelleth all the vanity in the world, and yet the grass of the field is equal with the same, and nothing inferior in pomp unto it. He argueth therefore of the baseness of things, that thereby he might make the liberality of God's providence, more wonderful and excellent. Which is to morrow cast into the furnace. E. That is to say, which shineth to day in the field (being withered and cut down) is to morrow cast into the furnace. Bu. Some Grammarians do so derive, the oven of the furnace, that the same should be somewhat less, movable, and to be carried about, and made almost through with metal, & the rest of clay and brick, serving to make waters of herbs for medicine: but this furnace is greater which is spoken of here, being immovable & made of stone, lome, lime, & sand, to bake bread. Shall he not much more. M. This is the conclusion of the argument, by the force of an interrogation, as if he should say. judge you, can ye deny it? O ye of little faith. M. Note here how friendly Christ reprehendeth, and rebuketh by the which, with a reproach also he showeth, whereupon this carefulness ariseth, namely upon the infirmity & weakness of faith, Excessive care riseth upon the want of faith. the which already he hath set before our eyes at large, as we have heard. 31 Be ye not therefore careful, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed. M. This is the conclusion of this dehortation, in the which he rehearseth that which he spoke before, saying: Be ye not therefore careful. Saying: What shall we eat. B. Now he expresseth the nature of carefulness, which, with the like cogitations trouble many men, saying: What shall we eat, or what shall we drink, always fearing, least they shall want necessary food. The like murmuring care was among the Israelites when they were in the wilderness, as we may read at large in the book of Exodus. But this care aught to be far from Christians, which should still stay themselves upon the providence of God, who hath liberally promised never to fail us. 32 For after all these things do the Gentiles seek. For your heavenly father knoweth that ye have need of all these things. After all these things. C. Here he reproveth their gross ignorance, Igno●● the or●… of exce●… care. whereof all such cares arise. For whereby cometh it to pass that the unfaithful, never continue in one state, but only that they think God to be careless in heaven, & not to have respect unto men? So that by this comparison he declareth that they have, but smally profited, & scarcely learned the rules & instructions of godliness, which see not with the eyes of faith, how that the hands of God are full of all good things, to bestow upon them. Do the Gentiles seek. M. That is, hereunto they bend all their mind, caring for nothing but this only, thinking all things to be gotten with their labour & industry having no respect of God, upon whose providence all things aught to depend, neither are they at quiet until they see plenty of victuals before their eyes. This Gentillity & Heathenes, aught not to be among Christians. For your heavenly father knoweth whereof ye have need before ye ask. M. As if he should say, I know ye have need: And your father knoweth the same also, wherefore doubt not, but he will provide for you. For as he is a father, so beareth he a fatherly love towards his children, always preventing their necessity. According to the saying of the Prophet. Like as a father pitieth his own children, Psal. ●… even so is the lord merciful unto them that fear him. 33 But rather first seek the kingdom of God, and the righteousness thereof, and all these things shallbe given unto you. But rather. Bu. Some man might say, if I must put away all care, ●…ion. what shall I then do? Doth idleness and a careless mind please God? ●…were. The Lord answereth, See that above all things thou honour God, that thou submit thyself unto him, and walk in his laws, and do those things which he hath prescribed unto thee, so shall he nourish thee, and thou shalt not need to fear necessity or want of food. C. By this argument, he putteth away gross care. For whosoever will prefer the kingdom of God, he must behave himself moderately in getting his living. Neither is there any thing more fit to bridle the lasciviousness of the flesh, that it triumph not in the race of this life, than the meditation of a heavenly life. By the kingdom of God is understood whatsoever pertaineth to the glory of God, as the knowledge of him and his Gospel, by which we come to the kingdom of heaven. And the righteousness thereof. C. This word righteousness, may as well be referred to God as to his kingdom. For we know that the kingdom of God consisteth of righteousness, which is spiritual newness of life. Bu. They therefore seek the kingdom of God, and the righteousness thereof, which with all their mind, and a sure faith, give themselves wholly to pure religion, and so frame their whole life, that God may devil in them, that they be just and deal justly with every man, to hurt no man, to defraud no man, but to labour truly for their living in their vocation, that they and their family may have sufficient, and that they may give of their overplus to them that need. Whosoever doth these things, he shallbe sure not to perish with hunger, but shallbe a partaker sufficient of the liberality of God. As Paul at large showeth in his epistles. ●…4. 〈◊〉 11. 34 Care not then for the morrow, the morrow shall care for itself. For the day present, hath ever enough of his own travail. Cart not then for the morrow. Bu. To the end he might farther inculcate this doctrine of piety, he rehearseth once again that which he declared before, and commandeth his to be of good cheer. Distrustful care hath ever respect unto the time to come. He expresseth the nature and quality of this distrust, which not being content with the care of the day present, continually careth for the day and time to come. C. Many, yea, to to many are sick of this disease, which think the time to short if they be about the thing which bringeth gain, but contrariwise, if they be in trouble, need, or sick, every day is thought to be a whole year. A. Christ revoketh & dissuadeth his from this vanity, saying: Be not therefore careful for the morrow, that is for the time to come. For so do the Hebrews use this word morrow. Such is the intemperancy of our flesh, that it thinketh never to have sufficient for itself, but still distrusteth the providence of God. The morrow shall care for itself. M. He saith not, to morrow thou shalt be careful or to morrow thou shalt have care for the day to come: but the morrow shall care for itself, as if he had said. What need ye to be miserable before the tyme. For the day present hath ever enough of his. M. As who should say: If ye will be miserable in caring for those things which pertain to food and raiment, why do ye care for those things which belong unto the morrow, when as the present time hath ever enough, that ye trouble not yourselves with the care of the times to come? Let the affection and labour be sufficient, which the lord giveth to every time. The some therefore of this doctrine is this, that we be not otherwise careful for the necessaries of this life, than the lord hath appointed us. first, that we should seek the glory of God, secondly, the profit of our neighbour, and last of all, the health of our own soul. Whosoever thus bestoweth his time, he shall live for ever. The vij Chapter. judge not, that ye be not judged. judge not. Bu. Hitherto against the distrusting and sorrowful care of mortal men for bodily necessaries the lord hath disputed. Now he speaketh against rash judgement, in the which all men for the most part do offend. Rash judgement. E. judge not, might very well be turned condemn not, and ye shall not be condemned. For in this place judge is taken for to condemn. Which more evidently appeareth by the words of Luke, Luke. 6. where he going about as it were to expound what he meaneth, in saying judge not, addeth by and by condemn not & ye shall not be condemned. C. By these words, Christ doth not precisely forbidden to judge, but goeth about rather to heal the disease with the which all men are infected, We see how all men do flatter themselves, every man is a judge in other men's matters, every man narrowly examineth his brother's manners, & is desirous to bewray his brother's salt. All men will confess, the it is a vice intolerable for those men to be so cruel & envious against their brethren, which wink at their own faltes: yea, this vice was condemned among profane men in old time, by many proverbs: yet notwithstanding it continued in all ages, & continueth until this day: And now there cometh another worse than that, namely the some in condemning others would get liberty to sin themselves. Christ taketh away this wicked desire of biting, of reproving, & reproaching, when he saith judge not. Neither aught the faithful to blind themselves, that they might discern nothing: but only to refrain themselves that willingly they judge not more than is mete. For otherwise it cannot be but that he be to rigorous, which hath an earnest desire to judge his brethren. The like saying hath S. james. jam. 3. My brethren, be not every man a master. Neither doth Christ here withdraw the faithful from doing their duties in teaching, but forbiddeth them ambitiously to seek for honour. To judge therefore in this place, is curiously to inquire of other men's deeds & sayings, whether they be evil in deed, or only seem so to be, not that they may correct and amend them, but that they may note them, and get unto themselves an opinion of honesty when they talk with them. This disease always bringeth with it much iniquity, that we condemn some light fault no less, than the great offence: than it bursteth out into a perverse boldness, in that we rashly have a wrong judgement of every thing, although in deed they aught to be taken in good part. Now we see to what end the purpose of Christ tendeth, namely, that we should not be to desirous, to curious, and malicious in judging our neighbours. The envious person, the hypocrite, the self lover, are somewhat sick of this disease. C. But he which judgeth by the rule of charity, always first examining himself, he I say, True ●…ment. keepeth the true and right order of judging. Nevertheless it is not only lawful for us to condemn all sins, but also it is necessary, except we will abrogate the laws of God and overthrow his judgement. For he would have us to be proclaimers of his sentences which he pronounceth as concerning the deeds of men: only that modesty ought to be among us, that he aught to remain a judge. C. Therefore when we condemn adultery, theft, lying, and such like, we judge not, but do give place unto the Lord which condemneth, and hath condemned them. So that whatsoever is condemned by the law of the lord, we may rightly condemn. But then we go beyond our bonds, when we judge and pronounce of those things which we know not. Whereupon he said, judge not. That ye be not judged. C. Here he pronounceth the punishment of such rash, hard, and cruel judgers, which desire to discuss other men's matters. As there is nothing more dear and precious unto us than our fame: so it is very sharp and hard, to be condemned and subject, to the reproach and infamy of men. And yet by our own salt we bring that to ourselves, which our nature doth so greatly abhor. For what is he that doth not more narrowly inquire out another man's fault then is meet? What is he which is not offended at small offences. But what is this, but only a mean to provoke the vengeance of God against us, and to repay us the like? Esay ●… As the Prophet Esay saith. When thou shalt leave destroying, thou thyself shalt be destroyed. Whereby we may gather that there shall not want revengers, which shall not punish with the like rigour & violence, such as are envious & cruel. But admit that those rash judgers of their brethren shall escape the punishment of men in this world, yet undoubtedly they shall not escape the judgement of God. In Luke there is added a promise, 〈◊〉 6. forgive & ye shallbe forgiven, give & it shallbe given unto you. The sense and meaning whereof is this, namely that the lord will bring to pass that they which show themselves gentle, human & just to their brethren, shall feel the like clemency & gentleness of others toward them, so that they in like manner shallbe lovingly & friendly entreated. B. For so it is ordained & appointed of God, that as we be unto others, so shall they be unto us again. ●…er. 17 According to the saying of Solomon in his proverbs. That which is good cometh to those that seek for goodness, but evil happeneth to them that seek for the same. This one thing let us be well assured of that there is none so evil, but that there shallbe another as evil as he, there is none so ready to defame, but another shallbe as ready to defame him again. And there is none so rashly ready to judge, but another as rash as he, shall be ready to judge him again: which for certain is the just judgement of God. And that is the same which he saith here following. 2 For as ye judge so shall ye be judged. And with what measure ye meat, with the same shall it be measured to you again. For as ye judge. Bu. Here our Saviour Christ to teach that we aught to judge of others, as we would they should judge of us, useth proverbial sentences, which were commonly used. And are yet common to all men. As this, he that speaketh what he will, shall hear that which he would not. Also the saying of Homer. As thou speakest so art thou spoken to again. Christ addeth also another proverb. And with what measure ye meat. E. As if he should say, if you backbite many and do injury, thou shalt be sure to have reproach of many, & to be injuried again. 3 Why seest thou a moat in thy brother's eye, and perceivest not the beam that is in thine own eye? Bu. Here by an allegory he doth more plainly express his mind. C. And doth nominate the vice with the which hypocrites are commonly polluted. For when as like unto hawks, they can pry and behold other men's faults (and that not only severely but also tragically they can amplify and depaint them) they reject their own faults be hind them. Men are diligent to note the faltes of their brethren but not their own. According to the saying of ovid, we see not the wallet the hangeth behind at our backs. Christ therefore reprehendeth both these evils, namely to much promptness in beholding other mens faults, which ariseth for want of charity, & the wilful negligence also in the hiding & cloaking our own faults. Bu. Let every man therefore take heed that he amend that vice in himself which he reproveth in an other, specially when he goeth about to reprehend a small fault, having a greater himself reigning in him. As the wise man Cato saith. It is a foul thing in the corrector, when his own fault shall reprove him. 4 Or why sayest thou to thy brother, suffer me to pluck out the moat out of thine eye, and behold a beam is in thine own eye. M. Christ noteth here the presumption of impudent hypocrisy, which should be less, if that the hypocrite could be content only to note in his mind his neighbour's offence. But because he bursteth out & is not afraid openly to reprehend his brother face to face, neglecting his own faltes far greater, he is inexcusable, & worthy to be condemned of impudence. 5. Hypocrite, first cast out the beam, out of thine own eye, and then shalt thou see clearly to pluck out the moat that is in thy brother's eye. Hypocrite. A. By a figure called apostrophe, he doth inveigh against the hypocrites, & that truly very sharply. For the disease of hypocrisy is almost incurable. M. For he which is infected with this, is only at this point, that he would seem to be such a one to other which in deed he is not. Hypocrisy doth so blind a man that either he seeth not that which pertaineth to himself, or at lest he thinketh the other men do not see or regard it: in the mean time he reprehendeth others faltes, although very small, to this end that he might seem to abhor vice, to be a lover of righteousness, & a follower of the same And then shalt thou see. Bu. By the moat he understandeth small offences, by the beam, greater offences, which often times are hidden in men. M. Here we may note that it is not in vain, that Christ at other times was most meek and gentle toward the Publicans and sinners, and that he noteth this kind of men with the reproachful name of hypocrites. It is not in vain (I say) for he doth it to show that the whole and only destruction of these men is, because they do not know themselves what they are. And therefore, it is very necessary that such should be called as they are, to the end they may amend, which may be the cause why the lord did so name them in divers places, Math. 15.22 and .23. Luke. 13. as when he said. You hypocrites, well prophesied Esaie the Prophet of you and so forth. Yea often times very earnestly he called them hypocrites. If therefore we mean to esschewe and avoid this so execrable a vice, let every one of us first inquire of our own faults proper and domestical, then let us take upon us to judge of other men, yet not with a desire to calumniate and hurt, but of brotherly love and affection, linked with the bond of charity to reduce him that goeth out of the way. For the which matter, read the second Chapter of saint Paul to the Romans. and the third Chapter of saint james. 6 give not that which is holy to dogs, neither cast ye your pearls before swine, least they tread them under their feet, and the other turning again all to rent you. give not that which is holy to dogs. M. How these things are by order united to that which goeth before, many diligently labour to understand, not weighing that all things are not written of the Evangelists orderly as Christ spoke them, but those things which they remembered, they committed to writing, & have made as it were a confused mixture of many matters, specially of such as are sufficient to our salvation. C. But Christ here admonisheth the apostles, and under their person, all those which are teachers of the Gospel, that they preserve and keep the treasure of the heavenvly wisdom only for the sons of God, and that they do not bestow the same upon unworthy persons, and profane contemners of God. M. By this word holy, he doth very well teach them how religiously they aught to administer the mysteries of the kingdom of heaven, as men that know how those things which were sanctified in the law, were not communicated to every one. C. But here ariseth a question. For afterward he commanded them to preach the Gospel to all creatures generally. Mark ●… And Paul saith, that his preaching was to the reprobate, 2. Cro●… the savour of death unto death. For there is nothing that shallbe a surer testimony against the unfaithful than the word of God, because by the preaching thereof they shallbe void of all excuse. It is answered thus. Auns●… Because the ministers of the Gospel, & whosoever are called to the office of teaching, cannot discern between the sons of God and hogs, it is their parts without respect to offer the doctrine of salvation to all. For although in the beginning they see many dull and unapt to be taught, yet for all that charity forbiddeth to reject them, and to count them incurable. Wic●● are 〈◊〉 to ho●… dog●● For we must note this, that Christ calleth dogs and hogs, not all that are impure men, and void of the fear of God, and true piety, but such as by sure tokens do declare that obstinate contempt of God, whereby the disease may appear incurable. Mat●… In an other place Christ setteth dogs against the children of God, when he saith. It is not good to take the children's bread and cast it to dogs. But here he understandeth them to be dogs & hogs which being contemners of God, do admit no medicine. Hereby it doth appear how they do wrest the words of Christ amiss, which think that he restraineth the doctrine of the Gospel only to such as are apt to receive the same. There were two causes why Christ forbade the Gospel to be preached to the obstinate contemners of the same. Th●…●…ries●… ough●… be s●● the●… For it is a manifest profanation of the mysteries of God, to commit them to the scornings, jests, and taunts, of the wicked and reprobate. Secondly, Christ sought means to comfort his disciples, that they should not be discouraged, & so cease to preach to the elect, although they saw the wicked & reprobate perversely to reject the same Neither cast ye your pearls. M. In respect of the precious price, and nobleness of the word of God, ●…th. 13, he calleth it a pearl, for the which we aught to sell all that we have, as we may read in the 13. chap. following. C. Whereby we gather, of how great price this holy doctrine of the gospel ought to be unto us. ●… Gospel precious ●…e. M. He saith your pearls, to declare that it is peculiar and proper to the faithful. C. The pure use of the doctrine of God is, to feed the faithful with the word of God, as with their corporal meat: and that the wicked should be made afraid by the judgement of God. the which if they neglect, give not that which is holy to dogs, nor pearls to swine: or Before hogs. Bu. By hogs he understandeth such as wholly drown themselves in filthy pleasure, & with their blasphemies, do seek to defile the doctrine of the Gospel, so much as in them lieth. Lest they tread them. C. By this Christ doth seem to distynguishe between the hogs & the dogs: attributing to the hogs, a brutish dullness void of sense, & to the dogs, madness. This experience (truly) teacheth that there are two kinds of contemners. ●…o man●…●…f contem●… As for example: what so ever is in the scriptures, as concerning the corrupt nature of man, free justification, and eternal election: many do turn the same, either to sluggish slothfulness, and brutysshe behaviour, or else to the lasciviousness of the flesh, such are very aptly (accorto desert) compared to hogs. The other do rend & tear with extreme madness, by furious reproach, the pure doctrine & the ministers thereof, to the end they might frustrate the study of well doing, the fear of God, and all care of salvation. Although therefore Christ doth declare by both names, that the adversaries of the word of God are incurable, notwithstanding by a double similitude, he doth show briefly in what, one of them do differ from an other. M. We must also note this that he saith. And the other turning again, all to rent you. For at the first, they do feign modesty, that they may learn the secrets of religion: but when they have learned it, they turn suddenly, they deride, they rail, biting and tearing the ministers of the word, and all such as are lovers of the truth. 1. Timo. 1. 2. Tim. 4. Thus played Alexander the coppersmith, Hymenaeus, juleanus Caesar, the apostata. Porphirius, and Lucianus with other like unto these. 7 Ask, and ye shall have: seek, and ye shall find, knock, and it shall be opened unto yond. C. This is an exhortation to pray: Prayer. and because we are in this exercise of godliness (which aught to be our greatest care) so slow and negligent, he commandeth the same to be done, by three manner of speakings. Neither is it in vain that he saith, Ask, seek, and knock, for lest his doctrine should wax cold, he continueth still in stirring up our dullness. And to the same end pertaineth the promises which he addeth, ye shall have, Promises annexed unto prayer. ye shall find, it shall be opened unto you. For there is nothing that doth better encourage us to pray, than a sure and undoubted trust & hope to obtain. for they cannot pray aright which doubt: yea prayer is a vain and rydiculouse ceremony without faith. Christ therefore, Prayer is but a vain ceremony without faith. to allure us to this part of duty effectually, doth not only charge us with that which we aught to do: but doth also promise' that our prayers shall not be in vain. And this also is diligently to be noted: first that we may understand that this order of prayer was appointed and prescribed unto us, that we might surely persuade ourselves, that God is merciful unto us, God is ready to grant our petitions. and ready to here our prayers & to grant us our petitions. Furthermore, so often as we are prepared to pray, or, so often as we feel that the heat and force of prayer hath not in us his fervent zeal and effect, we must call to mind how greatly the lord inviteth and calleth us, and how mercifully he promiseth that we shall taste his fatherly affections. So it shall come to pass, that every man, bearing himself bold, on the grace and favour of Christ, Chap. 3. shall conceive a sure trust of praying, and shall freely call upon God. As Paul teacheth in his epistle to the Ephesians. But because we are more given to distrust, then becometh us, Christ to correct the same doth iterate one promise with divers words. Prayer must have constancy Let us therefore acknowledge our nakedness, and imbecility, neither let us despair. but let us boldly ask, and that constantly. For he saith, Ask, seek, knock. A. Ask, namely that which is lawful, and according to his will, Seek diligently, Knock with perseverance continually. C. But, he used the metaphor of seeking, because we think that to be far from us, which our need and necessity requireth. And he used the metaphor of knocking also, because the carnal sense of the flesh imagineth, that those things are shut from us which are not at hand in a readiness. To this sentence of Christ agreeth the saying of the prophet. Esay. 55. Seek the lord, while he may be found, call upon him, while he is nigh. Again. prover. 8 I love them which love me, and they which seek me early shall find me. 8 For who so ever asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, it shallbe opened. A. To the end we might be more fervent, and desirous to pray, C. christ doth here offer unto us his father's grace and favour: as if he should say, that god is ready of his own free will to hear us, if so be that we pray: and that riches are offered unto us, if that we will ask them. By the which words he doth declare, that they are justly punished, which wanting necessary things, seek not this remedy against their need. Faithful men have the lord their watchman. It is most certain, when the faithful are often times a sleep, the lord watcheth for them, and for their health, and so preventeth their prayers. For there were nothing to us more miserable, then if he should look for our prayers, in this sleepy and drowsy sluggishenes of the flesh: but he doth not by provocation, but of his own free will give unto us faith, which by order and time, goeth before all prayers. But because Christ in this place, speaketh unto his disciples, he doth plainly show, how his heavenly father would make us partakers of his gifts. Therefore although he doth freely bestow upon us all things, yet notwithstanding, he doth command us to pray, to exercise our faith, and that he might grant unto us which ask, those things which only come of his mere goodness. Bu. This undoubted promise of God, ought to stir and allure all men to prayers, seeing that the lord doth promise' with so great faith and constancy, he will hear our prayers. 9 Is there any man among you, which if his son do ask bread, will offer him a stone? Bu. By these words also, he doth animate and encourage us to pray, promising that God at the length will hear us & help us, if we ask those things that are holy, good, meet, and profitable, being nothing the more infirm & weak in faith, although for a while he do delay the time, and put of to hear & help us. C. He useth a comparison of the less to the more, and compareth the malyciousenes of men, to the exceeding goodness of God, which is so great, that it may well be compared to a bottomless sea: The love of our earthly parent is in no point like unto this. As the lord by the mouth of the prophet Esay saith. Esay. 4 Although the mother forget her children, yet will I never forget you. 10 Or if he ask fish, will he proffer him a serpent? B. The like words we read in Luke, Luke. ●● saving that he addeth this or if he ask an egg, will he offer him a scorpion? Some go about to expound these words allegorically, but not to the purpose. xi. If ye then (when ye are evil) can give your children good gifts, how much more shall your father which is in heaven, give good things, if ye ask of him. If ye then when ye are evil. A. Now he compareth (as it was said even now) the maliciousenes of men with the wonderful and unspeakable goodness of God. Bu. For men are evil, and subject to the affections of anger, indignation, envy, and hatred, as fathers often times do hate & despise their children. God by 〈◊〉 own 〈◊〉 is void 〈◊〉 affection●… But God, by his own nature is good, and void of all affections, always seeking to do good, & that his children may feel his goodness, his liberality and munificence most abondantly. Can give your. C. Christ hath expressed this, not without great cause, lest the faithful should to much loose and slack the reins to foolish and wicked desires in praying. We know how great the intemperancy and boldness of our flesh is in this point. Christ therefore committeth our prayers to the will of God, to the end he should give no more unto us, than he knoweth to be profitable for us. Wherefore let us not think that he hath no care of us, so often as he fulfilleth not our desires, because he knoweth still whereof we have need, and what is expedient for us. But now because all our affections are blind, the true form of prayer is to be taken from the word of God. Therefore who so ever desireth to come unto God, ●…o. 4. ●…n. 5. by a sure trust of praying, let him learn to bridle his heart, that he ask nothing but that which is according to his will: as S. james admonisheth in his epistle. How much more shall your father. M. He saith not how much more shall god, but how much more shall your father: neither saith he my father, but your heavenvly father, that we may always conceive in our mind this sure trust. give good things. B. Luke hath. give his holy spirit, as it were expounding what Math. meaneth by good things. For what good things aught we to ask of God in our prayers, but a godly life, that is, that the name of God may be sanctified in us, & that the kingdom of God may come and approach. These things truly we receive, when as we are replenished with the spirit of god, which doth renew us, and 'cause us to seek the glory of God, & a godly life. C. For this always aught to be in our mind. ●…h. 6. first seek the kingdom of God, and the righteousness thereof, and all other things whereof ye have need, shallbe given unto you. Wherefore the sons of God, to the end they may pray aright, must put of all earthly affections, and come to the meditation of a heavenly life. 12 Whatsoever therefore ye would that men should do unto you, even so do unto them, for this is the law and the prophets. What so ever therefore ye would that men. A. Because of this word (therefore) some do think that this is the epilog or conclusion of those things going before as concerning the petition or prayer. Other some do refer it to the beginning of this seventh chapter, where he forbade us to judge. And others think that christ had respect to all those things which he affirmed in this assertion, but specially in the fifth chapter, as though he would knit up all those things whereof he had spoken in a short somme. C. But truly it is more probable to affirm that this word therefore (which is an illation) is superfluous and more than needeth: for often times we find them in short sentences, where no necessity importeth. We said before, that Mathewe did not declare one sermon only of Christ, but rather to collect a some of his doctrine, out of many of his sermons. This sentence therefore is to be read severally, Equity. by the which Christ doth instruct his disciples to use equity, and doth briefly show the definition of the same: that we may know, that the cause why so many mischiefs do reign in the world, and why men so many ways are hurtful, one to an other is, because wittingly and willingly, they do tread equity and indifferent dealing under their feet: Notwithstanding every man would have the same straightly observed toward himself, for where as our own profit is in hand, there is none of us, but we will sircumspectely and precisely reason and inquire, what is equity & right. Therefore every man showeth himself an indifferent judge for his own commodity and profit. Every man for himself is an indifferent judge. How cometh it to pass that we be not so equal judges, when as other men's profit or loss cometh in question, but only because we are partial to ourselves, and unjust towards our neighbour? And not only this, but that which is worse, we endeavour ourselves wickedly, to wink at the rule of equity which shineth in our hearts. Christ therefore teacheth, that every man may live rightly & justly with his neighbours, if he do that to others which he could be content to have done to him again. So that here he doth refel & confute all false and vain shows which men devise and invent, to hide and cloak their pretenced righteousness. For without all doubt perfect equity should continued among us, if so be that we were such faithful disciples of charity in deed, as we are teachers of the same in word. M. The false opinion of the Pharisees ministered occasion to Christ to pronounce this sentence of equity: for they preferred the observation of ceremonies, and man's inventions, before the observation of the works of charity. Esay. 1. & 58 Amos. 5. Whereupon the prophets were often times constrained to revoke Israel, from ceremonies and man's traditions, to the works of charity. For this is the law and the prophets. C. Christ meaneth not that this only part of doctrine is showed in the law & prophets, but he understandeth that what soever is there commanded of charity, what so ever laws and exhortations there be, for the imbracinge of equity, ought to be referred to this end. The sense therefore of his words is, that the second table is fulfilled, if so be, that we do unto others, as we would they should do unus. According to the which, S. Paul saith. Roma 13. Gala. 5. He which loveth an other fulfilleth the law. Again he saith. All the law is comprehended in one word, namely in this. Thou shalt love thy neighbour as thyself. 13 Enter in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Enter in at the straight gate. M. Because this doctrine seemed to the disciples new and unwonted (as it was heavenly) so the same seemed incomprehensible to the wisdom of the flesh, specially in respect of that, whereunto they were accustomed. Christ therefore added this, admonishing his disciples, to prepare themselves, as it were to a straight and thorny way, or to a troublesome journey. broad is the way. M. By the way the scripture understandeth the life of man, The li●… man is 〈◊〉 either 〈◊〉 or death●… because it tendeth as a way either to a coming to life, or death. And many there be which go in thereat. C. He saith, that many go the broad way, because men do destroy one an other by their perverse ensamples. For whereupon cometh that every man willingly and carelessly casteth himself to destruction, but because they think they perish not, when in deed, in the midst of the rout they perish? And on the contrary part the small number of the faithful maketh many altogether bend to wickedness: for we are not easily brought, to renounce the world, and to frame ourselves and our life, to the manners of few, for we think it an absurd thing to be brought from the multitude or greatest number, as though we were not part of mankind. And although the doctrine of Christ doth constrain us (as bond) doth bring our life into a strait journey, and doth separate us from the multitude, and join us to a few: yet notwithstanding, this preciseness aught not to let us to aspire and come to life immortal. 14 For straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. For straight is the gate. Bu. The sense of this place is, that there is a certain institution of life, which is uneasy, hard, sharp, and therefore it doth abhor the minds of the people, but this sour and unsavoury life hath most pleasant fruits, which bringeth to everlasting life. But where as the way is narrow, that cometh by our corrupt nature and imperfection, in that we can not make our life subject to the yoke. There is no cause therefore, why we should complain, but we must ascribe the same to our wicked inclination. Man●… hath 〈◊〉 ends. last of all we must note here the two ends of man, which are here put of Christ, to one of the which we must run at the length: that is to say, either to life or perdition. 15 Beware of false Prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves. Beware. C. This is a most profitable admonition, declaring that is more easy to be deceived, then to obey and hearken to wholesome counsel, for of our own free will, we incline to falsehood and deceit. yea, and although there were no deceiver, yet we seduce and beguile ourselves. By these words therefore our saviour Christ doth teach, that always his church is subject to diverse seducinges, & so to be dangerous for some, to fall from the faith, except they be vigilant & diligent to beware. The jews, for the most part did hope that they should have a happy state under the kingdom of Christ, and to be exempt from all strife and trouble. Therefore he admonisheth his disciples to persist and continue, if they covet to prepare themselves to avoid the deceits of Satan. For the lord will have his church exercised with a continual warfare in this world. wherefore that we may show ourselves to be his disciples to the very end, docillitie is not only sufficient (as to suffer ourselves to be governed with his word) but also our faith must be armed, because often times it is assaulted of sathan. This truly is the greatest thing, if we suffer ourselves to be ruled by the godly and faithful ministers of Christ. 〈…〉 But because false teachers do arise, except we watch diligently, and be armed with constancy, we may easily be withdrawn from the flock. To the which pertaineth the saying of Christ, that the sheep do here the voice of the shepherd, 〈…〉 and not to regard the voice of a stranger, but to fly from him. Whereby we may gather that there is no cause why the faithful should be discouraged or troubled, when wolves do creep into the sheepefoulde of Christ: when false prophets go about to deface the true faith: but rather aught to be of good cheer, and to watch. For it is not without cause that Christ biddeth them beware. Wherefore if our own slothfulness ●…o not trouble us, we shall easily eschew all traps and snares, and (truly) without this trust, we could not be bold enough to beware. Now, when as we know that the lord will not frustrate our expectation, by any of the assaults of sathan, let us go on without fear cra●…inge of him the spirit of discretion, which sealeth our hearts with faith of his truth, and bewrayeth the wiles & deceits of Satan, lest we should be beguiled. Of false prophets. C. A prophet is taken for the teacher, showing forth the pure word of God: to the which Turrian false prophet is contrary, which pretending the name of God, hath a show of a prophet. There shall arise saith Christ false Christ's, and false prophets, Math. 14. and shall do great miracles, and wonders, in so much, that if it were possible, the very elect should be deceyvod. Which come to you. M. That is, which join themselves unto you, and fain themselves to be on your side, being neither called nor sent. Of the which prophets the lord complaineth in the old testament, saying. I sent not prophets and yet they went. In sheeps clothing. C. Here he noteth their falsehood and hypocrisy. jerem. 23. They feign (saith he) them selves to be sheep, when as they are nothing less. Christ showeth, that deceivers want not their coullered cloak. But inwardly they are. M. These false prophets Paul also doth depaynt. Acts. 20 I know (saith S. Paul) that after my departure there shall come wolves among you, not sparing the flock. Moreover of your own selves shall men arise, speaking perverse things, to draw disciples after them. And in an other place. I beseech you brethren, mark them which cause devission & give occasions of evil, contrary to the doctrine which ye have learned, and avoid them, for they that are such, Roman. 16. serve not the lord jesus Christ, but their own bellies, and with sweet preachings; and flattering words, deceive the hearts of the innocentes. 1. Cor. 11. Read also the xi chapter of the 1. epistle to the Corinthyans', and the second chap. of the .2. epistle of S. Peter. M. Here is to be noted the hypocrisy of the monks, 2. Petr. 2. and begging friars, which by their sheeps clothing have deceived the whole world, and miserably have spoiled the sheep fold of Chryst. The monks and friars. go in sheeps clothing. A. The which thing I would to God the kings & princes of the whole world (specially they which would be counted Christians) would dyligentely way and consider. For they, by their bodily apparel, by their gesture, voice, & external show, do measure sanctimony, simplicity, and honesty: but in their minds, they are stout, covetous, cruel, and malicious. Neither do they seek to do the work of piety, and to profit their sheep with wholesome counsel, but rather to enrich themselves, to fill their belly, and to disperse and spoil the flock of Christ, M. The manifest and open coming of the wolf can scarce be avoided without harm: what shall then come to pass, and what shall we look for, if he come privily, being covered with a sheeps skin? surely great destruction, murder and tyranny. And although a prophet give alms liberally, and fast exceedingly, although he preach fervently, and leadeth an angelical life, yet for all that, we must not credit that which he teacheth altogether, but we must follow the counsel of S. john, & prove the spirit, whether it be of god or not, whereupon Christ addeth these words following. 16 You shall know them by their fruits. Do men gather grapes of thorns, or figs of thystells. You shall know them by. M. He which said before, beware of ravening wolves, showeth now how we shall know them. You shall know them saith he by their fruits. As if he should say, ye shall not need to doubt, for they will bewray them selves. C. for except this difference were put, the authority of all teachers without exception might come in doubt. For if any great danger be feared in teachers and no way found to avoid the same, it must needs be, that all be suspectted, & there shall be no better remedy, then to shut our ears against them all. christ therefore to the end he would not detract any reverence from his Gospel, and sincere ministers and teachers of the same, commandeth us to judge false prophets by their works, or fruits. Wherefore the Papists are to shameless, which because they would make us to be envied object unto us the saying of Christ, to beware of false prophets: and by their cries, they bring to pass, that ignorant men for want of skill do rashly condemn us. But truly who soever doth seek to hearken to the counsel of Christ, it is necessary that he judge wisely without partiality, according to truth and verity. We truly do not only willingly grant, that false prophets are to be taken heed of and eschewed, but also diligently and sharply we exhort the simple, that they will beware of them and avoid them. Only we admonish according to the prescript rule of Christ, that they have first aright knowledge and judgement, least the simple in rejecting the word of God, be punished. For between a perfect and just commission, and a preposterous hatred, there is great difference. But the Papists very wickedly do abrogate the commandment of Christ, Pap●… which bringing in a wrong fear, do fray away miserable souls from inquisition, & diligent circumspection. Let this therefore be the first, that those which by fear do reject or shun the unknown doctrine, do it amiss, and not by the commandment of Christ. Now it resteth to see what fruits Christ assigneth, when he willeth us to judge of false prophets by their fruits. T●… of●… P. There are two manner of fruits, evil opinions, and evil manners. For always heretics have some manifest wicked opinion, which is impossible to happen into the church of Christ. They are deceived there, which restrain these fruits to life. Th●… d●… h●… For when as the most wicked deceivers do boasts themselves, with saived sanctimony and holiness, and with certain pretenced shows of an austere life, this examynate rule must needs be uncertain. We cannot deny, but that at the length hypocrisy will be known, because there is nothing more hard to be kept secret than the simulation of virtue: but yet Christ would not make his doctrine subject to such an unjust and obscure judgement, that it might be measured by the life of man. Therefore under this word fruits is contained the manner & form of teaching, yea, that is the special note to be considered. Ioh●… For hereby Christ proveth that he is sent of God, because he seeketh not his own glory, but the glory of his father, which sent him. Ob●… If any object that few have that gift of wisdom, ●…tion. to discern good fruits from evil: we answer as we said even now, ●…were. that the faithful are never destitute of the spirit of discretion, when need requireth. In the mean time let us remember that all doctrines ought to be brought unto the word of God: and therefore in judging false prophets, the analogy of faith to bear the rule. P Wherefore, to the end we may judge aright of doctrine, it is necessary that we keep the rule, that is, the certain and true meaning of the scripture, of all the articles of doctrine, which plainly and manifestly may be showed out of the scriptures, of the prophets, & apostles, without the diminishing of the scriptures. Let the testimonies also of the church of Christ be sought, after the apostles, specially in those writers, which are well known to be pure, that we may understand the perpetual unity of the catholic church, that no false opinion without testimony & warantyse sufficinent, be brought into the church. Then let us see what God hath given in charge to his prophets, to his apostles, and ministers of his word, because thereby fidelity and truth may be discerned. As for example, if we set before our eyes those things which saint Paul hath written, 〈◊〉. 3. as concerning the duty of a bishop, that only description shall suffice to condemn the Pope. Wherefore it is no marueyll if the Pope and his sacrificers go about to forbed the judgement of false prophets. ●…ope is ●…a rave ●…●…lfe, ●…octrin 〈◊〉 Paul. M. But who is so blind, that when he seeth the rapacity and greedy desire to devour, knoweth not the wolf, how so ever he be clothed in a sheeps skin. For Do men gather grapes on thorns. By these proverbs which were then commonly used, Christ doth prove and confirm that none can be deceived of false prophets, but he which willingly will not see: because good fruits do show who are the servants of god, & deceitful fruits do show a false prophet, even as the fruit declareth the tree. Bu. Every tree in his kind bringeth forth fruit, even so every teacher bringeth forth such doctrine as he hath conceived by the spirit. Wherefore we must judge of his doctrine, whether it pertain to the glory of God, to the justification and merits of Christ, to the setting forth also of the sincere and perfect love towards our neighbour. The which, if it do, we may boldly adjudge him to be a faithful and true teacher. 17 Even so, every good tree bringeth forth good fruits. But a corrupt tree bringeth forth evil fruits. C. Here is to be noted, that men cannot do well, unless they be first good. O generation of vipers (saith Christ) how can ye speak good things, when ye yourselves are evil? For out of the abundance of the heart, the mouth speaketh. Math. 12, A good man, out of the good treasure of his heart, bringeth forth good things. And an evil man out of the evil treasure of his heart, bringeth forth evil things. Acts. 15 Also in the acts it is written. The hearts are purified by faith. For whom soever is regenerate by the spirit of god, it is necessary that he testify by good works, that he is a good tree, although his works do taste somewhat of the natural gaale which is in him always. 18 A good tree can not bring forth evil fruit, neither can a corrupt tree bring forth good fruit. B. As if he should say. As the tree is known by his fruit, so is the teacher, (if any man mark) by word and doctrine. Bu. But there are certain heretics, which have abused this place of scripture appointing to themselves two diverse beginnings, saying, that there are two contrary natures between themselves. But we aught not to refer the words of the lord, to any other end, than he hath spoken them: but we ought rather to consider, to what end, and for what occasion he spoke them. So long truly a good tree bringeth forth no evil fruit, as he abideth in his good state: and an evil tree, abideth in the fruits of his sins, so long as he converteth not to the fruits of repentance. For none, abiding in that which he was, beginneth to be that which he is not. 19 Every tree which bringeth not forth good fruit, is hewn down and cast into the fire. Every tree which. Bu. Here by the way he showeth the great & cruel punishment, The punishment of false prophets. prepared for false prophets, & all those which delight to persist in a vain & pretenced show of godliness. He goeth on still with the allegory, signifying that they shallbe tormented with cruel fire, which either seduce others by false doctrine, or do not express the true faith of the mind by good works. M. Here therefore we see, that it is not sufficient only to refrain from doing of evil, but also it is required of us to do that which is good. john. 15. For this vine which is Christ will not have unfruitful branches united unto him, in whom the fruitful are purged, that they may bring forth more fruit. Math. 25. And in an other place, they are accursed not which take away the goods of the poor, but which do not feed them. Moreover in the same place, the ministers are commanded to cast the unprofitable servant into utter darkness, & yet he had not lost any of his master's money, but he had this punishment, Math. 5. because he brought no gain. And after this manner the unsavoury salt is cast out of the doors, although it do no hurt in corrupting, but because it doth not take away the corruption. Is hewn down and cast. E. Christ showeth not here what shall happen to evil & corrupt trees, (as referring it to a time to come) but he speaketh in the present time, that as trees that are corrupt, they shall presently be hewn down. 20 Therefore by their fruits, ye shall know them. Bu. He repeateth again & bringeth in a conclusion necessary for us at all times, namely the false prophets at the length shallbe known by their fruits. B. Let us observe therefore this canon, or rule at this day, & let us count all them for false prophets, which speak the imagination of their own hearts, & not by the mouth of the lord: let us take heed of them, let us flee from such, & repel them. 21 Not every one that saith unto me, lord, lord, shall inherit the kingdom of heaven, but he which doth the will of my father, which is in heaven. Not every one. C. Christ now doth farther extend his talk, neither doth he only speak of false prophets which only to devour & spoil, Hyerlinges. enter into the flock: but also of hirelings, which under the pretence of pastors, do subtly creep in, when as notwithstanding they have no affection of godliness. And although this doctrine doth comprehend all kind of hypocrites, what degree or place so ever they be of: notwithstanding properly he toucheth now false teachers, which would seem to excel all men. Neither doth he only direct his talk unto them, that he might take away the security in the which they lie, as it were drunken: but also he doth admonish the faithful, that they attribute not to such vain titles, more than is convenient & necessary. Finally he doth show that so soon as the doctrine of the gospel doth begin to bring forth fruit, in so much that it hath gotten unto it many disciples, there will not only be many of the common sort of people, which falsely through dissimulation & hypocrisy will give their name: but also among the company of pastors then selves, there shallbe such deceit, that with their lives & deeds they deny the which they profess with their mouth. Therefore whosoever coveteth to be counted, a disciple, he must do his endeavour to addict & give himself sincerely to the meditation of a new life. For it is not enough to profess the faith with the mouth, but a good conscience is also required, & the spirit of renovation. Lord, Lord. M. He doth not only rehearse the liplabour which he touched a little before, but also he expresseth the property of the hebrew word, which increaseth that with doubling or multiplying, Ierem●… which before it heaped together, of the which kind also was that which the prophet hath: the temple of the lord, Chap●…●… the temple of the lord. In Luke this sentence seemeth to be a general obiurgation. Why do ye call me lord, lord, & do not those things which I command you. But because this corruption doth very much arise of false teachers, he doth expressly inveigh against them. Shall not enter into the. C. Here some do think that the kingdom of heaven is to be taken for the life to come: other do expound it to be taken for the church. As if he should say, he shall not be of the number of my disciples, and of my faithful. A. Both these expositions may well be taken & allowed. But he that doth. M. The will of the father and the son is all one, & the words of Christ are the words of his father. ●…n. 4.5.6 For he came to do the will of his father, & not his own will, as he witnesseth in the Gosgel after john. He therefore that doth the will of the father doth the will of Christ. B. To do the will of the lord, is to express the same, & to endeavour ourselves with all our minds to that which he commandeth, although we be unable to perform the same. For the lord in this life doth not require of us to perform & fulfil his commandments, but to do them: whereupon in the law he saith. Here O Israel, ●…t. 6. & take heed the thou do thereafter. For he knoweth how sore we are molested with this sinful flesh, that we can not fulfil all things, & that we cannot be clean & void of sin. Wherefore S. john saith. ●…hn. 1. If we say that we have no sin, we deceive ourselves, & the truth is not in us. And yet the same S. john saith, if we say that we have fellowship with him, & walk in darkness, we lie, & do not the truth. Again. 〈◊〉. 3. Every one that is borne of god, sinneth not: and he cannot sin because he is borne of god. A godly man therefore can not sin, because he is not willingly given to sin & wickedness, as the wicked are: but always hath a delight in the law of the lord: yet notwithstanding, because he hath no good thing in his flesh, he committeth many things which he hateth, which are sinful. 〈◊〉. 7. whereupon Paul saith. The good which I would, do I not, but the evil which I would not, that do I If I do that which I would not, then is it not I that doth it, but sin that dwelleth in me. But because the inward man is not delighted with sin, but is wholly given unto Christ: god imputeth not sin unto him. Wherefore they are no sins, no more than they are deltes, which the creditor hath forgiven, though duly thou own the same, & do not pay. C. Furthermore to do the will of the father, doth not only philosophically signify the life & manners of men to be framed according to the rule of virtue, 〈◊〉 6. but also to believe in Christ, as it is said in john. By these words therefore faith is not excluded: but is pointed as it were a beginning, from whence the rest doth ensue. A. Hereupon S. john saith, 〈◊〉. 3. This is his commandment, that we believe on the name of his son jesus Christ, and love one an other as he commanded us. 22 Many will say unto me in that day: lord, lord, have we not prophesied through thy name? And through thy name have cast out devils, & done many miracles through thy name. Many will say. Bu. Here he rehearseth one thing twice, & doth inculcate that which he spoke before. C, For he citeth hypocrisy to his tribunal seat. For look how long they have place in the church, they both flatter themselves, and deceive others also. He saith therefore, that there shall come a day in the which he will purge his florth, The day of judgement. Math. 25. 1. Cor. 4. & cleanse the chaff & dust from the pure wheat. In that day. B. He understandeth the day of judgement, in the which the good shallbe separated from the evil: & the sheep from the goats: & when all secrets shallbe revealed. Have we not prophesied in thy name. E. To prophesy in the name of Christ, is to teach under the authority of Christ: as when it is said, Blessed is he that cometh in the name of the lord. Math. 21. Or as some others do expound it in thy name, that is in thy power & strength. For always these speeches. by thy name, or in thy name, or for thy name, to the hebrews (from whom they come) signify no more than if thou shouldest say, by thee. john. 17. Even so when Christ saith to his father, I have declared thy name unto men, it is, as if he had said, I have declared thee. Also whereas it is said in that scripture often times, deliver us for thy name sake, it is in efecte thus. deliver us for thyself. The like manners of speech also are these, I beseech your grace, your majesty, your honour, & it may please your lordship & such like. The which are nothing else than I pray you, & it shall please you. Therefore to prophesy in the name of Christ in this place doth properly signify to do the office of teaching by his authority This word prophesy in this place, 1. Cor. 14. is taken very largely, as in the .14. of the 1. to the Corin. He might truly have used more simplely this word (preaching) but not without cause he put the which was more honourable, External profession is nothing. whereby he mighet the better express, the external profession was nothing how glorious so ever it seemed unto men. Bu. Many will boast (saith he) that they have showed themselves excellent teachers, & interpreters of the scriptures in the church. And have cast out devils. A. He rehearseth one kind of miracles for examples sake: then generally he addeth. Miracles. And done many miracles. C. To do miracles in the name of Christ is nothing else then to work wonders, by his power, aid, and government: for although the name of miracles is restrained to one kind of miracles, yet notwithstanding in this place, & in many other, it doth signify all kind of wonders. M. Here we see the God lendethe his power to evil ministers sometimes. As to Baalan, Nume. 24. 1. Sam. 10. to Saul, whereupon this proverb came, Is Saul also among the prophets? Math. 10. To judas the traitor also, who received power of Christ to cast out devils. to heal the sick, & to do all things as the other apostles did. Furthermore we do read the many clave unto Paul, Philip. 2. which afterward fell from him, whereupon he complaineth, saying. All men do seek their own, & not that which is Christ's, The which no doubt for the manner of the time, did wonders, cast out devils, & prophesied. We must not think therefore, that they are happy & straightway blessed, & truly aperteining to Christ, which do miracles, signs, & wonders in this world by the name of Christ. Wherefore we read that Christ answered the three score and ten, which were returned, boasting of the miracles which they had done, Luke. 10. thus, Rejoice not in this, that devils are subdued unto you: but rejoice in that your names are written in the book of life. And Paul reproving the foolishness of the Corinthians which they conceived by miracles, 1. Cor. 13. the same being set apart, he requireth love at their hands. We must note also farther what Paul teacheth, that the devil by his subtlety & craft can transeforme himself into an angel of light, 2. Cor. 11. & show miracles by his ministers, to corrupt the truth of the gospel: that which cometh to pass by the permission of God: because men love not the truth: 2. Thes. 2, As Paul in an other place writeth. He shall destroy the aperance of his coming, even him whose coming is after the working of sathan, with all lying power, signs, & wonders, & with all deceivableness of unrighteousness, among them that perish: Even as it happened to the jews also in the old testament. Finally we see by this place, the prophesy, casting out of devils, & all manner of miracles, do nothing at all profit those that have them: neither aught we to think them holy, beloved of god, or aperteining to his kingdom, because in this place we here, that many such, shallbe rejected of Christ in the day of judgement. Deut. 1●… Math. ●… We must not believe therefore every one that is a worker of miracles, as we may read in Moses, and in Matthew following. 23 And then will I knowledge unto them: I never knew you: Depart from me ye that work iniquity. And then will I C. that is, I will make manifest unto them, I will openly show or declare, I never knew you. C. By these words he doth utterly deny & reject them, affirming that he never counted them among the number of his, although they boasted themselves to be heads & pillars of his church. And therefore he biddeth them departed which by a false title have stolen a false profession for a time, saying. Departed from me. Paul doth seem to have taken that which he writeth out of this sentence of Christ: when he saith, The lord knoweth who are his, 2. Ti●… Let him departed from iniquity what soever he be that calleth on the name of the lord. For the first part tendeth to this end, that the weak should not be troubled by the defection or fall of some, whose name was great, & of fame. For he denieth them to be known of the lord, although they seem glorious in the sight of men. In the second part the apostle exhorteth all those which will be counted the disciples of Christ, that they in time depart from iniquity, lest Christ forbidden them his presence, when he shall divide the sheep from the goats. Which work iniquity. M. Here he calleth those that wrought miracles, workers of iniquity: because they did good with an evil mind, full of craft, subtlety, & hypocrisy. Such were the scribes & Pharisees in their fastings, prayers and alms deeds, of the which we have spoken before, Neither must we understand here the christ speaketh of adulterers, murderers, usurers, drunkerdes, & such like, but of such as bear a show of holiness, & would seem, above all men to pertain to the kingdom of god. So Paul calleth the false apostles subtle 2. C●… and crafty workers. M. Wherefore let us consider, by what spirit they are led, which after the manner of the jews, at this day, ask signs, as though that they would believe the truth if they might see signs. 24 Whosoever therefore heareth of me these words, and doth the same, I will liken him unto a wise man which built his house upon a rock. M. These words do seem to be the conclusion of that which went before in the 21. verse, He that doth the will of my father and so forth. And that also is evident in Luke, which saith. Why do ye call me lord, ●…p. 9 lord, and do not those things which I command you. Who so ever cometh unto me, and heareth my words and so forth. To here, in this place is taken to understand, as in many other places also And doth them. Bu. By these words he teacheth, that it is not enough to here the word of God, except thou endeavour thyself to do that which he commandeth in the same. According to this place, ●…e. 11. Blessed are they that hear the word of God and keep it. Also S. james saith. See that ye be doers of the word, and not hearers only, deceiving yourselves. ●…ust be 〈◊〉 of the 〈◊〉 and not ●…rs only For if any man hear the word, and declareth not the same by his works, he is like unto a man beholding his bodily face in a glass, & so forth. For there are diverse men at this day & hath been always, which think that religion consisteth in often hearing the word of God, & in disputing of the same at common meeting: But our lord jesus Christ here pronounceth, that true piety doth not consist in knowledge and talking, but in the action and conversation. Which builded his house. To build, is to make, erect, or set up some spiritual workmanship. The same allegory useth Peter, saying. If so be that ye have tasted how gracious the lord is, petr. 2. to whom ye come, as unto a living stone, disallowed of men, but chosen of god and precious: and ye as living stones, are made a spiritual house. Upon a rock. The rock is Christ, and true and perfect godliness, I mean Faith, working by love. And so truth itself is the foundation, by the firm, and immovable power of Christ: the house is the work, which is done, and all the conversation of the whole life. 25 And a shower of rain descended, & the bloods came, and the winds blue, and beat upon that house, and it fell not, because it was grounded on the rock. A shower of rain. Bu. The shower of rain, the bloods, & the wind do signify the sundry and manifold dangers, temptations, persecutions, diseases and such like, wherewith men are vexed & troubled. B. For all these things do plainly show and manifest, whether we be builded upon the rock Christ or no. C. For then truly we do receive the doctrine of Christ, when we can resist all the assaults of Satan. The like saying hath S. Paul to the Corinthyans'. And it fell not. A. That is, 1. Cor. 3. no temptation is able to overthrow the house of this wise man. B. for the faith and sure trust of the Godly fully knit unto Christ can not be confounded, neither can the gates of hell, and all the power of sathan, how so ever he 'cause a tempest, prevail against this. 1. john. 4. For greater is he that is in them. than he that is in the world. And they which trust in the lord, Psal. 125. shall be even as the mount Zion, which may not be removed, but standeth fast for ever. 26 And every one that heareth of men these words, and doth them not, shall be like unto a foolish man which built his house upon a sand And every one which heareth. Bu. Now the lord showeth the contrary part of the parable, to the end it may appear more plain, & the more stir up the hearers. The sense of this must be gathered by the former part, every part being repeated & set one against an other. C. For seeing it is hard to discern the true professors of the Gospel from the false, by such parables our saviour Christ doth show, in what thing they do chief differ. For he compareth the false profession of the Gospel to an imperfect building, which standeth for a time, being at every storm and tempest, in danger of destruction, because it wanteth a sure foundation. These words. C. This rellative These doth not note one kind of talk, but the whole some of doctrine. For the Gospel, except it be fully fixed in men's minds, it is like unto a thine wall, which is erected on high, without any stay or strong foundation. His words therefore are in effect, True faith. as if he should have said, that the same is a true faith which is deeply rooted in the heart, and is so knit to a constant mind, that it will not one inch give place to any temptation. For all they build upon the sands, which dig not inwardly, even to the denying of themselves. Hypocrisy. Which build on the sands. Bu. The sand signifieth false hypocrisy, feigned sanctimony, and those things which arise of the same, as trust in creatures, invocation of saints, choice of meat and apparel, fastings, hypocritical prayers, and such like. who soever trusteth in these, maketh a sandy and frail fickle foundation. There is a common proverb, thou buildest on the sand, and others also like unto these, Thou strivest against the stream, Thou drawest water in a siue, Thou castest stones against the wind: which all are spoken against those, and applied to them which go about any thing that will be unprofitable, and to none effect. 27 And a shower of rain descended, and the bloods came, and the winds blue, and beat upon that house, and it fell, and great was the fall of it. Temptations, are a custom to hypocrites. C. By these words Christ doth signify, that true piety and godliness cannot well be distinguished from hypocrisy, till such time as it cometh to a trial. For the temptations wherewith we are proved, are like unto floods or troublesome waves: which easily overwhelm unconstant minds, whose lightness in calm weather is not known. 28 And it came to pass, that when jesus had ended these sayings, the people were astonished at his doctrine. C. When he had given the people a taste of his doctrine, every man that heard him was amazed, because a new and unwonted majesty, did draw unto it the minds of men. Bu. The talk of Christ was lively, fervent, and piercing the minds of men, in so much, that it moved the hearers, and specially because it was new in the people's ears, whereupon they said afterward, what manner of thing is this? Mark ●… what new doctrine is this? For with authority commanded he the foul spirits, and they obeyed him. Math. ●… The multitude therefore was amazed, because the doctrine of Christ, was joined with a majesty. In the which doctrine the efficacy of the spirit was included. 29 For he taught them as one having power, and not as the Scribes. M. Some expound this place so, as though the Evangelist should say, that Christ therefore taught with authority, because by his authority he forbade that which the law granted, and required that, which the law commanded not, thinking the .5. chapter before, so to be the fulfilling of the law, that it should fulfil that which was imperfect in the same. But if they mark well the sentence of christ, they shall find that he addeth nothing to the law, but rather doth restore the law which before was broken, and obscured by the Scribes and pharisees, to his former place. Wherefore others, a great deal better, did understand this sentence, saying, that this authority, was a certain vigour and force, of perfect doctrine & verity, with the which Christ did instruct the people standing before him. And there is no doubt, but that the doctrine of Christ was of great force to the people, when as the doctrine of the scribes and pharisees, was obscure, feeble, and cold. E. And truly the Greek word, for the which we read the authority, doth signify power and right to do any thing. B. But here it signifieth authority and power of the spirit, piercing the hearts, which pertaineth to Chryst, and the true ministers, although, not by like measure. For it is given to every one by measure. And some have the same more plentifully than other some. The eight Chapter. WHEN he was come down from the mount, much people followed him. When he was. C. Now Matthew cometh to the pith of the history. Before he said that Christ ascended into the mount, and then he brought in many principelles of the doctrine of Christ. And now he addeth that at the same time that he preached in the mount, he healed a Leper. The which miracle Mark and Luke do also declare, although they show not the time. Much people. M. The great multitude of people, which are here said, to follow: flocked, and came unto him a little before, as the evangelist showed, saying. 〈◊〉 4. And there followed him a great multitude of people from Galilee, and from the ten cities, ●…constā●…e mul●… and from Jerusalem, & from jury, and from the regions that lie beyond jordane. Notwithstanding the inconstancy of the common sort of people is to be noted, who for a time, have a fervent desire to know the truth, but when persecution cometh, they fly, and are suddenly gone. 2 And lo there came a Leper and worshipped him, saying: Master if thou wilt thou canst make me clean. And lo there came. C. In this (truly) appeared the divine power of Christ: 〈◊〉 diui●… hereby 〈◊〉 that only with his word, and the touching of his hand, he suddenly put away the leprosy of the man. M. By such working of miracles, greater faith, credit, and authority, was gotten to the word of God. Neither without cause, was the healing of bodies joined to the cure of souls. For Christ is the true Saviour of the whole man, 〈◊〉 is the ●…uior 〈◊〉 ●…ody ●…e. not only of the soul. but also of the body: the which he will plainly declare in the end of the world, when as he will bestow on us the benefit of everlasting life. C. But although the leprosy were of an other kind then that which the Physicians call Elephanthiasis in Greek (which leprosy also maketh amans skin like unto the skin of an Elephant) yet notwithstanding, it is welenough known, that this disease was incurable. For if it continued any long time, it was seldom heard or seen, that any man was delivered from the same. Which worshipped him saying. B. What signifieth here to worship, Chap. 1. the other two Evangelists do show, which declare this same history. Mark in stead of he worshipped, hath, he bowed the knee, Chap. 5. or kneeled down. Luke saith, he fell down at his feet on his face. Luke. 17. Also the Samaritane which was cleansed when he returned to give thanks, Luke 5. fell down on his face at jesus feet. And Simon Peter fell down at jesus knees also. C. The Leper therefore, by bowing of his knee, showed some sign of reverence. We do know that Adoration, was a common use among the jews, and among them in the east parts. Wherefore many think that the Leper did not worship Christ in his mind with any divine worship, but did honourably salute him, as some great Prophet of God. But with what affection he worshipped Christ we dispute not. But what he objected unto him we see, namely that he could make him clean if he would, by the which words, he acknowledgeth a divine power to be in Christ. And Christ when he answered that he would, showeth that he attributeth more unto him than appertaineth unto a man. For he must needs be of great power, which only with a word or beck, can restore health unto men. But whether the leprous man did believe Christ to be the son of God, or whether he were endued with this power as Moses, or won of the Prophets, this is plain, that he doubteth not, but that the gift of health is in his hand and power. But where as he speaketh under condition. If thou wilt thou canst. It is not contrary or repugnant to that certainty of faith, which God requireth in our prayers, neither aught men to hope for more than God doth promise. The Leprous man was certified by no oracle or promise of God what Christ would do. Therefore he should have done rashly if he had gone beyond these bounds. For he only affirmeth that he was so persuaded of the power of Christ that he doubted not that it was in his will to cure the Leprosy. Then he offereth himself unto him to be healed, notwithstanding uncertain what would come to pass, because the will of Christ as yet was not known unto him. So that here we have propounded unto us an example of modesty in this leprous man, Modesty. which committeth his cleansing & health to the will of Christ. B. Even so in all prayers for external things, the godly person will always add, not my will, but thy will (O father) be done: If it shall be to thy glory heal me, put away this evil. And he will not absolutely or bluntly say, deliver me or heal me, because he knoweth not whether the thing which he asketh be good in deed, and apt to the setting forth of the glory of God, to whom he wholly committeth himself. hereupon cometh that which Paul writeth, Roma 8. saying: We know not what to desire as we aught, but the spirit maketh intercession mightily for us, with groanings which cannot be expressed with tongue. 3 And jesus putting forth his hand touched him, saying: I will, be thou clean, and immediately his leprosy was cleansed. And jesus putting forth. M. Now on the other side, we must note the goodness of Christ, which so gently healeth and receiveth those that were diseased. Touched him. C. In the Law the touching of a Leper was a heinous thing: But truly because such is the purity in Christ, Christ's innocency and cleanness. which taketh away all spots and filth, he doth neither defile himself in touching the Leper, neither yet doth he transgress the Law. For he taking upon him our flesh, Ephe. 5. hath not only vouchsafed to touch us with his hand, but hath knit himself also to us in one body, so that we are members of his flesh, and of his bones, neither hath he only extended unto us his arm, but also hath descended from heaven even into the lower parts: And yet for all this, he hath no spot, but abiding holy, hath taken away all our filth, and hath sanctified us, and made us without spot or wrynkell. But when as he could have healed the Leprous man with his word only, to the testifying the affection of mercy, he putteth unto it also the touching of his hand, and no maruelle, when he would take upon him our flesh, to purge away our sins. The 〈◊〉 Chris●… wa●● kind. 〈◊〉 Wherefore the putting out of his hand, was a sign and token of his exceeding grace and goodness. B. Mark addeth, that Christ had compassion on the Leper, when he put out his hand. For the documents of the mercy and great goodness of Christ, with the which he would allure the people unto him, were so beneficial, and aught also being rehearsed to increase in us faith towards him. For when as he offered himself to the Leprous man which prayed in faith, he will offer himself also unto us when we pray with like faith. Saying: I will, be thou clean. Bu. For so much as Christ is the excellent curer and physician both of the soul and body, most excellent and mighty. Chri●● physi●… Let no man hereafter seek unto creatures, in whom there is no help for succour. For the God of all Gods, hath given unto us his only son jesus Christ to be our Saviour, to whom except we power out our prayers alone, we can never excuse ourselves truly of impiety. And immediately his leprosy was. A. In this appeared the wonderful power of Christ, as it is said, that he healed the man that was afflicted with so great and grievous a disease, so soon as he prayed him. Who therefore hereafter dare once doubt of his virtue, power, and unspeakable goodness towards us? 4 And jesus said unto him, see thou tell no man, but go and show thyself unto the priest, and offer the gift that Moses commanded for a witness unto them. And jesus said to him. C. Some (that they might excuse the Leper) think not that he was seriously in deed forbidden of Christ to publish the miracles, but that rather it was unto him a provocation thereunto But they are of a better judgement in this point, which think that he was forboden, because his full time was not yet come. For Christ would not be glorified by and by: therefore he would have certain of his miracles for a time kept secret, and in silence, until it was full and convenient time to have them known. ●…good in●… being ●…ary to 〈◊〉 will, 〈◊〉 not him Wherefore we must thus think that the Leprous man by this his preposterous affection and favour that he had of Christ, deserved no praise, but rather discommendation, because he obeyed not the commandment of Christ. ●…n. 15. If he would have given thanks to the author of his health, he could have done it no better then by obedience, which is more esteemed of God than sacrifice. So that we are taught by this example that they do very perversely which give place to a rash and unadvised zeal. 〈◊〉 with●…●…ow●… Go show thyself to the priest. M. Here the Leprous man was separated from the people by the mystery of the priests, according to the Law, furthermore it is appointed in the Law, that those which are cleansed, should be allowed and received again (by the law) of the priests, & being received, 〈◊〉. 13.14. should offer for their cleansing that which the Law commandeth. C. And because the ceremonies of the law were not as yet abrogated, Christ would not contemn or despise them. Finally, the end why he sent the Leprous man was, that the priest by his judgement should allow the benefit of God: and then he that was healed should show by his offering, a token of his gratitude & thankfulness. Christ therefore in sending the Leprous man to the priest, doth testify that his purpose was nothing else then to set forth the glory of God. Furthermore, Christ would here have the Leprous man to go unto the priests, & to show himself unto them: that is, to prove whether he were truly cleansed or no. That being allowed by their judgement, and the gift offered, they might have a testimony against themselves, of their wicked behaviour in striving against Christ. And that is the same which the lord himself saith. For a testimony unto them. C. For he speaketh of the whole order of priesthood, that all excuse might be taken away when they hard the miracle. Neither doth it make any matter that Christ commanded the Leper to be silent, because he would not have the memory of the miracle always hid. When as therefore the Leper by the commandment of Christ, came into the sight of the priest, it was a testimony unto them, that they should be inexcusable, if they would not receive Christ for the minister of God: and also all occasion of slander was taken away since that Christ did not break one jot or title of the Law. E. There are some notwithstanding, which take this word testimony for a law or statute, as it is said in the Psalm. God gave this for a law unto Israel, or for a testimony. But the former exposition doth better agreed to the present circumstance. For if the priests had been curable, if they had not been obstinate they might have been brought by this testimony or miracle unto Christ, but to condemn the unbelieving, this witness of Christ is sufficient. Bu. But here it is to be marveled at, with what boldness the Papists and popish apostles the Monks, and sacrificing priests, Popish auricular confession is here grounded. could upon this place teach their auricular or ear confession to be grounded upon the law of God. In this truly their senses are very gross and dull. They will have the Leprosy allegorically to be sin. And the Pope anointeth his shavelings, and sacrifyinge priests to be discerners of the spiritual Leprosy, by the which consequently they would seem to prove their ear confession. We grant to the priests in the old law, that this power was given unto them, to the end the people might know that all their cleanness and the judgement thereof did depend upon the priesthood: Notwithstanding wickedly the sacrificing Papists take this unto them. C. For who ever red in the Levitical law, that the priests there were appointed to here confessions, but they fly to this allegory above named, Such is their argument. The law giveth to the Levitical priests the knowledge of Leprosy, therefore let us take it upon us. Sin is a spiritual Leprosy, therefore let us be examiners of sin. But this is a more infallible argument. Sith the priesthood is removed, it is necessary that the law be removed also, all priesthoods are removed to Christ, and fulfilled and ended in him. Therefore to him only, all the right, and honour of priesthood is also removed. Moreover their allegory is very unfit, that setteth among the ceremonies, that law which is merely politic. Chrisostome also teacheth that Christ did this for the jews sake, Chrisost. in homel. 12. De muliere Cana. that he should not be counted a breaker of the law. And where as they affirm that this ear confession hath been of great antiquity, their own Chronicles declare the contrary: For the testify that there was no certain law or constitution of it, before the time of Innocent the third, who decreed that every one should come to confession twice a year, without the which he said that men should have no entry into Paradise. It is not much above three hundred years past since this was decreed by Innocent. In consi, Late. lib. 4. senten. 14 Sozomenus reporteth that this constitution of bishops was diligently kept in all the West churches, but specially in Rome, whereby he proveth that it was no universal ordinance of all Churches. He saith farther that this was the manner of Constantinople, till a certain woman feigning that she came to confession, The devout confession of a harlot to a popish priest. was found under this filthy coverlet playing the whore with a Deacon. For the which act, Nectarius, a man notable in holiness & learning, bishop of that church, took away that bawdy coverlet, Nectarius bishop of Constantinople, took away auricular confession. and repelled the custom. Now, if auricular confession were the law of God, how durst Nectarius repel and destroy it. Wherefore they must condemn him, and the church of Constantinople, which for a time put it away, and all the churches of the east parts, if they will have it, to be the Law of God. But that we may confute it by authority sufficient. Let us consider what Chrisostome saith, I do not lead thee (saith he) into a stage of thy fellow servants. Chrisostom. hom. 2. in psalm. 25. I do not compel thee to disclose thy sins unto men, rehearse & utter thy conscience unto God: show thy wounds to the lord the best Surgeon, and ask salve of him, yea, show to him that will reproach thee with nothing, but will most gently heal thee. And saint john saith. 1. john. If ye confess your sins, he is faithful and just to forgive you your sins, meaning not a popish priest, but that priest which is a priest for ever after the order of Melchisedech. 5 And when jesus was entered into Capernaum, there came unto him a Centurion, which besought him saying. M. This history also Luke hath in his seventh chapter, although it seem otherwise unto some. C. In words this is only the difference that Matthew saith, the Centurion came unto Christ: But Luke saith that he sent certain of the jews, which should do the message for him. But Matthew not unadvisedly attributeth that unto him, which was done in his parson and name. But in all the circumstances, the two Evangelists do so agreed, that it should be a ridiculous thing to fayne two miracles for one. Finally there is no doubt, but that the band of soldiers which were under the Centurion, had their station in the city of Caparnaum, as the legions were wont to be divided for the safeguard of cities. There, when he beheld the manners of the people to be very vicious and wicked: Math●… as we know that Caparnaum which was a city bordering on the sea coasts, was more vicious than all other cities: that notwithstanding it letted not him one whit to condemn the superstitions of his country, that he might have a taste of true and sincere Godliness. Wherefore he cometh unto Christ, saying. 6 Master my servant lieth at home sick of the palsy, and is grievously pained. Master my servant. B. The Greek word signifieth a child, a son, and a servant. Although Luke case it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a word not ambiguous, which signifieth a servant. C. But where as Luke addeth that this servant was dear to the Centurion, he doth by that means prevent the doubt which otherwise might trouble the minds of the readers, for we do know that servants are not of such price unto their masters, that they would be so careful of their life, except they have got their favour by singular endeavour, or diligence, or faithfulness, or by some other virtue. Luke therefore doth signify that he was not of the common sort of bondmen, but a faithful and virtuous servant, and such a one as was in great favour with his master. Hereupon it came that his master was so careful for his life, and giveth him so great a commendation. We have therefore here a worthy example in this Ethnic and Heathen man of godliness, and of a mind rightly directed by the spirit of God. For always they which are of God, 〈◊〉 6. ●…s. 4 acknowledge that their lord is in heaven, so gently & uprightly they deal with their servants. Of the which matter saint Paul in the sixth to the Ephesians writeth. Lieth at home. C. It is manifest by both the Evangelists, that this was a sudden Palsy, which at the first coming brought danger and hazard of life. For those Palsies which are not extreme, want the torment of pain. But Matthew saith, that the Lad was grievously pained. And Luke saith, that he was at the point of death. So that both of them do seek to set out the glory of the miracle. Bu. Now let us learn by this man's example in all our tribulations to come unto Christ, ●…ation ●…o bring ●…o ●…c. and to open all the sorrows of our mind unto him, and to crave his sure and undoubted help. Luke addeth that the messengers said, he is worthy that thou do this for him, or he deserveth this at thy hands, for he loveth our nation, and hath built us a synagogue. By the which words there is no doubt, but that the jews did give him a singular report and commendation of godliness. In building a synagogue, he did plainly declare himself to be a favourer of the Law. Wherefore they do not without cause pronounce him to be worthy, to whom Christ doth offer himself as to a godly worshipper of the lord, to benefit and help him. B. And truly he knew the jews to be the people, and to have the word of God, and his counsels committet unto them, 〈…〉. and therefore he loved them, & sought by his benefits to win them. For he was constrained with that spirit (with the which Cornelius was forced) to give himself to fasting and prayer. Neither can the holy ghost chose but offer himself to the elect, how ignorant and infirm and weak soever they be. Notwithstanding here appeareth the great and wonderful blindness of the jews, The blindness of the jews that they would by their consent and furtherance transport the grace of God (which they themselves disdainfully refused) to a Gentle and Heathen man. For if Christ were the minister and dispensator of the gifts of God unto them, why do not they themselves receive that proffered grace, before they bring strangers unto it? Therefore in this they condemn themselves. 7 And jesus said unto him, I, when I come will heal him. A. Luke hath, and jesus went with them. B. Where the incomparable goodness & submission of Christ is to be considered. For although the Centurion were a heathen man, and his messengers also puffed up with a vain show of holiness, yet notwithstanding by and by, of his own free will, he offereth to go and see the servant of the Ethnic. What deed can be more gentle and loving then this? yea what is he that will not look for help at his hands? 8 The Centurion answered and said: Sir, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shallbe healed. The Centurion answered. C. Because Matthew sought to be brief, he bringeth in the Centurion speaking in his own person: But Luke more amply expresseth the same saying, that he sent these words in message by his friends: But the sense and meaning of them both is all one. There are two special things to be noted in these words. Two things here to be noted. The Centurion sparing Christ, for honour and dignities sake requesteth Christ that he would not weary and trouble himself: Because he thought himself unworthy of his coming. Then he bringeth and attributeth so great power unto him that he believeth that his servant, by his beck & word only may be restored to life. Humility. A marvelous humility to be considered in an Ethnic and Heathen man It may be that he being accustomed to the manner of the jews, for modesty's sake, took it not unworthily that he was counted a Heathen man, and so was a feared that he should do injury to the Prophet of God, if he should constrain him to come into a Gentle, Heathen, and unclean man. But whatsoever it was, it is certain that he speak unfeignedly with his whole heart, and that he had so reverent an estimation of Christ, that he durst not invite him to his house: Yea, as it followeth in Luke he thought not himself worthy to talk with him. R. A wonderful grace truly of modesty, which is not only set before our eyes to marvel at, but also to follow. We shall imitate the same, if we truly acknowledge what we are by nature in the judgement of God. For it will come thus to pass, that how excellent soever we seem in the sight of men, yet we shall down with our peacocks tail, and shall think ourselves worse than the most abject kind of men. Question. C. Notwithstanding, it may be demanded, by what reason the Centurion was moved so highly to extol Christ, & that which followeth to, maketh the matter more obscure. But speak the word only. C. Or speak by word as Luke hath: for except he had known Christ to be the son of God, it had been superstitious to attribute the glory of God to a man And truly it is not to be thought certainly, that he was truly instructed in the divinity of Christ, of the which all (almost) at that time were ignorant. But Christ imputeth not his words to error, Answer. but affirmeth them to proceed of faith. And this reason constrained many interpreters, to think Christ to be celebrated as the true and only God, by the words of the Centurion. But it is more probable, that this godly man being persuaded by the rare & manifest works of God in Christ, did simplely think the power of God to be in him. And no doubt by hearing he understood somewhat of the promised redeemer and Messiah. Therefore although he did not as yet understand plainly that Christ was God manifested in the flesh: Yet notwithstanding, he was so persuaded, that the power of God was declared and published in him, & that it was his office to show forth the presence of God by miracles. So that he doth not superstitiously ascribe unto man that which is only proper to God: but he attributeth that to Christ which was given him from above, and believeth that he is able to heal his servant. If any will yet object and say, that nothing is more proper to God then to bring to pass that which seemeth unto him good, and that this power can not be granted to a mortal man without sacrilege: Aun●… It may easily be answered again. Although the Centurion did not so subtly distinguish, yet notwithstanding, he did not attribute this power to a mortal man, but to the power of God, the minister whereof, he was certainly persuaded to be Christ. Therefore he acknowledging the grace of healing, to be a heavenly power, he doth not bind it to the presence of the body, but is contented with the word only, out of the which he knew so great force and power could come. 9 For I also myself am a man subject to the authority of another, and have soldiers under me, and I say to this man go, and he goeth: and to an other come, and he cometh: and to my servant, do this, and he doth it. For I myself also am a man. M. Here the Centurion confirmeth by his example the confession of his faith of the power of Christ, bringing in an argument of the more to the less. For he esteemed more the divine power which was in Christ, than the rule and domination which he had over his soldiers and servants. B. As if he should say, I am nothing at all like unto thee in power, which as yet am under the subjection of another man, where as thou haste all things in thy hand: and yet with my word can I make my servants to do any thing, my soldiers at my commandment are obedient, and those which are under my rule, grudge not to fulfil my mind: How much more than canst thou do with thy word whatsoever thou wilt in all things, as in healing diseases, in restoring health, in putting away death, & in restoring life? ●…xample Magi●…s and ●…rs of ●…es. M. Here all they have an ensample set before them which are magistrates & masters over households, that they may learn by their power to acknowledge the power of God, & think upon his divine word and commandment. If our words be so much able to prevail among men, that whatsoever we say and command, they do and fulfil, when as notwithstanding we ourselves are miserable men, & nothing differing from others: how much more hath the word of God his power, in ruling all universally. Furthermore, let them gather of their own obedience after this sort. Behold, thou art a man, set under the power of another, and thou sayest unto this go, and he goeth: to another come, & he cometh: and to the third do this, and he doth it: looking and requiring of them their due obedience. Therefore if so great obedience, be showed to thee which art a man subject to others, the which thou also requirest to be done as a duty, ●…nce. tell me I pray thee how thou wilt behave thyself, if thou be disobedient to thy lord (of whom thou hast received that power, and in whose name this obedience is done to thee) if he say unto thee go, and thou goest not, come, & thou comest not: do this, and thou dost not? B. Here also we must note that all things that are good proceed of God, & are done by his power, according to the saying of S. Paul. It is neither in the willer nor in the ronner, but in the mercy of God. For who will not much marvel at the great goodness of God, if he way how little this Centurion (being an Ethnic, & the more profane by reason of his affairs in the wars) had heard of Christ, and how much be believed? Let all flesh therefore humble himself to the majesty of God: the which except he of his goodness revoke to life, it must needs perish. 10 When jesus heard these words, he marveled: and said to them that followed him, verily I say unto you: I have not found so great faith in Israel When jesus heard these words. C. Although admiration belong not to God, because it ariseth of new things & vnloked for, notwithstanding it might hap in Christ because he taking upon him our flesh, was endued with man's affections. B. He marveleth therefore in respect of his humanity, at so wonderful a miracle of the goodness of God, that so great faith should be given to an Ethnic, & Heathen man, being rudely brought up in respect of his faith in so much that he should excel the people of God in the excellency of faith. B. Before, God being known almost only in jury, now of a profane man, he is more known then of many of the jews. A new thing truly and strange, worthy of admiration. And said to them that followed him. B. To the end the people which followed him might also marvel, and might have a desire to imitate the faith of the man, he saith thus unto them. Verily I say unto you, I have not found so great faith in Israel. C. The which words are spoken (as the Logicians term it) Secundum quid non simpliciter, The faith of the Centurion. that is in respect of his faith, not simplely that he did excel in general. For if we consider all the parts of faith, the faith of Mary excelled in this that she believed herself to be with child by the holy Ghost, that she might bring forth the only begotten son of God: furthermore because she believed the son which should be borne of her, to be his own maker, Christ commended the Centurion's faith for two causes. and the creator & redeemer of the whole world. But for two causes specially Christ did commend & prefer the faith of this Gentle & heathen man, before the faith of the jews, namely because that of so small and little taste of his doctrine, he brought forth so suddenly such great fruit. Secondly, where as the jews did to much depend upon earthly signs & external, this Centurion, this Gentle & Heathen man, requireth no sign at all, but doth affirm his only word to be sufficient for him. Christ was coming unto him, not because there required any necessity, but to prove & try this faith of the man. wherefore he doth specially commend this faith, because it is satisfied with the word only. He saith not here come lord see & touch, not he desireth not any corporal presence & touching, but he believeth such efficacy to be included in the word, that thereby he knew the health of his servant might be recovered. And hereupon may be gathered a general rule, namely although God would have our saving health wrought in the flesh of Christ, and doth daily seal the same by Sacraments: Notwithstanding, we must seek the certainty of the same out of his word. For except this authority be attributed to the word (that we grant that so soon as God hath spoken by his ministers that our sins are forgiven us, and that we are restored unto life) all the sure trust of salvation doth fall away. By this place also we understand that the Centurion was no Israelite. 11 I say unto you that many shall come from the east, and west, and shall rest with Abraham, Isaac, and jacob, in the kingdom of heaven. A. Now Christ taking occasion of the faith of the Centurion, doth in few words touch the calling of the gentiles, and the rejecting of the jews. C. For as Christ in the parson of the servant propounded a taste, and as it were the first fruits of his grace to the gentiles even so he doth teach his dominion, to be a token of the calling hereafter of the gentiles, and of the dispersing the faith throughout the whole world, neither doth he only teach that they shall come out of the countries which are at hand, but also out of all the parts of the whole world. And although this be declared already by many of the Prophets: notwithstanding in the beginning, it seemed absurd, and incredible to the jews, which imagined that God was bound to the seed of Abraham. Wherefore not without admiration this was heard, that they which were strangers and foreigners, should be of the household, and heirs of the kingdom of heaven. And not only that, but this, that the covenant and league of salvation should by and by be published, that the whole world might grow into one body of the church: when he saith that the gentiles which should come to the faith, should be partakers of the same salvation, with Abraham, Isaac, and jacob. Bu. They rest with Abraham, Isaac, and jacob, in the kingdom of heaven which being partakers of the promises of God which he made with the holy fathers, do at the length possess the kingdom of heaven with them, being made the sons of God, coheir with Christ, and fellows with the saints. C. To be brief, this sentence is as much as if he should have said, they shall have the same life. Whereby certainly we may gather that the same saving health which is exhibited unto us in Christ, was exhibited in times passed unto the fathers. Neither should the kingdom be common to all, except there were but one faith, which is the only mean to obtain the same. The same manner of speaking the lord used to his Apostles when he said, I appoint unto you a kingdom, as my father hath appointed to me: Luk●… that ye may eat & drink at my table in the kingdom. 12 But the children of the kingdom shall be cast out into utter darkness, there shallbe weeping and gnashing of teeth. But the children of the. M. This is the other matter which we said Christ had here in hand, namely of the rejecting of the jews. C. But it may be demanded, Qu●… how Christ calleth them the children of the kingdom which were nothing less, than the sons of Abraham? For truly they which are alienate from the faith aught not to be numbered in the flock of Christ. It may be answered, An●… that although they were not truly of the flock of Christ notwithstanding because they had a room in the flock or church, he granteth this title unto them. Furthermore, we must note that the covenant and promise of God, was of such force so long as it stood in the sede of Abraham, that properly the inheritance of the kingdom of heaven did pertain unto them, at the lest in respect of God himself: then (as yet) they were holy branches, of the holy root. And truly that denial or forsaking which afterward followed, doth sufficiently declare that they were then accounted of the household of God. M. Therefore because the promises of the kingdom, & the testament, did properly pertain unto the jews, they are worthily called the sons of the kingdom. Of this matter Paul doth dispute at large in his epistle to the Romans. ●●a. 9 C. Secondly we must note that Christ doth not speak of every one, but of the whole nation. This truly was far harder than the calling of the Gentiles. For it might seem scarce tolerable for the Gentiles to be planted, knit, and united to the same body by free adoption, with the posterity of Abraham. Notwithstanding Christ pronounceth that they shallbe united to the end God might admit strangers into the bosom of Abraham, and deny the children: B. that the last may be first, and the first last. M. So that it is not to be thought, that the Lord would have all the jewish children of the kingdom to be cast out, but he hath selected and chosen to himself certain of them, as saint Paul writeth to the Romans. 〈◊〉. 11. Even as we may not think that all the Gentiles shallbe saved, but that the chosen of God, shallbe gathered from among them. Into utter darkness. C. There is a secret antithesis, in this word utter darkness, for Christ doth signify that out of his kingdom (which is the kingdom of light) there reigneth nothing but darkness. For the Scriptures when they make mention of darkness, do signify metaphorically, a horrible kind of pain, which the tongue of man in this life, cannot express, nor the heart imagine. Bu. So that by these grievous threatenings, Christ went not about to dismay the jews, or to bring them into despair, but rather to draw them out of the mire and puddle of incredulity, and to win the Gentiles unto him, who came to save both the jew and the gentle. There shallbe weeping. M. This is a Metaphor, by the which he compareth that unhappy state and condition of the damned, to captives sitting in a dungeon or dark place, full of horror and fear, who are constrained by an evil conscience, ●●ment ●●ro●… & fear of the judgement to come, to weep, wail, mourn, & gnash their teeth. And thus thought he good to set forth the torments of damned souls. 13 And jesus said unto the Centurion go thy way, and as thou believest, ●…o shall it be unto thee. And his servant was healed in the self same hour. And jesus said unto the Centurion. M. Now the Lord answering the Centurion granteth him his petition, as if he should say, be of good cheer, and quiet thy mind. For go thy way, in this place, hath such signification. Neither is this a simple commandment to go unto his own, (which should carry with it ambition) but it is an assent or agreeing to that which was demanded. 2 Sam 14. So David consenting to the woman of Thecoa, said: go home to thy house, I will give a charge for thee. Mark. 5. So we read that Christ did often times, send away the afflicted after they had obtained consolation at his hands, saying: go in peace, john. 4. and be whole from thy plague. And in another place he saith, go thy son liveth. And as thou believest so shall. Bu. In few words, evidently he declareth the efficacy of faith. Faith bringeth to pass, and is the cause, The efficacy of faith. that we receive that by the power & operation of the holy ghost, which we believe of the word of God. The Centurion believed that the Lord could heal his servant lying sick, therefore the lord healed him. C. Hereby it appeareth how lovingly our saviour Christ poureth out his grace, if he may have the vessel of faith open unto him. For although our saviour Christ speaketh unto the Centurion, notwithstanding there is no doubt but that by his example he would have us all to have the like faith. Moreover we are here taught, The want of faith is the cause that our prayers are refused. what is the cause that God doth oftentimes reject our prayers, surely our incredulity and unbelief. Wherefore if in faith we come unto him, we may be sure our prayers shallbe hard. So shall it be unto thee. M. These words do not only express and set forth the goodness of Christ, but also his omnipotency, by the which he hath in his will and power, life and death, health and sickness, yea, The omnipotency of Christ only with his assent, he restored this servant (which was even now at the point of death) to health and life. He saith not go thy way, I will pray unto my father for thee, or for thy servant, but he saith go thy way, be it unto thee according to thy faith, which in deed signifieth his authority & power, either to grant or deny us our petitions. And his servant was healed. A. Because the Centurion believed that Christ was able to restore his servant to health, he reaped the fruit of his faith, namely the health of his servant. In the self same hour. M. By this we see that Christ promiseth nothing falsely, or in vain, for he healed his servant in the same hour or at the same tyme. Man must tarry the lords leisure. But this doth not always happen unto us by and by: for it is not our part to appoint God a time, or to lymyt him, but to tarry his leisure. A. Let it suffice us that he hath a care over us, if so be that we abide in him, by a firm and constant faith. For faith obtaineth all things at the hands of God. Whereupon they speak truly which say that a Christian faith doth justify, purge, save, and remit sins, pacify, and make a quiet conscience, that it maketh the sons of God, that it openeth a way to God the father, The effects of faith. that it bringeth to pass that we are heard of God, that it overcometh the world and all the lusts of the flesh, that it worketh charity, patience, and all virtue in the hearts of the faithful, and that faith maketh all things possible unto us. These and many other, are the fruits of faith. 14 And when jesus was come into Peter's house, he saw his wife's mother lying in bed, and sick of a fever. And when jesus was come. C. The evangelist Matthew bringeth not in this story orderly, as we may gather by Mark, who nameth only four disciples which waited on Christ: after the calling of the which disciples, he saith he went into the synagogue, and from thence he saith that he went straightway to Peter's house. Whereby we may gather that Matthew did not exactly observe the time. The Evangelists do seem to set forth this, as a special miracle, not that it was more excellent than others, or more worthy of remembrance, but because Christ offered to his disciples a domestical and familiar show or token of his grace: and because the healing of one woman might give and minister occasion to many to come to him to be healed, and to receive their health. Into Peter's house. B. The apostles did not so forsake all things, that they would never use them again: they gave themselves, and all that they had, yea, they committed their soul and life into the hands of the lord, being ready for his sake to forego all these, if necessity and occasion should require. But in the mean time they used those things so far as it was lawful, and so long as their ministery and office would give them leave, not rashly forsaking their parents, their wives, their children and family, but caring for them so faithfully and diligently as they could: the which thing, this history sufficiently proveth, which witnesseth that Peter being called to the ministry of the word, had a house a great while after, and a necessary care for the same. Also, when Christ was dead, Peter said unto Thomas, to nathanael, to the two sons of Zebed, and to two other of his disciples, I will go a fishing, they said unto him, we also will go with thee. So (truly) they forsook all things, that they gave themselves wholly to his will and calling, first seeking to fulfil that which pertaineth to the same. He saw his wife's mother. M. Mark saith that some which came with Christ into the house of Simon, Ma●… told him of the woman's sickness. And Luke sayeth: they prayed for her. Luk●… In the which there is expressed an example of faith and love: of faith in the power and goodness of Christ. For except they had believed, An 〈◊〉 of fa●… love. that Christ by his divine power could have delivered the woman from her fever, to what end should they tell him of her, and pray for her? It was enough for them to believe that Christ would, and could do it willingly: That is, that he was able and good to do that which they prayed for. Secondly, we may see the example of love in this, that because they show an other body's disease unto the lord praying him to heal the same. And sick of a fever. C. C. Luke saith that this woman was taken with a great fever, briefly setting forth the power which Christ by this miracle declared: For it was a sure and certain declaration of the power of God, to take away so great and grievous a disease out of hand, only by touching with his finger. 15 And he touched her hand and the fevar left her, and she arose and ministered unto them. And he touched her hand. C. Although Christ with his beck only could restore health unto this woman, notwithstanding he touched her hand, either to declare his affection, or else because he thought this outward sign to be profitable. For we know that outward signs were used commonly according to the manner of the tyme. ●…ultes 〈◊〉 not be ●…ed. B. Furthermore he joined words to his touching, to teach us that health came from his word, and yet not to be looked for without the sacrifice of his flesh. And the fever left her. C. Luke saith that he rebuked the fever. The which kind of speaking, although it seem hard to the reader, not sufficiently exercised in the scriptures, yet it is not void of reason: For the fever and all other kind of diseases, as hunger, ●●es are 〈◊〉 messen●… pestilence, and such like are the sumner's, and messengers of God, by whom, he executeth his judgements. Therefore as by his commandment and beck, he is said to send out such messengers, so he doth restrain and revoke them as it seemeth to him best. And she arose. A. So soon as this woman received her perfect health she arose. And ministered unto them. M. That is, she prepared meat & other things pertaining to the bodily refection. By this place we are admonished to use the gifts of God to his service and glory, because we have received them at his hands, ●…. 4. according to the saying of saint Paul. What hast thou O man that thou haste not received. 16 When the even drew on, they brought unto him many that were possessed with devils. And he cast out the spirits with a word, and healed all that were sick. When the even drew. Bu. Hitherto Matthew hath rehearsed certain particular or special benefits, now generally he comprehendeth an infinite sort, whereby he may sufficiently and plainly prove the lord jesus to be omnipotent, and loving towards those that are his. He receiveth therefore all those mercifully which were offered unto him, and healeth them without delay. Many that were possessed with devils C. Not all that are vexed with the devil (as was job) are Demoniakes or possessed: But they are such, Demoniakes. in whom Satan doth reign, whose minds he ruleth at his will and pleasure. There is no doubt, but that there were many among the jews, which were possessed with unclean spirits in the time of Christ, and Satan because of Christ's coming did the more rage: which thing came not to pass without the wonderful providence of God. For Christ hereby had the more occasion offered to set forth his glory. And he cast out the spirits with a word. C. That is, by his power, commandment, strength and rule. C. Luke addeth, and saith, that these sick persons were healed, by laying on his hands. For the laying on of his hands, was a sign of reconciliation under the law. Wherefore not without good cause Christ layeth his hands on them, whom he absolveth from the curse of God. It was a solemn manner of consecration, as in an other place is more largely declared. But we say, that Christ here simplely laid on his hands on the sick, The mercy of Christ. that in commending them to his father, they might obtain favour, and deliverance from their diseases. And healed all that were sick. A. That is, he refused none that came unto him to receive their health, so gentle and loving was he. 17 That it might be fulfilled which was spoken by the Prophet Esay, when he saith: he took on him our infirmities, and bore our sicknesses. That it might be fulfilled. M. We may not so understand this place, as to think that Christ did therefore heal the sick, that the scripture might be fulfilled, & that else he would not have done it: But rather we must think that this piece of Scripture was put, because this thing should come to pass by Christ, and because it was so decreed of the father. He took on him our infirmities. A. This place is in the three and fifty chapter of Esaye. Esay. 53. C. This prophecy seemeth to be cited smally to the purpose: Objection. nay, it seemeth to be wrested to a contrary sense. For there the Prophet Esay speaketh not of miracles, but of the death of Christ: Neither of temporal benefits, but of the spiritual and everlasting grace. And that which was certainly spoken of the vices of the mind, Matthew referreth it to corporal diseases. Answer. The answer is not hard, if so be that the Readers way and consider, not only what Christ bestowed upon the sick, but also to what end he cured their diseases. They felt the grace of Christ in their bodies: But we must have respect unto the end, because it is unfit, to stick and stand in a transitory benefit, as though the son of God were only a Physician of the body. What then? Truly he gave sight to the blind, to declare that he was the light of the world, he restored the dead to life, to prove that he was the life and the resurrection. The like matter we must think as concerning the halt & the lame. Wherefore let us follow this analogy, that what benefits soever Christ hath showed to man in the flesh, the same must be referred to the end which Matthew setteth before us, namely that Christ was sent of his father to deliver us from all evil and misery. Bu. All these things therefore pertain to this end, that we come and declare all the diseases both of the body and mind, to this heavenly, faithful, and mighty Physician. For he came into this world from above, to heal our infirmities. As concerning the which matter, read the second chapter of the first epistle of S. Peter. 1. Petr. 2. 18 When jesus saw much people about him, he commanded that they should go unto the other side of the water. C. The evangelist Matthew toucheth that briefly, which others very plentifully, and fully do expound. And that which is omitted of Matthew, the other two Evangelists do declare: Namely that Christ sought occasion privily to depart into a desert place before it was day. Mark ●… And Mark saith afterward, that he was admonished of Peter, how that all men sought him. But Luke saith, Luke ●… that the people sought him and came unto him. Now where as Mathewe saith, that he went over to the other side of the water, the other two in stead of that said, that he went throughout all Galilee, that he might preach in all places. 19 And a certain Scribe (when he was come) said unto him, master, I will follow thee whether soever thou goest. And a certain Scribe. C. Matthew in this chapter maketh mention but of two men only that would follow Christ: Luke maketh mention of three, which, when they were ready to give themselves unto Christ, were hindered by divers lets, from the right race: according to the which lets they receive their answer. Master I will follow thee. M. What this Scribe here sought, can not be gathered by his words, but by the words and answer of Christ it appeareth. He seemeth after a little taste of doctrine, to acknowledge the Gospel to be the doctrine of God, and to be moved with violence, & a certain affection, to follow Christ, not considering what it was to follow Christ: but by and by he quailed. Carnal●… spellers. Many such we have in these days, which so soon as they hear of the Gospel, give their names unto Christ, and profess that they believe in him: but if there chance to arise a little persecution, by and by they become Scribes, and forget their profession. This Scribe would follow Christ, but he thought he should walk a pleasant way, & at his journeys end have a quiet Inn or resting place, with good cheer, when as the disciples of Chest must pass through brambles and thorns, and by many troubles to the cross. Therefore the more he hasted, the less was he ready, his heat was mere cold, his diligence become negligence. He did, as one that would fain be a warrior, ●…ardely ●…sh wa●…our. but he would not fight in the same, or in the dust, neither would he want his ordinary fare, nor stand in peril of the gunneshot. It is no marvel, if Christ reject such soldiers, such disciples, who, as they rashly offer themselves, so do they rashly pluck back their foot again with shame. Wherefore let us understand, that we are all in the person of this man admonished, that we do not rashly, or carelessly boast ourselves to be the disciples of Christ, without any consideration of the cross and trouble to come: but rather let us before the time consider what the condition of such must be. For this ignorance calleth us to his school, ●…6. & teacheth us to deny ourselves, & to take up the cross and follow him And saint Paul saith, ●…o. 3. All they that will live godly in Christ jesus, must suffer persecution. 20 And jesus said unto him: the foxxes have holes, and the birds of the air have nests: but the son of man hath not where to rest his head. And jesus saido unto him. M. By this answer our saviour Christ doth plainly open and manifest that, which the scribe had hidden, & kept secret in his breast: he maketh not answer to his words directly, but to his mind: he saith not I would not have thee follow me: neither saith he, I think it good that thou follow me. but he so answereth him, that he can not find in his heart to follow him. As if he should say, there is no cause why thou shouldest look for any earthly power, commodity or gain. And if thou therefore follow me, thou art much deceived. For I have so little of those things in this world (which thou seekest) that the foxes, and fowls of the air are richer than I, for they have where to rest and devil, ●…e and ●…tate ●…ste. and so have not I They have sure abiding places in this earth: but I have not where to lay my head. C. By these words the son of man declareth what the state and condition of his life was. when he was in the earth: but he prescribeth to all his disciples, to what order of life they ought to frame themselves. Notwithstanding it is marvel that Christ would deny himself, to have any one foot, part or portion of the earth, where to lay his head, when as he had many godly, and loving men, which at all times would gently receive and entertain him: but we must note that this was spoken for admonyshions sake, lest that the scribe should look (as from a rich master) for a rich and plentiful reward, when as the lord himself as a guest, or in the way of entreaty, did lead his life in other men's houses. Nests. E. The Greek word rather signifieth shadow places. Aust. adversus Fau. li. 22 chap. 48. Ciprianus adver. Qui. lib. 3. S. Austin in his .22. book against Faustus, & in the .48. chapter, calleth this word nests, lodgings. Even so Cyprian calleth them, in his third book to Quirinus, for the birds, beside their nests, have holes to save and cover them in the time of tempest, as in hollow trees, in stone walls, and in the eaves of houses. The son of man. B. Christ here in this place, & in other places, calleth himself the son of Adam, or the son of man, to abase himself to the lowest state of men, and to show his humyllitie. It is wholly agreeable to that which Paul saith, Philip. 2. He made himself of no reputation, taking on him the shape of a servant, and was found in his apparel as a man. This kind of speaking therefore doth very well express the misery of man's nature, with the which Christ being endued, it must needs be, that he is partaker with us of all our infirmities, sin only excepted. 21 And an other of the number of his disciples said unto him: master, suffer me first to go and bury my father. And an other of the number A. Here is now another propounded before our eyes, which asking leave for a time, is more slow, and less ready to follow Christ, whom notwithstanding he restrained, and suffered not to go. C. The Scribe was driven from the fellowship of Christ, because he immagininge, that he should lead a pleasant life, rashly offered himself. But this man (truly) whom Christ kept back, was infected with the contrary salt. For when as he should have obeyed the calling of Christ out of hand, he was let by the infirmity of the flesh, thinking it a hard matter to forsake his father: & it is likely, that his father was a very old man, when he said. Suffer me first to go and bury. For this saying doth declare that he had not much time behind: as if he should have said, suffer me to tarry with my father, and to serve him in this his old age, till he die. He preferred the duty (which he aught unto his father) before Christ. Luke. 9 Luke saith, that he was commanded of Christ to follow him. For the which Matthew saith, that he was one of his disciples. But to be short, he refused not his calling, but desire the liberty to be given him for a time, until he had discharged his duty, towards his father. His excuse is as much in effect, as if he should have denied himself to be free, until his father were dead. 22 But jesus said unto him, follow me, and suffer the dead to bury their dead Follow me. B. Here this word follow, is not only taken to cleave unto Chryst by faith, and to embrace his doctrine, but also to leave all impediments, which might let and draw him back, from being a minister of the gospel, which more plainly appeareth by the words of Luke when he saith, Luke. 9 that our saviour christ said, Go thou and preach the kingdom of God. C By this answer of Christ therefore, Our heavenly father must be obeyed before our earthly father. we understand, that children aught so to reverence, obey, and cleave to their fathers, that they leave the same without respect, so often as God calleth them to another matter of greater weight and importance: I say all duties appertaining to men must cease, when God commandeth us to wait on him, to obey him, and to follow him. And to this effect pertaineth the saying of christ, in an other place. Luke. 14. If any man come unto me, and hate not his father and mother, his wife and children, his brethren and sisters, yea, and his own life also, he can not be my disciple. C. Now all men must way and consider, what God requireth of them, and what the vocation whereunto they are called requireth also: lest that earthly father's hinder them, & withdraw them from the service of their omnipotent and heavenly father, to whom all duty specially pertaineth. And suffer the dead to bury. C. By these words Christ condemneth not the burial of the dead: for it were a filthy and beastly thing, to cast out the carcases of the dead, and not to bury them. And we know that the rite and ceremony of burying, was given from above unto men, and received, and used of the saints, to confirm the hope of the resurrection. Only the meaning of Christ in this place was to teach us, that what so ever doth call us from the right race, or doth stay us in the same, doth savour and taste of nothing but death: as if he should have said They only live rightly, which apply their studies, and all parts of their life, to the will and commandment of God. And those which bow and bend to the world, and which neglect and disobey God, to show themselves obedient to men, are like unto the dead, which in vain and to no purpose occupy themselves in having a care of the dead. M. And so in the former place, The●… live 〈◊〉 wor●… dead●… God. he calleth them dead, which are alienate from the true life, that is, which believe not in him, being deprived of the grace of God. which have a greater care for worldly matters, then for those things which pertain unto God: which neglecting God give themselves to the world wholly, as saith S. Paul, 1. T●… speaking of the widow. She that liveth in pleasure is dead, being yet alive. In the later place, he calleth those dead, which by temporal death have ended their lives. suffer (saith he) infidels to be with infidels, and one infidel to dwell with an other, & one of them to die with an other, suffer it (I say) rather than that should be a set unto thee to serve me. C. This man therefore was called of Christ, (as Luke more plainly declareth) to be a minister, and preacher of the Gospel: But because the preaching of the same, suffered him not to sit at home with his father. Christ worthily plucketh, and draweth him away, as it were from his father. But Whereby we may gather that they are worthy of the divine calling, and do truly follow Christ, 〈◊〉 follo●…●…hrist. which seek not their own. that is, which under the name and title of Christ, hunt not after titles, richesse, pleasures, and other vain and corruptible delights of this world. Moreover they follow Christ truly, which despise all things, in respect of the truth, to whom, nothing in the world is more precious than God, which for the name of Christ, forsake their parents, yea, the most precious and dearest things in this life, if need shall require. C. Furthermore as in this, the wondered goodness of God appeared, which vouchsafed to bestow so excellent an office, upon so weak a person, so it shall be needful for us to note, how that the vice that was in him, was corrected, and not favoured with sufferance. 23 And when he was entered into the ship, his disciples followed him. And when he was entered into. Bu. Now Mathewe proceedeth to show a great many other excellent miracles of the lord Christ: amongst the which, the alleying of the cruel tempest was the first, by the which he delivered his disciples, from shipwreck, and from present death. C. But because a little hereafter there is mention made again of the lake, when it is said, that the hogs were carried into the same. whether it be the self & same sake, it is not agreed upon among all men. All men will confess, that the waters of Genesareth were sweet in taste, 〈…〉 and wholesome for use: but Strabo affirmeth that the lake of the Gadarenes, was so hurtful and pernicious, that beasts by drinking thereof, did and do loose their hear, nails, and hooves. There is no doubt therefore but that there were two lakes, and the one far distant from the other. but it is out of all doubt and controversy, that we ought to understand this, to be the lake of Genesareth, over the which when Christ was passed, he went to the Gadarenes, which of Matthew are called Gergesites. 〈◊〉 4. But they which gather and suppose by the diversity of the name, that there is an other history declared, 〈◊〉 8. contrary to that which Mark and Luke describe, are (while they go subtly about to prove the same) deceived. For the region of the Gergesites, was also called Gadarena, of a famous city called Gadaris. In hierom's age and time, the name was altered, so that he calleth them Gesarenes, according to the common manner then. But notwithstanding we deny not but that the hogs were carried by the devils into the lake of the Gadarenes: but when Chryst saith in the fourth of Mark, let us pass over to the other side, we can expound that of no other than Genesareth. Now it resteth to consider of the time, when this should be, which can not be gathered by Mathewe or Luke. Only Mark saith, that the same day at even, when he left preaching the Gospel under the parable of the seed, he said, let us pass over. Whereby it appeareth that the evangelists observed not the order of times. the which Luke plainly proveth, when he saith, It came to pass on a certain day: by the which words he declareth that he did not greatly travel to show what was done before, or after. His disciples followed him. C. Mark saith, that there were with Christ other ships: but Christ and his disciples were in one ship. Luke reciteth the same words. Mathewe is more brief. But in some and efecte they agreed, namely that Christ gave himself to quiet and rest, and he being a sleep, there arose sodeynelye a great tempest. Matthew therefore hath these words following. 24 And behold, there arose a great tempest in the sea, in so much, that the ship was covered with waves, but he was a sleep. And behold, there arose. A. It is most sure & certain, that this tempest arose not by chance, but it was raised by the lord, for the disciples sake, to the end he might teach them, how weak they were as yet in faith. Wherefore they were to be instructed in this point. But we must note, We can not be in the fellowship of Christ without danger. that when Christ is present with us, we are subject to many dangers, with the which we are assayed & tried, even to the last point: For he is come to help us, not altogether to set us free. In so much that the ship was covered. Bu. With these words (although in a brief sum) he comprehendeth the outrageous blasts of wind, the blackness of the air, the high surging of the waves, the breaking of the roaring billow, and the troublesome tossing of the ship: by the which they were in danger. But he was a sleep. C. Although the sleep of Christ were natural, notwithstanding to this use, that thereby the disciples might perceive and understand his infirmity the better. Let us not say as many do, that Christ feigned a sleep to prove them: not we must rather think, that he slept according to the condition & necessity of his human nature: notwithstanding, in the mean time his godhead was awake, whereby the disciples might have comforted themselves, being persuaded that help and aid should come from heaven. Let us understand therefore, that all this was done by the providence of God, that Christ slept, that the violent tempest arose, that the waves covered the ship, and the ship was in danger of shipwreck. Trouble is a trial of our faith. And hereby let us learn that so often as any trouble ariseth, our faith is tried of the lord, and if there come any sickness, let us also be persuaded that the same is for the trial of our patience: or else at the least to bewray our infirmity: as we see here, when the waves covered the Apostles, their infirmity and weakness was discovered which before was hid. Bu. To this end therefore, let us refer all kind of evils, with the which the church of God is commonly afflicted, as persecutions, wars, seditions, dearthes', tempests, dissensions, plagues, and such like, with the which experiments the almighty useth to try our faith. 25 And his disciples came unto him, and awoke him saying: lord save us we perish. M. This here seemeth to be a godly kind of prayer. For what better remedy could they seek for then to call for help being in danger at the hands of Christ? But when Christ condemned them of infidelity, we must see in what point they offended. There is no doubt, but that they were to bold, and had to much confidence in the presence of the carnal master. The 〈◊〉 fear. For as it appeareth in Mark, they prayed not simply, but they came unto him and said: master, carest thou not that we perish. And by Luke it appeareth that they had a confused kind of fear, when they said. Master, master, we perish. They aught to have known, that the deity could not be oppressed with sleep. But they kept themselves quiet until present danger urged them, and then exceeding fear stirred them up, and persuaded them, that they should not be saved, except they awoke Christ. And this was the cause why he accused them of infidelity. 26 And he said unto them, why are ye fearful, O ye of little faith, than he arose, and rebuked the winds and the sea, and there followed a great calm. Why are ye fearful, O ye of little. Bu. Now it followeth how Christ behaved himself in this danger, and after what sort he dealt with his disciples, being past hope almost. first he blameth the imbecillite of their faith in this that he teacheth, how they aught not to quail in perils, but constantly with an undoubted mind to hope for present help from the hands of the lord and saviour. Notwithstanding, of this reprehension of Christ, a question may be moved, namely, whether all fear aught to be condemned, & repugnant to faith. Qu●… At the first he reprehendeth them not simply, because they feared, Au●… but because they were full of fear, they were out of measure afraid. Then he opposeth faith against their fear, and declareth that he speaketh of their immoderate perturbation, which did not so much exercise their faith as it did shake their minds. Hereby it appeareth that all kind of fear is not contrary to faith, for if we fear nothing, then there ariseth a wonderful carelessness of the flesh, so that faith languysheth, sin increaseth, and the remembrance of God vanisheth away. So we see that the fear which exerciseth faith, All 〈◊〉 fea●● evil. is not of itself evil, until it exceedeth: the excess consisteth in this, if the tranquillity of faith be troubled or disquieted, which aught to areste in the word of God. Then he arose and rebuked. A. Christ would try his disciples, but he would not suffer them to perish: therefore he rebuketh the winds, and there followed a calm. C. he commanded the sea and the wind to be quiet, not that the lake had any sense, or understanding, but that he might show that the power of his voice did pierce even through the deaf elements. And there followed a great calm. M. This truly bringeth an unspeakable joy and comfort to all the elect. For in this place we learn that there is nothing in this world, so hard, so cruel, and desperate, which Christ can not rule, tame and overcome. C. Neither doth the sea and the wind alone (which are void of sense) obey the rule and power of God, but the very wicked also, for all their obstinacy, are constrained to couch. To this place agreeth the saying of the prophet David, 〈◊〉 46. when he saith God is our hope and strength, a very present help in trouble. Therefore we will not fear though the earth be moved, and though the hills be carried to the midst of the sea. Though the waters thereof rage and swell, and though the mountains shake at the presence of the same. Again. The lord maketh wars to cease in all the world: he breaketh the bow, and knappeth the spear in sunder, & burneth the chariots in the fire. M. It is most true therefore that the bishops of Rome affirm, that the ship of Christ, which is the church, can not perish, it may be assaulted, and beaten, & filled with waves, but in the end it will escape, and possess a calm. They speak the truth. It appeareth no less by this place. And we rejoice. But let them see, whether they be in the ship with Christ or no, which perish not: then let them see whether they themselves are not they which trouble the church or not, which overwhelming the truth, replenish and overlade the same with men's traditions. 27 But the men marveled saying: what manner of man is this, that both winds and sea obey him. C. The Evangelists Mark and Luke attribute this saying to the apostles. for after they had said that they were reprehended of Christ, they add that they cried out with fear, saying, what manner of man is this? Notwithstanding this saying did more appertain to others, to whom Christ, as yet was not known. Yet we allow them both. Here now the fruit of the miracle appeareth, At what time miracles do profit us. when the glory of Christ is celebrated. For then miracles do profit us, when we wonder at the power of God in Christ, & submit ourselves wholly to his will. Bu. Wherefore let all men learn here, when they are delivered from evil, that they have respect to God alone, to give to him all glory, and to be thankful unto him for his benefits. 28 And when he was come to the other side, into the country of the Gergesites, there met him two, possessed with devils, which came out of the graves, and were out of measure fierce so that no man might go by that way. And when he was come. B. By an other excellent miracle, or benefit, the lord sealeth his power, and declareth it to the whole world, manifestly approving himself to be lord, not only of the diseases, and elements of the world, but also to be the ruler of Satan, the prince of this world. Into the country of the Gergesites. C. We have already a little before confuted their error, which affirm that Mark and Luke, declare an other history than this. For when as the region of the Gadarenites, is said to be that which lieth over against Galilae, of all the three Evangelists, and all the circumstances also do agreed: who will be persuaded that these things happened at diverse times? There met him two, possessed C. This one only difference gave occasion of error to the interpreters, to dissever Matthew from the rest: because he nameth two, the other Evangelists, rehearse and make mention, but of one only. Augustin. But the conjecture of Austin is probable, who thinking that there was two, saith, that they made mention but of one of them, which was more famous than the other, because of his exceeding fercenesse, for the which cruelty and fierceness, the miracle seemed more wonderful in him. And truely we do see that Luke and Mark do persist in amplifying with many words, the cruel fierceness of the devil: the which maketh much with the conjecture of S. Austin. Where as Luke saith, there met with the lord a man, out of the city, it is uncertain whether he understand him to be a citizen of the Gadarenites, or whether he went out of the city to meet with Christ. For when he was commanded to go home (as you may read in the story) and to preach to his family and kinsfolk, the grace and mercy of God, Mark saith, that he went and preached in the ten cities, which was a region nigh to the Gadarenites, and overagainst Galilae: whereupon it is gathered that he was not a Gadarenite by birth. Moreover Matthew and Mark, do in no point affirm, that he came out of the city, but out of the monuments or graves: and Luke declareth that he lived in the wilderness. These words therefore of Luke (There met him a certain man out of the city) are thus to be expounded, that before Christ came near unto the city, the possessed met with him in the midst of the way. But they which think that the man dwelled in the graves, because the devils are either delighted with the smells of dead carcases, or with the savour of sacrifices, or because they would get those souls by deceit, which covet to be near their bodies, they I say, that think thus, are deceived, their divination is not worth a straw. The unclean spirit did rather keep this miserable man among the graves, to the intent he might strike him with continual terror, by the sorrowful sight of death: as if he should lead his life among the dead, being thrust out from the company of men. The devil persecuteth men to the death. By this also we learn, that the devil doth not only torment men in this present life, but also persecute even to the death. And were out of measure fierce. S. The Evangelist doth describe here the strength, power, policy, and kingdom of sathan, that afterwards the virtue and power of Christ may the more appear. C. There is no man so stout, whom this horrible spectacle will not make afeard: But we aught all to have this thought within ourselves, that we are held under, by the tyranny of the devil, until we are delivered by God, through the grace of Christ jesus. A. Mark addeth, that no man could bind him with chains because that when he was often bound with fetters and chains, he pluck the chains in sounder, and broke the fetters in pieces, neither could any man tame him. C. But naturally he could not break the chains: whereby we gather, that extraordinary motions of Satan are sometimes permitted, whose force doth overcome our sense, and common reason. There is more strength seen often times in frenzy persons, in their madness, then when they have their health, wits, and perfect strength. Neither can it be denied, but that the devil doth play his parts in such, so often as god doth permit him. But the force and violence which the Evangelists do describe, here did far excel. Sa●… ran●… By the which we are taught how fearful & horrible a thing it is to be under the tyranny of Satan, neither must we fear the vexation and torment of the soul, less than the disquietness and trouble of the body. 29 And behold. they cried out, saying. O jesus thou son of God, what have we to do with thee? art thou come hither to torment us before the time. And they cried out. M. Now the Evangelist beginneth to rehearse, both what they did and said unto Christ. A Mark, (which speaketh only of one) saith thus, when he spied jesus a far of, he ran & worshipped him. C. This is the order of the history, when the possessed came to meet Christ, he commanded the unclean spirits to go out of the men: then they did beseech him that he would not trouble them before the time. Therefore they prayed not before he spoke. Neither was Christ troublesome unto them, before he constrained them to go out of the men. But we must note, that they came not so willingly into the sight of Christ, as they were driven thereto by the secret power of the holy Ghost. For as before they were wont to vex men by furious violence in the graves, at their pleasure: so now the higher power constraineth them, to come to the tribunal Seat of their judge against their wills. ●…an & his ●…dome is ●…tr unto ●…st. Whereby we may gather, that all the kingdom of Satan is subject and obedient to the rule of christ. Finally they are constrained openly to declare Christ to be the delyverar of men. Yea, they are constrained to worship him, and their obstinate complaints, are witnesses how unwilling their confession was, being exhorted by violence, saying. What have we to do with thee. A. This is an Hebrew phrase of speech, in the Scriptures used. ●… 16. ●…ng 9 ●…ra, 35. As this, what have I to do with you, ye sons of Saruia? again. What hast thou to do with peace? Also. What have I to do with thee thou king of juda. By this voice, they would fain have escaped the hands of Christ, but because that they perceive them selves to be bound, that in vain they should fly from him, they complain themselves to be troubled before the time, and they mix with the complaint, a certain kind of beseeching. So that we see the devils to look at the hands of God, for nothing else but cruelty, and yet notwithstanding they cease not to swell with their pride against God. O jesus thou son of God. M. The devils do confess jesus to be christ, even as do all the reprobate, but they believe not that they may be saved by this jesus: but contrariwise they think, that he is come to torment, trouble, and vex them. But the reason why Chryst doth not reject and refuse openly, this confession of the devil (as he did in the fourth chapter of Luke) is this, ●… 4. because the discord was well enough known, to the end all evil report might be put away. But as touching this present place, this aught to be sufficient and enough, that the devils humblelye beseeching him, did outragyouselye frott and fume against him. To torment us. They complain themselves to be tormented, (As some say) because they were constrained to set the man free, and at liberty, which before they molested and vexed. Others refer this torment, which they make exclamation against, to the day of judgement. But we must rather understand this place, that the devils being made afraid by the presence of their judge, thought upon their ponyshement: for although christ held his peace, yet their evil consciences did accuse them. For as the thieves when they are brought to the sessions, or judgement seat, conceive in their minds the deserved ponyshement: even so it must needs be, that the devils, and all the wicked ones, should tremble and quake for fear, at the sight of God, the celestial, mighty, and terrible judge: no less, then if they presently felt the pains and torments of hell fire. The devils knowing that Christ should be the judge of the whole world, it is no marvel, if they were afraid of torment, at the sight of him. M. they knew they had deserved torment, Christ's coming bringeth torment. to the wicked therefore they had leaver that christ, as yet had not come: so shall he come to all the wicked, which by the testimony of their own Consciences, look for nothing else, at the coming of christ, but everlasting punishment and pain. As to wching the fond and couryouse question which some move, whether the day of judgement was known to them, or not, It is supersluouse and vain. say ye so sir? Question. What meaneth then this. Before the tyme. surely his meaning was, Answer that the time for the punishment of the reprobate, was ever too soon: For they would fain put it of from day to day. Mark addeth that when the devil was asked what his name was, he answered christ that he was named Legion. The which answer christ did extort out of his mouth, to the end the greatness of his mercy and grace, might have the more praise and commendation. It was no marvel if the man were so out of measure troubled, when he was possessed of one that comprehended in himself an army of devils. Therefore the glory of christ, in this greatly appeared, that with his voice, he did subdue not only one devil, but a Legion. And hereby it appeareth how miserable a creature man is, Man's misery. if he be destitute of the grace of God. for then we do not only lie open and ready for one devil, but we are receptacles for thousands, for legions, Luke. 8. for an infinite sort. Luke addeth, saying, that they requested him, that he would not cast them into the deep, which request they made, because they would be at liberty to do more harm. Satan desireth to be among men. For it is the devils desire to wander still among men, and to seek like a roaring lion, whom he may devour. It grieveth the devil to be drowned in the deep, where all occasion of hurting is taken from him. To be short, all that the devil seeketh for, is to bring man to pardition and everlasting damnation. 30 And there was a good way of from them, a great heard of swine feeding. Bu. Here this foul and ugly Satan, depainteth himself what he is: For he craveth not at the hands of the Lord pardon or forgiveness, or any other excellent gift, but a foul, unclean, and abominable mansion, namely that he might have licence to enter into the heard of swine. Such truly at this day, are the requests of the sons of the devil: They ask not holy things meet for men, but filthy and unclean things, which argueth that their affection is corrupt, beastly, and abominable. And as their affection is brutish, so are they in all points to be compared to bruit beasts, to filthy and unclean hogs. 31 Then the devils besought him, saying: if thou cast us out, suffer us to go our ways into the heard of swine. Then the devils besought him. C. Some affirm, that they desired to enter into the hogs, because they are enemies to all the creatures of God. This truly we will confess to be true that they endeavour themselves wholly to pervert and overthrow the order of nature, appointed of God, notwithstanding it is most certain that they had a farther respect and regard, that is to say, that they might make all the inhabitants of the country, by the loss of their hogs, to speak evil of Chryst For when as the devil did burn the goods of job, and overthrew his house, Satan ●…teth no ●…ture b●… he did it not for the hatred that he bore to the stones and timber of the house: but that thereby he might 'cause the holy man, impatiently by the loss of his goods to rage against God. Suffer us to go into. M. This imbecility and weakness of Satan, Satha●… do not●… witho●… parmi●… God. is set forth unto us in many places of the scripture, that without the permission of God, without his sufferance he can do nothing, not not so much as the hogs, that he can harm without god's parmission, much less unto man may he do any thing, job. 1. which is the excellent creature of God. For this matter read Jobe, and the xxii. chapter of Luke, where our saviour Christ saith. Luke ●… Satan hath sought to sift you even as wheat is sifted. 32 And he said unto them go your ways. Then went they out, and departed into the heard of swine. And behold, the whole heard of swine, was carried with violence headlong into the sea, and perished in the water. And he said unto them. C. Chryst doth not this to grant or fulfil their desires: but by this occasion he ment to prove what the Gadarenes were: peradventure he gave the devils leave to enter into the swine, for a ponnishement of their wickedness. Moreover christ suffered this, for the promoting and advancement of the glory of God, to the setting forth of the which, all his doings tended, (even as the intention of these spirits is directed to obscure the same) and to the farther declaring and publishing of the miracle, as declareth the evangelist. For except this had happened to the swine, none would have preached this miracle in that Country, saving, only the two men which were delivered from the devil. But now the swyneherdes ran home and told all the matter as it was done, than the men of the City came forth, and all the inhabitants there abouts with them, so that now in a moment the power and glory of Christ is set forth in all that region. This place teacheth us, how fondly certain profane men tryffle, which fain the devils, not to be escentiall spirits, but to be the wicked affections of men. For how should covetousness, ambition, crevelltie, and deceit, be removed, and devil in the hogs? Let us understand therefore that unclean spirits, are the enemies of mankind: and such, that they would bring him to all kind of destruction. And they perished. C. Behold the disposition of Satan, who is given altogether to destroy, unless he be let and hindered by the power of God. ●…s pro●…. Furthermore thou mayst see here the providence of God, by the which the two possessed were preserved from peryshinge, by the malice of the devil: by the which providence, we ourselves, and all that we have, is preserved from the destruction sought by those wicked spirits. 33 Then the herdsmen fled, and went their way into the city, and told every thing, and what had fortuned unto the possessed of the devils. Bu. All these things were done by the divine providence of God: that by this means the miracle might have the greater fame, and that hereby also it might have the more credit among men, being approved, by so many protestations and witnesses. M. We see therefore, how smaule the devils prevailed in attaining their purpose, nay rather how greatly they were deceived of their expectation. For there is no man that doubteth, but that they sought to hurt christ and the men of that country, which lost their hogs: but their malice in the end did only redounded to the loss of the hogs. By this therefore we see, how wisely the divine power of God is wont to confound the crafty devices of Satan, ●…mal ●…th to ●…ge ●…god●…y. and to make them foolish, and to none effect, so that his malice is constrained to serve contrary to his own opinion and will, to the glory of God, and to the setting forth of his praise. 34 And behold, all the city came out and met jesus: and when they saw him, they besought him to depart out of their coasts. And behold all the city. C. Here we have a worthy document, teaching us, that all which acknowledge the hand & power of God, do not profit as they ought, in submitting themselves, by true piety, to him. The Gadarenes, perceiving the miracle, were afraid (as plainly appeareth by the other evangelists) and that because the majesty of God did so brightly shine in Christ. Very well: but what followed? They besought him to depart. Than this, what could be worse? They themselves were scattered sheep: the shepherd cometh to gather them together: yea, God by his son reached out his arms, that by his embracing he might carry them up to heaven, which were overwhelmed with the shadow of death. The ingratitude of the Gadarenites They did rather covet and desire to be deprived of the salvation offered, than any longer to have the presence of christ. They seem to be offended because of the loss of their hogs. But Luke noteth a farther cause, that they were greatly afraid, and truly they being mad angry, by the loss, did not pray him but did more sharply compel & expulse him. But where as they reverenced him as the minister of God, and yet notwithstanding wished him farther from them, we see that they were touched in no point with the grace of God. And truly although all the wicked do worship God, and do greatly endeavour themselves to please him, yet notwithstanding if they might have their desire, they would be far enough from him: The countenance of god is terrible to the wicked. because his countenance seemeth terrible unto them, so long as they think him to be a judge rather than a father. Hereupon it cometh to pass that the doctrine of the gospel (than the which nothing can be more pleasant) seemeth so sharp and sour unto them. Even so at this day, when men publicly and privately go about to measure the kingdom of God with their commodities and proffytes, they can have no taste of the grace of god. This was an evil sign and token in the Gadarenes, that they were more afraid by the loss of their hogs, than they were comforted and made glad, by the salvation of their souls. Whereupon Christ affirmeth, Luke 14. that he can not be his disciple which forsaketh not all, and followeth him. The ix Chapter. HE ENTERED also into a ship and passed over, and came into his own city And he entered into a ship. M. Because the salvation of mankind, doth only consist in the knowledge of the Son of God, and because christ came to win the world, he could do no less in deed, then declare himself to the world. And although this were done by the miracles that went before, yet notwithstanding, because it could not be done sufficiently, he thought good to give unto this people, a proof or trial of his power. Wherefore in this wonderful healing of the man deceased with the palsy, we must note and mark the declaration of the power of God, to whom all things are constrained to obey. And came into his own City. C. This place doth teach us, that the city of Caparnaum was the place where christ was borne, because he did often times frequent the same. For there is no doubt, but that this same history is declared of the three evangelists, although one of them more subtly than an other doth bring in the circumstances. Luke saith that the scribes came out of diverse parts of judea, in the presence of whom christ healed the man sick of the palsy: notwithstanding he showeth afterwards, that many by the mercy of Christ were healed. For before he cometh to speak of the man, deceased of the palsy, he speaking in the plural number, saith. The power of the lord was present to heal them. But there pertained no small fame and praise to this miracle, that a man taken in all the parts of his body, being let down with ropes, he lying in his bed, should soddeynely arise whole sound, and in perfect health. Notwithstanding there is another more special reason, why the Evangelists do so long persist in this, then in the others: namely because the scribes took disdain at christ, that he should take upon him authority and power to forgive sins, but because it should appear so, unto them for certain, he would have his authority sealed, and ratified, with a visible sign. 2 And behold, they brought unto him a man sick of the palsy, lying in a bed. And when jesus saw the faith of them, he said unto the sick of the palsy: son be of good cheer, thy sins be forgiven thee. And behold they brought. Bu. The evangelist Mark doth describe the manner of his bringing more at large, saying. And they came unto him bringing one sick of the palsy, which was borne of four men. And when they could not come nigh unto him for the press, they uncovered the roof of the house, which he was in. Mar●… And when they had broken up the roof, they did with cords let down the bed wherein the sick man of the palsy lay. Br●● love. By the which we must note, the singular diligence, and most fervent love of them, which carried the sick man, the which truly they declared in so easily uncovering the roof of the house. And when jesus saw the faith of them. God truly is the only knower of Faith, and searcher of secrets, but yet they showed a token of the same by their diligent labour & industry: because they would never have taken upon them so many troubles, neither would they have assayed what they might prevail (so many lets being against them) except that a sure trust had fully persuaded their minds of good success. No●… im●●● Fa●● so that the fruit of their faith appeared in this, that all means and ways of coming to christ, being shut and stopped, they were not for all this wearied or void of hope. For where as some think that Chryst was privy to their faith, which was hidden, their opinion seemeth to be too strict and precise. M. In the mean season, notwithstanding we must note, that christ doth in these carriers of the man, 〈◊〉 is the ●…to ob●…ur pur●… the 〈◊〉 of God sick of the palsy, note a special faith. Whereby we may see, that in all kind of works, Christ hath respect unto Faith. For the evangelist saith, not here, when he saw their works, but when he saw their faith. Son be of good cheer. M. This bringeth great consolation to the consciences of sinners, that God will vouchsafe to receive sinners as his sons. Furthermore by this word (be of good cheer) he requireth faith of the sick parson, & also encourageth him, & comforteth him, as physicians do oftentimes their pacientes. C. Now when as Christ, by the faith of the bearers, ●…on. healed the man, sick of the palsy, it is demanded of some in this place, what one man's faith doth profit an other. ●…were. first of all we know for certain, that the faith of Abraham did profit his posterity, when as he embraced the covenant and promise made to him and his seed. The like we ought to judge in all the faithful: because by their faith, they spread out the grace of god to their children, and posterity, yea, and that before they be borne. ●…ithe of ●…rntes ●…th in●… And also the same taketh place in children and young infants, who for want of age, are not apt to have faith. But they which are ripe of years, whose own faith is insufficyent, whether they be strangers, or of the fame line, or kindred, an other man's faith in respect of the eternal salvation of the soul) doth nothing profit them, but only mediate. As thus. Prayers are not without profit, by the which we desire of God, that he will turn the hearts of the unbelieving to repentance: hereupon it is plain that our faith doth profit them, notwithstanding so far, that they shall not obtain salvation, until they have obtained the unity of that faith. But where as there is a mutual condesente, and agreement of faith, it is well enough known, that there is a mutual help, that is there (in like manner) one man's salvation, is holpen by an other. this is also without controversy, that the unbelieving are endued and blessed with benefits, for the elects sake. As touching this present place, although christ is said to be moved by the faith of other men, yet notwithstanding the man deceased with the palsy, could not obtain remission of his sins, but by his own proper faith. christ did restore health, oftentimes to unworthy parsons, Math. 5. even as God doth daily suffer the Son to rise both upon the good and evil: but he reconcileth us to himself, by no other means then by faith only. Wherefore in this word Of them. there is a figure called Synecdoche,: because christ had not so much respect unto them that carried the man, sick of the palsy, but that he beheld his faith also. Bu. If any man therefore, believeth entreateth, or prayeth for thee, and thou deny the word of God, their faith, entreaty, and prayer, doth nothing at all profit thee. Ezech. 14. &. 18. For the Prophet most manifestly saith, that the righteousness of the fathers, can not deliver the children from the evil which hangeth over them. And the same Prophet doth teach, that every one shall live by his own righteousness, and die by his own unryghteousenesse. Thy sins are forgiven thee. C. Here Christ doth seem to promise to the man sick of the palsy, an other manner of thing than he sought: but since he intended to restore unto him the health of the body, he beginneth first to take away the cause of the disease, and doth also admonish the man, what the cause of this disease was, and how he should obtain his desire. Sin is the cause of corporal diseases. For because men for the most part, do not count the griefs which they suffer, to be the scourge of God, they desire only ease in the flesh, and are altogether careless of their sins, even as if the sick man should seek for remedy of the grief present, neglecting the disease itself, which was the very cause of the grief and pain. But truely the only deliverance from all kind of evil is, to have God favourable, loving, & merciful unto us. Sometimes it cometh to pass, that the wicked & ungodly escape out of many evils, God being nevertheless, as yet against them: but while they think themselves to have escaped all, by and by the same come upon them, or else greater overwhelm them, which plainly declareth that there is no way nor end to be had, till the wrath of God be appeased: as he himself doth witness by the mouth of the prophet, Amos. 5. saying: If he escape the lion, the bear shall meet with him, & when he cometh into the house, and layeth his hand upon the wall, the serpent shall bite him. This therefore is an old order of speaking in the scriptures, to promise remission of sins, when the mitigation of pain, or punishment is sought. hereupon also we have an order in prayer describe unto us, that we being admonished of our sins, by feeling of affections, should first be careful to obtain pardon, that God being reconciled unto us, may withdraw his hand from ponishing. Deut. 28. A. But to approve that the diseases of the body come of sin, read the eight and twenty of deuteronomy, john. 5. the fifth of john, and the eleventh of the first epistle to the Corinth's. 1. Cor. 11. M. We must note also, that Christ said not here, thou hast now satisfied, or go and make satisfaction for thy sins, but he said, thy sins are forgiven thee: A. signifiinge that remission of sins cometh freely. M. And that is the preaching of the gospel, which setteth forth this grace to the whole world, the which, the covetous, false, and hypocryticall priests, have always resisted, and do at this day no less strive, repugn, and most spitefully gainsay the same. They can in no wise abide the same. And why? surely because it bringeth no gain. And hereupon it cometh to pass, that Christ at no time did teach his disciples to satisfy for sins, but did teach them, to pray for the remission of sins, As appeareth in the lords prayer, forgive us our trespasses, as we forgive them that trespass against us. 3 And behold, certain of the Scribes said within themselves, this man blasphemeth And behold certain of the scribes. B. That thing is gall to the spider, which to the be is honey: even so, nothing can be so well done or spoken, which to the evil and wicked, shall not be judged evil. There was a great multitude of people, which in so great a miracle glorified God: but the scribes and Pharyseyes found out somewhat to discommend and dispraise. So the first are last, and the last first, and every tree bringeth forth his fruit. Said within themselves. E. The Greek word is doubtful, in so much that we may understand it, that they murmured among them selves. But it is better that we understand it, that they spoke thus secretly in their minds, for because it followeth. jesus knowing their thoughts. B. This word said within themselves therefore, is taken for the thought, as we may read in the psalms, Psal●… and many other places of the scripture, as this, in the tenth psalm. I said in my heart: and so forth, for I thought. This man blasphemeth. C. Here the scribes accuse christ of sacrilege, and blasphemy, because he usurpeth that to himself, (as they say) which is proper to God. The other two evangelists add, saying, who can forgive sins, save God only? But there is no doubt, but that a slanderous mind forced them to this sinister and wrong judgement. If they had thought any thing worthy reprehension, why did they not inquire and reason of it: Furthermore, where as the saying was ambiguous and doubtful, and Christ spoke no other than the Prophets were wont before, when they were witnesses of the grace of God, why do they take that in the evil part, which might be taken in the best part. first, therefore it is evident that they were full of malice and spirit, which so greedily take a light occasion to condemn Christ and his doings. They thought evil in their hearts, to the intent they might privily speak evil of him to such as they themselves were, behind his back. They said well (truly) when they attributed the authority and power of remission of sins to God only: but they thought amiss, when they imagined the same not to pertain unto Christ being God manifested in the flesh. It become them to demand, by what authority Christ took so great a thing upon him: but they without any inquisition, feigning him to be a mortal man, make haste rashly to condemn him. B. They understood not that Christ was God: And yet notwithstanding these Scribes were more holy and religious, than a great many, namely then those, which affirm that they can absolve from sins, and that by indulgences, they can forgive sins, for such blaspheme the name of the lord. ●…y for●…●…innes 〈◊〉 man. Only the lord remitteth and forgiveth sins, the minister of the lord, doth only pronounce out of the word and the mouth of God, that God hath forgiven, and will forgive sins. For all power is the lords for ever, & the ministry the ministers only. As concerning the which, read the twenty chapter of saint john. ●…0. 4 And when jesus saw their thoughts he said, why think ye evil in your hearts? When jesus saw their thoughts. S. This is spoken by a Metaphor, of the body to the mind, for to know or understand. So that this sentence when he saw their thoughts, is as much to say, when he knew their thoughts. Theophilacte, useth this word (saw) but Chrisostome hath in stead of the same, (knew) Why think ye evil. 〈…〉. C. Now Christ showeth a plain token of his divinity, in that he bewrayeth their thoughts. For no man knoweth what is in a man but the spirit which is within the man. Christ tarried not till they uttered and declared their mind, but doth prevent them before. Whereupon they might see that to be in Christ which is in God only, that is to know the hearts and thoughes of man. Mark therefore saith that he knew and perceived in his spirit their thoughts: as if he should have said, it could not be perceived of flesh & blood what was in the heart: but Christ by his divine spirit pierced and entered into the same. He saith that they thought evil in their hearts, not because it grieved them to have that transferred to a mortal man, which God doth only take unto himself, but because so proudly and maliciously, they reject God so mercifully offering himself unto them. 5 For whether is easier to say: Thy sins are forgiven thee, or to say, arise and walk? M. Christ proveth by these words, that he hath power to remit sins, and that by the most certain testimony of all men, that is to say, of the divine power and efficacy, which no deceiver or false Prophet can usurp unto himself. Whether is easier (saith he) to say, and so forth. C. As if he should say, when it is as ha●…de a matter to restore a dead body to limbs, as to remit sins, it should not seem strange and wonderful to you that I remit sins, when I do the other. M. If I had said to the sick man, arise and walk, ye would not have accused me of blasphemy: but when I said, thy sins are forgiven thee, I seem to you to be a blasphemer. Wherefore? Because it belongeth to God only to remit sins. Now answer ye, which of these two is most easy: namely, not only to restore and help this sick person being incurable, out of hand, with a word, but also in a moment without touching, and prayer to make him perfect and sound: or whether with a word to forgive him his sins. Objection. C. Notwithstanding Christ seemeth not to reason very perfectly, because look how much the soul doth excel the body, so much doth forgiveness of sins, excel the health of the body. But I answer that Christ doth apply his talk to their capacity, Answer. who as they were sensible, so they were more moved by external signs, then by all the spiritual power of Christ, which pertained to everlasting life and salvation. So in another place, john. 5. he proveth that the efficacy of the Gospel is of force to quicken men, because in the last day he shall with his word raise men out of their graves. This argument therefore was of force enough to refel and confute them, who esteemed nothing more than the visible miracle, in so much that they could not deny, but that lawfully he forgave the sins of the sick man, when he restored his health and strength to him again: because out of this effect, the remission of sins appeared. 6 But that ye may know that the son of man hath power to forgive sins in earth. Then saith he to the sick of the palsy, arise take up thy bed, and go unto thy house. But that ye may know. M. Christ goeth about to prove that he is no blasphemer, but that he did the thing, and could do it again, by his just power and authority. For he which doth no more than that which is in his power to do, doth not amiss, neither can he be a blasphemer. The Greek word, for the which we read (power) signifieth both power and right. Christ did all things by his divine right, Christ did remit sins in deed: his ministers do but pronounce remission of sins. not by any unjust or usurped power. C. This power therefore which he challengeth to himself, differeth far from that, which was committeth and given to the Apostles, and which the ministers of the church at this day use, for they do not so much remit sins as they do testify that they are remitted. When they promulgate the embassage committed unto them. A. as we have spoken a little before. By these words Christ doth not only affirm himself to be a minister and a witness of this grace, but also to be the author of the same. That the son of man. Z. This Periphrasis doth set forth the property of the thing, for he would show himself in all things sin only excepted, to be a perfect man and like unto us. Question. C. But to what end pertaineth the restraint. In earth. For what doth it profit us to get pardon here, except the same may as well be granted in heaven, and ratified there? Answer. Christ spoke thus, because remission of sins should not be sought a far of, being offered to the hands of men in his own person. For we dare not presume at any time to say that God is merciful unto us, except he approaching show himself familiar unto us. Now because for this end and purpose Christ came into the earth, that he might offer the present grace of God unto men, he is said to remit sins in earth: Because in him and by him, the will of God is made manifest, which before according to the sense of the flesh, was hidden above the clouds. B. Let us therefore consider this, to th'end we may wholly depend on him, which only can save us from our sins. Then he saith to the sick of the palsy. A. Now the lord turning himself to the sick man, declareth of how great power and authority he is. When he biddeth him to arise, take up his bed, & to get him home to his own house. 7 And he arose and went home to his own house. M. least any man should think that the words of Christ were void of force and effect, Th●… Ch●● M. or that he did any thing without divine power, the strength and efficacy of his words is showed, when that he which was sick of the palsy, arose before them all, and went home to his own house. Behold therefore the testimonial letters of this heavenly Ambassador Christ, by the which his power was well approved. What had the Scribes and Pharisees to say against this? Being envious and blind, they held their peace. What said the rest that stood by? it followeth. 8 But the people that saw it, marveled and glorified God, which had given such power unto men. But the people that saw it. C. For the admiration which Matthew speaketh of here, the other two Evangelists have fear: notwithstanding, it is the purpose of all men to teach that the power of God was not simply known by and by, but that all men were stricken with great admiration and fear, in so much that they were constrained to give the glory unto God. But the fear which followed the admiration, was to this end, that they should not disturb Christ, but reverently submit themselves unto him as unto a Prophet of God. And glorified God. C. In this they seem to err very much. For although they see but a man with their eyes, yet they aught to conceive of him in their minds somewhat more than of a man. The cause of this their error was for that they believed not that God was manifested in the flesh, according to the sayings of the Prophets long before. 9 And as jesus passed forth from thence, he saw a man (named Matthew) sitting at the receit of Custom, and he saith unto him follow me. And he arose and followed him. And as jesus passed forth. Bu. Now the evangelist teacheth by an new example, that the lord forgiveth sins, to those that obey and believe in him. For the chief point of our faith aught specially to be showed by many plain examples. Notwithstanding this example differeth little from that which went before. For in the same he taught that the sins of the faithful are truly and fully remitted: And the same he teacheth in this example also: but this he addeth, that Christ doth draw us away from the custom of sinning, which is a certain special grace of God: and being received into grace and favour, he doth defend us against all the calumniations of hypocrites. The example whereof is Matthew our evangelist himself in this place. Sitting at the receit of custom. E. That is, at the toll gathering place, or at the toll both, or at the custom house, in the which Telones (according to the Greek word that is, a Publican) sat requiring tribute, toll, or custom, which in Greek is called Telos. The Publicans were such (as it is said in another place) which were hated and infamous among the jews, who thought that they had cruel injury done unto them, to pay tribute unto foreigners or strangers. C. In that therefore that Matthew was called from the touleboothe (which was an office and place of rapine and unjust exactions) and received not only into the fellowship of Christ, but also called to the office of an apostle. In this (I say) we have a plain & manifest example of the grace of God: 〈◊〉 mer●●d. For Christ did seek and choose to that office not only idiots (as we may term them) and simple, groce, and unlearned men, to beat down the wisdom of this world, but also this Publican, who did lead an unclean life, that it might be a show and token of his free grace, mercy and goodness, and that he might teach in his person, that the calling of every one of us, did not depend of the merits of his own righteousness, but upon his mere liberality and goodness. Matthew therefore, was not only a witness and preacher of the free grace and mercy offered in Christ, but he was also a type and testimony of the same. Christ called not the Pharisees and justiciaris, to be preachers of his grace but sinful men, that even the persons themselves should set forth that grace which by words they should preach. C. And now in this, Matthew showeth himself to be thankful, An example of humility. that he was not a shamed to Chronicle himself what he was, and to put in writing that all the world may see what his beginning was, to th'end that in his own person, the grace of Christ may the more appear. After the same manner saint Paul saith: This is a true saying and worthy of all men to be received, 1. Tim. 1. that jesus Christ came into the world to save sinners, whereof I am the chief. Whose name was Matthew. Where as Mark and Luke call him Levy, it appeareth that this was his proper name. Follow me. Bu. Christ drew Matthew unto him with his secret●… power and strength, touching his heart inwardly, but outwardly he moved him with his word. The effect of his calling was follow me. C. There is no doubt, but that Christ used more words, and declared for what end he called him, as more certainly may be gathered by the words of Luke, who saith that he arose forsaking all things, and followed Christ. For it was not necessary to forsake all, except he had been called to be a domestical and familiar disciple of Christ. Bu. He saith therefore follow me, I say cleave unto me, hear me, behold me, do that which I command, and wholly frame thyself according to my example, that thou mayst serve me in the ministry of the word. Note here two things. And he arose and followed. M. Two things are here to be noted. The first is, of how great force and power the divine calling of God is. The other is an example of true and perfect obedience. For we see in so ready diligence of obeying, the efficacy of the word of Christ: not that all who here the same have the like operation in their hearts: but Christ ment to show in this man a singular token, that we might know that he was not called by flesh and blood. Obedience. A. A wonderful truly and sudden conversion of the man. M. He disputeth not at all how he should live, but he riseth from all his gain forsaking all, and followeth naked Christ. Furthermore, he standeth not with Christ to reason whether he should go, but with out delay, all things set a part, he followeth Christ. Gene. 12. a Hebr. 11. b Even so Abraham being called, went out of his father's house, not knowing whether he should go. Thirdly he little weigheth and considereth, that he followeth him, whom the heads and rulers of the people do persecute: It had been an easier matter to follow him whom all men had in reverence and estimation. Neither should he make delay or long tarrying, which is called from the pit of misery to continual happiness. And truly as in the conversion of Zache the power of Christ did more appear, then in calling Peter the fysherman: Even so this calling of Matthew, doth more set forth the power of Christ, than the calling of Peter: Because it is as hard for a Camel to go through the eye of a needle, as for a rich man to enter into the kingdom of heaven. riches are a let unto us. So that hereupon we may gather that we aught to despair of no rich man, because the grace of God pertaineth to all men. And our Saviour Christ saith, Luke. 18. that which is unpossible with men, is possible with God. Let us rather pray if we see a rich man that will not follow Christ, that he with his power and holy spirit, will voutchesafe to draw him. 10 And it came to pass as jesus sat at meat in his house: behold, many publicans also, and sinners that came, sat down with jesus and his disciples. And it came to pass as jesus. A. Luke doth more plainly express this, saying: And Levy made him a great feast in his house: the which seemeth to disagree from that which was spoken before, where it is said that he forsook all and followed him. But it may easily be answered thus, that Matthew setting all impediments and lets aside, gave himself wholly unto Christ, yet not so, but that he reserved somewhat pertaining to household to himself. Paul by the example of the soldiers, exhorteth the ministers of the word that they keep themselves free from all impediments, which might hinder the work of the church saying. No man when he goeth a warfare, troubleth himself with the business of this life. But he meaneth not in so saying that any man when he goeth a warfare, should divorce himself from his wife, forsake his children, and renounce his house, that he may only addict himself to the war: Even so nothing withheld Matthew from following of Christ whethersoever he called him, although he had a respect to his house and faculty, so far as his calling would suffer him. This great feast is not so much referred to the multitude of guests, as it is to the abundance and cost of the fare or cheer. For we must note that Christ was not of such austerity, but that he would suffer himself to be feasted of rychemen, so that luxury were avoided. And there is no doubt, but as he was a singular example of temperancy, so he exhorted those that sat at meat with him to avoid excess, & to receive moderate fare. M. This feasts also was a sure and certain declaration, that Levy did not follow Christ with heavy cheer, but with a joyful and glad mind. A. So may we read of Zache which received Christ. For it is written, Luk●… he received him joyfully. M. And hereupon it cometh that the Scripture in setting forth the joy of the world to come, useth this comparison or similitude of feasting as in the threescore and five chap of Esay. Esay ●… And our Saviour Christ doth the like, when he saith: Luk●… you shall sit upon my table in my kingdom, that ye may eat and drink. Because therefore Matthew did so willingly receive his calling, he would by this means show the joy of his mind, to prepare a feast for Christ, and that a great one. And behold many Publicans and sinners that came. 〈…〉. M. These two are often times joined together, Publicans and sinners, as when it is said a friend of Publicans & sinners. 〈…〉 And there came unto jesus Publicans and sinners. Whereby it appeareth that their order of life was divers. Some men think that those were the sinners, which were excommunicate of the jews as notorious offenders in some manifest crime. ●…s. Or else those, which being of a more dissolute life, had familiarity with every Gentle and Publican, which among the Pharisees was counted a heinous offence. For it is likely that the Gentiles dwelling among the jews, had many of the jews to associate and keep them company, not regarding the rites and ceremonies of the law: neither the institutions of the fathers, which thing caused them to have the public and common reproach of other sinners. C. Where as therefore it is said here, that there came sinners (that is men of a wicked life or infamous): it is done for this end and purpose, that the Publicans, when as they themselves, were hated and of evil report among all men did not abhor the company of such as they themselves were. For as a little correction with shame, doth humble and beat down those, which have sinned: Even so to much severity maketh other some to despair, so that all shame being set apart, they give themselves to all kind of filthiness. To require tribute or toll, was no great offence, or heinous sin: but when the Publicans see that they are rejected as profane and detestable persons, they seek comfort by their company, which having an evil name, do not despise them for their infamy. In the mean season they mingled themselves with adulterers, with drunkards and such vicious persons, whose wickedness they would have disallowed, if that they had not been of all men hated, & publicly defamed. Bu. Matthew pretended by this feast, to give occasion to our Saviour Christ to call other Publicans, to the same repentance, and the same taste of grace which he felt. For they which truly believe in the lord, seek by all means, to procure other men to come into the fellowship of the grace of God, that they may convert from their sins unto the living God. The godly covet to have more in their fellowship. These men spare not I say, neither for cost, nor labour, so that they may bring this thing to pass. 11 And when the Pharisees saw it, they said unto his disciples: why eateth your master with Publicans and sinners. And when the Pharisees saw it. M. Here the nature of a Pharisey and Hypocrite is set forth. The nature of an Hypocrite. Bu. Hypocrites because they want the light of faith see nothing, neither can they judge aright of divine matters. Not, they understand not the grace of God. Therefore they glorify not God, but do marvel at themselves, thinking themselves to be more righteous than all men: again they contemn and despise every one in respect of themselves, specially such as by some wicked deed have gotten an evil name. Of the which matter we have a worthy example set before our eyes in this place, in the Scribes and Pharisees, which set upon the disciples of Christ with these words. Why doth your master eat. C. By the which words they go about to withdraw the hearts of the disciples from their master, casting that in their teeth, which at the first sight might seem shameful and odious. For to what end else should he be their master, but to bring them from the common life of men, to lead a more holy and godly life. But he hath now brought them (as it might seem) from an honest and tolerable state of life, to a profane liberty, that they might de●●le themselves with unclean feasts. This exprobration and reproach, might have stirred and moved the disciples being rude and flexible, and nothing grounded as yet, to forsake their master. But they do very well, being not sufficiently prepared and armed against such a calumniation, to differ, and refer their quarrel to their master. For Christ taketh their cause in hand and confirmeth them, as you shall here anon. But first mark how they which by the judgement of men, did excel all others in the knowledge of the Law, & holiness of life, how they (I say) set themselves above all other against Christ: By this thou mayest understand that it is most true which is spoken by the mouth of the lord, Luke. 16. saying: That which is highly esteemed among men, is abominable in the sight of God. Moreover these Scribes and Pharisees do all things by craft, subtlety, and deceit. For they object nothing against the lord himself, Backbiting. knowing that he was not without sufficient understanding, but they bend their subtle force against the disciples to beat down them, being altogether unapointed, and unarmed. Bu. A good man accuseth him to his face, whom he would have amended and corrected: but the spiteful calunniator, the reproachful slanderer, and shameless backbiter, privily accuseth, not that he may redress and reform any thing that is amiss, but to the end be may satisfy and accomplish his desire, and malicious stomach. 12 But when jesus hard that, he said unto them: They that be strong need not the Physician, but they that are sick. But when jesus hard that. M. Our Saviour Christ being not asked, maketh answer, although he knew that they thereby would be never the better, yet notwithstanding for his disciples sake he answereth and giveth a reason of his doings, both to avoid the offence and also to still the murmuring of the Pharisees. By the which we are admonished to answer all the calumniations of the adversaries, so often as need shall require, for the herers' sakes, yea although we know before that they will persist and abide in their foolish opinion, but specially such as are carried by the spirit of envy against the truth. They that be strong need not. C. By this answer of Christ it appeareth, that the Scribes and Pharisees sinned two manner of ways. First, for that they did not regard the office of Christ: Secondly, because they did proudly despise all men, neglecting their own faults. Which was a common disease among them all. For Hypocrites being full and drunk, as it were with the vain trust of their own righteousness, have no regard, neither do they consider for what end Christ came into the earth: Not they know not how deeply mankind is drowned in the whirl pool of all evil: They know not how that the horrible wrath and malediction of God dependeth upon all men: and how they are pressed down in the confused sink of all vice & sin. And so it cometh to pass that they being amazed at the miseries of men, never think upon the remedy. These justiciaries, these hypocrites, standing in their own conceits, will never be restrained, but take great disdain to be counted among sinners. This second error Christ toucheth when he answereth saying, that the strong have no need of a Physician. By this answer, our Saviour Christ doth teach them that they are offended at the sight of sinners, because they arrogate to themselves righteousness Because you are whole (saith he) the sick are displeasant in your eyes, you are ashamed of them, you loath the sight of them, but the Physician may not do so And so by this general and proverbial sentence, Christ defendeth his doing, in that he went into sinners. C. afterward he showeth that he must take upon him the office of a Physician, Ch●… P●● sy●… because he was sent of his father to call sinners. For although our Saviour Christ began with obiurgation, yet if we covet to profit in his doctrine, let us chief note that which he put in the second place: that is to say, that he came to quicken the dead, to justify the guilty and condemned, to wash the unclean, to bring the damned out of hell, to cover the naked with his glory: and to renovate those with blessed immortality, which before perished in the corruption of flesh. If we consider and find this to be his office, and that this was the end of his coming: If we remember that for this cause he took upon him our flesh, shed his precious blood, did suffer the most cruel death of the cross, and descended into hell: it shall never seem absurd unto us, that he seeketh to save the most wicked sinners in the whole world. He seemeth unworthy to thee of the grace of Christ, whom thou abhorrest: Why was Christ then made a sacrifice, and curse, if he might not reach out his merciful hand to sinners? Now if disdain creep into our minds, that the Sacrament of Baptism, and the Supper of the lord, do join us to filthy and sinful men, in so much that their society and company might seem to defile us: then by and by we must descend into our own consciences, ●…rs ●…not to ●…ysed. and judge ourselves aright without partiality. And this examination will bring to pass, that we shall willingly suffer the impure & unclean, to wash in, and at the same well with us without respect of persons, that we reject not, that righteousness which he offereth to all the wicked, that life which he offereth to the dead, and that salvation, which he offereth to the lost sheep of the house of Israel. 13 Go ye rather and learn what that meaneth I will have mercy and not sacrifice, for I am not come to call the righteous, but sinners to repentance. Go ye rather and learn. A. By these words our saviour doth reject the Scribes and the Pharisees, commanding them to go and learn, seeing they will not learn of him. C. He seeth that they are unapt to learn, and not tractable, therefore he sendeth them away. Bu. Beside that he casteth in their teeth their ignorance in the scriptures, in the which they were counted studious and skilful. C. Or else truly he declareth that they are at controversy with God & the Prophet, which being cruel through pride, disdain to help the miserable, & to bring medicine to the sick. I will have mercy. Bu. This sentence is taken out of the vi chapter of the Prophet Osee, where the Prophet preacheth of the vengeance of God against the jews, because they worshipped God with outward sacrifice, their minds being void of piety, and their manners alienate from integrity & righteousness. A. This word (not) is here taken for (rather) as the sentence following in the same chapter declareth, saying and the knowledge of God rather than sacrifice or burnt offerings. C. For the Prophet condemneth not sacrifice, although afterward they should be taken away: but he would have mercy to be preferred before sacrifice, and doth teach that the lord doth not regard outward holiness, nor the righteousness which consisteth in sacrifices, but true godliness and charity unfeigned. For those things which God hath appointed in his church, he hath appointed for this end, that we might be the more exercised in the knowledge of God, and in showing compassion towards our neighbour. But men do very much abuse the institutions therefore, when as they have no respect to the end, for the which they were ordained. He therefore which hath not a care of his neighbours health, but is a strait observer of external rites, doth bewray & declare his own hypocrisy: as these justiciaries, who rejected the Publicans & sinners, & suffered them to perish, had not Christ called them unto him & cured them. We must so think therefore of sacrifices, as ways & means to come unto God, which notwithstanding are of no force except a sound & perfect truth be annexed unto the same. Bu. So that our Saviour Christ did very well oppose this general sentence of religion to his adversaries. C. For under this word (mercy) he comprehendeth all the parts and duties of humanity, which we own unto our brethren, as by the name of (Sacrifice) he meaneth all ceremonies and external things. For I came not to call the righteous. Bu. Now, Christ having respect to that which he spoke even now, that he came a Physician into the world, by a certain illation and exposition, he concludeth the whole disputation, and those whom before he called whole and strong he now calleth righteous: Not that he meaneth them to be righteous in deed, but because they boasted & thought themselves to be righteous, as did the Pharisees. These thinking themselves to be absolute, persuaded themselves that the grace of God pertained nothing at all to their perfection and this was the cause that they did not call for the mercy of the Lord. For what need have the righteous of mercy? So that here their offence was great, in so much that the Lord in an other place said. john 9 If ye were blind then had ye no sin, but now ye say we see, therefore your sin remaineth. Luke, 16. Again he said, Ye are they which justify yourselves before men, but God knoweth your hearts. C. Wherefore although this was spoken to refelle and confute, the pride and hypocrisy of the Scribes, yet notwithstanding, generally it containeth a profitable doctrine. For we are taught that the grace of Christ doth no otherwise profit us, then when we acknowledging our sins, and sighing under the burden of the same, come humblely unto him for release and pardon. Furthermore, infirm and weak consciences, are erected and lifted up by sure trust and confidence: because we ought not to fear that Christ will reject sinners, for whose salvation, he descended from his heavenly glory into this wicked world. M. But we must note that he saith not, I came to constrain sinners but to call sinners. The mercy of God is the medicine of the soul. Whereby we may gather what kind of persons the medicine of the grace of God would have us to be, namely such as are desirous of salvation and willing to receive the same: for he rejecteth the unwilling. Math. 5. Hereupon it is written, Blessed are they that hunger and thirst after righteousness, for they shallbe satisfied. Neither doth Christ say here, I am come to call some or a few, but generally all: excluding none. C. But we must note this also, which followeth. To repentance. That we may know, how that pardon is granted unto us not to sin or offend still, but that afterward we may lead a godly, holy, and virtuous life. For upon this condition he doth reconcile us to his father, that we being redeemed by his blood may offer ourselves lively sacrifices, as saint Paul saith: The grace of God that bringeth salvation, hath appeared to all men, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, and righteously, Tit. 2. and godly in this present world. To the which also agreeth the saying of Zacharias, That we being delivered out of the hands of our enemies, may serve him without fear in holiness and righteousness all the days of our lives. Luke ●… M. For repentance is nothing else but a conversion of the mind, Rep●… and an alteration of the former opinion: Esay ●… as appeareth by the saying of the Prophets, Turn unto me and ye shallbe safe. Again. Ezec●… I will not the death of a sinner, Acte●… but that he turn and live. Also, repent and amend that your sins may be done away. 14 Then came the disciples of john unto him, saying: why do we and the Pharisees fast for the most part, but thy disciples fast not. Then came to him the disciples. M. It is not the lest among the miracles of the wisdom of God, when that he doth oftentimes manifest and confirm his truth, by the resistance and gainsaying of the wicked. The which thing (as in all other places) so in this may manifestly be seen: whereupon truly no small profit cometh unto us, by the rebellion of the Pharisees. Why do we and the Pharisees fast. C. Luke in his fifth chapter, bringeth in the Pharisees speaking in their own person, Luk●… and Mark seemeth to join them both together. Ma●… Neither is there any doubt but that the Pharisees by this wicked deceit and wile, pretended to win and allure the disciples of john on their part, and to make them contend with the disciples of Christ: The congruity in prayers and fastings, was a plausible provocation and enticement of society: but the contrary opinion and reason of Christ, was an occasion of discord and privy hatred, to wayward and curious persons being to much addicted to their own wills. By this example we are admonished and taught wisely to take heed, lest by some light pretence, the wicked and crafty men do sow discord and dissension among us. For Satan is wonderful busy in this practice: and again it is an easy matter for us to be troubled about nothing. But we aught specially to take heed, least that the unity and agreement of our faith be cut asunder by such external rites and ceremonies, and lest the bond of charity be broken. With this disease many are infected, in that they seek more than is necessary to stablish the ceremonies and elements of the world, ●…os. 2. as Paul saith. Furthermore, there cometh another evil of curiosity & disdain that is, ●…ositie. every one seeketh to bring all the world to his example. If any thing please us, we covet straightway to have the same a law, that others may depend upon our arbitrement. Now forasmuch as we do read that the disciples of john laboured with this disease, ●…es con●… not in ●…de ●…s. & were taken with these snares of Satan, let us learn & understand, that sanctimony & piety is not placed in external things: & let us learn also to bridle ourselves with the bit of moderation and equity, lest that we seek to bring all men to our opinion, but rather let every man have his own liberty. M. Furthermore, that the disciples of john were envious against Christ, for a certain zeal they bore unto their master, it is evident by S. john, where he saith: There arose a question between john's disciples and the jews, about the purifying. And they came unto john, 〈…〉 3. & said unto him Rabbi, he that was with thee beyond jordane, (to whom thou barest wylnes) behold the same baptizeth & all men come unto him. But here the Pharisees being the authors of this question, do object the disciples, not themselves alone, to th'end they might burden and charge the cause of Christ with the authority of john: As if (reproaching) they should have said. Thou bearest an outward show of holiness, and thou wilt seem to sow the doctrine of a more perfect life: how cometh it to pass then that ye do not only profane yourselves with the company of sinners, but also do temper and refrain yourselves from the works of your own religion, as fastings and prayers, with the which we exercise ourselves diligently? But thy disciples fast not. A. Luke hath, but thy disciples eat and drink. C. But as concerning prayers and fastings, we must think thus, that john did exercise his disciples, with a certain rule and prescript order, and to this end, they had certain days appointed them to fast, and a certain prescript form of praying and appointed hours: Therefore we must count these prayers among external rites. For although the invocation of God in spiritual worshipping, hath the pre-eminence, yet notwithstanding that order being framed & applied to the rudeness of men, is worthily numbered among ceremonies & indifferent things, the observation whereof ought not to much to be urged. But why the discipline of john was more austere than the discipline of Christ, we have spoken already, and shall have hereafter a more convenient place to speak of the same. B. In the mean time let us note how that these Pharisees do very well express and paint forth the hypocrites of these our days. Hypocritical holiness. For nothing is counted holy among hypocrites, but that which doth altogether differ from the common manner and custom of life: that which is austere and straight that (I say) seemeth unto them most holy. 15 And jesus said unto them: Can the bridegroom's children mourn so long as the bridegroom is with them? But the days will come when the bridegroom shallbe taken from them, and then shall they fast. Can the bridegroom. E. The Greek text hath. Can the children of the bride chamber, which is more than the children of the bridegroom, or the bridegroom's companions, or the household gests. Christ answereth here to their objection when they said: Thy disciples fast not. C. And he excuseth his disciples by the circumstance of the time, because God as yet would receive them pleasantly, even as if they were at a marriage or wedding. For he compareth himself to a bridegroom, which cheereth and delighteth his gests by his presence. Many think that this similitude is taken out of the testimony of saint john the baptist, when he said: john. 3. he that hath the bride is the bridegroom: the which opinion although it be not to be disallowed, yet notwithstanding it is not infallible. This is sufficient unto us, that Christ affirmeth that he will spare his disciples so long as he is with them. And lest any man should have envy at them for the commodity of this short time, he showeth strait that they shallbe more sharply handled afterward For the day will. B. Now he showeth that the bridegroom must be taken from them, that is his carnal presence for a time: and that then they should taste of many troubles, & that then in time they should give themselves to mourning, to fasting, & prayer Signifying that they in the beginning being rude, aught gently to be entreated, & being tender as yet, aught not to be oppressed with grievous works. But afterward when they were fully renewed, they should want nothing of those things which pertain to new men, the which thing they boldly declared, both in the Acts of the apostles, and also in their Epistles. A. This sentence therefore agreeth with that saying of Christ, where he saith: When I sent you without wallet or scrip, and shoes, did ye want any thing? And they said no. Luke. 22. Then he said unto them: but now he that hath a wallet, let him take it up, and likewise his scrip. And he that hath no sword, let him sell his coat and by one. C. But the excuse which Christ bringeth in this place, dependeth upon this, that fasting & prayers do belong to matters of sorrow & trouble: I mean extraordinary prayers, of the which mention is made here. For Christ went about to enure his disciples with great troubles by little and little, whereby they might learn to suffer, neither would he lay upon them as yet much, Two things are here to be noted. till they had gotten unto them more strength. Here two lessons may be gathered. The first is this, If God at any time voutchesafe to bear with the infirmity of our brethren, and gently handle them, we ourselves being more straightly dealt withal at his hands, yet I say for all this must we not be dismayed or discouraged. The second lesson is: If it please God at any time to release us of trouble, of sorrow, and of persecution, we must then beware that we exceed not in pleasure, and pastime: but rather we must call to mind that the marriage lasteth not always, and that the wedding will have an end. 16 Not man putteth a piece of new cloth in an old garment. For than taketh he away the per●… from the garment, and the rent is made worse. No man putteth a piece. C. By two similitudes our Saviour Christ cō●●emeth the next sentence: of the which the one is taken of garments, the other o●… wine vessels. B. He intended by these parables to declare, that at the first great & intolerable burdens not necessary, aught not to be laid upon his disciples, being weak & altogether rude: These bu●…●…ens ●●re fastings and extraordinary prayers, the which works are so spiritual, that no man can be sufficiently exercised in them so soon as he entereth into religion. These works proceed from the holy ghost: which was the cause why Christ never commanded them. The diversity of wits requireth some moderation, that one 〈◊〉 may apply himself to another. If a man require some great & laborious work to be done of him which is sick, the sick man fainteth, & for weakness & imbeculitie he is unable to do it. Fas●… be vs●… volu●… will, 〈◊〉 by co●… If a man con●…trayne those to fast which can not bear it, it is then a violent thing done by compulsion, neither doth it make them the better, but it bringeth to pass the Hypocrites thereby are more arrogant, that is, like unto Pharisees. If Christ therefore at their instant would have burdened his disciples being rude, & as yet nothing at all spiritual, them he should have done nothing, but have made them more insolent & shameless Hypocrites. He compareth them therefore to an old piece of cloth, which being worn, is soon torn and rent: to this if thou sow a new and strong piece of cloth, it marreth the seam, and the rent is worse. Then he compareth them again to earthen vessels, which are not of strength sufficient to abide the force of new wine, being as yet unspourged. So that by this he doth signify, that he beareth with his disciples, being yet but young scholars, and not ablee to do that which they should by reason of infirmity. This similitude therefore is very ●…pte, serving right well for this matter. Although it might seem not in all points to agreed. For Christ compareth not his disciples to old bottelles, and old clotheses, as though they had been worn before by long use: But he compareth them to such things, because they were weak and not strong. The some then of this doctrine is, that all are not to be brought to one form and manner of life, because the condition is not alike, neither do all things with all men agreed: So that the weak must be spared, least they sink under their burden, and be overcome with violence. 17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are saved together. Bu. Old wine was wont to be put after the manner of oil into goats skins, even as we do put it into our wine vessels. They therefore that are skilful in vintage, or making of wine, brew their new wine into new vessels, and their old wine they put into old vessels. For they which put new wine into old vessels, suffer double loss, that is to say: when the new wine worketh or spourgeth, the vessels break, and the wine perisheth. Luke only addeth saying: And there is no man which drinketh of the old that will by and by drink of the new, 〈…〉. for he saith the old is better: Which sentence agreeth very well with that which went before. C. For by this the Pharisees are admonished that they attribute not more than is meet and convenient to old custom. 18 While he thus spoke unto them, behold, there came a certain Ruler and worshipped him, saying: my daughter is even now deceased, but come and lay thy hand upon her and she shall live. While he thus spoke. Bu. Now the evangelist returneth to the description of the deeds or benefits of Christ: and by this present history, he showeth that our Saviour jesus Christ is lord, 〈◊〉. 1. both of life and death, who (as the apostle saith) hath put away death, and hath brought life, & immortality, unto light through the Gospel. C. But they which imagine that this history differeth from that which Mark and Luke describe, are so plainly confuted, by the order of the text, that the matter needeth no long disputation. All three Evangelists (say they) make mention, that Christ was entreated of the Ruler to come home to his house, to heal his daughter. Now by this means it should seem not to be all one, because Matthew pretermitteth this name of jayrous, & Mark & Luke make mention of the same: Again Matthew bringeth in the father himself saying, my daughter is even now departed. And the other two say, that she was but even now at the point of death: and that Christ was certified that she departed, even as he was coming with jayrous to the house. But there is no absurdity in this that Matthew briefly and in few words toucheth that, which the other two evangelists discourse at large. But when as all things do so aptly agreed, when as so many circumstances unite & conjoin in one, yea in such wise, that three fingers as it were at once, do demonstrate & point out one thing, there is no reason, why they should draw this narration to divers times. The three Evangelists with one consent do declare, that Christ was entreated of the Ruler of the synagogue to come home to his house, and in his journey, how a woman diseased with the flure of blood, by the privy touching of his garment was healed, & how Christ (at the last when he was come into the Ruler's house) raised up his daughter. Truly there is no need here of any long circumstance, to prove that these three Evangelists declare in this all one history. Let us now therefore come to the matter. Behold there came a Ruler. M. This seemeth here to be the intent, meaning, and purpose of Matthew: That when as after the manner aforesaid, Christ had given an answer to the Pharisees of their demand, & also had satisfied the disciples of john, of whom he was counted for a wicked man, for a glutton, for a friend and companion of Publicans and sinners, and for such a one as instructed and exhorteth none of his to piety & godliness. Whilst (I say) they had this opinion of him, behold occasion is offered, by the which, not with words, but by the power and finger of God, is declared, whether the Pharisees with the disciples of john, were more holy than Christ and his. By the which not the hypocrisy of fasting is set forth, but the power, strength, beneficence, and mercy of God. Mark and Luke say, that he was a Ruler of the synagogue, the which kind of men, truly, the more honour and estimation they had among the people of God, the more enemies they were to Christ. And yet for all this, the Ruler of the synagogue, cometh not to those holy and devout fasters, but unto Christ jesus although he was counted of some an abject and of no credit. Christ hath power to call all men to repentance. By the which example we are taught to despair of no sort of men. And worshipped him saying. C. Worship here is taken for bowing the knee as we may gather by the words of Mark and Luke: Neither did this Ruler, this jayrouse, give unto Christ any divine honour, but he worshipped him as a Prophet. My daughter is even now deceased. Although it appear by the other two evangelists, that the faith of this Ruler went not so far that he thought that Christ was able to restore the life of his daughter: yet notwithstanding, there is no doubt but he being reprehended of Christ, had a better hope afterward then he brought from home at the first. But Matthew studying and endeavouring himself, to be short, and briefly to declare the thing as it was done, showeth that in the beginning, which was done afterward and lastly. Notwithstanding the history must be ordered thus, that at the first jayrouse desired Christ to heal his daughter of her disease, afterward he requested him to restore her from death to life, after I mean that Christ had encouraged and strengthened him. Affliction maketh us to come unto Christ. M. Here we see the profit of afflictions in this, that the Ruler being brought unto Christ by the necessity of his daughter's death, sought for help at his hands, where as otherwise he would have had nothing to do with him for fear of the jews. But come and lay thy hand. B. Here is to be noted how truly our saviour Christ said, Math. 8. when he spoke of the Centurion, that he found not so great faith in Israel. For he requested not Christ to come to his house, but had him that he would speak the word only, and his son should live: But this man doth not only beseech him to come to his house but also to say hand upon his daughter: so that he believed not as did the Centurion, who thought that he could do all things with his word only. C. Here therefore we have a worthy example of the sufferance of God. This man here attributeth no virtue or power unto Christ, but only by touching with the hand: And so soon as he heard by the messenger that she was departed, by & by he is quite without hope of any farther remedy. M. He believed that the presence of Christ, (as of some holy man) might much prffite her. john ●… So Martha and Mary said unto Christ. Lord if thou hadst been here, our brother had not been dead. So Naman the Syrian, 4. Ki●… despised the commandment of Elizeus, because he came not unto him personally to touch the Leprosy. john ●… So also an other of the Rulers of the people said unto Christ: Sir come down I pray thee, or ever that my son die. We see therefore that the faith of this Ruler was very weak. In the which notwithstanding, he was not forsaken as we shall here anon. 19 And jesus arose and followed him, and so did his disciples. And jesus arose. M. Here appeareth the wonderful clemency and gentleness of Christ. The jews excluded all those out of the temple which confessed Christ, john ●… and yet for all that Christ casteth not the same in the Ruler's teeth, neither saith he, why comest thou unto me, whom ye so hate and abhor? Now that thou art oppressed and grieved, thou runnest unto me for help. Moreover, he did not object against him the imbecility & imperfection of his faith, saying: Dost thou think that I am not able to restore unto thee thy daughter without the laying on of my hands? What should I go with with such a one? He did not thus say, but quietly rising, granteth the asker his request. C. Therefore, whereas he hearkeneth to his prayers, and animateth him to hope well, ●…e doth ●…cte us ●…hstan●…●…ur in●…e. and to trust for the best, it is a document, that how little so ever his faith were, yet was it not rejected. Although therefore we have not so perfect a faith as we ought to have, yet nevertheless there is no cause why our weakness should let or discourage us to pray still. And his discip. M. Mark saith that much people followed him, and thronged him. and Luke saith, as he went, the people thronged him. The people are very curious often times, to behold strange and unwonted things, as we may here well perceive. Every man desired to see a miracle, and therefore they thought they could never come nigh enough unto Christ: in so much that they thronged him. christ therefore in his time, when he went about to heal the sick, and to do miracles, had many followers and gazers on, but a few hearers, that heard as they aught to hear. So that when any cross or trouble came, they forsook him, and left him alone. 20 And behold, a woman which was deceased with an issue of blood twelve years, came behind him and touched the hem of his vesture. And behold, a woman. Bu. The story begon, is broken of in the midst, and the miracle which happened in the way is set in, and (as it were) interlyned. As the history of the leprous man, and of Peter's wives mother, sick of a fever, doth teach and declare that christ is the physician, ●…se ●…ole ●…auen ●…on. & lord of all diseases, even so doth this history also of the woman troubled with a bloody issue so many years, teach the like, & declare unto us that there is nothing so incurable & far gone, which can not be healed, by the virtue and power of Christ. twelve years. The Evangelists do expreselye say, that this flux of blood continued by the space of twelve years: she notwithstanding seeking all that time for remedy, in so much, 〈◊〉 5. that she spent all her goods upon physic: by the which the glory of the miracle doth the more appear. M. Let us now see therefore, what this woman did in things without hope of remedy, of what force Faith is, and also what the power & benevolence of Christ can bring to pass. Came behind him, and touched. A. Mark saith, that when she heard of jesus she came into the press behind him. There is mention made then that she heard of jesus: and no doubt she did so, namely of such as made report of jesus, by whose fame she was moved to seek for health. Now it was necessary, that those things which she heard of Chryst were not common or humane, or such reports as are wont to go of physicians for their cures. For hereby she could conceive no hope of health, having so often proved what they were able to do by that faculty. It is necessary therefore that those things which she heard of jesus were divine, & not humane, whereby she was brought to that faith, which afterward she declared. But what were those things that were so divine? Surely even the same which he did every where: whereby he declared himself to be one, to whom there was nothing to hard, which could heal all kind of diseases, which came to this end, to help the misery of man, and therefore he is that true Messiah, which was promised of God to come in these later times by the prophets: which received all with gentleness & good will, which despised none, which offered himself to all: to be short, which was the saving health of mankind. 21 For she said within herself: if I may touch but even his vesture only, I shall be safe. C. Whereas this woman thinketh within herself, that she shallbe whole, if she may but only touch the vesture of Christ, it was truly the singular motion of the spirit of God, neither aught it to be thought a common matter. Superstition in imitation of saints. We know how arrogantly superstition danceth in foolish and rash imitation of saints: but truly they are apes, and not imitators or followers, which usurp any singular example, without the commandment of God, and by their own imagination, rather than by the direction of god's spirit. It may be, that the faith of the woman had some salt, and error annexed with it, which Christ by favour might suffer and forbear. Fear is contrary to faith. truly in that she trembleth and feareth, her own conscience accusing her, it is a sign of doubt which is contrary to faith and void of excuse. Why came she not rather unto christ, without delay? If reverence stayed her, yet notwithstanding, from whence should she have hoped for help, but only from his mercy? How cometh it to pass then that she feareth offence, if she had been persuaded of his favour? Christ for all this voutchesafeth to receive her faith, according to that which we said even now, that God doth deal mercifully and lovingly with those that are his, receiving to his favour their weak and imperfect faith, not imputing unto them their fault and imparfection. The woman therefore (Faith being her guide) cometh unto Christ. But where as she doth rather seek her health by touching of his vesture, then by coming unto him by prayer and entreaty, peradventure she did it by an undiscrete and rash zeal, declining a little out of the way, specially when as a little after she declareth that she did come doubtingly with a troubled mind. But admit that she was led by the spirit to do thus, yet notwithstanding this abideth sure, that our faith aught not by private example to be carried hither and thither: because we aught wholly to ground the same upon the word of God, according to the saying of S. Paul. Roma 10. Faith cometh by hearing, and hearing cometh by the word of God. A. Mark addeth, saying, And straight way the fountain of blood was dried up, and she felt in her body that she was healed of that plague. Sicknesses and diseases are plagues for sin. Bu. Whereby we may note that sicknesses & infirmities, are called plagues, by the which God doth scourge men, to make them to know themselves, and to amend. And then it followeth. jesus strait way felt in himself, that virtue proceeded out of him, & turned him about in the press and said: who touched my clotheses. Objection. C. This seemeth an absurd thing, that Christ should bestow grace upon any one, not knowing upon whom he bestowed it, or who received any benefit thereby. Truly there is no doubt, but that wittingely, Auns●… and wyllingelye he healed the woman, yea, there is no doubt, but that by the secret operation of his holy Spirit, he drew her unto him, to the end he might heal her: but he asketh who it was after a strange sort, because the woman herself should come forth openly, and witness that she was healed. If Christ should have borne witness of his miracle, he should not have been credited, and therefore the woman being afraid beareth witness of that, which happened unto her, and openly declareth the same: whose confession was of great force- 22 But jesus turned him about, and when he saw her, he said: Daughter be of good comfort, thy saith hath made the safe. And the woman was made whole even the same time But jesus turned him about. M. The woman not only for the kind, but also for the manner of her disease, for shame, creepeth backward, as though she had stolen privily this benefit of her health. But Christ, partly for the setting forth of the glory and power of God, and partly for the corroborating and strengthening of the weak faith of the ruler of the Synagogge, would not suffer that which he had done to lie hid, but requiring both the confession of the disease, and also the acknowledging of the benefit, he bringeth her forth in the midst of whom he was touched. Daughter be of good. A. Here riseth a ques- It was said a little before: And jesus knowing, Ma●● that virtue had proceeded out of him, And Luke hath, I feel virtue to go out of me. Moreover, Luk●…●… and 〈◊〉 the virtue of the lord was present to heal them. Also. All the people sought to touch him because that virtue went out of him. When as therefore the power of the lord doth heal, why saith he here, Thy faith hath made thee safe? M. He saith so for two causes, The one is, that although it be true, that the power, virtue, and strength only of christ, did heal the woman, as it did others also, notwithstanding, because this virtue is such, as happeneth unto none, that is, it happeneth unto none, but to those that have faith: and only faith being that which is capable of the power of Christ: It is truly said, that this woman is healed by the faith which she had in Christ. These two therefore must be joined together, that is to say faith, and the virtue of Christ. For how great soever the virtue of Christ be, yet it offereth not itself to any unfaithful person: as it is said in an other place, 〈◊〉 6. he could not do many miracles in his country, because of their unbelief. Moreover, except the virtue of Christ be present, and the wonderful goodness of God, all faith in him is but vain. So that it may well be said, This woman is saved by faith, but the power, grace, and virtue of Christ hath brought it to pass: and again it may be said, she is saved by the power of Christ, when as notwithstanding she was not saved (without faith) by the power of Christ. After the same manner we must think of faith & the grace and goodness of God. We are said to be saved by faith in Christ jesus, when as notwithstanding in deed we are saved by the grace and mercy of God. Whereupon saint Paul saith: You are saved by grace. Again he saith, According to his mercy he saved us. But because no unbelieving person is saved by the grace of God, and none can be partakers of the goodness of God without faith, and because it is necessary, that the grace, goodness, and mercy of God, be apprehended by faith in Christ jesus: ●…race 〈◊〉 to●… the 〈◊〉 sal●… It cometh to pass that salvation and righteousness, be ascribed unto faith. Faith can not be without grace, neither can grace be without faith. And therefore Paul, when he had once said, ye are saved by grace, lest any man should think that it was done with out faith, or that it could be done without faith, he addeth by and by. For ye are saved by grace through faith. 〈◊〉 2. The other cause why he rather said, thy faith hath saved thee, then my virtue hath saved thee, is this, that he might confirm the woman in the same faith which she had taken, and that he might show that this was the way to attain salvation, and to be partaker of the power of God. The which he should not have done, if he had said, my virtue hath saved thee, for so he should have preached his virtue: but should not have declared the way to apprehend the same. By faith only we obtain remission of our sins. C. Now as Christ attributed the healing of the woman to faith: So it is sure and certain that by faith we obtain remission of our sins, by the which we are reconciled unto God. Mark addeth saying, daughter, Mark. 5 thy faith hath saved thee, go in peace and be whole of thy plague. C. Whereby we may gather that the benefit which she had received, was then truly ratified & confirmed, when she hard that of the mouth of Christ, which already she had found true by experience. By these words therefore the conscience of the woman is corroborated and confirmed. So in another place although the sins of the sinful woman were remitted: and Christ also had said unto Simon as concerning her. Simon. Luke 7 Many sins are forgiven her, because she loved much: Notwithstanding to the end he might certify her as concerning this thing, he said thy sins are forgiven thee. A. Now let us return to the history of the Ruler of the synagogue. Mark, as concerning that matter saith thus: While he yet spoke, there came from the Ruler of the synagogues house certain which said: Thy daughter is dead, why diseasest thou the master any farther? We have already showed of how small and weak faith this Ruler was: then, how by the example of the woman healed aforesaid, he was not a little erected and confirmed: but now again by these messengers, he is made as feeble and weak as ever he was. By the which example the temptation of faith is depainted unto us, how the same is resisted by the judgement and sense of reason. For he being erected and lifted up by the words of Christ, which he spoke unto the woman saying: Go in peace thy faith hath made the safe, conceived in his mind greater things of Christ than he did before: but by and by, this message being brought by his servants, his trust is laid in the dust, because he never came so far as to believe that Christ by his power, was able to raise up the dead. But what said Christ unto this? Doth he altogether reject the man wavering in faith? Not truly. For hearing the word that was brought, he saith to the Ruler of the synagogue. Fear not, only believe. Luke saith, fear not, only believe and she shall be safe. C. The messenger of death brought despair, because he craved nothing at the hands of Christ, but to help her that was sick. Christ therefore forbiddeth to shut the entrance & way to grace by fear and distrust, to the which grace, death can never be a hindrance. Faith maketh all things possible unto us. For in that he saith: Only believe, he declareth that he wanteth not power, so that jayrouse would admit and receive the same, which can be done by no other means then by faith. And truly even as it fared with jayrouse, so cometh it to pass with many of us. For God often times would deal a great deal more liberally with us, if we were not so hard of belief: but our straightness, our preciseness, doth let and hinder him to power his gifts plentifully upon us. To be short, in this place we are taught that we cannot believe to much, because our faith be it never so large, cannot comprehend the hundredth part of the goodness of God. Furthermore, here we see the goodness of Christ, and the care that he had to heal those that were sick and diseased, because he is not ignorant of our infirmities and temptations. Moreover, this aught to be a great consolation unto us, that he neglecteth not those that are his, but helpeth them so soon as need requireth. last of all when as so straightly he requireth faith of this Ruler, he plainly declareth, that he seeketh for nothing but faith only. For where unbelief is, there can not the power and strength of God exercise itself. A. On the contrary part, Mark 9 all things are possible to him that believeth. 23 And when jesus came into the Ruler's house, and saw the minstrels, and the people making a noise. C. The evangelists rehearse mourning, to make the faith of resurrection more sure, for Christ reprehended and blamed greatly their lamentation and weeping, as appeareth in Mark, when he said, why make ye this a do and weep? Matthew plainly affirmeth that there were minstrels, which thing was not wont to be except the party were certainly known to be dead, and their exequys and funerals a preparing. And although they used after this fashion, to honour their dead, and to furnish and deck their burial: Yet notwithstanding, we see that the world is not only ready to nourish, but also to stir up their own vices, and to add unto the same. If we be desirous to know what absurd fashions the Gentiles used, in bewailing their dead: we may read Lucianus, where he writeth of mourning. Lu●… lib. ●… Lu●… This use was a sign of humanity, but we must always observe a mean in all our doings. For where as there is hope of eternal life, Ho●●●…geth●…●…tion. there is comfort and consolation. But when as we give the bridle, liberty, and the full scope to weeping, lamentation, and mourning, then are we clean without hope: and we do also thereby resist God and his will. Therefore immoderate lamentation is a sign of infidelity. 1. 〈◊〉 The faithful can measure their mourning, but the unbelieving fret against God, and are overcome with sorrow. Read the apostle Paul to the Thessalonians. Where the apostle dehorteth Christians from unmeasurable mourning, saying in the end of the same chapter. Wherefore, comfort yourselves one another with these words. 24. He saith unto them: get you hence, for the maid is not dead but sleepeth. And they laughed him to scorn. He saith unto them. C. Mark and Luke say that none were admitted to go in with Christ to the raising of the maid save only three of the disciples of Christ, and the parents. Matthew being more brief pretermitteth the circumstances. But the cause why Christ would have so few witnesses at the raising up of the maid, commanding them also very straightly that they should tell no man, seemeth to be this: This maid was the first, that Christ raised from death to life: and therefore he would be seen to do such an unwonted thing, but of a few witnesses. For as he revealed himself more and more, by succession & continuance of time: so he kept an order in his disciples, that he might manifest his truth to some in the beginning, and to other some more late: having always respect in all things, to reveal the glory of his father, in that order, in that time, in that place, and to those ministers, that his father had appointed him before to do. 〈◊〉. 2. So he revealed that to the shepherds, which he did not only hide from the high priests, but also from other holy men. 〈◊〉. 10. So at the first he would have the kingdom of God preached only to the jews, as we may read in the tenth of Mathewe, and afterward to be preached throughout the whole world. Also that which he spoke to the people in similitudes, and parables, he afterward expounded to his disciples. And even among them he had a certain choice. For in this place he preferred these three disciples before the rest, because no doubt he determined to use them in greater things. This therefore was a special thing, which they now might by this miracle behold, namely that Christ was lord of life and death, which mystery he thought good to reveal but to a few, being such as he had specially chosen. He commandeth the rest to depart, either because they were unworthy to bear witness to such a miracle, or else because he not would have the miracle obscured, and not manifested, the people making a hurly-burly round about him: this was only sufficient, that the maid, whose carcase lay before their eyes dead, should arise suddenly alive, and in full and perfect strength. ●…ion. For the maid is not dead. M. What? Did not Christ know that the maid was dead? ●…were. Yes truly, he knew well enough that she was dead, to her father and mother, to the people which mourned, yea, to the whole world, and to herself also: but to christ the son of God, to whom all things live, she was not dead, but a sleep, sleeping to the glory of God, looking for her resurrection So that he truly saith, the maid is not dead. But sleepeth. not denying her to be dead in deed, according to nature, but so speaking, as the matter was in his eyes, not as it appeared unto them, which bewailed her death. C. To sleep, Death is compared to sleep in the scripture is taken often times for to die: neither is it so said of the good only, but also of the wicked. It is said of Steven, when he had thus spoken, Act. 7. he fell a sleep. And of Lazarouse, Our friend Lazarus is a sleep, but I go, john. 11. 1. Cor. 15. 3. King. 14. that I may awake him. Moreover, it is written, Of the which, some remain as yet, other some are a sleep. Also of wicked jeroboam, it is said, And jeroboam slept with his fathers. Both the wicked and the godly sleep unto the lord, and shall be raised of him: but this is only believed, of the godly, which know that God is not the God of the dead, but of the living, and that all things live unto him. Hereupon the Christians with a singular faith, called the place of burial, Coimeterion, which is in latin, Dormitorium, and as much to say in english, properly a sleeping place, which commonly we now call a Sepulchre, a Tomb, or a Grave, but here in this place christ taketh it otherwise. For Chryst maketh a special difference between sleep and death, to the end he might bring hope of life: as if he should have said, She is not so dead, that she sleepeth in death, but she sleepeth for a time: it is sleep, and not death, for ye shall see her arise by and by, whom ye think to be dead. And they laughed him to scorn. A. Luke addeth knowing that she was dead they laughed him to scorn. C. It is no marvel if the lord were derided of ignorant gross, and unlearned men, which being altogether troubled with profane mourning, regarded not the end of his doings, nor his purpose. And this pertained not a little to the commendation of the miracle, that they were so doubtful of the maids resurrection. 25 But when the people were put forth, he went in and took her by the hand, (and said damsel arise) and the damsel arose. When the people wre put. A. Now Christ taketh the miracle in hand, but not before the people were put out of the house, for those causes, that we declared even now. He went in and took her by. C. There was necessity why be should take her by the hand, but he did it for their sakes which were present. outward signs are of no force. Outward signs are of no force, saving that it pleaseth the lord to use them. All miracles depend upon the commandment of God only, not upon the outward sign, which is adjoined for man's sake. A. In Luke it is said, that Christ cried. C. The which cry, profited nothing her naturally, to the moving of her senses which were dead, notwithstanding, Christ thought good to show the force of his voice, whereby he might bring men in ure to here his doctrine. hereupon it appeareth of what efficacy and force, the voice of christ is, which pierceth even to the dead in such wise, that it reviveth and quickeneth in death. Therefore Luke saith, that her spirit came into her again: as if he should have said, that the same being called by the power of Christ, was by and by at hand. B. But Mark doth seem more specially to gather the werdes of Christ, affirming that he said Tabita cumi, which is, if a man interpret it, It is more true to read it Calita with L. and not with B. damsel, I say unto thee arise. For this word Cumi, is an Hebrew word, and is as much to say in english, arise, but Tabita, is a Called word, or of the Syrian tongue, and signifieth maiden. Base words truly they were, and used among the common sort of people. For it is certain, that Christ used the vulgar tongue, which was most used among the multitude, specially when he did talk with them. And the damsel arose. A. Mark saith, and she walked. M. These words are spoken to the amplifying, and setting forth of the power of Christ, in that not only he raiseth her being dead, and contrary to the manner of the prophets, he raysethe her after a commanding sort with his word, not by prayer, as they did, but he so raiseth her, that suddenly she is alive: and not only alive, but walking, free from all sickness & disease. What physician can so raise up any body that is sick, that he shall arise by and by and walk? We do read that the prophet Elyzeus, 4. King. 4. raised up one that was dead, but far after an other manner than Christ did here. Acte●… Also we read how that Peter raised a woman, which was a disciple, from death, but not without prayer before. Moreover the maid is said to be twelve years of age, lest any man should think her to be an infant, which was not able to walk. 26 And this rumour went abroad into all the land. A. The other two Evangelists say, that the standers by were greatly amazed. M. which serveth greatly for the commendation of the miracle. Neither were the seers of this miracle amazed without a cause. For it was a special argument, and manifest token of the great power of God. Whereas therefore it was so strange and unwonted a thing, it made them amazed. A. In the mean season, the fame of this miracle is spread throughout the whole country. Mark and Luke add, that Christ commanded them to tell no man, C. For although Christ did not allow all men to behold this spectacle of the resurrection, yet notwithstanding the miracle could not be hid any long time. Neither was it convenient to suppress and keep under the power and virtue of God, by the which the whole world should be prepared to life. Why then doth he command the parents of the maid to keep silence? Peradventure he would have them scylent for a time, not so much for the thing itself, as for the order and manner of doing of the same. For we see here that he sought opportunity, as in other places also. M. Moreover christ on the one side knew the curiousenes of the people, on the other side, that the exceeding malice of the high priests against him, would have been stirred up by the publishing of these great miracles. john ●… In so much that the common sort of people would have attributed unto him, some kind of preposterous honour and dignity, and the high priests, would have been moved more and more to seek his destruction, hearing that he did such wonderful things, Math●… &. 17 when as the time of his glorifying was not yet come. Of the which matter read the twelfth, sixteen, and seventeen chapters following. M. In Mark it followeth, that he gave commandment, that she should eat. This commandment he gave to confirm the truth and certainty of her resurrection, least that it might seem but a vision or fantasy. Whereupon he would not give her any thing himself to eat but commanded her parents to give it her. 〈…〉. So after that Lazarouse was raised from death, he caused a feast to be made. Peter also by this argument confirmeth the resurrection of Christ, because he did eat and drink with the lord after his death. 〈◊〉 ●…0. 27 And when jesus departed thence, two blind men followed him, crying and saying: O thou son of David have mercy on us. And when jesus departed. Bu. By a new proof, and a new benefit, he declareth to the whole world, that there is no disease so incurable, which the lord is not able to heal. Two blind men followed. C. The other two Evangelists omytt this miracle, because as saint john saith, they determined not to set forth all the deeds of christ: 〈…〉. but gathering the chiefest among a great meinie, go about to prove him to be the Messiah. Matthew saith here, that two blind men had their sight restored unto them: but not so soon as christ was wont to help others that were diseased, afflicted, & troubled. For he giveth these two no answer, they crying still after him, as he went, but as it were, feigning that he hard them not, suffered them to follow him to his lodging, and there at the last, he asketh them what they think or believe of his power. ●…en ●…h 〈◊〉 Therefore, both in deed and words, he taketh a trial, and just examination of their faith, and patience, in suffering them to cry, as thoug he regarded them not. M. There is no doubt, but that by the occasion of the other miracle going before, and by the fame of his benefits which was spread throughout the whole world, they were moved to follow after christ, saying. Have mercy on us. C. They express not their suit: for it is enough for us, to call upon God for our misery M. Furthermore they calling for mercy, require not that which is vain, or without effect, but such mercy as did not only consist in the affection of the heart: but also which in deed, did help their misery: which was being blind, to be restored to their sight. Thou son of David. C. They call him the son of david, because the promise which was made unto David, was commonly in the mouths of the jews. They counted him not therefore as a prophet, but they esteemed him even as he was, to be Chryst the redeemer of the whole world. B. And it is likely that jesus was then commonly thought, to be the Messiah promised before in the law and prophets. For all the people at that time looked for christ, In so much, Luke. 3. that they took john to be the Messiah. Whereby we may see how inexcusable the obstinacy of the Pharyseys was, which would not acknowledge the time of their visytation, Faith doubteth no peril in coming to Christ. being admonished of the same by so many signs and tokens. M. Moreover it appeareth how little faith, thinketh upon danger. For it was decreed among the chief Rulars of the jews, john. 9 that every one that confessed this jesus, to be christ the son of david, should be cast out of the Synagogge. Notwithstanding these blind men were nothing afraid of this commandment. For their cry doth sufficiently declare, how sound in faith they were. 28 And when he was come into the house, the blind came unto him. And jesus saith unto them: Believe ye that I am able to do this? They say unto him: Lord we believe. And when he vas come into the house. The lord doth not at the first here our petitions, to the end he might make us the more fervent in prayer. B. The lord suffereth these blind men to cry after him till he came to his lodging, whereby he might make them more earnest, and try them, and make their faith an example for us to follow. The blind came to him. A. That is they went into the house, into the which christ was entered before them. M which is a singular example of the steadfast faith, which ceasethe not to hope, although at the first time the petition be not granted, but continueth mutable, till the purpose be obtained. Such was the faith of the woman of Syrophenesia. Matth. 15 Believe ye that I am able to do this? B. He asketh them if they believe, teaching that faith is required to the obteininge of the power of christ, and the will of God, and that the same faith, by the which we believe in Christ, can heal and save of his own proper nature and force, without the benefit of prayer. For he saith not, do you believe, that I can obtain this at the hands of God? but do you believe that I can do this. By the which words wholly, such a faith is required, by the which we attribute the divine power unto Christ, to obtain any benefit at his hands. Question. But here it may be demanded, whether it be sufficient to make a faithful man, to be persuaded of the power of God and of christ? For so it may be gathered by the words of Chryst. Do ye believe that I can do this? And by many other places of the scripture it is manifest; that the acknowledging of the divine power, is but vain, unless we be certainly persuaded of his will. Notwithstanding christ being content with their answer, doth commend the same, as perfect in all points. Answer. We answer, when at the first, they had confessed him to be the son of David, they were persuaded somewhat of his grace. For by this title, they declare him to be the redeemer of their country, and the author of all good things. Faith, therefore comprehendeth the mercy of God, his fatherly love, his omnipotency, the good will of christ also, towards man, with his power and strength. But because men do commonly attribute less to the power of God, and virtue of christ, than they ought, this question is not without reason, moved to the blind, whether they believe that christ can do that which they profess with the mouth. And for this cause their faith is commended, because they believe him to be the son of david, being in so humble and base estate. Lord we believe. A. Him whom before they called the Son of David, they now call Lord, attrybuting unto him no doubt, the honour of a Messiah. 29 Then touched he their eyes, saying: according to your faith, be it unto you. Then touched he their eyes. M. It is not necessary that Christ should touch their eyes, (for he could help them with his word only,) but for the blind men's sakes only: namely that hereby their faith might be much holpen. Even so we count the couching of such, as we think to be saints and holy men of great force. christ therefore weighing the imbecility of mankind, to the end he might help the faith of the blind, toucheth their eyes: the which no doubt confirmed much the trust and hope of these blind men, to receive their sight. Hereby we see, the nature and goodness of Christ, who always endeavoureth himself, to help our imbecility, in those things which require a constant faith. saying, according to your faith, be it unto you. E. By this short sentence, the lord teacheth us that all things ought to be asked of him in a sound faith, and that the faithful do ask nothing of him in vain. For these ask nothing but that which they are persuaded of, by the holy ghost, and do it to the glory of God. 30 And their eyes were opened. And jesus charged them, saying. See that no man know of it .. And their eyes were opened. A. perfect health followeth Faith. 〈◊〉 F●… Although a singular benefit is here declared, to be bestowed upon the two blind men, yet notwithstanding, hereupon we may gather a general doctrine, That if we pray always in faith, we shall never suffer the repoulce in our petitions. Again, if these two of little faith, and being as yet nothing at all furnished in faith, obtained that which they could desire, much more than shall we with our faith, at this day prevail, which are endued very plentifully with the spirit of adoption, if we come unto God, bearing ourselves bold upon the sacrifice of a mediator. And he charged them, saying: let no man know of. B. This warneth and exhorteth us from preaching openly the glory of God, by our own intrusion, & rash zeal, without occasion ministered by God's holy spirit, that is, before we be sent. 31 But they, when they were departed, spread abroad his name in all the land. C. In that, these two, having received their sight, publish by and by the benefit which they received, contrary to the commandment: they deserve blame. For it is not as some fain, that Christ forbade them, to the end they should be the more desirous to publish the same abroad. There is some cause why they should be forbodden, which is unknown to us: but these men being moved with a rash zeal, ●…eale. did spread his same abroad, before the time. A. wherefore, that which they did, was worthy of reprehension, B. although they emed to do it to the glory of Christ. He which is a Christian in deed, will always seek to perform and fulfil the will of God, and will also beware that he prefer not his own will before the will of his master, being certainly persuaded, that Christ never forbiddeth any thing to be done, that is simply good, But where as the name of christ, was nevertheless set forth by their disobedience, which happened to some for the best, the ought to be ascribed to the goodness of God, and not to their disobedience. 〈◊〉 1. C. So Paul was glad, that christ was preached by any occasion: but yet he never commended those that did so preach. M. Let us therefore learn simply to obey the commandments of God, how so ever it seemeth good in our eyes too do the contrary. ●●d in ●…o of●… dis●…●…od. For it doth not become a man to seek to be wiser, than the wisdom of God itself, which commandeth nothing without special reason. & weighty matter leading the same. We know right well, what happened to Saul: because he did contrary to the commandment of God, 〈◊〉 15. in reserving part of the pray of Ameleche. Again we are not ignorant, 3. King. 20. that the man which would not smite the prophet, according to the word of the lord was slain of a lion. And why would he not smite the prophet? Math. 16. Because he thought it evil so to do. The like did Peter, when he went about to persuade Christ, john. 13. that he should not suffer himself to be crucified of the jews. Also, when he would not permit Christ to wash his feet. 32 As they went out, behold: they brought to him a dumb man possessed of a devil. As they went out. Bu. The blind men being scarce gone, there cometh an other, very miserable, unworthy of help, and yet seeking a benefit, to whom the merciful lord denieth nothing. For he is rich, The lord is rich in mercy. and plentiful to all those that call upon his name, The treasury of the Lord is never empty, yea, though he spend and bestow innumerable riches. He is that bottomless well, ever open, to the end men may draw, drink, and be satisfied. The fathers have tasted of this goodness of God from the beginning of the world, and yet he hath enough in store for us and our posterity, even to the worlds end. Behold, they brought to him a dumb man possessed. This miracle only Matthew maketh mention of, the other two speaking nothing of the same. It is probable and likely, that this man by nature was not dumb, but when he was delivered to the devil, the use of his speech was taken away. His punishment was so laid upon him, that it might appear by manifest signs, that his tongue was held by the evil spirit. M. For Satan specially at that time was wont to obscure the glory of God, in the gifts of seeing and speaking, but specially in the use of speaking. For in him, of whom mention is made here, and in him, of the which is made mention, in the twelthe of Mathewe, and of an other in the seventh of Mark, we see that Satan took away the use & strength of their speech, or at least, stayed and letted the same. 33 And when the devil was cast out, the dumb spoke, & the people marveled saying: It was never so seen in Israel. When the devil was cast out M. Here we see that christ doth not only help them which come to seek his help of their own free will, but those also which were brought by others as it were against their will. For the evangelical history doth witness, that four kinds of men were healed and holpen of christ. The first kind are those which came to seek his help of their own free will, as the blind, the leprous and such like. The second sort are they, which were brought by others, as the Ruler's daughter of the Synagogge, of whom in the eighteen verse we have made mention: or such as he was entreated for they being not present: as the servant of the Centurion, and the daughter of the woman of Canaan. The third sort are they which he came unto, and healed of his own voluntary will, john. 5. being not called, or sent for, john 9 as the man which was sick of the disease thirty years, and the man also that was borne blind: Luke. 7. furthermore the son of the widow, which was dead. The fourth sort are they, which came not only of their own voluntary will, but were also driven by violence & compulsion: as was this demoniake, this possessed, being dumb: whose remedy is describe unto us in this present history. in the which is set forth unto us the singular goodness, and prompt readiness of Christ, to heal the sick, to help the impotent, and to comfort the afflicted. And the people marveled, saying. C. This miracle is wholly in itself simple, good, and a manifest token of the kingdom of God: but here we see, that it is not taken and received in this manner. for if it had, then would the multitude have received this deed of Christ, then would the scribes and Pharyseyes have embraced, not only the deed, but the doer of the same also. The common sort of people, were of a simple affection, being nothing vaine-gloryouse, nor of a malicious spirit: Wherefore with pure eyes they could behold the deed of Chryst, and with an indifferent judgement, simply judge that which was true. Thus could not the Pharisees do. It was never so seen in Israel. C. This exclamation of the people seemeth to exceed to much. For God had declared his glory and power to that people in time paste, by greater miracles. But peradventure they have respect to the end of the miracle, that then all men hoped for the coming of the Messiah. We must note, that this voice was not premeditated, but burst forth at sudden by a certain admiration, which they had at the miracle. 34 But the pharisees said, he casteth out devils, through the prince of devils. M. These pharisees, these hypocrites, could not deny, but that this deed was divine, and done by the power of God, & yet they calumniate, & rail upon Christ Even so at this day, Go●…●…mies. the enemies of the truth, can not deny, but that the Gospel is preached, and yet nevertheless, they rail, they speak evil, and persecute the same. C. But hereby we see how furious, and mad the Pharyseys were, which were not afraid to speak against the excellent work of God, with open reproachful mouths. An●… a 〈◊〉 or ch●… For we must note the Antithesis, between, the praise of the people, and the blasphemy of the Pharyseis. For where as they say it was never so seen in Israel, they confess the glory of God, by the which confession, the madness of these dogs, the better appeareth, which dare blaspheme God, even to his face. M. And although they can not deny the deed itself, or affirm it to be evil, or that it was of no force, or the others had done the like. yet notwithstanding they can not suffer the people, for this cause, to give glory unto the deed of christ, but craftily transport the same from him, to an other: seeking to alienate, & counterfeit the glory of Chryst, and to rob God of his honour. And not contented with this they seek to bring unto the miracle all ignominy & reproach, when they ascribe all to the devil, as though christ had done all that he did by the power, aid, B●… ra●…●…teth w●● and assistance of the devil. Wherefore we are taught by this place, when piety cometh to the extreme point of blindness, there is no work of God so manifest, which it will not pervert. But this is a monstrous and execrable thing for mortal men to rise against their maker: but let such be sure that they shall not escape the punishment and wrath of God: for he revengeth himself upon the wicked, after long sufferance. 〈◊〉 12. As concerning the prince of the devils, read the twelfth chapter of Mathewe. 35 And jesus went about all cities and towns, teaching in their synagogues, and preaching the glad tidings of the kingdom, and healing every sickness and every disease among the people. And jesus went about. M Now Matthew rehearseth that again which was already declared in his fourth chapter. C. But this is spoken to the end we may know how that all the ministry and office of Christ is not orderly describe, because he was continually occupied in his function, namely that he might publish the doctrine of salvation, then that he might ratify and confirm the same, with miracles adjoined to it. M. Therefore that earnest desire, and wondered diligence of Christ, in prosecuting and fulfilling the office, which he had taken in hand, that is, to teach and heal, is to be noted. Whose diligent care and study, is to be noted in this, that he is not one whit stayed or hindered by the wicked reproach of the pharisees aforesaid. 〈◊〉 christ 〈◊〉 to ●…a●…e re●…the 〈◊〉 Whereby the ministers of christ are admonished to follow his example, and not to suffer themselves to be moved by the slanderous reproaches of the wicked and to forsake the people of God, but to prosecute and follow diligently their office and calling. And preaching the gospel. M. He saith not speaking the Gospel of the kingdom, but preaching, that we might know what affection, what mind, and what spirit ought to be in him, which preachethe the Gospel of God. To preach according to the Greek word signifieth, to praise, to celebrated, and to commend some thing to many, or to all men. Therefore, where as Mathewe saith, that christ went about, and preached the Gospel of the kingdom of God, he meaneth, that with a good will, and bold spirit, he praised, celebrated, and commended the grace of God's kingdom, which was then offered, the reconcillyation of mankind, and the restoration, and renewing of all things. The Gospel. It is called the Gospel of the kingdom of the effect: because by this means, God gathered the people which were miserably dispersed to himself, that they might reign with him in all felicity, and joy, and peace. Notwithstanding let us remember that we submit ourselves unto God, that we may be carried up of him into his heavenly glory. Healing every disease among. Read for this matter in the fourth chapter of Matthew, Math. 4. and that which is noted there. 36 But when he saw the people, he was moved with compassion on them, because they were destitute, and scattered abroad, even as sheep, having no shepherd. But when he saw the people, he was moved M. The evangelist, being not content with his description of the circuit of Christ, of his doctrine, and healing of infirmities, he now showeth how he considered, in this circuit, the state and condition of the people, in so much that he taketh compassion upon them, and expresseth his mind and affection towards them. He was moved with compassion. C. The Greek word signifieth the bowels of mercy and the Hebrews call the bowels of mercy, a vehement and godly affection. Whereupon Zacharias saith, For the remission of their sins, through the tender mercy of our God. C. Therefore the evangelist saith, that Christ was verily grieved in mind, and that his affections were moved upon the dissipation, and scattering abroad of the miserable people, of whom there was no count made of those, whose office was specially to gather together, and to feed the people of God. He also declareth and proveth himself therefore to be a faithful minister of his Father, in caring for the health of his people, for whose sake he took our flesh upon him. Christ being i●… heaven careth for his. church. And although he be now received up into heaven, yet hath he a care for his church still, and a respect to his sheepefould, in somuch that he defendeth the silly flock of his poor sheep, from cruel, ravening, and bloody wolves. Because they were destitute as sheep. E. There is no beast more destitute, and that needeth more the help of a shepherd or guide, than sheep have. The old interpretation, and Hierrom, Hillary, and Chrisostome, have, being vexed. And scattered abroad. E. The Greek word signifieth cast of, or dispersed, which commonly is spoken of such things, as are negligently without order or regard, cast here and there. The security of the high priests. C. By the which words we may gather, how great the security and slothfulness of the high priests was, who being appointed to set forth the doctrine of God, become idle and slow bellies. They being arrogant and proud, boasted themselves to be the heads of the people: but Christ notwithstanding acknowledgeth never a one of them to be a pastore. We may at this day behold the like arrogancy in the Papacy, The Papacy is replenished with ravening wolves which is replenished with titels and names of pastors, and curates, but in deed, they are worse than the ravening wolves. There are an innumerable sort of them, which under this title and pretence, destroy and devour the people. To be short, when as they are dumb dogs, they are not ashamed to brag and boast of their pryncipalitie and governance. But we must here what Christ saith, that no idle and negligent parsons, are sheepeherbes: and that those are wandering and straying sheep, which are not gathered into the sheepefoulde of God, by the doctrine of the Gospel. 37 Then saith he to his disciples, the harvest truly is plenteous, but the labourers are few Bu. He meaneth that there are very many of the people desirous of the doctrine of the Gospel: but few ministers apre and meet to instruct the people to godliness, and to labour in the ministry of god's kingdom. He useth here an Allegorye, taken of a rustical matter. B. For by the plentiful harvest, he understandeth the great multitude of people, prove, and ready bent to here the word of God, & those also which thirsted after the truth of the Gospel. C. For although the greater number did reject, by filthy ingratitude, the proffered saving health, yet did God esteem the small handful of his elect, more than the whole world besides. But the labourers are few. Although there were many that intruded themselves, yet because there were few that behaved themselves faithfully, he counteth them not among the workmen. 2. Co●… Phillip●… Paul when he complained of the evil labourers, he had respect unto their boasting. M. When as christ therefore calleth them labourars, which are ministers of his Church, he meaneth that the ministry and dispensation of the Gospel, is not accomplished and finished with idleness, but with labour, with work, Gala. ●… and travail. This was the cause that Paul so often times said: Phill●… I fear me lest I labour in vain. again, Help the women which labour with me in the Gospel: also, 1. Ti●… And which specially labour in the word and doctrine. 38 Pray ye therefore the Lord of the harvest, that he will sand labourers into the harvest. Pray ye therefore the lord. B. By these words our saviour Christ sufficiently declareth, The ●…ters 〈◊〉 are f●… labo●● that it is not in man's power and strength, to send labourars into the harvest: but that he must pray the Lord of the harvest, namely the father, that he would send workmen or reapers into the harvest. Whereupon Paul writing of this thing, saith. Such trust have we, through christ to Godward, not that we are sufficient of ourselves, to think any thing, as of ourselves: but if we be able to any thing, the same cometh of God, which hath made us able to minister the new testament. And he speaketh of his ministry toward the Corynthyans', whom he made by his preaching, the epistle of Chryst, 1. C●… written by the spirit in their hearts, that is, true christians. For God by his holy spiritie worketh all in all. When as then no man at any time shallbe a sincere & fit minister of Christ's Gospel, neither shall any teach as they aught, except the lord stir them up, & endue them with the gifts of his holy spirit: so often as we see need of good ministers, it is necessary that we lift up our eyes unto him, and crave the remedy at his hands. And truly if we look about us circumspectly, we shall find that there was never more need of faithful harvest men then there is at this day. That he will send labourers. E. The old Greek translation, signifieth that he would cast out labourers. And so have many very ancient Latin books also. But the new interpreter thought good to turn it thus, that he would thrust out, that we might understand, that they must be sent very shortly, or else, that they must be thrust out with violence against their wills into the work of God. The which thing Hierome noted, citing this place. B. We must pray therefore unto God, that by his holy spirit, he would make preachers, and send them out into the whole world, without the which there can be no preachers in deed. 〈◊〉 10. Saint Paul therefore saith very well: How can they preach without they be sent? As if he should have said, It is not possible that any man should preach the Gospel truly, except he be appointed and called to the same by God. Bu. Neither shall the prayers of the faithful be unprofitable or in vain, as wicked men immagin, which think that the omnipotency of God doth rule, guide, and govern all things without our prayers. But the wicked worthily perish, which prefer with all their might wicked and ungodly pastors and flatterers, ●…o. 4. and turning away their ears from the truth, are turned to fables. The ten Chapter. AND WHEN his twelve disciples were called unto him, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of diseases. And when his twelve. M. This chapter agreeth with the which went before. The sending forth of the apostles to preach. For Christ taking occasion of the compassion & mercy which he had on the people by his office, (for he is the good and true shepherd) he beginneth now to consider the people, and to send them true shepherds. C. Here therefore the vocation and calling of the apostles, is described unto us, not as it was before when the lord prepared them to their office, and chose them into his fellowship. For now they are called to the present function, they are commanded to prepare themselves to the work, commandments are given unto them, and least they should want authority, they are replenished with the power of the holy ghost. At the first therefore they were chosen in hope of the labour to come: But now Christ telleth them that the hour is come, in the which they must set their hands to the work. Notwithstanding, we must note that as yet Christ speaketh not of the continual apostleship, but only of the temporal preaching, by the which the minds of men might be stirred and lifted up, that they might be the more attentive, to hear the words of Christ. Now then, they are sent that they may declare in jury, that the time of their visitation and saving health is at hand: afterward Christ appointeth & ordaineth them to preach the Gospel throughout the whole world. Here only he taketh them unto him as helpers, to get unto him audience, which his voice alone could not bring to pass afterward he sendeth them (as I said even now) into the whole world. His twelve disciples. M. This number of twelve in the scriptures, and works of God. is holy and excellent. For this did note and signify the instauration, and reforming that should be of the church. A mystery contained in the number of twelve. For as the people did spring of twelve patriarchs: even so now, the relics or remnant, being scattered abroad, Christ calleth to remembrance his offspring, that they might have a sure and certain hope of his restoring. And although the kingdom of God did not so flourish in jury, that the state of the people was whole and sound: but rather that people which was now miserably fallen and decayed, in despising the grace and mercy to them offered, by their ingratitude, deserved double destruction: Yet notwithstanding, this stayed and letted not, Psal. 110. but that a new people might be borne again. Afterwards it came to pass, that God sent from far the rod and Sceptre of the power of his son, out of Zion, that there might spring out of that well head, such a one as should plentifully water all the four parts of the world. Then did God gather from all parts his people Israel, that they might grow and increase into one body, yea, and not only the dispersed and torn members, but such men also as before were altogether alienate from the people of God. Therefore the Lord appointing (not in vain) the twelve as patriarchs, testifieth the renewing of the church. Admit now that he admonished the jews by this number, of the end and cause of his coming. But because they gave no place to the grace of God, he begat unto himself a new people. If we have respect to the beginning, this might seem a ridiculous thing: but the end which was wonderful, and the fruitful propagation of the church, declareth, that the apostles do far excel the patriarchs, both in the degree of honour, and also in the fertility of succession. M. To be short, as the multitude & people of the jews, came of the carnal generation of the twelve sons of Israel, even so the multitude of the faithful (which in number passeth the sand by the sea side) by spiritual birth, came of the twelve apostles For if Paul speak truly, 1. Cor. ●… Gala. ●… ep. Ph●… in saying that he begat those, which he brought unto the faith of Christ: Why then should not the like be said of the rest of the Apostles? According to this example, the Bishop of Rome observeth the number of twelve, in the election of his Cardinals, whom he chooseth in stead of the apostles. His disciples. E. Luke saith, Luke ●… that Christ afterward called them apostles. He gave them power. Some old Greek books have (as it is here.) He gave them power against unclean spirits. Other some have (as the old interpreter also) He gave them power of unclean spirits. The which ambiguity and doubtful speech, being misliked of Hilary, he readeth it, He gave them power to cast out unclean spirits. The Gréee word signifieth power and authority, to do any thing, the which power truly among men, wanting the strength and faculty, to execute the Law, is void of the effect: But in divine matters it fareth not so. For to God the faculty and power are joined together. Wherefore, because the disciples receive here power of Christ the true son of God, they receive also with the same, the virtue and strength, which is able to work the effect. Whereupon we read in an other place, Luke ●… that these two, faculty, or authority, and power are joined together. The 〈◊〉 of the ●…stels 〈◊〉 first. But because the apostles were of no reputation almost among men, and the embassage which was committed unto them, was altogether divine: Furthermore, when as they did neither excel in wit nor eloquence, and again, the excellency and newenes of the thing required, more than possibely could be in man: It was necessary that they should have farther authority from some other. Bu. Furthermore when Moses should promulgate and set forth the Law, the Lord prepared him authority, by many signs and miracles: Therefore it was convenient that now likewise by tokens and wonders he should get credit to the preachers of his Gospel. Doct●… with●… thor●● small 〈◊〉 For truly without the authority of the teacher, the doctrine itself seemeth weak and of small force, although otherwise it might seem sufficient. ●…wefull ●…yra●… C. Wherefore Christ seeing before hand that his apostles by showing of miracles, should get great credit and reverence among the people, he endueth them abundantly with heavenvly power. And hereupon the lawful use of miracles may be gathered: which was to seal, ratify, and confirm the doctrine of the Gospel. Wherefore the Papists are falsefiers, and wicked depravers of the works of God, in separating the word from miracles. To cast them out. M. By this it appeareth that they received not power to do with the devils as them listed, but to drive, expel, and cast them out. They could not therefore send them into men, and use their works to the destruction of mankind. For they received power so, over all kind of diseases, that they might make of those that were sick, whole, those that were blind, to see, those that were dumb, to speak, and those that were lame, to walk, but the contrary, by this their authority and power they could not do. 2 The names of the twelve apostles are these. The first Simon, which is called Peter, and Andrew his brother james the son of Zebede, and john his brother. The names of the twelve are. Bu. It was necessary that the names of the apostles should be put in writing, because it was not meet that the heads of our religion, the special witnesses of the catholic truth, & the lights of the whole world, should remain unspoken of. M. This also is the manner and wont of the scripture, not to suffer the names of those whose works God used to his ministry to lie hidden in oblivion: but to express them by their names, what they were: partly that we may know that they are not neglected of God which serve him, and partly, that we being mindful of their faith, should follow their godly example. For it bringeth unto us great utility and profit, to know them by name, whose ministry and service God hath vouchsafed to use, 〈◊〉 5. ●…lip. 15 for our great commodity and saving health. Even so Moses doth Chronacle their names, by whose industry and labour the tabernacle was made. And in an other place, their names are rehearsed, which brought back again the Ark of God, (which David made) into the Tabernacle. The first Simon. H. Here we must note that the other Evangelists do not rehearse the apostles names in the same order that Matthew doth least that any man should make Peter the chiefest of all the rest, because he is put here in the first place. For the other two Evangelists rehearsing the apostles names by couples, place Matthew before Thomas. And Matthew himself (for modesty's sake) preferreth Thomas. Gala. 2. And Paul rehearseth james in the first place saying, james and Cephas, and john, which seemed to be the pillars. Wherefore the Evangelists are simply to be understood, who placed Peter and Andrew, or Peter, james and john, in the first place, for no other consideration then because, they were first in vocation and calling. C. Very fond therefore the Roman bishops build their suppremacy upon this place. But admit, grant, The Romish supremacy is very fond built upon this place. that Peter was chiefest of the apostles, yet notwithstanding, it followeth not that the thing which was of force among twelve, should extend itself to the whole world. Admit that he was first numbered, yet it doth not thereupon follow that he should be chief or excel the rest. Which is called Peter. A. Of this word Peter we have spoken before in the fourth chapter And Andrew his brother. How this Andrew came at the first unto Christ, john. 1. saint john plainly in his first chapter declareth. james the son of Zebed. E. The Greek text hath only, james which was of Zebede, and leaveth out this word, son, but the old intepretour, because it was understood (as appeareth by the article) putteth it in. We may read of this man's death in the Acts of the apostles. And john his brother. Acts, 12. This is that disciple whom jesus loved, john. 13, 19 and .21. as he himself witnesseth in the Golpel which he write. 3 Philippe and Bartholomewe, Thomas, and Matthew, which was the Publican, james the son of Alphae, and Lebbeus, whose surname was Thaddeus. Phillippe and Bartholomewe. Bu. These were two grave and excellent men, although no mention is made of them in the holy scripture. Thomas. This is that Thomas Didimus, john. 20. which after the resurrection touched the perfect body of Christ. Matthew which had been a P. A. The interpreter addeth this word (had been) to make the matter more plain. M. For by this remembrance or rehearsal, The modesty of Mathewe. the evangelist Matthew showeth himself thankful for the inestimable mercy of Christ towards him, which turned not away his face from a Publican, but vouchsafed to receive him to his grace. Hereby we learn not to hide and obscure the grace of Christ, which happeneth unto us, but to preach the same, 1. Timo. 1 Acts. 26. 1. Cor. 15. although it be to our own reproach. For it pertained to the glory of Christ. that of a Publican he was made an apostle. A. So Paul in divers places rehearseth what he was before his calling, to enlarge & set forth the mercy of God. M. Also note, that the other Evangelists add not to Matthew, the name of a Publican. For it is better that a man remember his own fault then another do it. But we in these days use the contrary, for we hide our own faults, and bewray all that we can by other men, if it touch the hurt of their good name. james the son of Alphe. He is called james the son of Alphe, to make a difference between him and james, the son of Zebede. Of some, he is called james the less, or the younger. And Lebbeus whose surname is Taddeus. Bu. This man is said to have three names. For he was called judas, the brother of james, and Thaddeus, and Lebbeus. 4 Simon of Canaan, and judas Iscarioth, which also betrayed him. Simon of Canaan. Bu. This Simon of Canaan was so called of Cana, Luke. 6. Acts. 1. a town in Gallilae, as Hierom thinketh. Luke saith, that his surname was Zelotes. For Cana, is as much to say in Latin Zelus, which is in english zeal. So that of Zelus he is called Zelotes. And judas Iscarioth. M. He is so called either of the town where he was borne, or else of the tribe which is called Isachar. Which also betrayed him. A. This is spoken by a figure called Anticipation, by the which we do commonly prevent that which followeth, with some note or title: as this also. john ●… It was that Mary which anointed the Lord with ointment, and wiped his feet with her hear. M. Here also we must note, No fe●…ship o●… foun●… but 〈◊〉 before vngod soon. that there is no fellowship so holy, so pure, and clean, but in the same there is found some evil person. Wherefore we must take heed that for one evil man's sake, we reject not all the good, and that for judas sake we reject not all the Apostles. Math ●… For the church shall always consist, of good and evil, of faithful men and Hypocrites, until the high judge come and separate the Goats from the Sheep. This lewd and filthy person, defiled not the integrity & ministery of Saints, how great soever his transgression was. Let us therefore note, that godly, virtuous, and honest men, are not always defiled by the company of the wicked and ungodly, specially if they be ignorant of his wickedness: neither is the doctrine of truth and the administration of Sacraments the worse, for the unworthiness of the minister. 5 jesus sent forth these twelve in number, whom he commanded saying: Go not into the way of the Gentiles, and enter not into the city of the Samaritans. jesus sent forth these twelve. E. The Greek word signifieth that they were sent forth with commandment & straight charge given unto them, as we shall here by and by. It may be thought that the Lord used this word (scent) because the Prophets make mention oftentimes of sending, and of those that were sent. And the lord himself expounding this word, saith thus: Verily, verily, I say unto you, john. ●… the servant is not above his master, neither is the apostle greater than he which sent him. The 〈◊〉 an Apo●… The apostles therefore are the messengers, and Ambassadors of the lord, to declare his commandments to those to whom they are sent. Go not into the way of the gentiles. C. Here more plainly appeareth that which we touched even now, that the office of the apostles pertained to no other end, then to make the jews to hear Christ attentively, by putting them in mind of the salvation which was at hand. Therefore now he doth limit them to preach to the jews only, but afterward, to sound forth their voice into the whole world. The reason is this, Because he was sent of his father, 〈◊〉 15. being a minister of the circumcision, for the truth of God to confirm the promises made unto the fathers. 〈◊〉 17. For God made a special covenant with the seed of Abraham. So that for the promise sake, Christ would have the first fruits of his Gospel to be bestowed upon the jews, 〈◊〉 2. but when the fullness of time was come, them would he have it preached also to the Gentiles. For after his resurrection, 〈◊〉 16. he gave them this general commission, saying: Go ye into the whole world and preach the Gospel to all creatures. M. Saint Paul, to confirm this, saith: The word of God aught first to be preached unto you: but because ye put the same from you, 〈◊〉 13. & judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles, for so the Lord commanded us. I have made thee a light of the Gentiles, that thou be the salvation to the end of the world. 〈◊〉 5. And Christ himself saith: I am not sent but to the lost sheep of the house of Israel. And enter not into the city of the Samari. The Samaritans and the Gentiles, were all one, saving that the Samaritans received outwardly the law of Moses. ●…g. 17 Of these we may read in the seventeen chapter of the fourth book of Kings. Read also the fourth chapter of john. 〈◊〉 4. 6 But go ye rather to the lost sheep of the house of Israel. C. The first place he assigneth to the jews, because they were the first begotten, yea, because God counted them only of his household, & all others as strangers and foreigners. He calleth them also lost sheep, both that the apostles, being touched with mercy, should the more speedily, and with more earnest study seek to help them: And also that they might know that even now they had plentiful occasion ministered unto them to work. The jews which were near unto God, and the promised seed and lawful heirs of eternal life, are said notwithstanding to be lost, until they had recovered health in Christ. What then to us remaineth, which in honour and dignity are not to be compared unto them? M. Christ teacheth us therefore wherein perdition consisteth, and in what salvation also standeth. They to whom he sent his apostles, were not lost corporally, but spiritually, because they were out of the feeding and custody of Christ. C. Moreover, Christ gave the name of sheep to the reprobate, which properly were not of the flock of Christ, because the adoption pertained to all people. Math. 8. As in an other place he calleth them sons, or the children of the kingdom, which afterward for their unbeliefs sake, shallbe cast out into utter darkness. To be short, by the name of sheep, Christ commendeth the jews to his apostles, to the end they might bestow their labour upon them, because none can be counted of the flock of God, but they which are gathered into the sheepfold. 7 Go and preach, saying: the kingdom of heaven is at hand. Go and preach. Bu. Now he giveth them commandment what they shall preach, namely, that they refer all their Sermons to the kingdom of God. R. This kind of preaching hath a certain similitude of the voice of a crier, whose part is to declare and proclaim the coming of the king, that thereby the minds of the people may be prepared to receive their king joyfully. C. Even so by this proclamation of the Gospel, Christ would have the minds of the people comforted with the hope of the redemption at hand. The kingdom of heaven is at hand. M. Luke saith, the kingdom of God is at hand, but in the same sense and meaning: namely that the jews might know that first of all they are restored by the power of God, and not by the benefit & aid of men: Then that their state and condition shallbe happy under God their king: Thirdly, that no earthly or corruptible felicity is promised unto them, but such an heavenly joy as never shall have end. Bu. To the same effect and purpose, all they which preach in the church of God at this day, aught to direct their Sermons, namely that they teach truly what the kingdom of Christ is, how and after what sort it reigneth here in us, and how we shall reign with the same in heaven. 8 heal the sick, cleanse the Lepers, raise the dead, cast out devils: freely ye have received, give freely. heal the sick. C. As he armed and endued them with power, so he commandeth them to be his faithful and liberal ministers, and he forbiddeth them to hide that which was committed unto them, for the health of all men. A. He commandeth to heal the sick, to cleanse the Leprous, and to raise the dead, that thereby the hearers may more easily receive the doctrine of the Gospel. C. Moreover, by these miracles he declareth wherefore he was sent of his father, and what is the end also of his Gospel. These miracles therefore have a certain analogy and similitude with the office of Christ, The end of Christ's coming. that we may know that he came to us, being the author of all good things, to deliver us from the tyranny of Satan, from the sting of death, and the curse of the law, and to help to clear us from all sin, diseases, and miseries. Freely ye have received. M. Christ knew that this embassage might help them to great gain. For what would not the sick man give to receive his health? What cost would the parents spare to have their children being dead, raised again to life. Therefore by express words he commandeth them to bestow that liberality freely, which freely was also given unto them. C. Signifying that they were not endued with those gifts for their own glory and praise, but that they should be as it were conduct pipes, for the grace and mercy of God to pass by: as if he should have said. Consider from whence this power came unto you, even as it came not unto you through your own merits or deserving, but by the mere grace of God, even so see that without any reward therefore, ye give freely again. The 〈◊〉 pryde●… in 〈◊〉. We know by experience how loath all men are to part from that which they think to be proper to themselves or their own good: And how lusty every man is, if he perceive that in himself, which is wanting in his brother, and how ready by and by he is to despise him: The which being foreseen of Christ, he giveth them a precise commandment to give freely to every one that wylyngly seeketh for the same. Now Christ hath in his ministers exhibited his grace, according to the prophecy of Esayas, saying: Esay. ●… Come to the waters all ye that be thirsty, and ye that have no money, Come buy wine and milk, without money or money worth. He showeth also here that none can be sincere ministers of his word, and dispensators of his grace, but such as can be contented to bestow their work and travail freely: but as for all hirelings they do but corrupt and profane the office of teaching. We 〈◊〉 to byc●● the 〈◊〉 God. 4. Ki●… Acte●… Math. ●… john. ●… M. But how odious to God this turpe lucrum is, this selling of his gifts, it appeareth by many places of scripture. As by the example of Gihezi, by the example of Simon Magus, and by the example of the buyers and sellers which were scourged out of the temple. The which examples I would to God were well examined, and indifferently weighed by the bishops of Rome, The 〈◊〉 are P●… which do nothing but make merchandise of all that ever they have yea, they are as pelting peddlers, with pouling packs, and in deed to speak the truth, they are in no point for honesty and true dealing, to be compared unto them. Also this prohibiteth not Preachers & godly ministers, which freely and willingly serve Christ, to be nourished and maintained with public stipends, according to saint Paul, who saith: If we sow among you spiritual things, think it not much if we reap your corporal and carnll things. 9 Possess not gold nor silver, nor brass in your purses. E. The Greek word signifieth rather to prepare, and provide that which we have not then to possess that which we have already: that these three, gold, silver, and brass, may be referred to that which followeth: ●…eading ●…here ●…en. in your purses. For of these three things money was wont to be coined, which at the first was made of brass and Iron, then of silver, last of all of gold. 〈◊〉 9 Luke as it were expounding this word (prepare) saith: Take nothing to your journey, neither staff nor scrip. ●…e. 6. And Mark he saith: And he commanded them that they should take nothing in their journey. And again Luke faith: 〈◊〉. 10. Bear no wallet neither scrip, nor shoes. By these words he forbiddeth nothing else but distrust, and a preposterous care for necessary things. Because such was this embassage, that Christ would have his disciples to compass all jury in a few days, and shortly to return unto him again, that he forbiddeth them ●…o carry scrip or wallet, which should have been a trouble & let unto them in so hasty a journey. But some ignorantly imagine that this was given a commandment for ever to the apostles, and ministers of the word to observe. But they are deceived, for this restraint pertained only to the apostles, and no longer then till this journey was finished, because with speed they should pass the same. And therefore Mark saith, that they were shod with Sandales. 10 Nor yet scrip towards iour yorney: neither two coats, neither shoes nor yet a rod. For the workman is worthy of his meat. Neither yet scrip. B. Christ would have his disciples once to have trial & experience, that nothing should be wanting unto them, if so be that they were faithful ministers: and therefore he sent them forth naked as it were, and destitute of these things, but for no long time. For we may read that Paul took a cloak for his journey, And Peter was found having a sword. 〈◊〉 4. 〈◊〉 And therefore we read an exposition as it were of this place, and of the mind of Christ, when he said: When that I sent you forth without scrip or wallet, or shoes, did you want any thing? And they said no. 〈…〉 He said therefore unto them, But now he that hath a wallet let him take it up, and likewise his scrip. Whereby first we understand that it was commanded but for a time, then that it was commanded to the end, the apostles (as it was said even now) might perceive that nothing was wanting to the faithful ministers of Christ. Nora rod. C. In this word rod or staff, the Evangelists do seem to disagree. For by Mark as it should appear, they are permitted to have a staff: And by Matthew and Luke, they are denied it. But for somuch as the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebet, is ambiguous, the Evangelists, although they write in Greek, took this word Ravedon, a rod, diversly. Therefore Matthew and Luke understand such staves, as are burdensome and weighty to the bearers. But Mark meaneth a walking staff, which men commonly carry in their hands by the way to ease and lighten themselves. For it is manifest that it was the custom in those days, to carry a stick or troncheon, or walking staff in their hands which took any journey to go. Whereupon jacob said, Gene. 32. Exod. 14. 4. King. 4. with my staff came I over jordane. The Scripture also maketh mention of Moses' rod, and of the rod of Elizeus. For the workman is worthy of his meat. C. By these words our Saviour Christ preventeth a doubt which might arise. For it might seem a very strait & hard matter to travail through all jury, without any kind of provision, either of meat, drink or apparel. Christ therefore saith that they must not fear necessity or penury, because wheresoever they shall come they shallbe worthy of meat. M. As if he should have said, it is a common proverb in all men's mouths, The labourer is worthy of meat. Wherefore it pertaineth not to the labourer to be careful for meat. Endeavour yourselves rather to labour faithfully, putting away all care for meat, for to whom soever ye shall come, he shall minister unto you Notwithstanding we must understand this place so, that the labourer must seek his meat at his hands for whom he worketh. As plainly appeareth by the words of Christ, when he saith, In the same house tarry still, eating and drinking, Luke. 10. such as they give. For the labourer is worthy of his reward: and into whatsoever city ye enter, and they receive you, eat such things as are set before you. 1. Cor. 9 And Paul also saith, Who goeth a warfare at any time, at his own proper cost and charges? Who planteth a vineyard and eateth not of the fruit of the same? Who feedeth a flock and eateth not of the milk thereof. And in an other place he saith. Gala. 6. Let him that is taught in the word, minister unto him, that teacheth him in all good things. 11 But to whatsoever city or town ye shall, come, inquire who is worthy in it, and there abide till ye go thence. But to whatsoever city. B. By these words our Saviour Christ doth answer an objection that might be made against him by his disciples. As if they should say. Thou sendest us forth empty, Objection. and void of all things to strangers, and to such with whom we are nothing acquainted, saying unto us, the workman is worthy of meat. But how worthy soever we be of meat, being faithful labourers in the harvest of our father, who shall minister or give the same to us? A. No man peradventure will acknowledge us for labourers. C. To this cogitation which might arise, Answer. he answereth and preventeth it, commanding them to inquire in every city, who is worthy in it. By the which words he biddeth them seek diligently, if they could find such men as were godly, in whom the fear of God might be found, and religion, and of whose docillitie and aptness to learn, there might be some hope, that to such they might offer their labour and work. M. He calleth them therefore worthy, which are ready and apt to receive the preaching of repentance, and the kingdom of God, that this grace of christ might have some place in them. Before he said: Go ye rather to the lost Sheep of the house of Israel: And in the words following he saith, Whosoever shall not receive you, nor will hear your preaching: When ye depart out of the house or that city, shake of the dust of your feet. In the which words we see the contrary, that whosoever receiveth the messengers of peace, & heareth their words, are worthy. Luke in stead of inquire who is worthy in it, hath, and shall receive you. Such as these were worthy, Zache, Luke ●… Matthew, Mary Magdalene, the Thief, and Paul, Wort●●●…uers 〈◊〉 Gosp●… which truly received the grace of the kingdom of Christ. Such were worthy, of whom Christ speaketh thus, saying: Verily I say unto you, the Publicans and Harlots, shall enter into the kingdom of God, before you. We may not therefore in this place so construe the words of Christ, as though he called those worthy only which were no sinners: for if that were so, why did Christ keep company with Publicans and sinners, and offered his grace unto them? Math●… Which also said, I came not to call the righteous, but sinners to repentance. Or we may simply understand those to be worthy, which study integrity of life, and in whom the fear of God is, and religion, as we said even now. And there abide. C. This also pertaineth to making haste in their journey. For if they should have made any long tarience in one town, then must they needs have shifted their Inn often, least they should be overchargeable to one man. When as Christ therefore commandeth them to abide & tarry at their first june until they go from thence unto another city, he signifieth that they must make haste, that the Gospel being published in one city, they may go by and by to another. And that this is the meaning of Christ it appeareth more plainly by the words of Luke, when he saith. Luk●… Go not from house to house. For this had been unseemly for the apostles being Ambassadors of the heavenvly kingdom so to do. 12 And when ye come into an house, salute the same. E. Certain old Greek books add these words, saying: Peace be unto this house. And so hath the old interpreters also. C. Because the disciples could not discern the true & sincere worshippers of God, from those that were contemners & despisers, the lord commandeth them to salute friendly every house the they come into S●… For a salutation, is an entrance or beginning of talk. Even now, they were admonished to go unto those houses, in the which the study of godliness, was known to flourish: but because sometime it cometh to pass that they which are of great fame, and are well accounted of, bewray their own impiety when trial is made, it was necessary that this commandment should be given unto them. The sense and meaning therefore of this place, is this. Prove at your first coming whether the goodmen of the houses to whom ye come, can be content to hear you willingly or no: and whosoever shall gladly receive & embrace your doctrine, abide with them that your salutation may be confirmed. But if any refuse or reject the same, depart out of hand from them, and withdraw and pluck back from them, so much as you may, your salutation again. M. This salutation seemeth to be that which Christ commanded to his disciples saying: 〈…〉 In to what house so ever ye enter, first say peace be in this house. After this manner the jews were wont to salute one an other. Christ therefore would that his disciples should use this wonted benevolence of saluting, to the end they might win the minds of those, which by the Gospel, should be brought to the kingdom. And therefore he saith, first say. For a salutation is a sign of benevolence of friendship, and of love, by the which we wish well unto those, to whom we come. Whereupon Christ commandeth us to salute not only our friends after the manner of the Gentiles, but also our enemies. 13 And if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you again And if the house be. Bu. As if he should have said by this token ye shall truly know who are worthy, namely they which receive your preaching. A. Therefore if the house be worthy, that is, if the goodman of the house be worthy, that is to say: If he receive your salutation. For Luke saith in stead of this. And if the son of peace be there, your peace shall rest upon it, that we may understand that the peace which the goodman of the house deserveth, is so offered, that it pertaineth to the rest of his household also, and that it shall rest upon the whole house, if it be received of the good man of the house. Furthermore, that the dignity of the house doth consist in the good man of the house, it appeareth by Luke, when he saith, If the son of peace be there. And this is the special goodness of God, All the household & family is blessed for the good man of the house sake. which appeared in the old testament also, because he appointed the grace of the covenant & promise, not only in the lord of the house, but also with him he took all that were of his house: as appeareth in No, Abraham, Isaac & jacob: and in Zacheus also, when Christ said: Luke. 19 To day peace is entered into this house, because that he also is made a child of Abraham. But if it be not worthy. M. Luke hath: but if he shall not receive you, that is, if he be not worthy, & declare it in not receiving you Let your peace return. M. That is, get you by and by from them and so much as you may retract your salutation, again. For his words are in effect thus, Because they for their ingratitude are unworthy to have the blessing of God, which ye wish unto them, break of your communication, and go to some other. 14 And whosoever shall not receive you, nor will hear your preaching: when ye departed out of the house or that city, shake of the dust of your feet. And uhosoever. M. Hitherto the lord instructed his apostles, how they should shun and avoid the unworthy, & get themselves to those that were worthy. Now he teacheth them, what they shall do if they chance to come to any that be unworthy, and contemners of the grace of God. He hath told them how they should behave themselves to the worthy. Now therefore he showeth them of the unworthy: and first of all he setteth before them a mark or token, to the which they must have respect, & according to the which they must judge of the worthy with whom they abide, and of the unworthy, from whom they depart: namely, if they be received, and heard, or not received, & not heard, that by this means they may very well know, who are worthy and who not. And he doth not only command his disciples to depart from those, which by ingratitude reject the grace offered unto them, but also to shake the dust of their feet against them, and by the same to testify what horrible punishment, shall come in time upon such as contemn the Gospel. And also by this severe denunciation of the vengeance of God; Christ would comfort his disciples, least they should be dismayed and discouraged for the contempt of his doctrine, and least the ingratitude of the world, should let or state them in their business. And we see how Paul bearing himself bold on this consolation, 2. Cor. 2. did boldly despise all the contumacy of men, that he might go through even the midst of troubles constantly, and boasteth himself to be a sweet savour unto Christ, although the savour of death to them that perish. The Gospel is of great price unto the lord. Moreover, this place teacheth how much the lord esteemeth his Gospel: and truly for so much as it is an excellent treasure they are to unthankful, which reject the same being offered unto them. And for so much as it is the sceptre of his kingdom, it can not be despised and set at naught without reproach unto him. Shake of the dust. M. Our saviour Christ is not content to have them only departed from those that are unworthy, but also he would that they should give some testimony of the greatness of their fault, and of the punishment to come. C. And as he commendeth the doctrine of the Gospel here, that all men might receive the same reverently: Even so he biddeth his apostles to be preachers of that vengeance which he denounceth unto them: which thing could not be unless they burned with a servant zeal of that doctrine which they preached. A meet man to preach the Gospel. We must note therefore that none can be a fit teacher of the heavenly doctrine, unless he be so affected, that he do forsake and contemn his self. M. The shaking of, of the dust is a sign of cursing and defyinge of them. C. Which thing is very likely to be used of the jews, because Christ speaketh here as of a known thing: as if the apostles by this outward sign had witnessed the inhabiters of that place to be so polluted & defiled, that even the earth by their infection also was corrupted. M. And so this shaking of, of the dust, should be a testimony to the unbelieving, and contemners of the preaching of the Gospel, that hereafter they might have no excuse, that they heard not the embassage of the kingdom of God. For Mark addeth. For a witness unto them, Chap. ●… Luke ●… But Luke saith. For a witness against them. As if he should have said. This dust which cleaveth unto our feet, since we came into this city of yours, shallbe a witness in that day, if you would deny us to be there, and to have preached the gladtidinges of the Gospel unto you. Of this commandment we have an example in the Acts of the apostles, where it is thus written. The jews moved the devout and honest women, & the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shaken of the dust of their feet against them, and came to Iconium. Act●… And in an other place. And when they said contrary, and blasphemed, he shaken his raiment, and said unto them: Act●… your blood be upon your own heads, from henceforth will I go blameless unto the gentiles. C. So that we see, Th●… th●… h●● th●● G●● co●… h●… how that no crime doth more offend God then the contempt of his word: For he doth not so precisely bid us to detest either Adulterers, or man slears, or any kind of wicked persons, as he doth bid us to detest these. Whereupon, being not content with the deed alone, he would that his disciples should threaten them with words, as appeareth in Luke, where he saith: Go your ways into the streets of the same and say, even the very dust of your city, which cleaveth on us, do we wipe of against you: Lu●● Notwithstanding, be ye sure of this, that the kingdom of God was come nigh upon you. 15 Verily I say unto you: it shallbe easier for the land of Sodoma, and Gomorrha in the day of judgement then for that city. Verily I say unto you. C. least that the threatening going before, should seem vain our Saviour Christ pronounceth, that they which despise the Gospel, shall suffer more grievous punishment than the Sodomites. M. And to persuade this more seriously, he confirmeth it with an oath. In the day of judgement. There are some which by this day of judgement understand that time, in the which God took vengeance upon the jews, by the Romans: But Christ speaketh not of this time. For he understandeth the general day of judgement, in the which all men must give accounts, and receive punishment, according to their deeds. For the temporal burning of Sodom, was an example of the everlasting fire to come, as in the Epistell of saint jude. 〈◊〉 jude. God was wonderfully stirred to wrath against Sodom: Wherefore if that city was then so abominable before God, it shall no doubt, have far greater punishment in the day of judgement. Therefore, Christ nameth Sodom above all other cities, not only because the plague and punishment of the same, did exceed all others: but because it was consumed by the power of God, with a synnguler kind of destruction, that it might be an example for ever, and the name odious also and abominable. And yet notwithstanding, ●…odo●…●…albe ●…ntly 〈◊〉 at of iud●… than ●…fers ●…ospel it is no marvel, if Christ do pronounce here that the Sodomites shall be more gently entreated at that day than the unbelieving, which refuse to hear the Gospel. For when as men do deny the authority of their maker, & will not vouchsafe to hear his voice, but do refuse the same, which inviteth and calleth them to grace: This impiety I say, is as it were the heap of all other mischiefs and wickedness. But and if so great and grievous a plague ensued the repulse of the obscure preaching in those days. What terrible punishment remaineth for those which reject christ so openly and plainly, crying and calling unto them? Furthermore, if God punish so severely the contemners, what shall happen and befall such as are furious enemies. which, with opprobrious tongues and blasphemous talk, defy the Gospel of Christ, and cruelly, with fire and sword persecute the same. Last of all, The public wealth consisteth in embracing the Gospel. by this place we may learn in what the weal public or health, profit, and commodity of the city doth consist: namely in the obedience, and diligent hearing, & embracing of the word of God, and not in worldly peace and unity, not in the flourishing estate of mundane affairs. For what shall the pleasant situation of Sodom, the sumptuous building, and the great abundance of treasure in the same, help or profit in the day of judgement? Surely nothing at all. Read for this matter the sixteen chapter of the prophecy of Ezechiell. Ezech. 16. 16 Behold, I send you forth as sheep among Wolves: be ye therefore wise as serpents, and innocent as Doves. Behold I send you forth. Bu. Now our Saviour Christ setteth the dangers before his disciples which they must suffer for preaching of the truth. And in this he followeth strong and valiant captains of the wars, who, to the end they may make their soldiers more ware, tell them beforehand all the dangers and perils of the battle. C. And so the commandments and charges, which Matthew hitherto hath rehearsed, did pertain to the former expedition and haste of their journey, which should be ended in a few days: But now Christ proceedeth farther & armeth the again the time to come, that they might know, how that they were not chosen only for that short time to preach the Gospel, but also for a longer time, yea, to compass a greater province, more uneasy, and requiring greater travel & pain. He admonisheth them therefore here of those perils which they should suffer after his resurrection. For although they were not brought by and by into the field of this warfare, whereof Christ speaketh, yet notwithstanding, it was profitable for them to be put in mind of such things before they came to the end at such time as they happened, they might the better bear them. This (truly) in the first sending also, was true, that the apostles were like unto Sheep in the midst of Wolves: But because the lord sparing their infirmity, suffered not the Wolves for all their cruel madness to hurt them, it is properly referred to the time to come, in the which the Lord suffered them more sharply to be entreated. For before the resurrection, the bridegroom being present, they were partakers of all the joys in the marriage: But after the bridegroom departed from them, that pleasure, that joy ceased, and then their condition and state of life, was so austere, that they felt themselves not to be appointed with this armour in vain. Bu. And truly (as the proverb saith) the darts which strike and pierce unwares, Forewarning of dangers is profitale. and at a sudden do more terrify us, and make us afraid, than those, whereof we have a sight before they enter. The lord therefore here doth not dissemble or hide any thing, but rather doth so exactly describe and paint forth the persecutions, the crosses, the prysonmentes, the bonds, and torments, that they may discern them, as if they were present before them. C. Notwithstanding, it may be, that Matthew setteth the talk had at divers times in one place, as if it had been spoken all at one tyme. Luke. 10. For Luke saith, that the same things were spoken to the three score and ten disciples, which were joined to the apostles. This truly is without all controversy and doubt, that the success of the journey, which they now took upon them, was not forshewed by the these words but that the disciples were rather fore warned of the whole race of their apostleship. As sheep among. Bu. This truly is a worthy image and spectacle, expressing and setting forth, the great danger and peril which hangeth over all the heads of those that are preachers. Than the sheep nothing is more simple, more innocent, and more cowardish or dastardlike. But by sheep, perfect men, and innocent, which depend only upon the providence of God, are understood. Such Christ calleth his, because they should be the servants of the lord, destitute of all the help of man, that they acknowledging themselves to be sheep, may have respect to their shepherd, and to become and prepare themselves as sheep appointed to be slain. Bu. But among all the fowerfooted beasts of the earth, there is nothing more ravening, The pr●…chers o●… Gospe●… oftē●…shepe 〈◊〉 to the ●…ter. more greedy, and more crueler than the Wolf. Therefore search, covetous, and cruel men, and the insatiable tyrants of this world, are signified by Wolves. But how cruel and desirous of blood soever men be, Wol●… this 〈◊〉 God can mitigate and assuage their cruelty, which at his pleasure tameth the wild and cruel beast. In that therefore God suffereth the greatest part of men to despise his Gospel, & seeketh not to tame them, he doth it to try and exercise his ministers. And although all men by nature are Wolves, which are not regenerate by the spirit of meekness, notwithstanding, Christ here speaketh specially of those which are furious enemies to the Gospel: who hearing the voice of the shepherd or pastor are so far from meekness that they run headlong into all madness. The Lord therefore sendeth forth his ministers, to be among the Wolves and tyrants of this world, to have many enemies against them, and to be compassed about with many dangers, to the end they might discharge their office and duty with great trouble. And to the end their probation and trial might be the more sharp, he committeth not unto them weapons to defend themselves by violence and strong hand, but unarmed and naked, he offereth them to the teeth of the Wolves. Be ye therefore wise as Serpents. C. That is, be ye circumspect, and take heed of all things, after ye be in the mids of Wolves lest ye offend, and receive some harm: but notwithstanding be ye subtile sober & wise, that you do injury to no man, that you break not the bond of charity, yea, direct your wisdom only to this end that ye may profit many by preaching of the Gospel. A. The which, (fear of all men being laid a part) ye aught boldly to preach. The effect therefore is this, that they aught so to temper their wisdom in taking heed, that they be not to fearful, and slow in executing their office. For we see that such as will be counted circumspect and aware in their office, are very fearful and negligent. It behoved truly the disciples of Christ being beset with dangers on every side, to be vigilant and aware: but because the greatest danger was, lest they should be let by slothfulness, and negligence, he commandeth them to follow with all sincerity, their vocation. And this he expresseth by a double similitude. ●…ome and ●…ency is ●…ed of 〈◊〉 Serpents, knowing that they are hated of all things, they decline and shun, with great care, what soever is enemy unto them: even so, the care of life is commanded to the faithful, lest they should rashly danger themselves, and willingly commit themselves to every peril. On the contrary part, the doves, although they are fearful by nature, and subject to many harms, yet notwithstanding, they flee simply, looking always to be stricken, and do often times submit themselves to the snares of the destroyer. To this simplicity, Christ exhorteth his disciples, lest that to much fear should let them in ronninge their race. A. To this spiritual wisdom, and Christian simplicity, not only the ministers, but also all men aught to give themselves. B. As the apostle Paul exhorteth, 〈◊〉 5. saying. Take heed therefore how ye walk circumspectly: not as unwise, but as wise men, redeeming the time, because the days are evil. wherefore be ye not unwise, but understand what the will of the lord is. And in an other place he saith, 〈◊〉. 4. Walk wisely toward them that are without, and loose no opportunity. C. Let this wisdom therefore of the serpents, teach us which are Christians, to beware and take heed of wicked men, and the crafty assaults of Satan, lest we admit any thing against the will and glory of God. To be short, we see here, that all the carnal wisdom of this world, is condemned of Christ, upon the which, the greatest part of men, do to much ground themselves, when they look this way and that way, and round about them, where they may be in safety. And so fearing to danger themselves, they do at length quite renounce Christ. 17 But beware of men, for they shall deliver you up to the councils, and shall scourge you in their Synagogges Beware of men. A. Although many restrain this place to them only, whom before Christ called wolves, yet notwithstanding, it is better to take it indefinitely: as if he should have said, ye must walk wisely among men, who are altogether for the most part full of harm and deceit. C. But christ by these words seemeth to be contrary to himself. Objection. For this had been an excellent way to beware and take heed, namely to do their business at home, and not to come in the company of men. I answer, Answer. that here is noted an other kind of taking heed, not that they should departed from their office, being dismayed with fear, but that they should not be troubled out of measure, when evils do arise at a sudden. For we do see that many men being beset with danger on every side, vnloked for, do faint and quail by and by. Christ therefore would have his disciples see before hand, what would follow afterward, that they might frame and prepare their minds betime to suffer trouble. To conclude, Security must be avoided. he soundeth the trumpet unto them, that they might with the better cheer and courage prepare themselves to the battle. For as to much forecast doth weaken and discourage some, even so to much security and carelessness, doth make at it were other some drunk, so that in sudden desstruction they perish. For they shall deliver you up. M. Now he showeth the reason wherefore his apostles should take heed of men: because they should suffer much evil at their hands. He saith not, They will go about to deliver you, or to beat you, or to betray you, but most certainly he affirmeth that they shall deliver them up to the counsels in deed, and scourge them. C. By the which words we may easily gather, that those troubles which Christ now declareth to his apostles, aught not to be restrained to the first expedition or sending forth, in the which they had no experience of any such thing. This was the end of the forewarninge of Christ, that they should not be dysmaied with fear at any time because it was a rare virtue, and seldom seen, for poor men when they came in the presence of princes, to be of stout mind, and to be troubled with worldly tumult. To the counsels. E. The Greek word Synedrion, signifieth the sitting of the senators, & judges, and chief of the people, which we commonly call the sessions. And shall scourge you in their Sy. B. The greek word signifieth the temples where the people met together, it signifieth also the assemblies of people, as in this place. M. Hereby truly we may note that the adversaries of Chryst, although they show themselves to be wolves & bruit beasts, rather than men, yet notwithstanding they would seem to condemn the ministers of christ, The subtlety of tyrants. as schismatics and seditious persons, not by violence, but by just judgement, by law, by the consent of the people, and by public authority, when as in deed these kind of men, neither regard people nor magistrate: but do only seek with earnest study, to abuse their affections, the nothing might seem to be done of hatred, or of a sinister affection, but by law & conscience. After this manner when they had taken Christ himself by their soldiers, and might have slain him out of hand without any more business, they did rather seek first to bring him before the counsel of the elders and high priests, and there to condemn him: then being condemned by the authority and consent of the counsel, he was delivered to the deputy to be punished, who brought him to the people to be condemned, and afterward was scourged of him, and delivered again to the people to be put to death Hereupon the Evangelists Mark and Luke writ at large. Mark. 14 Luke. 22. After the same manner Peter & john, Acts. 4.5.6.7. were violently handled, and all the rest of the apostles. And of Peter being bound, it is said, that Herode after the passover would bring him forth to the people. Steven also was brought before the counsel. 18 And ye shallbe brought to the head rulers, and kings for my sake, in witness to them & to the Gentiles. And ye shall be brought to the head rulers. C. By these words Christ admonished the disciples that they must not only fight in jewry, but in places of farther distance, that by long preparation, they might arm themselves to war. M. By this place also we see that Christ had an evil opinion of all the potentates of the world, and not without cause: For look how much more dignity they are of in this world, and the more power and authority they have, The p●…tes of 〈◊〉 world●…●…nemies so much the more are they given to persecute Chryst and his doctrine, whether they be counsels, common assemblies, magistrates, or kings: that is, the whole seat of judgement, all the power of the world, which was ordained of God to the punishment of the wicked, and to the praise and maintenance of the good and godly. Whereby it appeareth, that Satan, the prince of this world, hath obtained tyranny in this world, to stir up all the force of the world, against Christ the son of God, and that in so perverse a manner, that he hath made that power, rule, and authority, which by God was appointed to punish the wicked, and to suppress all impiety, to defend his own kingdom, and to impugn & resist the kingdom of Christ. Sath●…●…deth 〈◊〉 of tu●… And that which is most subtle, and crafty of all other, is this: he doth so handle and use the matter, that he maketh the magistrates, princes, and kings believe, that they do good service unto God, when as in deed they do the contrary, and are such, of whom Christ speaketh, saying. The hour will come, john. ●… Math ●… Math●… Luk●… in the which, who so ever killeth you, will think that he doth god good service. For my sake. M. that is as much to say for my name's sake. In witness to them. C. The sense & meaning of this place, is this that the disciples must witness the will of God to foreign princes, & far countries, to th'end they might be inexcusable. A. Herby let the ministers of the word learn, that their labour is not in vain, although they be rejected of wicked men, because the word that they preach, shall be a testimony in the day of judgement against them. 19 But when they deliver you up. take ye no thought, how or what ye shall speak: for it shallbe given you even in the same hour what ye shall speak. But when they deliver you up. B. After he had admonished them of the great and manifold dangers which were at hand, he now showeth them by whose aid and help they shall overcome them, to the end he might comfort them. C. For Christ in vain, should have exhorted his disciples an hundred times, except he had promised unto them also that God should be their helper, and that also by his power they should certainly have the upper hand. Herby we may gather, that it was far from the purpose and meaning of Christ, to discourage his disciples, by telling them of the perils to come, they being before very desirous no doubt to discharge their duty. It is a great thing truely to abide the countenance of princes: for not only the fear, but shamefastness also, doth oftentimes abash, and beat down the minds of good men, What then if princes in a rage and angry mode burst forth, and do thunder at it were? Christ notwithstanding would not have his disciples to be careful: because the holy ghost shall put in their mouths what to speak For the more a man knowing his imbecility, distrusteth himself, the more he feareth, except he know from whence to have help. And we do see, that many do therefore faint and quail, because they measure the success of those things which they take in hand, by their strength, which in deed is either very small, or none at all. ●…rou●…●…ught ●…d vp●… only. Christ therefore forbiddeth his disciples to have respect what they are able to do, or what they may bring to pass by their own might, and commandeth them to depend only upon the trust of god's grace, and might. B. For he promiseth them health and victory, not that thereby their life should be in safeguard, but because the glory of the gospel should triumph, and stand irremovable. As this is much more dear unto Christians then the other, so they cannot live amiss, when the glory of the Gospel flourisheth. Take ye no thought. E. Or be not careful. The greek word signifieth to think, carefully or pensively. C. Then Christ would not have his Appostells' void of all care: because it was profitable to have them somewhat careful, to th'end they might ask with an earnest mind, by prayer, Immoderate care is here condemned. the spirit which Christ promiseth unto them: but pensiveful care, with the which men do to much trouble themselves, he taketh away. For while they consider with themselves what shall come to pass, if they do this, or that, and rest not themselves in the providence of God, they are myserablely disquieted. And truly they are worthy of such disquietness and vexation, which do not attribute this honour to the providence of God which in deed is able to help and deliver them from all torment in due time. 20 For it is not ye that speak, but the spirit of your father which speaketh in you. For it is not ye that speak. A. As if he should say, ye aught not to measure constancy by your own strength, which in deed is most necessary in the presence of kings. give this glory therefore unto God, and doubt not but that he will give it unto you, although your own strength fail you: ye must believe that there is nothing so hard, but that be in you is able to overcome the same. C. Neither do I speak here, of your faculty and power, but of the power of the holy ghost, which directeth the tongues of the faithful, to the pure confession of Faith. And lest they should be terrified by their present imperfection & lack, he promiseth unto them, that they shall receive help and aid even in a moment. Help cometh from the lord in time of need. For often times the lord doth leave the faithful destitute and without the gift of eloquence, so long as he requireth no testimony of them, but when necessity requireth, he maketh those which before were as dumb men, passing eloquent. Even so in our time we have seen divers martyrs, which when they were rude, being called to the confessing and publishing of their faith, have wonderfully excelled in the gift of eloquence, and apt speaking. M. Therefore christ more plainly in an other place saith, Take ye no thought, how or what thing ye shall answer, or what ye shall speak. For the holy ghost shall teach you in the same hour what ye aught to say. But the spirit of your father. M. This (saith he) ought to satisfy you, that the spirit of God shall be present with you. For wisdom & fortitude is requisite, which things he will bestow plentifully upon you. Consider you that you are unable to do this of yourselves, but the lord by his holy spirit will help you. M. This place teacheth us, of what authority, credit and estimation the writings of the apostles ought to be amongst us. The credit & authority of the Apostles writings. For if the spirit of God spoke in the apostles, why should we not esteem of their words, as of the words that proceed out of the mouth of God. seeing they have this testimony of Christ, we can not be deceived in obeying their godly doctrine. But we may err if we follow & credit them which boast of the succession of the apostles, in whom no spark of the spirit of God, neither by life nor doctrine doth appear. That gross dullness and obstinate blindness of the world is to be lamented, by the which it hath been brought to pass, that those, in whom the spirit of God spoke, have been slain. The Prophets and apostles spoke boldly, and constantly preached the Gospel, by the ferventness of the spirit of God and yet notwithstanding they were counted as seducers, and were slain, and that of the people of God. This so great obstinacy therefore of the world, is to be left to the just judgement of God. 21 The brother shall deliver up the brother unto death, and the father the son: and the children shall arise against their fathers and mothers, and shall put them to death. B. He doth greatly express the danger, to the end he might give them forewarnings, and also strengthen and comfort them. For nothing in the whole world can be safe, sure, and certain unto them, which will publish and set forth the Gospel: no in this case they may scant trust their own brethren, their children, or their parents. For the word of Chryst abideth for ever, Math. 12. when he saith: he that is not with me, is against me: and he that gathereth not with me, scattereth abroad. Sath●… doth●… alwa●…●…gain●… Satan with all his kingdom and power, holdeth continual war against Christ and his kingdom, the which furor and outrageous rebellion, no force of nature is able to withstand. 2. Ti●… For he hath the wicked as bond and captive, at his will and pleasure. Therefore it is in his hand to stir and set brother against brother, the son against the father, and the father against the son, yea to set all men one against another. C. Notwithstanding they are deceived, which think that this doth only happen to the faithful, to be delivered of their brethren to death. For it may be that the father persecute the son of a good zeal, if he perceive him to be an Apostata, and one that declineth from the sincere worshyping of god: Deu●… yea the Lord in this case biddeth us to forget flesh and blood, and to revenge & defend the glory of his name: Neither (truly) do all men spare their kinsmen, where the fear of God and religion doth flourish, but had rather that all should perish, if necessity did so require, then that the kingdom of Christ should decay in any one point, & that the Doctrine of salvation should be extinguished, and the true worship of God abolished. Wherefore if we were godly minded, this one thing were a just occasion of hatred, the which although it seem contrary to nature that one brother should hate another, yet doth our saviour Christ here affirm, that it shall come to pass for his name's sake that it may be fulfilled which he saith in another place: I am not come into the world to bring peace, but a sword. 22 And ye shallbe hated of all men for my name's sake, but he that continueth to the end shallbe safe. and ye shallbe hated Hear our saviour Christ foreshoweth that his Disciples shallbe hated of all men, Math●… Math●… that is of all evil men, for many be called but few are chosen. For my sake That is for me, as is showed before. Here we must note that it is the part of Christians, so to live, so to behave themselves, and so to suffer all things, that Christ only may be the cause of the hatred and persecution which they suffer. ●●n is ●●e of a 〈◊〉 man. This therefore is & aught to be a comfort unto us, that if we suffer for Christ, them are we his, then are we choose out of the world, then shall we say with the apostle Paul: We labour and suffer rebuke, ●…o. 4 because we have a steadfast hope in the living God, which is the saviour of all men, specially of those that believe. But he that continueth. ●●rance ●…de. B. This promise of health is a great consolation and comfort, in so much, that how great so ever the dangers be, if faith be present, it is able to lift up a discouraged faint heart. For he that only continueth to the end, committing himself under the tuition and protection of the Lord, he (I say) at the length shall be safe, although he be delivered to the death, & hated of all men. This safety & health is promised not by resisting, 〈◊〉 1. but by suffering as the lord more plainly in another place declareth, saying. In patience possess your souls. This truly is a wondered consolation. They which fight under princes are doubtful of the victory: ●…arde ●…e●… but Christ here promiseth victory without all doubt, to them that fight to the end. A. Let us not therefore fear or doubt to fight for the glory of God although the whole world rise against us, because a happy and prosperous end is promised unto us of the son of God, which is a faithful keeper of our salvation, 〈◊〉 per●… to 〈◊〉. if we continued. To the end. This teacheth us that it is not true patience which continueth not to the end. Many men say, Is it possible for any man to suffer these things continually? truly whatsoever he be that suffereth the trouble that is laid upon him for Christ's sake, may continued without irksomeness to the last cast, yea to the very end. We must not therefore call to mind how long, 〈◊〉 9 but we must have respect unto the end. Hereupon the apostle saith, So run that ye may obtain. 〈◊〉 12. Also, Stretch forth the hands that were let down, 〈◊〉. 12. a. and the weak knees. And in an other place. Let us run with patience unto the battle, that is set before us, looking unto jesus, the captain and fynisher of our faith, and so forth. What doth it profit a man to labour in the silver mine, and to saint before he attain the sight of the silver. Doth he not loose all his labour and travail? yes undoubtedly. What doth it proof the ronner to run, if he faint in the midst of the race, shall he have the game or reward? Not undoubtedly. Not without cause therefore doth the Scripture in so many places exhort us to patience and perseverance. Hebr. 6 Let us not therefore be weak or feeble, but followers of them which receive by faith & patience the inheritance of promise, which is everlasting life, after the travail & pain of this life. 23 But when they persecute you in this city, flee ye into an other. For verily I say unto you, ye shall not go through all the cities of Israel, till the son of man be come. When they persecute. Question. C. By these words Christ preventeth that which might be objected thus. If we must bear the hatred of all men in the world, when shall there be an end? Chest answereth, Answer. Although ye can be no where in peace and safeguard, yet must ye not despair: but when you are cast out of one place, you must prove and try whether your work and labour may take place in an other. But certain interpreters are deceived, which think here that this is a bore permission or sufferance, when as Christ rather commanded his apostles to do that which he would have done. For he which hath suffered one persecution, would willingly give over by & by, like unto an old beaten soldier, which being once maimed in the wars, goeth no more to the same, but liveth on his pension at home in peace. The soldiers of Christ must fight in the battle of this life to the end. But Christ here giveth no such vacation and ease to his soldiers, but will have them without ceasing to pass through to the end. To be short, the apostles are commanded so soon as one battle is done to begin a new, & not to think themselves absolved or dismissed, for fighting two or three fields Neither are they permitted to flee into caves & dens, where they may lie idle: but although their labour come not to good success in one place, the lord exhorteth them to go forward, M. that if the gospel of his kingdom will not be admitted in one place, they preach the same in an other, without delay. C. But under the commandment there is also some liberty granted. For we must thus think of flying persecution. All that fly persecution, Persecution may be eschewed. are not presysely to be condemned: neither is flyeing in all points without exception, lawful. Many of the ancient fathers in time paste were to earnest in this point, which condemned flight in persecution, no less than a certain kind of denying Christ. For if this were true, some part of ignominy should redound to Christ and his apostles. Again, if it were lawful to fly without difference or exception, there should be no difference in persecution, between the good shepherd and the hired servant. We must observe therefore the mean which saint Augustin prescribeth to Honoratus, August. ad honour. lest any man forsaking his abode or hold, for fear, should either betray his flock into the hands of the enemy, or else give a cowardly example: and yet notwithstanding saith he, let no man rashly danger himself. If any urgent matter require, it is necessary that the Pastor venture his life for the flock, but if there be no great necessity, it may be that his absence may profit the church of God more. Verily I say unto you. C. This can not be referred to the first sending out of the disciples, but ought rather to be referred to the whole apostleship. Notwithstanding, in this there is some hardness, what the coming of the son of man here signifieth. Some expound it to be such good success of the Gospel, that all men should acknowledge the kingdom of Christ, and should look for the renewing of the kingdom of David at his hands, And some refer it to the destruction of Jerusalem, in the which Christ showed himself to be a revenger of their ingratitude. But it rather seemeth to be a consolation given to the apostles specially. Christ is said to come when he doth remedy those things that were past hope. Christ therefore promised that he would come, namely by the power of his spirit, to declare his kingdom, that the glory and majesty might appear unto the apostles, which as yet was unto them unknown. 24 The disciple is not above his master, neither is the servant above his lord. B. Now the lord exhorteth them according to the commandment before given, all fear of perils and dangers set aside, to preach the Gospel boldly, and with a stout courage, throughout the whole province. And first he confirmeth them by the example of himself, who being their Lord and master, suffered great persecution, and had greater torment to come: and that which was most detestable of all, they called him which proceeded from God, for the health of man, but specially for the jews, him (I say) they called Beelzebub, ascribing to him the power of devils, and saying that he had a devil. For somuch as therefore the master himself, the lord and goodman of the house, had partly experience of these things already, and had more to come: he doth very well command his disciples, his servants, and household, that they with a willing mind suffer the like. Truly so great is this consolation, that it taketh away all sorrow and grief, when we consider that we are of like state and condition with the son of God. Our Saviour Christ therefore propoundeth this similitude, to the end his disciples might frame themselves according to his example. We are the disciples of Christ, as he was troubled and suffered the same patiently, so must we. For it were a shame for us to refuse that whereof our master thinketh no scorn. To this place agreeth that in john: The servant is not greater than his lord, if they did persecute me, they will also persecute you. 25 It is enough for the disciple, that he be as his master is, and that the servant be as his lord is. If they have called the lord of the house Beelzebub: how much more shall they call them of his household so. C. Christ speaketh here not of perfection but of similitude and likeness: as if he should have said, there is nothing more meet, then that the disciple frame himself according to his masters example. Therefore the Greek participle Catertismenos, in Luke doth not signify perfect, but apt and feet. If they have called C. When as Christ calleth himself the lord of the house, it is as much, as if he had called himself the lord of the church: as the apostle comparing him to Moses & the Prophets calleth them the household servants, ●…ebr, 3. but him the son and heir. ●…are the ●…herne of ●●ste. For although he exalteth us to such excellent dignity, that he maketh us his brethren, yet notwithstanding he is the first begotten, and the head of the whole body, to conclude, in him consisteth all rule & power. Wherefore there is nothing more absurd then to desire to be in the number of the faithful, and to murmur against God, when as he maketh us according to the Image of his son, whom he hath made lord over his household. For to what end serve the pleasures of this life, if we seek to have place in his house? To be short, we are to fine and nice if we disdain to suffer those reproaches which our lord and king took upon him without grudge. Beelzebub. B. In all the Greek books, the last syllable is altered, so that it is there called Beelzebub. But in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub So they called the chief of the feigned Gods of the Philosophers, whom the city Accaron worshipped: & the lesser gods were called Baalim, which at this day in the papacy are called patrons, or advocates. But for so much as Beelzebub is as much to say as the captain or patron of flies, some think that it was so called of the abundance of sacrifices, which were so many that the temple did swarm with flies. Others think a great deal better, that men did call for help at the Idols hands against the flies, which greatly troubled the place. For when as Ochozias sought for an answer superstitiousely as concerning his health, of the immage, ●…ng. 1. he called him by the name of Baalzebub. whereby it appeareth that it was no name of reproach. Finally as holy and devout men, translated this name Gehenna, to hell, to make the place infamous: so for the hate and detesting of the Idol Baalzebub, they called him the devil. Whereupon we gather, that the reprobate, to the end they might make Christ detestable to all men. Blasphemy letted not to defame him with opbrobryouse words, as if he had been a devil, and the greatest enemy to religion and godliness. Wherefore if it shall chance us to have the same ignominy: that which beginneth in the head, and is finished in the members, aught not to seem new unto us. Ignominy and reproach is always common to the children of God. Bu. It is a common custom now adays for the faithful ministers of gods word, to be called seditious, schismatyques, heretics, rebels, church-robbers, & charmers, which reproaches we must learn to suffer patiently after the example of Christ the son of God. How much more shall they. M. Behold how in the application of the proverb, Christ had rather say, the lord of the house, & the household, than the master & the servants. In the which thing he sufficiently declareth how much he would have those that are his joined unto him: no doubt with the same affection, john. 15. with the which he saith in an other place, Now I say not that ye are not servants but friends. Wherefore it can not be but that he hath a continual care of the faithful, because they are of his household and friends. 26 Fear them not therefore: For there is nothing close, that shall not be opened: and nothing hid, that shall not be known. Fear them not. M. He gathereth the thing, by the equality afore said which he would persuade, namely that those enemies are not to be feared which persecute, even to death. Therefore he saith when as they dealt so maliciously with the son of God, which excelled all men, ye aught not to be let with any fear, but aught boldly to discharge your dewetie. For there is nothing close. C. When the apostles should see the Gospel so contemptible and despised, and the smaule number of the faithful also, it might discourage and make them void of all hope. This doubt Christ helpeth by the way, declaring unto them that the Gospel must be preached a great deal farther, and that by the same the obstinacy of men, shall at length be revealed. For although this saying (Nothing is so close, that it shall not be revealed) is a proverbial sentence: here notwithstanding it aught specially to be restrained to the doctrine of salvation, which Christ affirmeth to have in time the upper band, Truth at the length overcometh. how much so ever men seek to oppress the same, Although this doctrine was sometime preached in the temple openly, notwithstanding, because it was rejected, it was hid as it were, as yet in secret corners: but he affirmeth that the time will come when the same shall be published openly. The which thing, as we know within a little while after, came to pass. And because this promise might refresh and cheer up their minds, Christ exhorteth them boldly, and manly to accomplish the same, and not to fear, although the Gospel as yet seemed unto them base and contemptible, but to be preachers of the same. That shall not be ope. A. The old latin translations add, (in time to come) for the which the Greek text hath, which shall not be revealed. That which is spoken in the fourth chapter of Mark, was spoken peradventure at an other time, & in an other sense: notwithstanding because they are short sentences, the matter may agreed with this place of Matthew. Mark. 14. For after that Chryst there had commanded the apostles to manifest their light unto all men, even as burning candles, he addeth by and by: There is nothing secret which shall not be opened. Luke. 8. But the light of the gospel was kindled as it were in darkness to the apostles, Luke, 12. that being lifted up by their ministry, it might shine throughout the whole world. M. Yet there seemeth to be an other use of this proverb, which may be taken two manner of ways. one which maketh greatly for their consolation, which suffer injury, which consolation is, that a day shall come which shall manifest & declare to the whole world their innocency which a long time had been hid. The examples of this matter, are joseph, David Susanna, & others. The other use of this proverb serveth to make us shone & avoid all those things that are evil, because that god being a just judge, will not suffer the impiety of the wicked to lie in secret, as saith s Paul. I would not have you judge before the time, until the coming of the lord, 1. Cor. ●… which shall lighten all things that are in darkness, & shall bewray the secrets of the hearts, them shall every man have praise of god. But the first exposition of all agreeth very well with the meaning of Christ 27 what I tell you in darkness, that speak ye in the light. And what ye here in the ear, that preach ye on the house tops. M. Christ now goeth forward to exhort his disciples, that they think not themselves to be in secret, or that they hide not that in darkness which they have received of him. As if he should say, Those things which I have committed unto you in darkness, that is when ye were together alone, would I have made manifest, that is, I would have you preach them openly in the light to all men. Where ye must now cast away all fear, & show yourselves abroad. B. He setteth here light against darkness, he joineth to the ear, hearing, & to the house tops preaching. He meaneth by speaking in darkness, to commit somewhat to the mind by secret talk. Therefore they speak in the light, which tell openly & plainly the which they have heard. Even so, to here or tell in the ear, is to receive or commit somewhat by private meeting together. For men use commonly to whisper in the ear when they would not be heard of other men. Therefore to preach in the house tops is to disclose to all men that which was committed unto them, & openly, manifestly, and plainly to utter that which was before given them in secret. This is spoken according to the manner of that region, where their houses are so builded, that a man may stand or walk upon the tops of them the ridges of the houses being flat and leaded much like our galleries. Whereupon it is written in the book of Moses thus. Deut. ●… When thou buildest a new house thou shalt make a battelment or wall about the roof or top of thy house, that thou lad not blood upon thy house if many fall there from. Iudg●… And in an other place we read thus. And there were upon the roof of the house about three thousand men and women, that beheld while Samson played. 28 And fear ye not them which kill the body, but are not able to kill the soul. But rather fear him, which is able to destroy both soul & body into hell. And fear ye not. B Hitherto christ hath armed his apostles against the fear of infamy. C. and now with a singular reason he animateth & encourageth them against the fear of death, because men aught to despise this vain & mortal life, in respect of the immortal & heavenly life, whereunto they are created. 〈◊〉 earthly ●…aine. For here consisteth the some, if the faithful way & consider wherefore they were borne, & what their state and condition of life is, they shall found that there is no cause why they should so carefully seek after this earthy and terrene life. But the words of Christ are more full, and fruitful: For he teacheth, that the fear of God is dead with them, which depart from the confession of the true faith, for the fear of tyrants, & seek not to put out of their minds a brutish and beastly stupor, and dullness, which by the terror of death, maketh them to cast from them the confession of the same faith: for we must note the Antithesis, between the two contrary fears. If the fear of God be choked, by the fear that is in men, doth it not appear, that we attribute then, more unto them then unto God himself? And so it followeth hereupon, that we rejecting the eternal, & celestial life, make ourselves like bruit beasts. Only go hath power of everlasting life & death. Him we neglect, because the fear of men doth withdraw our minds: doth it not plainly appear, that we esteem more our corruptible body, & the life thereof, than the everlasting state & condition of the soul? yea, the heavenvly kingdom of God seemeth nothing so precious unto us, as doth the momentany & vanyshing shadow of this corporal life. Thus therefore the words of Chryst must be resolved: Understand ye, that immortal souls are given unto you, which being only subject unto the will of God, come not into the power of men. Wherefore let not your faith quail, for no terrors or threatenings of men. For how cometh it to pass, that the fear of men doth prevail in the conflict, but only because we esteem more of the body, then of the soul, & less of everlasting life then of a shadow.? Which kill the body. C. Where as Christ by these words doth attribute unto men power to kill, it is spoken by a certain kind of granting. For God doth oft-times give liberty unto the wicked, that they being puffed up with the trust of their power, The wicked is desperate. might venture desperately upon every thing, as though they could do all things without harm, but it turneth at length to their own destruction. pilate said unto Christ, knowest thou not that I have power to crucify thee, and power also to lose thee? When as nevertheless, john. 9 he could do no thing without the permission of God, of whom he received that power, which he abused, as it is there said. The wicked persuade themselves that they have power to do what they list. Although therefore in vain the wicked do boast themselves, as though the lives of the godly were in their hands, & although God stayeth and bridleth their rage and madness, so often as it seemeth good unto him, yet notwithstanding they are said to kill by his sufferance, because often times he permitteth them to execute their tyranny. But are not able to kill the soul. M, Now he reasoneth of the impotency and unableness of tyrants, the which, how so ever they rage and swell can do harm to nothing, saving to the body, because the soul is not in their hands, neither can they kill the same. Wherefore Luck more plainly expresseth the same, saying: And after that, Luke. 12. have no more that they can do. By the which words Christ teacheth his apostles to contemn and despise the cruelty of tyrants, the which although it be showed to the extremity, yet can it not hurt a godly man, as touching his everlasting health. tyrants have no power over the soul of man. Although the wicked by the permission of God, kill the body, it maketh no matter, they do but finish that which Nature had begun, for if they as instruments had not done it, nature itself would in short time have done the same. For what is he that shall escape death? But rather fear him, which is. M. Now by a collation of the divine power of god he proveth plainly that the cruelty of men ought to be despised. As if he should say, If ye fear those which by some means may hurt and punish, why rather do ye not fear him, which is able to hurt in every respect, which hath power not only to kill the body, but also the soul, and to cast them both into hell. It is a small matter to kill the body, because it shall be restored again. For the tyrant hath not destroyed him when he hath killed the body of a man. He hath diminished nothing of our salvation, which hath taken away this life, which at the length all men must forsake whether they will or not at the good pleasure of God. But he which hath made both the body & the soul, he it is only which can kill not only the body, but also the soul, and that everlastingly into hell. Him therefore, if thou be wise fear alone, the which if thou fear in deed, then shalt thou contemn & set at nought all worldly tyrants also. C. But when as these two members in one knot do agree, certain ignorant & unskilful men, take this part severally amiss, affirming the men aught not to be feared. For Christ setteth the virtuous and holy fear of God against the perverse fear of men, which withdraweth us from the right & perfect way. Which is able to destroy. M. Of tyrants he said simplely, they kill the body, but of God he said, which can kill both soul & body. Moreover he addeth, into hell as if he should have said, If you stand so much in fear of tyrants, which hate you, that you despise the commandment of God your heavenly father, beware lest you seeking to save this carnal life, loose not only the same, but the eternal life also. For your father being provoked to anger, is able to cast both soul & body into hell. Luke hath, Luke. 12. After he hath killed, he is able to destroy & cast into hell. M. These things S. Paul considered when he said, If I preach the Gospel, I have nothing to rejoice of, for necessity is put unto me. But woe is it unto me, 1. Cor. 9 if I preach not the Gospel. To be short, the experience of all times teacheth us how necessary this exhortation is to the ministers of christ, and generally to all the godly: For there was never any time, in the which men did not exalt themselves violently against God, and sought not to destroy the Gospel. 29 Are not two little sparrows sold for a farthing? And one of them shall not fall to the ground without your father. Are not two little sparrows. A. This dependeth of that which went before. B. For Christ by this reason armeth his apostles against the persecution of the world that nothing can happen unto them without the will of their heavenvly father, Godd●…●…uidenc●… who suffereth not vile birds (in comparison) to light upon the ground without his wil C. By the which words Christ declareth that tyrants although they rage never so much, yet that they have no power upon the body, without his will to whom all things in heaven and in earth are subject. Therefore they do very fond which fear the cruelty & tyranny of men, as though they were not under the protection of god. So that in perils this is the second consolation unto us, that for so much as god is the keeper of our life, we may safely rest and commit ourselves to his providence: yea, we do unto him injury if we commit not our life unto him because he doth vouchsafe to take charge and care of the same. M. And to the end Christ might evidently prove that which he goeth about to persuade, he useth very feet examples, notwithstanding such as have need of a special faith. C. For he extendeth the providence of God generally to all creatures, that of the more to the less he might declare us to be saved, defended, and protected, by his tuition. There is nothing of less price and estimation among us, than sparrows. For men in times passed, A 〈◊〉 conf●… have sold two sparrows for a farthing. And as Luke saith five for two farthings: and yet notwithstanding God is ready to defend them, that no harm happen unto them by chance. Will he now think you neglect the life of man, which hath such a care over sparrows? no, be ye well assured Christ setteth not here before you the examples of the patriarchs, or Prophets, in the which he might declare the providence of God wonderfully, Neither doth he make mention of the strong and savage beast, but of the least, of the most common, and cheapest fowl, namely of the little sparrow. Neither doth he only bring in the sparrow, but also the price of the same, which is small, that one alone beareth no value or price: and therefore he is feign to couple two of them together, the price whereof was but a farthing, than the which, in money there could be no smaller value. And one of them lighteth not to the ground. This is the Hebrew phrase, and is used in stead of, (shall not perish) And it is spoken for this cause, for that birds, (when they die of their own accord, or when they die being shot or killed by any means) do fall to the earth dead: where as otherwise they flee aloft. M. He saith not generally, & they fall not to the ground: but he saith, and one of them doth not fall: by the which, he teacheth us that God hath not only a care for us in general, but also particularly for every one of us For if he have taken charge so of every sparrow, that not one of them without his providence and will falleth not to the earth: how much more hath he taken charge of men, created, and made, after his own similitude and likeness? But this is contrary to the opinion of some, which rather philosophycally then divinely imagine, that God hath not a care over every creature in the earth, where as christ affirmeth, that all creatures are distinctly and pertycularlye under the hand and protection of God, to the end nothing should seem to be done by chance. For truely the will of God is contrary to Fortune & chance, ●…cle of ●…tune ●…u●… and we grant, that in the nature it self of all things there is chance: but we say, that nothing doth happen by the turning wheel of blind Fortune where the will of God doth govern or bear rule. Without your father. C That is, without the will of your father. As if he should say, he is your father, and not the father of sparrows, how then can he have less care over you then over sparrows. 30 Yea, even all the hears of your head are numbered. Yea, even all the hears of. M. All these things which he hath spoken of hitherto, have a marvelous Emphasis and force. For when he might have added, How much more shall not ye be killed without your father's will? that one care might have answered an other: he doth not so, but to the end he might show them that not only their life, but other things also, of small reputation, and counted of them superfluous, are in like manner under their father's providence, he saith, All the hears of your head are numbered. As if he should say, Not only your life, your bodies, and other things that are dear unto you, but also your hears, how little so ever they be esteemed, are of care & charge to your heavenly father, in so much that they are numbered unto him: So that there is nothing in you, to the which he hath not some respect. For he saith not in vain they Are numbered. that he might show forth a singular and special care. For all things that are numbered and told, are numbered to the end none of them whereof we keep tale, should at any time be lost. To the which effect pertaineth this word of the preterperfect tense, or time which is already past, which he useth here. For he saith not they shallbe numbered in time to come, The care of the lord for his children. but they are already numbered. As if he should say, even from the time of your creation, the Lord hath taken and doth take charge of you. C. Wherefore we must consider the providence of God, not as vain & curious men do, but that we may have matter of trust and confidence, and be stirred to the invocation and calling upon God. 31 Fear ye not therefore, For ye are of more value than many sparrows. Fear ye not M. Now he concludeth that they must not fear, and also exhorteth his disciples to lift up their minds. B. As if he should say, if God have so great a care for you, be not a feared, but go to and discharge your duty with a bold & constant mind. This truly bringeth great consolation if a man conceive the same in his mind with a sure & undoutted faith. For all things are dispensed and given by the hands of God, without whose providence the lest thing in the whole world can not be brought to pass. You are much better then. C. This generally is true of all men, for whose sake sparrows were created, notwithstanding this is properly spoken of the sons of God, who excel otherways, then by the right of creation. 1. Petr. 1. A. For they are borne a new not of mortal seed, but of immortal, by the word of God, which liveth and lasteth for ever. C. But this dignity pertaineth no other wise unto men, then by the free estimation & grace of God, which vouchsafeth to receive the unworthy, as worthy. Bu. Since Christ therefore saith, ye are much better to your father then sparrows: there is no cause why ye should be afraid of men, who are under the subjection of God. Therefore leave the care of your life and death unto him, neither be ye dismayed for any fear of the wicked, because he can rerestraine their force, and frustrate their devices and imaginations against you. 32 Every one therefore that confesseth me before men, him will I acknowledge also before my father which is in heaven. M. The Greek text hath, whosoever acknowledgeth in me, I will acknowledge in him, In stead of, whosoever acknowledgeth me, I will acknowledge him. For he spoke thus (as the new interpretroure thinketh) according to the manner of speech of the Hebrews, who often times use this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which serveth in steed of the preposition. In. C. Now Christ amplifieth that which he spoke even now of the contempt of death, to this present use and purpose: because we must fight against the horror of death, least that the same do call us from the true confession of the Faith, which God most straightly requireth, and the world refuseth. Therefore it was necessary that the disciples of Christ were strong, and of a haughty stomach, to this end, that they might be always ready to martyrdom. M. For here the argument is taken for true equity. For what can be more right and just, then to have that servant denied of his lord in the time of his glory, and victory, which denied him in the time of war? Again, what can be more pleasant, then to have the servant acknowledged in the time of the glory of his master, which in the time of humility and persecution, clave unto him. with all force and might, even to the basardinge of his life. C. Therefore the confession of Chryst, The●… on 〈◊〉 is 〈◊〉 all 〈◊〉 although it be neglected of the greatest part of men, as a tryffel: Here notwithstanding it is accounted of, as a special worship of God, and a singular exercise of piety: and not without great cause. For if that earthily kings, for the defending and mayntaining of their glory and renown, and for the increasing of their richesse, call their subjects to armour, and appoint them to war, why should not the faithful support, defend, and maintain the glory of the heavenly king, at lest with their tongue? Wherefore it is most sure that they extinguish and deface the faith, (so much as in them lieth) which inwardly suppress the same, as though the outward profession were superfluous and vain. For Christ doth not call us here his witnesses in vain, by whose mouth his name in this world is celebrated and glorified. Christ I say, will have the profession of his name set against all false religion: & because it is an odious thing, he biddeth us to declare a testimony, F●… be●… wr●… m●… to witness, or to acknowledge, because he would not have the faith of men lie hidden in their hearts, but openly pronounced & set forth unto men And whosoever hideth & keepeth this faith silent, doth he not frustrate the son of God, & shut himself also out of the doors, and expulse himself as none of his family? There is required truly a more plain and manifest confession of the faith, of such as are teachers, then of private men: furthermore, because all men have not faith alike by measure, he which hath the most of the spirit, ought to give the greatest ensample: notwithstanding there is no faithful man, whom the Son of God requireth not to be a witness. For that which Peter commandeth pertaineth to all the faithful, when he saith, Sanctify the lord in your hearts: Be ready always to give an answer 1. P●… to every man that asketh you a reason of the hope that is in you. In the which place, hope is taken for saith. C. But where, when, how often, how, and to what end our faith aught to be professed, it were a hard matter to constitute any certain law: but the occasion must be considered, lest that every one of us in time neglect our duty. Moreover, we must crave at the hands of the lord the spirit of fortitude and wisdom, the which being our guide, we shall know what we ought to do, and observe also that which he hath commanded. Bu. Finally, to profess Christ in this place, is truly to publish the truth of the Gospel, that is constantly to acknowledge Christ to be perfect God and man, and to be the only salvation and righteousness of the world, by the which the faithful are justified. Hereby we see that it is not enough for a Christian man to have Christ in his heart, unless also he profess him openly before men according to the measure of the faith that is given unto him, (as we said even now) according to his office and calling, and as opportunity shall serve. If any man therefore be called to the confession of the faith before tyrants, then aught he openly and plainly to confess Christ, even as if God himself should require testimony of him. The which that he may do in deed, he aught to pray unto God, that he would vouchsafe to give him a sure trust and confidence with the spirit of boldness. B. Again, Christ is denied, when we do not acknowledge him to be true God and man, when we deny him to be our Saviour, our righteousness and redeemer, and when we think not his doctrine to be the infallible truth, or when we are ashamed of him, 〈◊〉. 26. either for malice, contempt, or fear. Of contempt and malice that wicked king julianus denied Christ: ●…ers of ●●te. for fear, Peter denied him. At this day the jews and Turks not knowing the mysteries of the gospel, do maliciously deny him. They deny him for fear, which either by the terror of death, of torment, of banishment, or of prisonment being asked of the magistrate. do deny themselves to be lovers of the Gospel. But some willingly and without constraint, do confess Christ to be the only priest the mediator, He that confesseth not Christ outhe dishonour Christ. and the only everlasting sacrifice of the faithful, purgation, redemption and righteousness. Whosoever now acknowelegeth not this, he doth plainly deny Christ and not only deny him, but he taketh away also the glory of his name. Him will I confess also. M. That is, whosoever acknowledgeth me for his lord & only saviour, and is not ashamed (as saith Mark and Luke) of my doctrine before men, but boldly and truly confesseth the same: him also will I acknowledge for mine, and commend him to my father. There is a promise therefore added here, which should inflame our hearts, & make us zealous in this behalf. For how much doth the promise exceed that which he requireth? Surely there is almost no comparison, saving that it pleaseth him of his merciful liberality to bestow it upon us. 33 But whosoever denieth me before men, him will I deny also before my father which is in heaven. M. Mark somewhat more at large affirmeth this, saying: Whosoever shall be ashamed of me and of my words, in this adulterous and sinful generatiom: Mark. 8. Of him also shall the son of man be ashamed, when he cometh in the glory of his father with the holy angels. Luke. 9 Luke in like manner hath the same words almost in effect. C. If therefore the promise before, be not sufficient, to encourage us to acknowledge Christ, then let us give ear, to the severe threatening, that Christ when he shall come to judge the world, shall deny all, which for fear, shame, or contempt, have denied him before men. Now let the enemies of the cross of Christ go & flatter themselves in their dissimulation, when as Christ doth blot them out of the book of life. For whom shall God at the last take for his children, but those which are offered unto him by Christ. Where as Christ is said to come in the glory of his father and of the angels, the meaning is, that his glory shall be revealed plainly to the whole world. 34 Suppose not that I came to send peace into the earth: Not I came not to send peace but a sword. Suppose not that I came. C. By these words our Saviour Christ declareth, that he should not need the labour, help, & ministry of his apostles, if the whole world with one consent, would subscribe to his Gospel. But because the greatest part is not only against it, but seeketh diligently to overwhelm the same, we cannot without contention & the hatred of many men acknowledge Christ. Christ therefore admonisheth his Apostles to prepare themselves to the battle, because it is necessary that they war which profess the Gospel And so he preventeth two offences, which otherwise might have troubled and disquieted the minds of the weak. For when as the Prophets promised every where, that the state of the kingdom of Christ should be quiet and peaceable, what could the apostles look for, but that all things should be quiet, & in peace wheresoever they came? Now for somuch as Christ is our peace, and the Gospel also doth reconcile us unto God, Objection. it consequently followeth that brotherly concord should be among us. Therefore to have war, contention and strife in the world, when the Gospel is preached, agreeth not with the foreshewynges of the Prophets, and much less with the office of Christ, and the nature of the Gospel. But that peace which the Prophets speak of, because it is joined with faith, is among none, but the true worshippers of God, Answer. and in the consciences of the godly: and it cometh not to the unbelievers though it be offered unto them: they will never the sooner also come into the grace & favour of God: Whereby it cometh to pass that the Embassage of peace worketh in them, the greater disquietness and tumult. For, because Satan which reigneth among the reprobate, and beareth rule in them, is mad, and rageth against the name of Christ, so soon as the doctrine of the Gospel is published, their impiety which before lay a sleep, is now awaked, and stirred up. So that Christ which properly is the author of peace, for the malice of men, is made the cause of tumult. Whereupon Christ saith here, think not that I am come to send peace, but a sword. Bu. As if he should say, Chris●…●…swer●● wicked I would not have any of mine to think that I came into the world to bring such peace, as the world looketh for, and desireth, namely a secure, voluptuous and luxurious peace. For Christ is not the author of sin, or the fautor and maintainer of vice and wickedness. Not I came not to send peace. Bu. Christ truly is the prince of peace, and his kingdom is the kingdom of peace. john ●… For he giveth peace unto those that are his, and he leaveth to them peace, but that peace which the world can not give, yea that peace, which the world can not abide but hateth. Chri●… peace●… godly. For the peace of Christ passeth all understanding, and is the peace of consciences, by the which we agreed with God, whose wrath we believe to be appeased for Christ's sake: and therefore we walk in his commandments, and we avoid the concupiscences of the flesh, we agreed with all good men, and we contend against all evil and perverse men. The mundane peace hath respect to nothing, but to that which pertaineth to the world. S. This therefore is the conditition of the Gospel, to stir up discord among men, Gene●… although not by his own nature, but because that is the doctrine of the Gospel which the devil hateth, that is Christ whose heel the Serpent seeketh to hurt. Moreover, because the Gospel reproveth the world and the wickedness thereof, therefore it is hated and evil spoken of, according to the saying of Christ in an other place. The world loveth darkness more than light, because their deeds are evil. And for this cause, the Gospel is called a sword, that is an instrument of war, by occasion. C. Hereby let us learn how wicked we are by nature, which do not only despise so precious a gift and jewel, but also impute to it all kind of evil: When as in deed it is the right way, the strait path, and ordinary mean to bring us to all virtue, to all quietness, and to direct our steps to the everlasting life in heaven. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against the mother in law. For I am come to set. E. The Greek word for the which, the old interpreter hath separate, signifieth to divide that into two which before was united and joined in one. The which thing Chrisostom also noteth writing upon this place. Furthermore, in this place man is put for son, according to the Hebrew phrase, for he saith, a man against his father. M. To the end Christ might express and declare, that this discord should not be after the common manner, or wonted sort, he bringeth in the degrees of consanguinity and nature, affirming that he will separate them with the sword, which he came to send into the world. For among those persons, there were chief wont to arise for the words sake bitter and cruel contentions. For the more the persons by nature are joined together, the greater and more sharp is the contention between them. When the Gospel is preached and received of the son, ●…p●…●…ture ●…se of but rejected of the father, by and by, mutual discord doth arise, which in deed doth properly spring of the dissimilitude and variety of the minds, not of the Gospel or lord himself. For this happeneth through the fault of the wicked (as we said even now) contrary to the nature of the Gospel. 〈◊〉. 4. That which the Prophet Malachy teacheth of john the baptist, belongeth to all the ministers of Christ, namely that they are sent to this end, to turn the hearts of fathers to their children, & the hearts of children towards their fathers. ●…e●…s ●●ed ●…e ●…hri●…e. And truly the malice of the wicked bringeth to pass, that they which before were joined together, are so soon as they hear the voice of Christ, separated, and divided into contrary parts. A. To conclude, Cursed be that peace whose bond is not the only truth of Christ. 36 And a man's enemies shallbe they of his own household. Bu. This doth the Gospel in these days bring to pass, that they which were in time passed of the household, that is special friends and acquaintance, shallbe afterward enemies and strangers one to an other. So that Christ foreshoweth that they in the world shall come to such confusion, that the law of nature shall not be regarded, and all humanity quite banished. For when the Prophet Micheas doth bewail the case of those whose enemies shallbe of their own house, Miche. 7. he declareth the destruction and confusion to come. The like our Saviour Christ affirmeth, shall come to pass, when his Gospel is preached: which at an other time had been incredible. Bu. But here the godly have great need of wisdom and wariness, being conversant among them, with whom there is nothing in safeguard: to the end they may seek for help at the hands of God. C. Neither doth Christ mean that this shall endure always, that they of one household, shall have dissension still among themselves for the Gospel, as certain curious men imagine, who think that they cannot be the disciples of Christ, without they be banished from their parents, from their wife children, and household: But rather all lawful conjunction is fulfilled and accomplished in the unity of faith. Christ only admonisheth his disciples that they be not troubled so often as such debate and discord happeneth, but rather to consider the sayings of the Prophets, by the which they may comfort themselves again. 37 He that loveth father or mother more than me, is not worthy of me: And he that loveth son or daughter more than me, is not worthy of me. He that loveth father or mother. C. Because this is very straight and sharp for amam to make those his enemies, which should by nature be most near unto him, therefore Christ saith now, that without it come so to pass we cannot be his disciples. He hiddeth us not put from us human affections, natural inclination, or mutual love: but only he goeth about to restrain all that is of such mutual love among men, that godliness and true religion can not have the pre-eminence. Let the husband therefore love the wife, Human love aught not to withdraw us from the spiritual love of Christ. the father his son, and the son his father, but so that their human love withdraw them not from the spiritual love of Christ, which is to observe and keep that which he commandeth. Bu. All things therefore that are in the world, be they never so precious, never so dear unto us, aught to be despised for Christ's sake, and the truth of the Gospel. For the lord nameth a most strait bond, in the which he comprehendeth all things that are dear unto us, as glory, fame, honours, riches, friends, parents, wife, children, goods, lands, and all things that God hath lente unto us. Yea and in Luke he useth a more severe saying: Luke 4. If any man come unto me, and hateth not or forsaketh not father and mother, wife and children, sister and brother, yea, and his own soul, he cannot be my disciple: But all in one sense. R. For Christ teacheth us that we must not seek for the terreine and corporal felicity of this world in his kingdom. And to hate, in that place of Luke is not taken in evil part, as to envy the parents, the wife and children, or in malice to vex and trouble them: But thou must have such an affection towards them, that thou love the son of God nevertheless above all things. Of this holy and devout hatred, we have a worthy example in Abraham, Gene. 22. who had rather be cruel towards his only son, even to the death, than he would in any point show himself disobedient unto God. C. To be short, if the love of our friends hinder us in following Christ, we must boldly resist the same, Philip. 3. as did S. Paul who accounted those things that were vantage unto him, loss, for Christ's sake. Is not worthy of me. In stead of this Luke hath, he cannot be my disciple. M. If a man knew what honour it is to be in the number of Christ's disciples, he would seek by all means to bridle and overcove his affections. 38 And he which taketh not up his cross and followeth me, is not worthy of me. C. This our Saviour addeth, that we might know that we can not be his disciples by no other means, then by suffering troubles and persecutions for the Gospel's sake. If we be troubled and vexed because there is discord for the Gospel's sake, between us and our parents, and our children, & our friends, then let us call to mind the condition, that Christ doth say the cross upon all his apostles and disciples. The●… and ●…tion●…●…ther. B. For truly, the kingdom of God cannot be preached in the world without cross & persecution. Wherefore he is more sure of nothing then of the cross, john ●… which earnestly followeth Christ, preaching him, and bearing testimony to the world, that the works thereof are evil. For the saying of the apostle is most sure. 2. T●… All those that will live godly in Christ jesus, must suffer persecution. C. But under this cross let us consider that we are the fellows of Christ, which shall bring great consolation to our minds, for he saith: And followeth me Here let us learn two things, first, that the faithful must take up the cross and follow their master, that is, they must frame themselves according to his example. The second is, they must for all the cross and trouble, & for all the bitterness of the same, never forsake him, but with a sure faith follow his foot steps, even to the end. The soldier being in the wars, will still have an eye unto his captain, even so we must alway look on our Captain jesus Christ. Heb●… Whereupon the apostle saith, looking unto jesus, the captain and finisher of our faith, which for the joy that was set before him, abode the cross, and despised the shame, and is set down at the right hand of the throne of God. And S. Peter also saith. 1. Pe●… See that ye follow his footsteps. But it should appear by the words of Luke, that this aught not to be done once alone, but daily. For he saith, Luk●… If any man will follow me, let him deny himself, and take up his cross daily and follow me. Th●… B. Every man hath this cross when he suffereth for the Gospel, either by prisonment, banishment, loss of goods, fire or sword, and such like, with the which the wicked ones of this world, from time to time cease not to vex and molest the children of God. The cross is not that kind of castigation or punishment, which many have in times passed laid upon themselves willingly by whipping, or cruel beating of themselves, or by abstaining from meat & drink, or by going barefoot, which foolish superstitious acts were observed of the Monks and Friars, ●●kes ●●ru●●n ●…vain but that is the cross of Christ, whereof we have told you already. 39 He that findeth his life shall loose it, and he that loseth his life for my sake shall find it. He that findeth his life. E. That is, he that hath respect to his life in such wise, that he will not adventure the same for my sake, he truly shall loose his life. C. Therefore, least that the former doctrine which is very hard, and grievous to the flesh, should by itself have small effect. Christ in this sentence confirmeth it by two ways. For he pronounceth that such as are to ware, and circumspect, when they think that they have very well defended their limbs, they shall be disappointed of the same, and loose it: And again, those which neglected their life nothing at all regarding death, shall have no loss, because they shall save it. E. We know that there is nothing more precious and dear unto us than our life: For the lives sake we do and undo all things. C. so great love have we to the same. Wherefore it was necessary that Christ should both promise and threathen, to the end he might animate his disciples to the contempt of death. To find the life, in this place signifieth to possess the same, as in a sure haven. To those that are so desirous of this earthly life, that they will suffer no danger, but flatter themselves with the vain trust in prosperity, and think always that they are in good case when they suffer no trouble, 〈◊〉 a 〈◊〉 de●…●…o ●…en. to such worldings I say, death is a perpetual destruction. contrariwise, to the faithful, which willingly offer themselves to the death, counting all things that are in the world as vain for Christ's sake, to these (I say, and saint Paul saith with me also) death is a great advantage, for they are restored to a better life. Bu. They which escape prisonment and death, by denying Christ and his Gospel, seem in the face of the world to save their lives, but in deed they have lost them, and have provoked the everlasting wrath of God, & damnation upon them, unless in time they repent. On the contrary part, he that manly standeth to the fire, loseth his goods forsaketh his wife and children, and all that he hath, seemeth to the world to have lost his life, when as he in deed hath gotten everlasting life with a crown of glory for ever. For my sake. C. He saith for my sake, because there are many which die oftentimes rashly for ambition's sake, for murders sake, True matters. and some will seem to die for the truths sake, when they maintain heresy. Therefore I say, Christ addeth very well, for my sake, showing unto us for what cause only we aught willingly to suffer violent death. Mark addeth, and for the Gospel's sake. Shall find it. Mark & Luke have, Shall save it. This is a singular comfort and consolation, that he which loseth his life for Christ's sake, doth commend the same into the hands of Christ, where it shall find everlasting rest and felicity. A. Let us beware therefore, that none of us be punished as a murderer, as a thief, as a backbiter, or as a busy body in other men's matters: But let us suffer affliction according to the will of God, 1. Petr. 4. committing our souls to him by well doing, as unto a faithful creditor. 40 He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me. M. This also is a great consolation against the trouble of excommunication and persecution, (which they should suffer) of the which we have spoken before. Now being not content in telling the punishments that they should suffer which rejected the apostles, he proceedeth farther, We are the●… members of Christ'S mystical body. and showeth what profit the worthy receivers of the apostles have, namely such profit, that he which receiveth them, receiveth Christ himself, and his heavenly father also which sent him: that men might hereby know how dear they were both to him and to his father also. C. Finally, he speaketh not so much of the receiving of the doctrine, as he doth of the receiving of the men. We must note therefore the purpose of Christ, who testified that which he saw, was fit to help their infirmities: Namely that if any man received them friendly and gently, that then it was as acceptable unto him, as if they had liberally entreated and entertained him in their person, and not only this, but also that they do offer to God the sacrifice of a sweet savour. C. But we must note here to whom Christ speaketh these words, surely to his apostles & disciples: Seducers preach not the word of the lord. Therefore he speaketh to them that do his will, not to seducers which preach not the word of the lord, but their own fancies and dreams, abusing these words of the lord, as if they were true ministers, when as in deed they be false Prophets. In john the lord very plainly saith: Verily, verily, I say unto you, he that receiveth whomsoever I send, jere. 23. receiveth me. But these false Prophets run before they be sent, they speak, but not of the lords mouth. 41 He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward: And he that receiveth a just man in the name of a just man, shall receive a just man's reward. Bu. Now he showeth at large the reward, which he will bestow upon those that receive his messengers, to this end no doubt that his ministers might have the more savour among men. C. He beginneth truly with the Prophets, but at length descending to the lowest degree, he comprehendeth all those that are his disciples Therefore without exception he commendeth the true worshippers of God, and the lovers of the Gospel. But to receive in the name of a Prophet, and of a just man, is as much, as to do them good for the honour of the doctrine, and in respect of piety and godliness. For although God hath commanded us generally to love all men by the bond of charity: notwithstanding worthily he bringeth his to a higher degree, that men might have special care and consideration of them above others. According to the saying of saint Paul, Gala. 6. Let us do good unto all men, but specially to them of the household of faith. Shall receive a Prophets reward. C. divers interpreters expound this diversly. It seemeth to some that a mutual recompense or satisfaction is noted here, because the Prophets of God give again spiritual benefits for earthly things. But it this exposition be allowed, what shallbe the reward of the just. Other some understand it, that they shall be fellows and companions of the same reward, which is laid up for the Prophets and the just, because they were benefitial toward them. Many refer it to the communion of Saints, because, as we by our beneficence and liberality do testify that we are one body with the servants of Christ, even so by this means we are made partakers of all good things, which Christ doth communicate and bestow upon the members of his body. But it rather seemeth to be understood simply, the reward of a Prophet, that is a reward that may answer the dignity of the person to whom the office shall be committed. 42 And whosoever shall give to one of these little ones to drink, a cup of cold water only (in the name of a disciple) verily I say unto you, he shall not loose his reward. And whosoever shall give. C. To amplify this he promiseth a reward to every one that doth the least part of the duty of charity, namely to give a cup of cold water. He calleth them little ones, not only which are lowest in degree and basest in the church, but all his disciples also, which are disdained of the world. So in an other place he saith, 〈…〉 fear not little flock. A cup of cold water. A. By this the lord declareth that he doth not so much regard the gift, 〈…〉 as he doth respect the mind of the giver, neither the work, so much as he doth the will of the worker. As we may read of the widow, I●… who casting two mites into the treasury, is said of Christ, to cast in more than all the rest. Verily, verily, I say unto you. M. Because it seemeth incredible to man that he hath done any such excellent thing in giving a cup of cold water, he affirmeth it with an oath, saying: Verily, verily, I say unto you, he shall not loose his reward: Where we must note that he saith not, he shall receive his reward: but he shall not loose his reward, to prevent our cogitation, by the which we persuade ourselves that we shall receive no reward for so small benefits. For so saith the apostle, ●…6. God is not unrighteous, that he should forget your work & labour the proceedeth of love, which love ye show in his name, which have ministered unto the saints and yet minister. The xi Chapter. AND it came to pass, that when jesus had made an end of commanding his twelve disciples, he departed thence, to teach and to preach in their cities. 〈…〉. And it came to pass. B. Luke saith that they departed & went through the towns ●…reaching the Gospel, & healing every where. ●…6. And Mark hath the same words in effect. Notwithstanding christ himself would not give over his duty, as many slow bellies and idle prelate's do in these days, which neither preach themselves to the people, nor yet provide that others may do it for them. C. So soon therefore as the lord had sent his disciples to preach in jury, he himself went to preach in Galilae. Of commanding the twelve. C. There is great force in this word of commanding: because Mathewe declareth that they had not free liberty in their Embassage, but it was prescribed unto them what they should do, ●…e of ●…excel ●●her & how they should behave themselves. Bu. By this place we may gather that there is no work so excellent as the office of teaching. For the lord himself, which did exercise himself in the most excellent works of God, did esteem nothing more than the preaching of the word, neither did he any thing more often, or more fervently. And by this it is manifest that there is no worship of God more acceptable, than the study of the word of God. For the lord pronounceth them blessed, which hear the word of God & keep it. He saith also to Martha, as concerning Mary: Mary hath chosen the better part which shall not be taken from her. For she sat at the feet of the lord & heard his word. In their cities. E. That is, in those cities in the which they had preached before. Luke. 10. For the other evangelist saith, that the lord sent them by two & two, before him into every city & place, whether he himself would come. A. Wherefore it was said before, ye shall not go through all the cities of Israel, before the son of man be come. 2 When john being in prison, heard the works of Christ, he sent two of his disciples. When john being in prison. B. Luke writeth that Christ (before the disciples of john came) had restored the widows son to life, which dwelt in the gate of the city of Naym, in the presence of many people, whereupon they were all taken with fear & glorified God saying. A great Prophet is risen up among us, and God hath visited his people. For God can by no better means declare his favour unto men, then by sending unto them his Prophets, which may thoroughly instruct them in his knowledge. Therefore there went forth a rumour of him through out all jury, & throughout all the regions that lie round about. And the disciples of john showed him of all these things. In prison. B. The Greek text hath, john being in bonds. He sent two of his disciples. C. The Evangelists mean not that john was moved to know the mediator by miracles: But because he saw that Christ began to wax glorious, thinking now that a convenient time was come to confirm the testimony that he bore of him, he sent his disciples unto him. A. Not for his own cause, but for his disciples sake: who thought better of their master than they did of Christ, as we may read in the third of john. john. 3. C. Also their divination is but vain, which feign john baptist, being now at the point of death, to demand the questions following of Christ, that he might report it of his mouth to the fathers that were dead. But it is plain and evident that this forerunner of Christ sent his disciples, to th'end they might be confirmed in the knowledge of the Messiah, he himself having travailed in the same before, that they might embrace Christ faithfully without delay. Hereby all the ministers of God are taught to sand all men unto Christ. All men must be sent unto Christ. B. And what soever they be that teach the truth, they will acknowledge themselves with S. Paul to be the ministers of this master only. 1 Cor. 4. But it is the point of all false apostles to make themselves masters, & to lead about with them disciples, Acts. 20. as S. Paul declareth saying: There shall arise from among you men speaking perverse things, to draw disciples after them. On the contrary part those that are true pastors, direct & send their disciples unto Christ, giving authority to him which is the master only. john. 3. d C. john in the beginning did acknowledge that he was not the bridegroom. This I say, may be an example to all the ministers of the Gospel. 3 And said unto him: Art thou he that shall come? or do we look for an other. E. The Greek word signifieth both tenses, as, Art thou he that art coming, or is it thou that shalt come? M. He speaketh as if he were doubtful, when as notwithstanding he doubted not, as sufficiently appeareth by S. john. john. 1. But he declareth by this, that his disciples were not as yet well confirmed in the which he had taught them. C. It was a comen principle of piety among the jews, that Christ the author of perfect health and felicity, should come. Wherefore of this matter he moveth not the question but only demandeth, whether jesus be the promised redeemer or no. For after they were persuaded of the promised redemption in the law & Prophets, it was necessary that they should embrace the same, being offered in the person of Christ. 4 jesus answered and said unto them, Go and show john what ye have heard and seen. B. Luke writeth, that Christ in the same hour, cured many that were troubled with infirmities & plagues, & of evil spirits, & unto many that were blind he gave sight, & that then he said: Go your way & bring word unto john what things ye have heard & seen. Chap. 7. C. For as john bore the person or represented another man, so Christ commandeth to tell him, that which his disciples should mark most. But where as he answereth not simpely, first he doth it to this end, that he might (as he thought it best) declare the matter itself: then that he might give a more free argument of teaching to his crier or forerunner. 5 The blind receive their sight, the lame walk, the lepers are cleansed, & the deaf hear, the dead are raised up, and the poor receive the glad tidings of the Gospel. The blind receive. C. This place is taken out of the prophecy of Esay, Esa●… that the disciples of john might know that a Prophet did witness of the kingdom of Christ, under the which kingdom God did promise' himself so liberal & beneficial, that he would bring help & remedy to all mortal men. And there is no doubt, but that he speaketh there of the spiritual deliverance from all evils & miseries. But Christ (as it was said before) showeth by external & visible signs that he came a spiritual physician to heal the souls of men. And so it came to pass that the disciples of john went their ways fully satisfied, with a perfect answer. Ioh●… M. Christ therefore did rather seek that the thing should declare itself, them that he himself would bear any testimony of himself: as he doth in many other places also. And the poor receive the. The Greek text hath. The poor are preached, that is, consolation & tranquillity, is declared to the afflicted & sorrowful. C. This second place also is taken out of the prophecy of Esay, Es●● & is in effect like unto the place that went before, because the same teaching that the treasures of grace are offered to the world in Christ, expresseth that Christ was sent specially to the poor & afflicted. Christ bringeth this prophecy, partly to endue those that are his with humility, & partly that he might take away the offence which the carnal sense might conceive, by his poor, base, & contemptible flock. For as we are proud by nature, so nothing is esteemed of us, except it be decked and set forth with vain pomp & forniture. But truly the church of Christ, because it is collected & gathered of poor men, it is very base & contemptible in the sight of the world: yea, & the same despiseth nothing more than vain pomp, & pompelike vanities. Hereupon cometh the contempt of the Gospel, because it is not received of every one that is in honour and high estate nay, there is none that do more reject the doctrine of the Gospel than such. But how perverse and wicked this estimation is, Christ himself showeth us by the nature of the Gospel itself seeing that it is appointed and prepared for none but such as are poor & afflicted. Whereupon it followeth that it is no new thing, 〈◊〉 are a ●…ynde●… to re●…●…e Go●… and therefore ought not to molest & trouble us, if the Gospel be despised of great and honourable men, which being puffed; up with their riches, leave no place in them for the grace of God, to abide and devil: Yea, there is no cause why we should marvel though it were rejected of the greatest part of men, when as small is the number that is chosen of God to salvation. Christ therefore here doth declare unto us what they are which be meet to perceive & receive, the grace of salvation which is there offered. And by this means, he calling miserable sinners, gently to the hope of salvation, confirmeth their minds with a sure trust. For it is most sure, that they are called poor in this place, which are of poor & miserable estate & which are despised of many. R. But we must note diligently the whole answer of Christ, because thereby he showeth a reason of all those miracles that he did. For saving that the miracles of Christ contained certain private commodities in them, they were done specially for this cause, to declare that this jesus the son of Mary, was the true Messiah & the son of God. 〈…〉. And Christ himself commendeth this use of miracles, not only in this place, but also in many other places; as when he saith, I have greater witness than the witness of john. For the works which the father hath given me to finish, the same works that I do, bear witness of me, that the father hath sent me. And in an other place he saith, The works that I do in my father's name, bear witness of me: and immediately following, he saith, If I do not the works of my father, ●…o. believe me not. But if I do, & ye believe not me, believe the works: that ye may know & believe that the father is in me, & I in him. And john himself speaking of the use of the miracles saith, Many other signs truly did jesus in the presence of his disciples, which are not written in this book. These are written that ye might believe that jesus is christ the son of God, and that in believing, ye might have life through his name. 6 And blessed is he, that is not offended 〈◊〉 at me. C. By this sentence our Saviour Christ declareth, that whosoever abideth firm and constant in the doctrine of the Gospel, must resist offences which come to let & hinder the success of faith. He doth arm us therefore against offences: Offences. because we shall never want occasions to put from us the Gospel, until we exalt our minds above all offences. First of all therefore we must learn to fight against offences, that we may persist in the faith of Christ. Neither is Christ falsely said to be the rock and stone of offence, whereat many shall stumble. The which truly cometh through our own fault, but he remedieth this vice when he pronounceth all those to be blessed which are not offended at him: whereby we may gather, that the unfaithful shall have no excuse, although they excuse themselves to be hindered with many lets. Christ is a stumbling block to the wicked. For what should let them to come unto Christ? or what should be the cause that they should forsake Christ? Namely because he with his cross, seemeth contemptible, deformed, & full of reproach unto the world: because he calleth them to take part of his afflictions: because his glory & majesty being spiritual, is neglected and not regarded of the world, because the nature of our flesh, doth altogether abhor his doctrine. And finally, because by the policy of Satan, many do arise which defame, both Christ and his Gospel, & make the same odious. B. Furthermore, this sentence did properly pertain to the disciples of john: Whose eyes the holiness of john had so blinded, that they could not discern the excellent majesty of Christ, from the dignity of john, for they thought Christ to be far inferior to john. For they were offended by the humility of the lords conversation, because he lived not from the company of men, in such straightness of life as their master did. Here we learn that severity and straightness of life, aught not to be regarded, neither yet despised, but salvation and health cometh only by Christ. For john confessed himself to be inferior to Christ, when as notwithstanding, he excelled Christ in straightness of life. They measured, salvation & righteousness by severity of life, & their own works, & therefore they despised Christ and his disciples. Even as we at this day judge holiness by external things, & are deceived by hypocrisy. B. He saith therefore blessed is he that is not offended at me, that is which by no means can be discouraged and driven from me that he may believe me to be the saviour of the whole world, and commit himself unto me. 7 And as they departed, jesus began to say unto the people concerning john. what went ye out into the wilderness to see? A reed that is shaken with the wind? And as they. Bu. Now the lord setteth forth at large the praise & virtue of john the Baptist. Neither doth Christ without cause set forth the praise of john when the disciples were gone, Luke. 7. as Luke plainly declareth For by this he teacheth us to avoid all suspicion of adulation & flattery: & yet notwithstanding, not to defraud or detract from any man the praise & dignity which pertaineth unto him. But the use cause, & profit of this commendation of john is manifold, & may be taken many ways: M. First, because the people which stood by & heard this message of the disciples of john, might be confirmed in some wrong opinion, & contempt of john, because of his imprisonment. C. Furthermore Christ commendeth john to the people, to th'end they might call to mind that which they herd of him, & might credit his testimony: For his name was famous among the people, and they spoke very reverently of him, but his doctrine was of less estimation, yea, few there were which gave any regard to his ministry. Also Christ showeth that they lost their labour, which went into the desert to see john, except they did reverently apply their minds & diligence to his doctrine. And so the sense & meaning of the words is this. You went into the desert but your readiness & lightness was altogether foolish & vain, except your going had some certain end & purpose. For truly ye sought for no worldly pomp or pastime, but your purpose was to hear the word of God by the mouth of the Prophet. Now therefore that ye may show forth the fruit of your purpose, let that which he spoke abide printed in your minds. A read that is. Bu. By the read shaken with every blast of wind, 2. K●● declining & bending now hither, now thither, is signified the vacillation & shaking inconstancy of inconstant men, at every light occasion. In●… Whereby we may learn that all light & inconstant men, are unmeet for the ministry of the Gospel. For john changed not his mind but being in prison continued in the same opinion that he was of before. Wherefore they which intend to profit the church of God, & to be allowed of him, must be pure, simple, & constant, in the work and business of the Gospel of Christ. 8 Or what went ye out to see? A man clothed in soft raiment? Behold, they that were soft clothing are in kings houses C. They are deceived which think that this is spoken to condemn costly & princelike apparel: there are many other places where luxury in apparel, & to much pomp is reprehended. But the sense of this place is more simple, namely that there was no such thing in the desert, by the which the people should be drawn thither. For there all things were untilled, wild & barren, which could bring nothing but weariness: as for those things that did delight, they were in the kings courts. 9 But what went ye out for to see? A prophet? Yea, I say unto you, and more than a Prophet. But Now Christ cometh to the effect & ground of the commendation of john, to the which the circumstance of the place is referred. He saith therefore, what went ye out for to see a Prophet. M. As if he should say. Because not without occasion ye went forth with such speed into the desert to john, it must needs be that ye went to see some great and excellent sight. Went ye forth to see a Prophet? For it must needs be that ye sought for some singular thing in john. Truly your expectation is not deceived. For ye saw a Prophet, yea, And more than a. C. By the which words he doth not only confirm the authority of john, but doth also prefer his doctrine before the doctrine of the old Prophets, to th'end he might bring the people to the right scope & end of his ministry. For, because they did not consider wherefore he was sent, it came hereupon to pass that they did profit nothing at all in his doctrine. Christ doth therefore extol and place him above all the Prophets, to the end they might learn and know how that some special & excellent thing was given and committed unto him. M. For whereas the rest of the Prophets did prophecy of Christ a great while before that he came. 〈◊〉 1. This john did show that he was come already, & did point him out with the finger. C. But where as he himself in another place denieth that he is a Prophet, it is not contrary to this place. For he was not a Prophet after the common manner of other Prophets. Whom God had made interpreters of the law, and messengers of his will to his church: But notwithstanding, he was more excellent than they, because he did not darkly, obscurely, or under shadows show & declare that time of redemption, but plainly did declare that the same was already come to the which effect the prophecy of Mallachie following pertaineth. 10 For this is he of whom it is written: behold, I send my messenger before thy face which shall prepare thy way before thee. B. The Hebrew text, & the threescore & ten interpreters, writ this same somewhat more diversly, notwithstanding in the same sense saying, Behold I sand my messenger, ●●hi. 1. & he shall prepare (or make ready) the way before my face: and the lord whom ye would have, shall soon come to his temple: yea, even the messenger of the covenant whom ye long for, etc. And thus do Matthew and Luke read it. Whereby we gather that it was then so red in the comen Greek books, the which they desired rather to follow, then by newness to offend those, that are unperfect and want skill. In the Hebrew text, the words are of Christ speaking of himself but the words of the Evangelists are of the father, speaking of the son. The angel here, or the messenger of God, is john the baptist. All one way pertaineth to the father and to Christ his son, by the which he cometh unto us, & we in like manner unto him, in true humility & repentance, with a sound and perfect faith. M. john prepared the way being sent before the face of Christ, when by the preaching of repentance, & by the testimony that he bore of Christ, he sent all men unto him as to the saviour himself. The which two things are to be noted of us, namely the preaching of repentance, & the faith in Christ. For in these two consisteth the way to life. Bu. Such a messenger, & of so great things was john the Baptist, as witnesseth his father Zacharias, by these words. And thou child shalt be called the Prophet of the highest, Luke 1. for thou shalt go before the face of the lord to prepare his ways, to give knowledge of salvation unto his people, for the remission of their sins, through the tender mercy of our God, & so forth. By and by after this preaching of john, came Christ into his temple, that is, to his people which are the true temple of God. According to the saying of S. Paul, ye are the temple of the living God, which temple is holy. This therefore is the some of this place: john excelled in this, that he was the crier & forerunner of Christ. For although the Prophets in old time did speak of the kingdom of Christ, yet notwithstanding, they were not placed like unto john before his face, that they might show him presently and say, Behold the lamb of God, which taketh away the sins of the world. 11 Verily I say unto you: among them that are borne of women, arose not a greater than john the Baptist. Notwithstanding, he that is least in the kingdom of heaven is greater than he, B. That which he saith here simply: there arose not a greater than john, is to be expounded by the other evangelist, where he saith, Among women's children, Luke. 7. is there not a greater Prophet than john baptist. For here he commendeth no other thing in him then the office that was given unto him from above: by the which the obstinacy of the jews is more sharply reproved, which despised the most excellent Prophets of all. C. This excellency therefore is to be referred to the office that was given unto him to teach: And Christ doth so extol the name of john, to the end he might make the jews more attentive, to the Embassage that he brought. He that is lest in the kingdom. C. Some expound this amiss of Christ affirming him by this place to be called the least in the kingdom of heaven. But the dignity of the person is not here handled, but the excellency of his office is commended. Therefore it is better to be understood of those which were made the ministers of Christ in the new Testament, that the majesty of the Gospel might be above the law. For if john were therefore greater than the Prophets which were before him, because he came before Christ, which came by and by after him, or because he pointed him out with the finger: why shall not an apostle be greater or any other minister of Christ less, which doth not only preach that Christ came, but also doth show the mysteries of his kingdom, and declare the same to the whole world? For Christ would have john so praised that notwithstanding, all the same commendation should tend to the setting forth of the divine grace of his kingdom, that the same might be the better allowed and accepted. As Christ therefore would prepare the jews to receive the Gospel, even so at this day it becometh us to be stirred up, that we may hear Christ reverently speaking unto us from the high throne of his heavenly glory, lest that he take vengeance upon us for our contempt, with that horrible curse which he pronounceth to the unbelieving by the mouth of the Prophet in the same place. Malachi. 4. The kingdom of heaven and of God is taken for the new state of the church, as in other places before, because by the coming of Christ the instauration and repairing of all things was promised. 12 From the days of john baptist, until this day, the kingdom of heaven suffereth violence, and the violente pluck it unto them. C. There is no doubt, but that Christ commendeth the majesty of the Gospel, because many with fervent study desired the same. For as god stirred up john to be the foreronner, and proclaimer of the kingdom of his son, even so he endued his doctrine with the power and efficacy of his spirit, to the end it might pierce the hearts of them, and kindle their zeal. The 〈◊〉 came fr●… It appeareth therefore that it came from God, seeing that it sprang up so suddenly after so strange a manner, & is able to stir up so wonderful motions. But in the second member the restraint is added as appeareth. And the violent pluck it. For, because the greater part was nothing the more moved, than if at any time no word had been spoken of the Prophets as concerning Christ, he declareth that the violence (whereof he speaketh) was but in one certain kind of men. The meaning therefore of this place is this. Now there is a great concourse of men, as if they would violently rush forth to apprehend the kingdom of God. For by one man's voice, they come on heaps: neither only greedily, but also with a snatching violences as it were, they receive the grace offered unto them. Notwithstanding, many rage, and are no more touched than if john should tell them a tale in the desert, nothing at all pertaining unto them. To this effect the mind of Christ in this place tendeth, namely that they are in excusable, which contemptuously shut their eyes, and stop their ears, at the manifest power of God, which as well shineth in the teacher, as in the hearers. B. The kingdom of heaven is the new doctrine of the Gospel. The kingdom of heaven suffereth violence, when men run with great force to the public preaching of the Gospel. Men do violently pluck the kingdom of heaven unto them, when they burn as it were with an earnest desire of the kingdom of Christ, in so much that they despise their life & all that ever they have, so that they may be partakers of the Gospel and citizens of the kingdom of heaven. Now by these words of Christ we learn what is the nature and property of true faith, The 〈◊〉 of a tr●… namely to hearken to the word of God, with a fervent mind, & with an earnest desire to be instructed in the truth, & not coldly or negligently to regard the same. 13 For all the prophets and the law itself prophesied unto john. C. Now the lord compareth the ministry of the Gospel with the Law and the Prophets: As if he should say. It is no marvel if God do now so mightily work in the minds of the hearers, because he doth not now hide himself a far of, under dark and obscure shadows, but doth show himself openly, to the end he might establish his kingdom. hereupon it followeth, that they are less excusable, which obstinately rejected the doctrine of john, than they which despised the law and the prophets. M. For that which john preached is the very same, whereof the law & the Prophets spoke before. C. In this word of prophesiing there is a great Emphasis and force: because the law and the prophets did not set God before the eyes of men, but did shadow him, as one absent under figures. Now we see to what end the comparison tendeth, namely that it is not meet that men should wax cold and weary of that, by the which God offered himself present unto them, But where as Christ now doth count john in the number of the ministers of the gospel, whom before he placed above the prophets, it is no absurdity because his preaching, although it be part of the Gospel, yet notwithstanding it was but a certain rudiment and principle of the same. 14 And if ye will receive it, this is Helias, which was for to come. C. Here he doth more certainly declare, how john began to preach the kingdom of god: because he was that Helias which should be sent before the face of God. Chryst therefore would have that manifest and terrible coming of God, which is celebrated of Malachy, to be known now of the jews, when Helias (which is there promised) hath done the duty as it were of a Sonner or parator. M. But how john was called Helias, we may read in the first of Luke, where it is thus written of him, And he shall go before him in the spirit & power of Helias, to turn the hearts of fathers to their children, & the unbelievers to the wisdom of the just men, to make ready a perfect people before the lord. C. By this exception also, which he addeth saying, (if ye will receive it) he declareth the hardness of their hearts, because they were blind in the clear light. But shall he not be Helias if he be not received? Yes surely, he shall continue in his estate still. For Christ meaneth not that the office of john did depend upon them: but after that he had witnessed that he was Helias, he reproveth them of negligence and ingratitude, except they give unto him the authority which he deserveth. 15 He that hath ears to hear, let him hear. M. Christ with his wonted exclamation, stirreth up the minds of his hearers, C. For we know that he is wont to bring in this sentence so often as he entreateth of any serious matter, & which deserveth more than the common kind of attention, or giving heed: Bu. As if he should say, I think there needeth not many words, when as hitherto all truth in this matter is sufficiently declared▪ therefore there remaineth nothing now, but that he should admit the truth, which hath ears to hear the same, and is not altogether void of understanding Notwithstanding he also declareth, that the mysteries whereof he speaketh, can not be comprehended of all men, because many of the hearers are deaf, and dull of hearing. But now because every man's incredulity and unbelief doth not only hinder themselves, but maketh other men slow also, Christ exhorteth his elect, whose ears are opened, to be attentive to this secret mystery of God, and not to be deaf with the unbelievers, but to consider diligently of the same. 16 But whereunto shall I liken this generation? It is like unto children, which sit in the market places, and call unto their fellows. But whereunto. A. Hitherto by the commendation of john's ministry, he persuaded the jews to believe the testimony of john, and to receive jesus, Bu. believing him to be Chryst. Luke. 7. But of Luke it is added, And all the people, & the Publicans that heard him, justified God, and were baptized with the baptism of john. But the Pharisees and lawyers despised the counsel of God against themselves, and were not baptized of him. Therefore the lord doth very sharply inveigh against their obstinacy and unbelief, greatly accusing the invincible hardness of their hearts. Whereunto (saith he) shall I liken this generation? C. In these words he doth not comprehend all the men that were in his time, but only the Scribes and pharisees, & such as were their imitators. For he doth bring reproach unto them, because the lord had tried by divers means to bring them unto him, and they with inflexible contumacy despised his grace. It is like to children. C. He useth a similitude, which is thought to be taken from the wonted and common pastime of children. For it is not unlikely, that children so piped when they danced together. And truly Chryst seemeth to endeavour himself to beat down the pride and haughty stomachs of the Pharisees in comparing them to children. 17 And say, We have piped to you and ye have not danced, we have mourned, and ye have not wept. Bu. He saith, that they are like unto froward children, who are pleased with no pleasant or musical noise, nay rather to rebellious and obstinate persons, to whom the diligence & endeavour of their fellows is never acceptable, but the contrary is allowed and liked of them. If it please them to make any merry or pleasant note, then do these men cry and say, we rather desire mourning: If then they make any sorrowful noise, straightway they wish for pleasant tunes: so inconstant and mutable are they. A. This similitude the lord himself applieth to the scribes and such like, saying. 18 For john came neither eating, nor drinking, and they say he hath a devil. For john came. Bu. By an excellent Antithesis, he showeth to them all that the faith and diligence of God, hath omitted nothing of those things which pertain to the working of their salvation: and again, that they being at contention with God, do omit nothing that pertain to hinder their safeguard, and to repel and put away the care and benevolence of God: whereby it cometh to pass, that they perish, through their own fault and malice. Neither eating nor. B. john truly did eat and drink, but because he had a special kind of food, Cha●… & did abstain from usual and common meat (as it is said before) he is said neither to eat nor drink. C. This man therefore leading an austere and straight life, thundered out (as it were) repentance, and severe reprehensions, even as he that singeth a sorrowful song: But the lord himself as one that singeth a pleasant and merry note, more gently with favour, sought to bring them unto his father. But what was the cause that neither of them both did profit? surely their stony and stubborn obstinacy. Moreover, this place teacheth us why there was so great difference of external life, between Christ and john baptist, seeing that they did all one thing: namely the lord would by this variety and difference, the more convince and overthrow the unbelieving, because he framing and transforming himself to their manners, might make them void of all excuse, they nevertheless continuing in their obstinacy. Wherefore, if they in those days be void of all excuse, which by caucared malice rejected the manifold callings of God, what shall befall those men in these days, whose hearts will not be moved, by no kind of melody, I mean neither by the threatenings of God's word, neither yet by the sweet promises of the same? He hath a devil. C. john was called a demoniake, or one possessed with a devil, the which we call commonly frantic, or fantastical, or such a one as is not well in his wits. Io●● the●… ne●● By the which we may note the great malice of the Scribes, Pharisees, and lawyers, who letted not to cavil against this holy and devout man of God, being the fore ronner, haruinger and preparer of the way of his son Christ. 19 The son of man came eating and drinking, and they say, behold a glutton and a bibber of wine, a friend to Publicans and sinners. And wisdom is justified of her children. The son of m, an came. C. To eat & drink in this place, is to live after the common manner of men. Bu. The son of man therefore came, which trieth what he could do by an other way, because the way of john took no place: this man jesus showeth himself gentle and tractable to all men, he despiseth no man, be useth the common and usual kind of apparel, he shonneth not the feasts of publicans and sinners, and yet also they find somewhat in him to cavil at. And they say, behold a glutton. A. This reproach of Christ was great (truly) and horrible to be spoken. For he being an example of temperancy, sobriety, and of all virtue, was notwithstanding counted a rioter, a drunkard, and a vyciouse person. ●●ion cō●…ot in ●…tnes C. Let them therefore mark this place, which think that the chief point of perfection consisteth in the outward austerity of life, and do count that an Angelical life, if any man be such an abstainer, that he starve his body with famine and pining hunger. for according to this rule john was more excellent than the son of God. But we must rather note what S. Paul saith, ●…o. 4. that bodily exercise profiteth little, whereas godliness is profitable to all things. Notwithstanding we may not under this pretence, give liberty to the flesh, to live delicately in all filthy pleasure after the desire of the same: only we must beware of superstition, least that foolish men (immagining that perfection consisteth in bore elements & outward signs) do neglect the true worship of God. M. Last of all we must note in this place how the reprobate, specially the wise & saints of this world, how they (I say) can be moved by no reason, neither by the holy and devout life of the preacher, neither by the wondered show of miracles, ●…stina●… re●…. neither by any humanity, to believe, when as neither the austerytie of john, nor the humanity of Christ can prevail any thing at all with these men. A. seeing therefore we are constrained to behold so great obstinacy in men, let us nevertheless go forward in the ministry of the gospel with bold cheer, pronouncing unto them the vengeance of God, unless they repent. And wisdom is justified. C. This place is expounded diversly of the interpreters. Some say that the jews did justify this wisdom, because their own consciences accusing them, and they being judges of their own incredulity, were constrained to acknowledge that the same was both holy and godly doctrine which they had rejected: therefore they understand the jews to be these sons of wisdom, which gloried and boasted in the name and title thereof. Some think that it was spoken Ironice, as thus. Ironia is a figure in speaking, when a man dissembleth in speech, that which he thinketh not: as in scoffing, calling that foul which is fair, or that sweet which is sour. Do ye allow after this sort the wisdom of God, whose sons ye boast your selves to be? But because the Greek preposition, Apò, is not properly referred to the doing parson: there are some which expound it thus. Wisdom is absolved, loused, or dismiste of her children, that she is no more bond or subject by any right unto them: as if the inheritance proper to me, should be given by my consent to an other: even as S. Paul saith that Christ is justified from sin, Roma 6. because the curse of sin hath no more right or power over him. Other some more hard, and with greater liberty, affirm, that wisdom was alienate or put away of her children. But that the Greek preposition might signify this, another sense and meaning seemeth more feet, namely that although they which are the proper sons, do wickedly slander, and report evil of wisdom, yet notwithstanding she shall lose nothing of her excellency and dignity, but shall remain whole and perfect. The jews, and specially the Pharisees and Scribes, did boast themselves to be the scholars of god's wisdom, & yet notwithstanding they trod that excellent nurse and mother of theirs of gods wisdom under their feet. But Christ showeth that although wisdom hath evil and unnatural children, yet she shall remain safe without all harm: and that their malice which wickedly and maliciously slander shall derogate nothing of her right and authority. Notwithstanding we have not as yet brought the sense which seemeth by the judgement of many men to be proper and agreeable to this place. first there is a secret Antithesis or comparison in the words of Christ, between the true sons, and bastards, which altogether stand upon vain titles and show nothing in deed as if christ should have said, let them go forward in their obstinacy, which furiously boast themselves to be the sons of wisdom, she notwithstanding shall have the praise and commendation of her own children, which is proper and due unto her. Therefore Luke more universally saith, Of all her children, whereby he meaneth that the obstinacy of the scribes, shall be no let, but that the elect and chosen of God may go forward and abide in the faith of the Gospel. Therefore although many Apostatas swerver from the church of God, yet let the sound and perfect faith of the Gospel, alway abide with the elect, which are of the true flock of Christ. 20 Then began he to upbraid the cities, in the which most of his miracles were done, because they repented not of their sins. C, Luke expresseth at what time, and for what cause Christ so inveigheth against these cities namely, when he had sent his disciples into divers parts of jewry that in their journey, they might declare the kingdom of God, he considering their ingratitude, with whom he exercised the office of a prophet, a long time without fruit, and had showed many wonders and signs, he burst out into these words: as if he had said, that the time was now come, in the which he must go to other cities, after he had proved the dullness and malice of the inhabitants of that part, where he began to preach his Gospel, and to work many miracles. But speaking nothing of his doctrine, he upbraideth them, because they were not moved to repentance by the miracles that he showed among them. For it is most sure that the lord showeth forth the documents of his power to this end that he might draw men thereby unto him: but because all men by nature are turned away from him, it is necessary that the beginning should proceed of repentance. M. We do see therefore what Christ sought for in all his actions and doings, namely for repentance. 21 Woe unto thee Chorazin, woe unto thee Bethsaida: for if the miracles which have been showed among you, had been done in tire and Sydon, they had repented long ago in sack cloth and ashes. Woo unto the Chora. M. Chorazin & Bethsaida, are Cities of Galilae, near unto the lake of Genesareth. For if the miracles had been done in tire and Sydon. B. tire and Sydon are cities adjoining to the sea coast, and sittuate on the border of Galilae, in the which, not jews, but uncircumsised Ethnics and idolaters dwelt and inhabited. C. Therefore because infamous impiety, luxury and other vices were there, by reason of the nearness and bordering of those cities, Christ bringeth in this comparison, whereby he might the more touch and prick the jews. For there was none of them which did not count the men of tire and Sydon, for wicked contemners of God. Christ therefore doth not a little amplify his woe and curse, when he saith, that there was more amendment to be hoped for out of those places, in the which there was no religion, than out of jewry itself. M. He noteth therefore a wonderful obstinacy to be in those cities, in the which he hath been often conversant, because the cities of the gentiles, being Idolatrouse, and corrupt, could sooner be converted to repentance than they. But lest any man should move troublesome questions, as concerning the secret judgements of God, we must note, that this saying of the Lord is applied to the weak and feeble capacity of man's mind, comparing the citizens of Bethsaida, and the inhabitants there abouts, with the men of tire and Sydon. He disputeth not, what thing God saw before, should come to pass of these, or them, but what the other would do, as by the deed itself might well be perceived. For where as the manners of these cities were so corrupt, and out of all order, it may be imputed to ignorance, because at no time the word of God was preached there, neither was any miracles wrought for them to behold, & to work repentance. But in the cities of Galilae which Christ rebuked, there was exceeding obstinacy in despising the miracles which he wrought often times among them, by the power of God. In effect, the words of Christ tend to no other end then to show that Chorazin and Bethsaida did excel tire and Sydon in malice & in the incurable contempt of God. M, And yet notwithstanding there is no cause why we should contend with God, ●…ustice. because he neglecteth those of whom there might be hope, and showeth his power to contemners. For he leaveth all those justly to destruction, to whom he vouchsafeth not to show his mercy. Now if it be his will in taking away his word from some, to have them perish: And in offering the same to other, to exhort them to repentance: who hath any thing at all thereby to accuse him of partiality and unrighteousness? Therefore we knowing our own infirmity, let us learn to behold this altitude and highness. For their proud curiosity is not tolerable, which cannot abide to give the glory & praise of righteousness to God, but so far as their understanding is able to comprehend the same. In sackcloth and ashes. C. Those that were wont in time past to mourn and repent, were wont to be appareled with sackcloth and ashes. sackcloth and ashes were external signs which were used in solemn repentance when the people had offended: which made the people the more earnest affected in repenting their sins. C. Therefore repentance in this place is describe by external signs, of the which there was then a solemn use and custom in the church of God: not that Christ doth stand upon this part, but because he bendeth himself to the capacity of the common people. ●…ence. We do know that repentance was not required of the faithful only for a few days, but it was required to the end they should meditate in the same, and exercise it even to the death. Now if these external signs should still continued, ●…all re●… must ●…ded. then must we wear every day and every hour sackcloth, then must we continually sprinkel ourselves with ashes, because we ought never to cease from repentance. Therefore this external profession of repentance must not always be used, but only when men arise from some great fall, and heinous crime, and turn unto God with a sorrowful heart for the same. And truly sackcloth and ashes are signs of offence, to pacify the wrath of the judge: and therefore they do properly pertain to the beginning of the conversion. Now, seeing men do testify by this ceremony, and declare their sorrow and grief, it is necessary that the hate of sin, the fear of God, and the mortifycatyon of the flesh, do go before, according to the saying of the Prophet, joel. 2●… Rend your hearts, and not your garments, and so forth. And now we see wherefore Christ joineth sackcloth and ashes to repentance, when he maketh mention of tire and Sydon, to whose inhabitants the Gospel could not be preached, without the condemnation of their life past, and the exhortation to repentance and amendment of life. 22 Nevertheless I say unto you: it shall be easier for tire and Sydon in the day of judgement then for you. Bu. Now he declareth by a comparison the great and grievous punishment of those Cities which have rejected the grace of God offered unto them. The contempt of God's word can not escape unpunished. M. Let those cities therefore stand in fear, to whom the truth of the Gospel hath been preached more than to other, unless they show forth the fruit of the same in their life and conversation. A For truly the contempt of the word of God, can not escape long unpunished. In the day of judgement. C. There are some which understand by the day of judgement that time, in the which God punished the land of jewry: but some a graet deal better, refer it to the day of judgement, which shall be after the consummation of the world: as before in the tenth chapter. 23 And thou Capernaum which art lift up unto heaven, shalt be cast down into hell. For if the miracles which have been done in thee, had been showed in Sodom, they had remained unto this day. And thou Capernaum. Bu. This Apostrophe or conversion, hath a wondered Emphasis: as if a man should reprehend a company of wicked persons and at the length forsaking all other, should convert and turn his reprehension to some one notorious wicked person, and say. You have all committed iniquity, wherefore ye shall all according to your deserts be punished and plagued: but thou pernicious and wicked fellow above all other which haste committed so haynouss offence, that no man in wickedness is like unto thee, thou I say, shalt have far greater punishment than the rest. C. Even so Christ namely above all others, reprehendeth Capernaum, because he was in no place more conversant then there. B. This city Capernaum, was the most famous city of Galilae, both because it was the public and common place of merchandise, Chap, 4. all things necessary, being there bought and sold, and also because that Christ had wrought many of his excellent miracles in the same, as it is said before. C. This truly was such a dignity, as none might be compared to the same, that the son of God chose this city in stead of his palace and sanctuary, in the which he might begin his kingdom and priesthood. But surely it was so overwhelmed and drowned in filthiness, as it no drop or spark of God's grace, had once been seen or hard of in the same: and therefore Chryst pronounceth that the more gods benefits were bestowed upon them, the more horrible punishment was at hand, prepared for them. Which art life up. A. In two old greek books it is read with an interrogation, as readeth it also the old interpreter, saying, Shalt thou be lifted up to heaven? Shalt be thrown down. that is, thy fame shall have a fall, thou shalt be despoiled of thy glory, and thou shalt utterly be destroyed. Because if the miracles had been done in So. M. He terrefyeth them by the example of the Sodomites, because if they had not so great a consideration, of the judgement to come, as they should have, that then he might move them to the same. We see here also, that as some sins are greater then other some, so one punishment shall be greater than an other, lest that we should rashly heap one sin upon an other. For this cause Christ saith, Math therefore ye shall receive the greater damnation. And S. Paul saith. Rom●… According to thy heart, being hard and impenitent, thou heapest to thyself a treasure of wrath against the day of wrath and of the opening of the righteous judgement of god. They had remained unto. Before we declared that christ spoke according to the capacity of man, not foreshewinge what should have come, if he had sent a prophet to the Sodomites. But and if this solution be not sufficient to those that are contentious, we answer, that although the remedy for the preservation of the Sodomites was in the hands of God, yet notwithstanding he showed his justice in destroying them. C. It shallbe needless therefore to enter into those questions of predestination, when as we know that God would not do, neither hath he decreed any thing to be done, without excellent consideration, as to whom he should show mercy, and to whom not. 24 Nevertheless I say unto you: it shall be easier for the land of Sodom, in the day of judgement, then for thee. For this matter read the tenth chapter going before, and the fifteen verse. 25 At the same time jesus answered and said: I thank thee (O father) lord of heaven and earth) that thou haste hid these things from the wise and prudent, and hast opened them unto babes At that tyme. B. Luke saith, that Christ spoke these words when the threescore and ten disciples were returned, Luk●… and rejoiced that devils were subdued unto them. jesus answered. C. Although this word of answering is very usual, and familiar to the Hebrews, in the beginning of some communication and matter, notwithstanding in this place it hath a great Emphasis or force. Because that Christ thus took occasion by the present matter to speak: namely when the threescore and ten returned with joy, the which thing, the words of Luke confirm a great deal better, saying, that jesus in the same hour rejoiced in the spirit. But whereupon came this reidysing, but only because the Church being gathered of a few poor and contemptible men, was no less dear and precious unto him, then if it had been fornysshed with all the nobility, power and glory in the whole world. And the prayer of Christ being directed unto the father, was of more vehemency, then if he had talked with his disciples. How be it, it is most sure, that for their sakes, he gave thanks unto the father, least that the base and low degree of the church should offend any man. For we do all for the most part seek for glory: and there is nothing seemeth less necessary unto us, than the heavenly kingdom of the son of god, whose glory in deed consisteth in the dregs relics, and of scourings of the world. According to the saying of S. Paul, 〈◊〉 4. We are become as it were, the very outswepynges of the world, and offscouring of all men unto this time. And truly this is the wonderful counsel of God, that he having the whole world in his hand, rather chooseth to himself his peculiar people, out of a base, poor, and contemptible multitude, than out of the heaps of nobles and princes, 〈◊〉 no 〈◊〉 per●…th who (as it might be thought) should better by their nobility and excellency, set forth the name of Christ, than any other. But Christ here, seeketh to withdraw his disciples from a proud & lofty mind least they should despise the base and obscure state of the church in the which he himself did delight, and gave thanks unto his heavenly father for the same. Now what madness, what blindness, yea, what arrogancy were there in us if we should deny, gainsay, or mislike of that, which our saviour Christ himself, being our head, vouchsafeth reverently to receive and grossly to commend, saying. I thank thee O fa. B. Or I praise thee, or I glorysie thy name. For these three, I praise, I glorify, I give thanks: are taken from the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jadath, which the Grecians have made, Omulogeo, that is, I confess. C. Christ therefore by these words doth testify, that he doth quiet and rest himself in the decree of his father, which disagreeth and differeth from the reason and understanding of man. Lord of heaven and C. In this thing therefore he doth affirm that he doth glorify his father, God is lord of the whole earth. that he being lord of the whole earth, hath preferred babes and younglings before the wise of the world: For it maketh no small matter to the circumstance of the argument, that he calleth the father lord of heaven and earth, God hath power to make blind and to make see. because by this means he declareth the cause of the blindness of the wise to depend upon the will of God: and that by his will also the rude and ignorant are made to understand his high and secret mysteries. There are many other places also where the lord declareth that all those that come to salvation are elected & chosen by him of his tender mercy freely, because the earth is the lords, and all that therein is, the compass of the world, & they that dwell therein. Wherefore this sentence hath a double consideration. First, where as all men do not obey and believe the gospel, it cometh not so to pass by the impotency & unableness of god, in whose power it is to subdue all creatures unto him. Secondly, whereas some believe & obey, other some remain hard hearted & obstinate, that is brought to pass by his loving & free election. Notwithstanding in that he chooseth babes rather than the wise, he hath a consideration of his glory. Faith is not gotten by the wisdom of man. For how much would the flesh rejoice, if faith might be gotten by the dexterity of wit, by industry, or by learning? Wherefore God beateth down the wisdom of man, to the end the glory of his name might not be obscured, but brightly shine, in making the foolish things of this world to confounded the wise. C. That therefore which Christ here affirmeth, serveth much to the confirmation of the faithful at this day, and for ever, in that all men are stirred to the acknowledging of the mercy of god: for so much as there is nothing in us, that can provoke him to call us, There is nothing in us to deserve God's election. but rather a wonderful heap of sin & wickedness, to stir him to plague & condemn us, were it not that his mercy is the greater. For truly the Gospel is not gotten by the wit, labour, or industry of man, but only by the illumination of the spirit of God. Because thou hast hid thee. A. That is, because thou hast not revealed or opened these mysteries of thy kingdom to the wise and prudent. For to hide, not to reveal, open, or show, are all one. So in an other place we reed, 4 King. 4. The lord hid it from me, and did not show it unto me, 1. King. 20. and again. My father will do nothing, neither great nor small, but that he will show it me, and how should he hide this thing from me. From the wise and prudent. C. Here it may be demanded, who they are whom Christ calleth wise, and babes, for experience teacheth us, that all that are unlearned and rude, come not to the perfection of faith, neither are the learned and wise left in their blindness. Therefore they are defined to be wise and prudent in this place, which being lifted up with diabolical or devilish disdain, will in no wise abide to hear the voice of Christ. Paul with this pride was puffed up, Acts, 9 but the lord tamed his furiousenes. If we decende to the rude multitude, we shall find, that as the poisoned and cankered malice of the greater part doth apere, even so they are left to destruction, with the heads and great men. We grant truly, that all the unfaithful do swell with a wrong and wicked trust in themselves, whether it be through wisdom, or the same of honesty? or whether they be encouraged by their honours, or richesse, or at least by some great port, that they bear in this world: notwithstanding let us note, that Chryst here without the naming of vice, doth comprehend all, which excel in wit, and learning. Even as also he countethe it not a virtue to be a babe or a child. For although christ be the master of the humble, and giveth this rudiment and instruction of Faith (Let no man be wise in his own conceit) yet notwithstanding in this place he speaketh of that babyshe and childish behaviour which is voluntary: but christ by this means, amplifieth the grace of his father, in that he doth voutchesafe to extend his mercy to the lowest sort, and lift the poor out of the dounghyll. Qu●… But here ariseth a question, that saying wisdom is the gift of God, how cometh it to pass, that the same should be a let and a hindrance unto us, that we can not perceive the light of the Gospel? We must remember that which we said even now, that the unfaithful do defile and abuse the wisdom given unto them: and therefore excellent wits are often times hindered, because they can not suffer themselves to be taught: But as touching this place, we answer, Au●… that although the wisdom of the wise, do hinder them nothing at all, yet may they be deprived of the light of the Gospel. Furthermore, the wisdom of this world is foolishness before God. W●…do●● Also we may gather, that the saying of Chryst in this place, is not general, when he saith, that the mysteries of the Gospel are hidden from the wise. For if, of five wise men, sour reject the Gospel, and one embraceth the same: and of so many rude and ignorant men also, two or three become the disciples of christ, then is the saying of christ here fulfilled: because God doth not banish all those from his kingdom, that are noble, wise, and mighty: but only he showeth that the number of those kind of men which shall be called, is but small. So that wisdom is not here condemned in respect that it is the gift of God, but Chryst only pronounceth, that it is of no effect to obtain faith. I ga●… not●… ther●…●…tion. Neither is ignorance here so commended, as though it were the mother of virtue, but he showeth that the same can not stay his mercy, love, and compassion towards them that are ignorant, by the which they may be made wise. Wherefore by this place we may gather, that none by their own wit, but only by the secret illumynation of the holy ghost can attain to the perfection of faith. Ro●… As S. Paul plainly teacheth in the tenth to the romans. 26 truly Father, so it was thy good pleasure. E. Or, So O father, it was done, because it pleased thee having pointed the same before by thy everlasting counsel. M. Here we are admonished that the counsels of God in his works and judgements aught not to be discussed, ●…es coun●…d pour●…n not ●…red. but rather to be praised and commended, only contenting ourselves with this saying. It is thy good pleasure. C. For truly God requireth no harder thing of us, then that his will be unto us in stead of excellent reason and justice. He doth often times inculcate and beat into our heads, that his judgements are a profound depth and bottomless sea: and yet notwithstanding we rashly cast ourselves headlong into the same: and if any thing seem unpleasant unto us, we fret and murmur by and by against the same, yea, and many burst out into open blasphemies. But the lord prescribeth unto us this rule, that we should think all things that please God, to be well. 27 All things are given unto me of my father: and no man knoweth the son but the father: neither knoweth any man the father, save the son, and he to whom the son will show him. C. There are some interpreters which do amiss in knitting this sentence to that which goeth before, which think that Christ only spoke the same, to confirm and strengthen his disciples with greater faith, to the preaching of the Gospel. Where as truly Christ seemeth to speak it for on other cause, and to an other end. For as before he showed that the church was gathered together by God's free election: even so now he showeth how he came unto men through the grace of salvation. For when many hear, that there are no other heirs of everlasting life, but such as were chosen before the foundation of the world, by and by they inquire, how they know the secret counsel of God. And so they cast themselves in a whirl pool, out of the which they come not easily again: but Christ aright biddeth men to come unto him, to the end they may receive the certainty & seal of their salvation. The sense therefore of this place is, that life is declared & made manifest unto us in christ, and therefore none can be partaker of the same, but he which entereth in by the gate of faith. Now we see how he joineth faith with the everlasting predestination of God, which wicked men count contrary one to an other. For although our salvation were always hid with god, yet notwithstanding Christ was the waterpipe by the which he did flow unto us, & is received of us by faith, by the which it might be firm, & ratified in our hearts. Wherefore it is not good that we serve from Christ, unless we mean to for go our salvation. And no man kowethe the son. He speaketh this, because men should not have a wrong opinion and judgement of his majesty. The sense therefore of this place is, that if we will know what Chryst is, we must go to the testimony of his father, who alone can judge of him aright, and knoweth very well what appertaynethe unto him. For if we judge and immagyne of him, according to our own mind, we shall rob and despoil him of a great part of his power: therefore he is not truly known, but by the voice and testimony of his father. although a voice alone should not suffice without the direction of God's spirit. For the power of christ is higher, and more secret, than men can attain and reach unto, until they are illuminated from above of the father. Therefore understand that he knoweth not the father for himself, but for us, Objection. to the end he might reveal him unto us. Notwithstanding this sentence seemeth not to be perfect, because two parts of the same seem to be dysagreable, one with the other. As concerning the son, it is said, that no man knoweth the father, saving he alone, and to whom the son will reveal him. And as concerning the father, this alone is spoken, that he alone knoweth the son: no mention of revelation being made. Answer. We answer that it was superfluous to repeat the which was spoken already before, for what doth that former giving of thanks contain, but only that the father revealed the son to whom if pleased him? Where as now therefore it is added, that the son is known of the father only, it is as it were, the shewing of the cause: for this thought might arise. What need was their that the son should be revealed of the father, which offered himself to be seen openly of all men? Now let us note upon what occasion it was said that the son was known of the father alone. It followeth Neither knoweth any man the father save the son. This knowledge differeth from that which went before. For the son is not said to know the father, because he revealeth him by his spirit, but he is said to know him in as much as he being the lively Image of the father, Christ is the Image of the the father. doth after a sort in his own person show him visibly. So that we exclude not the spirit, but we refer the revelation (of the which mention is made here) to the manner of knowledge: and so very well this text is united in itself. For Christ confirmeth that which he spoke before, that all things were given to him of his father, to the end we might know that the fullness of the deyty consisteth in him. This therefore is the some of this text. It is the gift of the father that the son is known, because by his holy spirit, he openeth the eyes of our minds, by the which we behold the glory of Chryst, which otherwise is hidden from us. But the father which dwelleth in the midst of light, being in himself incomprihensible, is revealed unto us by the Son, which is the pattern and lively Image of him, to the end that he should be sought for in no other. A. Whereupon the Lord answered Philip (which requested that the father might be sheewed to him, john. 14. and to the rest of the apostles.) Philippe he that seeth me, seeth the father also. Last of all this place sufficiently declareth that neither the unbelieving jews, The Papists know not the father. neither the Turks, nor the Papists which reject the doctrine of Christ, do know the father: when none but Christ can show and declare him unto us. 28. Come unto me, all ye that labour and are heavy laden, and I will ease you. Come unto me, all ye B. He doth very well invyte and call all men unto him, after that he hath declared that all things are given unto him of his father, and that it is he only that giveth the knowledge of his father. C. By this so gentle and loving a calling he witnesseth and declareth that he is ready to entertain and receive all men, if so be, that they come to be his Disciples. For although he be ready to show his father unto all men, yet notwithstanding the greatest part neglect to come, because they feel not their own necessity. Hy●●● not●… Chri●… Hypocrites regard not Christ, because they being drunk as it were with their own righteousness, do neither hunger nor thirst after his grace. They which are addicted & given to the world also, esteem the heavenly life as nothing. Therefore Christ in vain should call those two sorts of men unto him: so that he turneth him rather about to those that are miserable, & afflicted. That labour and are laden C. He calleth those labourers, and laden, Affli●●●…tayn●… men●… Chri●… which feel the burden of their sins & sigh under the weight of the same, and which travail for the quieting of their conscience, and which continued poor in spirit. God (truly) doth humble his elect and chosen by divers means: but because there are many which being oppressed with miseries, do remain nevertheless obstinate and stubborn: Christ calleth those labourers & laden which have their consciences afflicted with the punishment of eternal death, and are inwardly so urged with their sins, that they are ready even to despair: the which sorrow & inward grief in deed maketh us most apt to retain the grace of Christ. Wherefore let us suffer the proud justiciaries, to seek for health, by their own merits: let us suffer also the worldlings to flatter themselves with the felicity and prosperous estate of this world: but let us suffer ourselves by the sting of conscience to be brought unto Christ. And because Chryst will admit no other into the fellowship and fruition of his rest and quietness, but such as faint, and begin to quail under the burden of sin, let us understand that there can be no poison more pestiferous and pernicious, than that negligence, which that false and deceitful opinion of earthly felicity and our own righteousness breedeth and engendereth in us. Therefore let every man daily awake & stir up himself, and first of all let him shake of from him the vain delights and pleasures of this world: then let him put away clean & wholly, all perverse trust & confidence in his own righteousness. But we must note that no man can aspire and come to this repentance, by his own power, ●…h not ●…l to ●…to 〈◊〉. because it is the gift of God, Neither doth Christ here go about to teach what man may do of himself, but only he declareth with what affection they ought to come unto him. A. For this saying of Christ is most true, 〈◊〉 6. No man cometh to me, except my heavenly father draw him. C. But they which go about to restrain this burden & labour to the legal ceremonies, do to much stretch the meaning of Christ. We grant truly that the burden of the law, is intolerable, and that it doth discourage the minds of men, but we must be mindful of that which was said, that Christ doth reach out the hand of his mercy to all those that are afflicted, to the end he might make a difference between his disciples, & the contemners of his gospel. ●…offe●… scife ●…m. Also we must note, that he maketh here a general calling, least that any man should doubt that he had not free access and coming unto Christ Bu. He calleth not therefore this man, or that, he calleth not the jews alone, he calleth not the learned, the noble, or rich only, but he calleth all old and young, jew or gentle, learned or unlearned, rich or poor, ye, so general is this his invitation, that he refuseth none, of what state or condition so ever they be of. C. And yet notwithstanding they whith come are few in number, because among a great multitude that perish, there are few that feel their destruction. And I will ease you. B. Or I will refresh you. This refreshing is not to be referred to meat or drink, but to the remedy of weariness. As if he should have said, I will make you rest and breath yourselves. C. Notwithstanding this refocillation or refreshing, which he speaketh of, and promiseth here, consisteth in the remission and forgiveness of our sins, which alone doth pacify and quiet our minds. B. For so soon as he hath given us knowledge of himself, that we shall not need to doubt, but that our sins are forgiven us of the father through him, and that we are made by him, sons & heirs of everlasting life: what thing is there then can trouble us? yea, what greater peace and tranquillity of the mind can there be then this? Saint Paul in his epistles persisteth much in preaching and setting forth of this peace. Christ alone is our help in trouble. A. Moreover this pronoun, I, hath a great Emphasis and force in it, I (saith he) will refresh you. As if he should say, Why do ye look for ease, where it can not be found? Why do ye seek in vain: I am he alone which can help you. Therefore (leaving all other) come unto me alone, that ye may possess the true peace. 29 Take my yoke upon you, & learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls, Take my yoke. C. Because we see many abuse the grace of Christ when they turn the same to the liberty of the flesh. Christ therefore after he had promised joyful rest to them that laboured in their consciences miserably, he also admonisheth that he is the deliverer upon this condition, that men should take his yoke upon them, as if he should say, I do not therefore ease you of the burden of sin, & make God merciful unto you, to the end ye should take liberty to sin: but that ye being erected & lifted up by his grace, should also take the yoke upon you, & according to the spirit, to restrain the lasciviousenes of the flesh. And hereby the definition of that rest, whereof Christ spoke, is gathered: namely that Christ here doth not exempt, or exclude his disciples, from the burden of the cross, that they might live pleasantly, but rather he seeketh that he might exercise than under the yoke of discipline, & keep them under the banner of trouble, And learn. M. Some read this, as though it were spoken of Chryst, to the end his disciples should learn meekness & humility: but there is an other meaning of these words, as thus. Because through the contumacte of the flesh, we shun & cast of the yoke of Christ as sharp & hard, he seeketh to frame us after his ensample This therefore is the sense and meaning of these words: Because Christ exhorted his disciples to bear his yoke, least that the hardness of the same should make them afraid, by and by he addeth: Learn of me: signifying that the yoke should not be grievous unto us, when as we are accustomed by his ensample to meekness & humility. Let us consider that he saith in an other place, the servant is not above his master, If he therefore vouchsafed to bear the yoke of trouble, we must not disdain to bear the same. And ye shall find rest. C. For so long as the flesh kycth & resisteth, so long we are troubled: & when they go about to please god otherwise, in casting of the yoke of Christ, they weary themselves in vain. Even as men may see the Papists, The Papists reject the yoke of Chryst. who miserably vex and trouble themselves, because they will not be under the yoke of Christ. But this spiritual rest, which the lord promiseth to those that come unto him, can not be gotten by the study and industry of man. He saith truly ye shall find: but before he said, I will ease you that we might understand that we find this ease, by his grace & power. 30 For my yoke is sweet, and my burden is light. The yoke of christ is sweet. M. Now he showeth an other reason, why they shall find rest by his yoke, namely because it is sweet and light, not hard or sharp. C. He calleth his yoke sweet, when as notwithstanding there is nothing more hard than his doctrine, and cross, which he layeth upon us: neither is there any thing more hard than the life of Christians, if thou have respect to the present condition and state of the same. A. But if thou have respect to the spirit of adoption, by the which the sons of god are led, & if thou consider the discipline in itself, it will seem bitter & hard to the flesh, but to the spirit sweet, easy, and light. As witnesseth s. john saying. This is the love of God, 1. Epist. 5. that we keep his commandments, and his commandments are not grievous, for all that is borne of God overcometh the world. And this is the victory that overcometh the world: even our faith, C. Therefore they which are regenerate by the spirit of God, are framed to the obedience of his will: And when they have once tasted what Christ is, & what they own unto him, there is nothing hard. Bu. Last of all, by this senteme of Christ there are two sorts of men confuted. The one sort are they, by whose wicked boldness, and troublesome foolish, and covetous laws, the Church of God is oppressed. The other sort are they, which so soon as they hear that men are justified only by faith in Chryst, by and by they think that they may reject all godliness and virtue, & live in Epicurism and filthy pleasure. But the lord requireth that we being delivered from the hands of our enemies should serve him, submitting ourselves to the yoke: Luk●… in holiness and righteousness all the days of our life. The, xii. Chapter. AT that time jesus went on the sabbath days thorough the corn, and his disciples were an hungered, and began to pluck the ears of corn and to eat. At that time jesus went. C. In this history it was the Evangelists meaning and purpose to show, partly of what devilish disposition the pharisees were, and partly to declare how they were supersticiouselye addicted to external and triffeling things, in so much that they counted pure and devout holiness to consist in the same. For they accused the disciples of christ, because they in their journey, plucked the ears of corn, being by hunger constrained thereunto: as though thereby they had broken the saboth day. Th●… ti●●●●●…both●… The observation truly of the saboth was a holy thing, but yet not in such wise as they imagined namely that a man might scarce stir his finger upon the same, without grudge of conscience. Hypocrisy therefore was the cause why they were so scrypulous in light matters, & regarded not the gross superstitions, in the which they wallowed: even as Chryst casteth them in the teeth, 〈◊〉 3. that they tithed mint and common, & regarded not the principal points of the Law. ●…es ●…t a ●…d ●…r a 〈◊〉 And this is always the manner of hypocrites, to seek for liberty in great matters, and to be very precise in ceremonies and outward tryfelinge shows. Hereupon it cometh to pass that they so seriously contend to observe external rites: because they seek and endeavour themselves, to worship God only with carnal worship. But malice and envy, rather than superstition pricked than forward to this reprehension: because they were not so captious and froward to others. But it is profitable for us to note how they were affectioned, least that any man should be troubled and offended; because the doctors of the law were such enemies against Christ and his disciples. E. This history therefore will teach us, what we aught to think of all the ceremonies of the law and how we aught to use external & outward things, that is to say, according to the arbitrement of true love. Also it will show us the obstinacy of the reprobate, and for what things specially hypocrites do contend. On the Sabbath days. A. Luke saith it came to pass on an after principal Sabaoth. C. But there is no doubt but that this Sabaoth pertained to one of those special feast days which the law commandeth to be celebrated every year: Therefore some thought that every other two days, the jews observed their feasts or holy days: but because after the exile into Babylon, the jews did so distribute their festival days, that always one day should come between, therefore their opinion is refuted. They speak more probabely which say that it was the last day of solemnity, which was as holy as the first, in all points. But their opinion seemeth more true, which understand it to be the second festival day of the year: and the name agreeth very well to have it called an after principal Sabaoth, which was the second of the chief and yearly festivals. But the feast of Easter was the first and chiefest, therefore, then was the time of the first fruits as it might seem, B. namely as concerning harvest, when the ears of corn were ripe. M. But it came not to pass without the special counsel and dispensation of God, that the disciples of Christ on this holy day, above all others should be so hungry, and that they should go through the fields of corn, specially the Pharisees being present. For it was necessary that the lord should have occasion offered unto him, that he might teach, what they should think of the holy and sacred religion of the Sabaoth. And his disciples were an hungered. M. Christ might sufficiently have fed his apostles, john. 6. which fed five thousand men with a little bread. But he did rather seek that his disciples in suffering this, should be contented with mean and simple fare. For it should come to pass (as it came in deed) that after his departing, 2. Cor. 11. they should feel hunger: therefore he thought good to let them have some feeling of that (he being present) which they afterward should taste in his absence. And they plucked the ears of corn. Bu. The hunger of the disciples reprehendeth greatly the gluttony and excess in eating and drinking, which we use at this day. 2 But when the Pharisees saw it, they said: Behold, thy disciples do that which is not lawful to be done on the Sabaoth day. But when the Pharisees. M. The Pharisees as righteous and men godly disposed, followed Christ among the rest of the multitude, not to learn of him, but to the end they might mark his words and deeds, that they might have somewhat to carry and cavil at, as though they had been studious keepers of the law, and to have special charge committed unto them, for the observing of the life and religion of men. They are like unto these Pharisees which come only to the hearing of sermons, to the end they may carp and cavil at the same. Behold, thy disciples do that. C. The Pharisees do not reprehend the disciples of Christ, because they pluck the ears of corn out of an other man's field, but because they violate the Sabaoth day. As though in deed it had been so ordained that men being hungry, should rather starve & perish, than they should remedy or prevent the same. The use of the Sabaoth. But truly the Sabaoth was ordained to this end, that the people sanctifying themselves unto God, should exercise themselves in the true and spiritual worship of him: And that they forsaking all worldly business, should give themselves the more quietly to godly devotion. Wherefore the lawful observation of the Sabaoth aught to be referred to the end: because the interpretation of the law aught to be according to the mind of the lawmaker. But these Pharisees as false interpreters, rather of malice then of ignorance construe the doings of Christ to an evil end, and take the same being never so well ment, in evil part. Where as Matthew & Mark say, that the Pharisees made this objection unto Christ, and Luke saith, that they made it to the disciples, there is no great difference: For it is probable that the disciples were so vexed, that the accusation was laid to the master himself. For it may be that after they had begun with the disciples, they came unto Christ, imputing that as a fault in him, which his disciples had done. As if they should have said, behold, what disciples thou hast, see how well thou instructest them? Why dost thou not rebuke them for breaking the Sabaoth day. 3 But he said unto them, have ye not red what David did when he was an hungered, and they that were with him? Bu. The lord striketh his adversaries with the testimony of scripture, defending the deed of his disciples, and expounding the law of God, as concerning the Sabaoth. What David did. C. Christ refuteth the cavillation that was objected by five arguments. First, he excuseth his disciples by the example of David. For David flying from the wrath of Saul, when that he required food of Achimelech the priest, 1. King. 21. he having no common meat to give him, obtained that the holy bread might be given unto him. If necessity excused David, the like may excuse others. Whereupon it followeth, that the ceremonies of the law are not violated when godliness is not hurt. Christ also taketh this for a grant, that David was void of all blame, because the priest is commended by the holy ghost, which suffered him to take the show breades. M. But we must note that he allegeth not the example of David simplely, but saith, have ye not red? As who should say, have ye no knowledge of that which is so manifest and comen in the scriptures? If you have red it, how cometh it to pass that ye accuse not and condemn David, having committed the like fact that my disciples have done. 4 How he entered into the house of God, and did eat the show breades which were not lawful for him to eat, neither for them that were with him, but only for the pristes. How he entered into the house. Exo●… M. That is into the Tabernacle. But for the priests only. Read the nine and twenty of Exodus, Le●… & the four and twenty of Leviticus. When as Christ saith, that it is lawful for none to eat of those breads, but the priests only, we must understand it by the common Law. For if David had done any thing contrary to right, Christ should in vain have alleged his example: But necessity made that lawful which was forbodden to a certain end and purpose. According to the proverb, Necessity hath no law. N●… hath●… M. For always extreme hunger hath a prerogative, As saith the common proverb, Hunger breaketh through stone walls. The lord therefore here answered the churlish and full bellies, which will bear and consider nothing of their neighbour's necessity. For so it commonly cometh to pass that he which never feeleth the violence and necessity of hunger, can not take pity upon such as are hungry: the which we commonly see in many that are rich. The rich man whereof Luke maketh mention, Luk●… was altogether ignorant of the hunger that Lazarus suffered. 5 Or have ye not red in the Law, how that the priests in the Temple break the Sabaoth, and yet are blameless. 〈◊〉 2. Or have ye not red. C. This is the second argument, by the which Christ proveth the violation of the Sabaoth (of the which the jews so much complain) to be without fault: because it was lawful on the Sabaoth days to offer sacrifice, to circumcise infants, and to do all other things which pertain to the worship of God. Whereby it followeth that the duties of godliness are not contrary one to the other. Now if the Temple sanctify handlabourers, in sacrifices, and external worship than must the holiness of the true and spiritual Temple, purge the worshippers that pertain to him, from all vice, since they labour in the offices of godliness. And in this work of godliness, were the disciples greatly occupied, for they offered their souls being consecrated through the Gospel unto God. This argument Matthew only toucheth. That the priests in the temple break the Sabaoth. C. This is an improper kind of speech, by the which Christ frameth himself to the hearers. For the law when it biddeth men to abstain from their works, prohibiteth them not to do those things that are holy. So that Christ counteth it sufficient, if the labours concerning the Temple offend not God. 6 But I say unto you that here is one in this place greater than the Temple. M. They thought peradventure that the thing which the priests did work in the temple on the Sabaoth day, did pertain to the worship of God (which was fulfilled by sacrifice) and that they were excused by the Temple of God. To these cogitations Christ answereth, ●…ent ●…e to 〈◊〉 that if the holiness of the Temple did not only excuse, but also require the work to be done by the priests on the Sabaoth day, the same holiness aught much more to excuse these my disciples, which are choose to the ministry. For they offer not up carnal offerings & oblations, with the external sword, but with the spiritual sword of the Gospel, they consecrated and offer up unto God the souls of the faithful. Whereas therefore he saith here, that there is a greater than the Temple in this place, it ought to be understood of the health of men, the which seeing it is better in the sight of God, than the Temple and sacrifices, it doth better excuse a great deal the deed of the apostles, than the doings of the priests. 7 But if ye wist what this were: (I will have mercy and not sacrifice) ye would not have condemned innocentes. But if ye knew. C. Matthew only maketh mention of this third argument also: In the which Christ reproveth the Pharisees, because they do not consider for what cause the ceremonies were commanded and to what end they did pertain. And truly this hath been a common vice always: Therefore the Prophet Osee rebuketh and reproveth the men in his time, Osee. 6. because they being addicted to ceremonies, regarded not the duties of charity. And truly God himself crieth that he esteemeth more of mercy then of sacrifice: Signifying under this word, mercy, the duties of charity by a figure called Synecdoche, even as the external worship of the law, is comprehended under sacrifice. The same sentence Christ applieth to his time, and accuseth the Pharisees, because they wrest the Law of God amiss into a wrong sense, because also they rejecting the second table, set their whole affiance upon ceremonies. Bu. As if he should say, Where as you judge of the Sabaoth and all other things pertaining to religion amiss, it cometh hereby so to pass, because always ye cleave to much to external things, to the which ye attribute more than true godliness will bear: and in the mean time ye pretermit, internal and true piety, that is to say, faith in God, the fear of God, charity and mercy: than which things nothing can be more necessary. One place of the Prophet Esaye (if that you were curable) might reduce you into the way, and rightly inform your minds, whereby ye might more rightly and more truly judge of religion, and the observation of the Sabaoth. Then should ye not so ignorantly have condemned my disciples, which have offended nothing, neither against God, neither against the faith, nor against charity: Yea than you would have understood, that that law as concerning the Sabaoth had not been violated and broken for plucking up one ear of corn. Question. C. Notwithstanding, some man may demand here, why God saith in this place of the Prophet, that he regardeth not sacrifice, when he hath commanded the same in the law. It may be answered, Answer. that external rites of themselves have no force, neither are they required of God, but only in respect of their end to the which they are made and directed. Furthermore, the lord doth not reject them, but comparing them to the works of charity, he teacheth that they are of less estimation in his sight then these. A. As we have declared before in the ninth chapter. C. Neither doth this let but that the worship of God may be placed in the highest degree in the perfection of righteousness: then, that the duties of men, should be set in the second place next unto the same. You would not have condemned. C. By the testimony of the Prophet, Christ plainly concludeth that his apostles were without blame: because God exercising his people in the rudiments of the law, would not have miserable men to die with hunger. M. In effect Christ blameth the Pharisees in two things: first of ignorance, which grieved them much, they challenging to themselves the keys of knowledge: Secondly of injustice, because they condemned innocentes. 8 For the son of man is lord, even over the Sabaoth. C. Some knit this sentence with that which goeth before, that there is one present greater than the Temple: but it seemeth rather to differ from the same. For at the first Christ alluding it to the temple, affirmed that whatsoever was joined with his holiness, was not the trasgression of the law. But here he saith that he hath power to deliver his apostles from the necessity of the observing of the Sabaoth. The son of man (saith he) by his power, may use the Sabaoth as other ceremonies of the law. And truly the observance of the law without Christ is miserable, from the which he only doth deliver, by indewing us with the free spirit of adoption. A. This therefore is the fourth argument, taken of the power of Christ. Mark addeth, Ma●… The Sabaoth was made for man, and not man for the Sabaoth. C. The effect of the fift argument is that he doth amiss, which turneth the Sabaoth to the destruction of man, for whose sake God ordained the Sabaoth. The Pharisees saw that the disciples of Christ were godly occupied, they saw that they were weary with the labour of their journey, & also that they were oppressed with hunger: and yet not withstanding, they grudge that these poor wearied and hungry men, should sustain and nourish their feeble bodies with a few grains of corn. They therefore which think that the observation of the Sabaoth is abrogated by this place, are deceived, for as much as Christ only declareth what the right & true use of the same is. For although he a little before affirmeth that he is the lord of the Sabaoth: Yet not withstanding, the full time of the abrogation was not as yet come, because the veal of the temple was not cut or rent away. 9 And he departed thence and went into their synagogue. Bu. To the same effect, end and purpose, this story must be brought, to the which the other going before was referred. C. Namely that the Scribes were maliciously bent to calumniate and cavil at all the doings of Christ, and therefore it was no marvel if his enemies were so diverse to please when their minds were so infected with mischief. But we see that this is a custom among hypocrites, only to follow the shadowed righteousness of the law, and to stand rather upon the form, then in the substance of a thing. First of all, therefore let us learn here to bring with us, pure minds, and void of all evil affections, when we go to learn, or to judge of any matter. For if hatred, if disdain, if ambition, or any such vice reign in our minds, we shall not be only injurious unto men, but also contumelious against God turning his light into darkness. No man void of malice, would have condemned the work of God, which these doctors let not to do. Whereupon came this furor and madness, but only upon this, that they bore a tyrannous hate against Christ? ●…ght not ●…rre ce●…es be●… word 〈◊〉. Moreover we are admonished to beware, that we attribute not more unto ceremonies then is meet and convenient, and pretermit to the chiefest points of the law. And went into their synagogue. M. Into their synagogue, which even now condemned the disciples as breakers and defilers of the Sabaoth. In the which we may note the trust of a good conscience in Christ, and his exceeding goodness toward the people. For he neither feared to go into the synagogue of the wicked Pharisees, and there to show himself openly, neither did he withdraw his benefits from the people for the malice of the jews, neither did he let to reprehend and reprove the blindness of the Pharisees. A. By the which example all those aught to arm themselves, which are called of God to the ministry of the word. 10 And behold, there was a man which had his hand dried up, and they asked him saying: is it lawful to heal on the Sabaoth day? because they might accuse him. And behold there was a man. B. When Christ had not sufficiently persuaded the jews as concerning the keeping of the Sabaoth he took a miracle in hand, or the testimony of his father, whereby he might make them believe that he taught that which was godly and right. M. The Evangelist therefore showeth, that there was fit and convenient occasion offered to them both, namely to Christ, and to his adversaries: as if he should have said, So soon as he was entered into the synagogue, there was fit and apt occasion offered, whereby both the power of Christ and also the obstinate blindness of the Pharisees, might be declared. B. Let us also note here that God doth dispose all things, ●…rou●… by the sure rules of his providence. And they asked him. C. Mark and Luke say that they only marked him whether he would heal him on the Sabaothe day: Matthew doth more plainly express that he was asked a question by word of mouth. But it is likely that there were healeed divers others before upon the Sabaoth days. Here therefore they taking occasion, demand whether he thought it lawful to do again or reiterate that which he had done before. But truly, it become them to way and consider, whether it were a divine, or human work to make a hand withered, and dried up to have his palpable sense and motion, only with a word, or by touching the same. For God appointing the Sabaoth, made not a law for himself, neither did he thereby bind himself to any servitude or bondage, but that he might exercise his will and pleasure, as well upon the Sabaoth days, as on other days. It was to much madness therefore, to move this question, as though they might restrain the doings of God, and appoint him an order for his works. Because they might accuse him. B. Note here the Scribes and Pharisees, who seemed to excel all men in wisdom and holiness of life, and yet notwithstanding, they seek occasion to entrap Christ, to the end they might accuse and destroy him. 11 But he said unto them: which of you is it, if he hath a sheep fallen into a pit upon the Sabaoth day, that would not take him, and lift him out. C. Christ showeth here again what is the true observation of the Sabaoth: and reproveth them also for their captiousness, in that they go about to cavil at his doings. For if any man's sheep had fallen into a pit no man would have been against the plucking of him out again: But look how much more a man doth excel a beast, so much the more lawful it is to help him. It is manifest therefore, that if a man do help the necessity of his brother, he doth not break the rest commanded of the lord, though it be on the Sabaoth day. This similitude is not made mention of, neither in Mark nor in Luke only, they say that Christ did demand, whether it were lawful to do good or evil on the Sabaoth day. For he which looseth a man's life, is guilty of evil, and he differeth not from a murderer, which helpeth not his brother being in peril of his life, We aught rather to break the Sabaoth day than the rule of charity. if he may. Christ therefore reproveth them which under the colour of holy rest, will constrain men to do that which is evil: because they do not only offend (as it was said before) which do any thing contrary to the law, but also which neglect their duty. Here also we see that Christ used not always one manner of reasons to repel the calumniation of the jews, john. 5. because here he disputeth not of his divinity, as he doth in another place as may appear in the fift chap of john. 12 And how much is a man better than a sheep? Therefore it is lawful to do good on the Sabaoth day. A. Here he bringeth in (to confirm that which he said) an argument of the less to the more. M. As if he should say, deny it if ye can: If you care for those things that are your own, & that with labour and pain do seek to save a sheep on the Sabaoth day: how then will ye blame me which seek not that which is mine own, but serve & help my neighbours through love, saving souls, not sheep, and that with my word without any laborious and troublesome business? If you offend not in saving a sheep on the Sabaoth day, how much less do I offend in saving souls on the Sabaoth day? For how much a man doth excel a sheep, I leave it to your own judgement Therefore it is lawful. This is the conclusion of the premises: It is lawful to do good unto a beast on the Sabaoth day, therefore it is lawful to do good unto a man on the Sabaoth day. 13 Then said he to the man: stretch forth thy hand. And he stretched it forth, and it was whole again like unto the other. Then said he to the man. A. Before these words Luke saith, Luke, 6. But he knew their thoughts. C. If Matthew say true, they did plainly declare by their mouth, what they had in their hearts. Christ therefore doth not answer to their secret cogitation, but to their manifest words. But it may stand both ways, that they spoke openly, and that Christ did judge of their secret affection: Neither did they profess in what the Scribes did catch or entrap him, as Matthew expresseth their captions interrogation & cavil: Luke therefore meaneth nothing else, but that their deceits & wiles were known unto Christ, although by words they pretended another thing. Mark addeth that he looked round about upon them with wrath. Ma●… And not without cause, so great was their wicked obstinacy. For to the end we may know that his wrath was just and holy, he saith moreover that he was sorry for the hardness of their hearts. First of all therefore, Christ is sorry, because men exercised in the law of God, are so much blinded. But because malice had blinded them, he myngeleth his sorrow with wrath. A 〈◊〉 zeal This is the true moderation of zeal, that when we are careful with sorrow for the destruction of wicked men, than also we are very angry against their impiety. Christ therefore is angry, but with his anger, the grief and sorrow for our blindness is mingled: by the which he declareth his loving kindness towards us, namely that although we through our obstinate pertinacy, and wilful blindness, do provoke him to wrath, yet notwithstanding. he of his loving kindness towards us, doth no less sorrow than a father for the stobornes and blindness of his children. And as this place doth testify that Christ was not void and free from human affections, even so hereby we gather, that the passions by themselves were not vicious, because they were not exceeding and out of measure. But we, W●● an●… om●… because of our corrupt nature, can not observe a mean and moderation, so that we can not be angry and moved to wrath without sin. Therefore we must pray unto God, so to direct our affections by his holy spirit, that we in our anger offend not. Stretch forth thy hand. B. When he had proved both by reason and example, that it was not only lawful, but also always necessary to do good upon the Sabaoth day, specially unto men, he healed the man. In the which healing we must note, that he cured him with his word, only, not moving his hand, or any external thing, as he was wont to do at other times, to the end they might have the less cause to calumniate, or cavil against him. For how could he violate or break the Sabaoth with his word. Thereby he teacheth us, that it is not sufficient to do well, but also we must remove every stone or impediment, that our doings may have favour with every man. For so we see that Christ doth in this place: he set the man with the withered hand in the midst, to the end they beholding his misery, might count it a good & charitable deed to heal him, though it were on the Sabaoth day. Then by convenient interrogation, he admonisheth that it shallbe unlawful at no time to do good, much less on the Sabaothe day. For to do a holy thing according to charity on the holy day, is according to the commandment of the lord. Last of all, by an example of themselves, he proveth the same: A. And at the length he restoreth health unto the man. 14 Then went the Pharisees out, and held a counsel against him, how they might destroy him. B. Hitherto the Evangelist hath showed of the religion of the Sabaoth, and of the external worship, which is the exercise of that which is internal, which is far more excellent, and of such weight and importance, that the external without the internal worship, is of no profit: Now it followeth, how this doctrine of piety is received, whereby we learn again how it will be received of the world, to the end of the same. The Pharisees went out to take counsel how they might destroy him. C. Behold now how the reprobate, ●●er ●…o●… in their obstinate madness go about to resist the power of God. For they being convict, confounded, & overcome in their malice, do more and more power out their poison. This truly is a horrible and monstrous thing, that the chief doctors of the law, which had the government of the church, should go about like thieves to move sedition. But such is the malice of the reprobate & wicked, that they desire to have all things that are against their lust & will to be extinguished though they proceed from God himself. ●…de ●…rde ●…to 〈◊〉. Bu. The wickedness of the world can in no wise bear and abide the purity and simplicity of the Gospel, & therefore, it goeth wonderfully about, by all means to entrap & entangle the ministers of the same, transforming itself into many shapes, & at the length taketh counsel how it may suppress not only the truth itself but also the ministers of the same & to destroy them both together. C. Mark addeth that the Pharisees took counsel with Herodes servants or officers, (which were called Herodians) whom notwithstanding they hated wonderfully. Whherby we may note their exceeding malice, in that they could now at this time, for the hatred they bore unto Christ insinuate & cloak with such, tyrants that are enemies one to an other becon friends to destroy Christ. as afore time they abhorred & detested. For although the tyrants of this world are at debate & strife one with another, yet notwithstanding to destroy Christ & his power, with one consent they can link & unite themselves in friendship. A. Furthermore, Luke declareth that the Pharisees were filled with madness. Was not this a wonderful madness to hate the lord for so singular a benefit showed with so great modesty? Yes undoubtedly, but this is the common practice of the wicked, that when they are tried by the goodness of God, then chief doth the power of Satan show itself in them. Ephe. 2. For as S. Paul saith the wicked spirit is of great force in them. 15 But when jesus knew thereof, he departed thence, and much people followed him: and he healed them all. But when jesus knew. C. In that Christ seeketh to escape by flight, it is not to be imputed to any fear that was in him. john. 7. For as he did fly at this time, so did he divers times afterward, because the time in the which he should suffer was not yet come, but when the fullness of time was expired he did not let to offer himself to the death yea, even to the most shameful death of the cross. Again it is evident that he was rather by his heavenvly power then by flight, Philip. 2. preserved, for otherwise it had been no hard matter, if the jews would have persecuted him, to have found him: neither did he hide himself in caves, but had always a great multitude following him, and by the miracles that he wrought, had great fame also. He fled therefore out of their sight only because he would not kindle their madness, which would have increased more and more by his presence. There followed him a great multitude. The Pharisees go about to kill Christ, and the multitude follow him. john. 7. M. Whereupon the Scribes and Pharisees said. Do any of the Rulers and Pharisees believe on him? But the common people which know not the law, are cursed. At this day we may hear the like sayings of the wicked: Say they, These lewd fellows, (meaning the preachers of the word) seduce the rude and ignorant people, but what wise man, or what is he of reputation that regardeth them? But let us consider for what cause the Scribes and Pharisees did not follow Christ. Did not they see what Christ did? Yes, undoubtedly very well. Wherefore then do not they also with the multitude follow him? Surely if the like affection had been in them that was in the multitude, they had followed Christ also: But because the like was not in them, therefore they did the contrary. And he healed them all. C. Here he showeth the promptness and readiness of Christ, in healing the infirmities and diseases of the people, to this end, that we should rather consider his goodness, mercy, and loving kindness, than the power of healing, with the which he was endowed. 16 And charged them that they should not make him known. C. But Mark in stead of this, seemeth to place some other special matter, namely, that he charged the unclean spirits to hold their peace, which proclaimed him to be the son of God. But we will show in an other place, why he would not admit the testimony of these. Notwithstanding, there is no doubt, but that God caused the devils to make this confession: But after that Christ had showed, that they were subject to his power, he did not without cause reject their testimony. But that which Matthew saith, is more large, namely that Christ forbade them to publish the fame of those signs and miracles that he did: not that he would have them wholly suppressed, but that they having now taken root, should bring forth their fruit in dew and convenient time, which time as yet was not come. For we know that Christ did not dally, or trifle in his miracles, that is, he wrought them not without some serious effect to come, but he had this regard, to prove himself thereby to be the son of God, and the redeemer of the world. He came therefore by little and little to the light, and as it were by degrees or steps: neither was he any other wise made manifest what he was, than the time which was ordained of his father before would suffer. Thei●… in se●… scure●…●…ry of 〈◊〉 forth●… This now is worthy the noting here, that while the wicked go about to frustrate & obscure the glory of God, they make the same the more to appear, & pervert their own imaginations, by the secret counsel of God, who worketh the same, & confoundeth their devices as foolish. For although they expulsed him from one place, his glory shineth straightway in an other, yea, more than it did before. 17 That it might be fulfilled which was spoken by Esay the Prophet, which saith. B. The evangelist allegeth this place, to commend the wonderful meekness & modesty of Christ, by the which he gave place to his adversaries, when as he might have destroyed them, & also in a moment confounded them: but he rather through patience wayghted when judgement should be cast forth to victory: to declare also that he would go to the Gentiles, & that he would teach them by his apostles. C. Therefore Matthew understandeth not that the prophecy of Esay is altogether fulfilled in this, the Christ prohibited the rumours of his divine power: but in this part also a trial of his meekness was declared, which is set forth by Esay in the person of the Messiah Matthew also by this circumstance intended to show that the glory of the divinity of Christ was not therefore the less to be esteemed, because he appeared under the show of infirmity And truly to the same end & scope did the holy ghost direct the eyes of the Prophet. For because the flesh doth always covet and desire an external show and beauty, least that the faithful should seek for the like in the Messiah, the spirit of God witnesseth that he shallbe altogether unlike to earthly kings, who to the end they may get unto themselves admiration, whethersoever they come, they stir up great shouts & cries, and they fill the cities and towns with tumults. Now let us behold how aptly Matthew applieth the prophecy of the Prophet to the present cause, or matter in hand. For because it pleased God to put upon his son an humble & base estate, ●…p. 2, lest that the rude & ignorant should conceive any offence by his contemptible, & obscure condition, both the Prophet, and Matthew to prevent this (I say) pronounce that it was so decreed before hand, not rashly but by the will of God. Hereupon it followeth that all they do amiss, which despise christ, because his external condition answereth not, or is not agreeable to the desires of the flesh. Neither is it meet that we imagine or think of Christ according to our wit, reason, or understanding, but simpely it is necessary that he be embraced as Christ, which is sent and offered unto us of God the father. So that he is unworthy of salvation, which despiseth the humility of Christ, with the which the almighty God witnesseth that he is pleased. 18 Behold my servant, whom I have chosen, my beloved in whom my soul delighteth. I will put my spirit upon him, and he shall show judgement to the Gentiles. Behold my servant. E. Some translations have, Behold my son, but the Hebrew word Abdi, which is red in the prophecy of Esay, 〈◊〉. 2 doth rather signify a servant then a son. The Greek word is ambiguous, and may be taken for either of them. But as touching the matter. God, to the end he might bind us, (as it were) to his will, doth show, even as with his finger, him, whom he will send, and to this end pertaineth this word of demonstration, behold. The like reason is in the Epithets or titles following, in the which he calleth him his servant, and his chosen, in whom his soul delighteth. For whereupon cometh it to pass, that men dare presume to measure Christ by their reason and sense, but only because they consider not that their redemption dependeth upon the mere grace of God. But this is to wicked, and gross a liberty: That when God offereth unto us his incomparable treasure, we esteem and make price of the same, according to our fleshly skill. Christ is become a servant for us. Also he is called a servant by excellency, not as one among a common multitude, or as common servants are, but as such a one to whom God hath committed the charge of his church or congregation, and the redemption of mankind. And because no man, which usurpeth honour, to himself, is worthy of honour, but he which is truly called to the same, God pronounceth that his son Christ is thereunto called and chosen by his heavenvly and everlasting decree and council. Therefore he saith. Whom I have chosen. Whereupon it followeth, that it is not meet for men to reject him, whom God hath choose. And truly it were to absurd and void of all reason, that the holy and inviolable vocation of God should be frustrate and of none effect, at our will and pleasure. M. He said therefore to be the elect and chosen of God, not in respect that he is a son, but a servant, sent into this world for our redemption. Therefore the Prophets used to call Christ the elect and chosen of God. And the high priests mocking him, said, if he be Christ the chosen of God, Luke. 23. let him save himself. Also saint Peter saith, 1. Pet. 2. If so be that ye have tasted how gracious the lord is, to whom ye come as a living stone, disallowed of men, but chosen of God. My beloved. This is not red in the Hebrew text. In whom my soul delighteth. C. Where as God addeth that the pleasure of his soul resteth in Christ, it containeth more matter in it, then can well be perceived at the first sight. For although the vocation and calling of us all doth spring from the free favour and grace of God, as from a lively well: Notwithstanding, this is singular in Christ, because in his person God the father comprehendeth the whole church with his love. For in that we are all enemies unto God by nature, his love can never come unto us, except it begin first at the head, as shallbe declared in the seventeenth chapter following. There is no perfect love in any creature saving Christ alone. M. There is no firm, sure, and perfect love to be found in no creature, not not in the Angels in heaven, but in Christ himself alone. I will put my spirit upon him. M. Christ in respect of his humanity, Math. 3. was appointed and consecrated with the grace of the holy ghost, before he executed the office, for the which he was sent. Bu. He being baptised, saw the spirit of God descending and resting upon him, of the which john the Baptist was warned before by these words. He which sent me to baptise with water, said unto me, upon whom soever thou sest the spirit of God descending and resting, the same is he which baptizeth with the holy Ghost. So were Moses, john. 1. Samuel, and David, consecrated: So were Elias, and Elizeus, the Prophets, consecrated also. There is all so yet another reason for the which Christ is said to be endued with the holy ghost, as we will declare anon. And he shall show judgement to the gentiles. C. The Prophet here showeth briefly the office of Christ, which was to declare judgement to the gentiles. But by the name of judgement, is comprehended the state of the jews, where equity & right flourished. Therefore these words are in effect, as if the Prophet should have said that he shall come which shall restore the righteousness that is decayed, & that he shallbe the moderator & guide not of one people only, but shall bring also the Gentiles under the rule & government of God, among whom before there was nothing but vast, rude, & ignorant behaviour. And this truly was the office of Christ to spread the kingdom of God, which was shut up in a corner of jury, throughout the whole world: Psal. 110. as it is said in another place, The lord shall send the rod of thy power out of Zion. A. In this place therefore the calling of the gentiles is prophesied Also the manner how judgement shall be declared, is expressed, because God hath endued Christ with his holy spirit, which spirit Christ received of his father, to power upon all those that are his. For he teacheth us not by a voice or by writing only, but by the grace of his holy spirit, he frameth the hearts of men inwardly to the observing and keeping the true and perfect rule of righteousness. And without the operation of the same spirit in our hearts we are not able to perform any thing that is good. 19 He shall not strive, nor cry, neither shall any man hear his voice in the streets. M. This is spoken of the meekness and modesty of Christ, the which he kept unto the end, and with the which he overcame all his enemies. C. For there shallbe no such manner of shouting, cries, and tumults, about his kingdom, as is in the world: Neither shall his kingdom consist of pomp and violence, but it shall be humble and base in the sight of the world. Yea, by this place the evangelist showeth that Christ should not reign violently, constrayninge men with force to be subject unto him, but rather meekly with long sufferance, forbearing all men. 20 A browsed Reed shall he not break, and smoking Flax shall he not quench, till he send forth judgement unto victory. A browsed Reed. M. By these two sayings the Evangelist declareth that Christ shall rather help our infirmity, then reject our weakness and imbecility. The Prophet also by these words setteth forth the wonderful clemency and meekness of the Lord, in that he broke not the afflicted, being as browsed quills or Reeds, but rather comforted, erected, and strengthened them. Also the smooking Flax, which was almost extinguished, he put not out, but kindled and gave more light unto the same, that it might clearly burn. He despised not the Publicans and sinners, but sought rather by all means to save them: There was nothing so weak, so browsed, and so much quenched, that he strengthened not, that he made not whole, that he kindled not again with his holy spirit. M. All the which things tend to this end, that the meekness and clemency of Christ might be amiable unto us, which is despised in the world. And truly the foolishness of men is to be marveled at, that they think the less honour to be in Christ, because he bendeth himself according to their weakness gently, and of his own accord. If he should appear in his glory (as he shall for certain, when the fullness of time is expired) than we marveled not so much at his simplicity before, as we shall then wonder at the excellency of his glorious majesty: Yea, it shall so much excel that the brightness of the same, shall ravish our senses. Therefore to the end, the clemency and gentleness of Christ might be reverenced and highly esteemed of the faithful, the Prophet Fsaye showeth how profitable and necessary it is. Every man knoweth his own fragility and weakness, whereupon we may consider and way how necessary this loving kindness, meekness and clemency, is necessary for all men: And how necessary it is for men to be spared and favoured at the hands of Christ. We speak not here of the unfaithful, which are altogether void and destitute of the spirit of grace, but of such as are called of the Lord already, until he kindle the light more clearly in them, and more strongly confirm them. ●…e com●… brou●…des. Are not all men like unto browsed Reeds, and smoking Flax? In that Christ therefore tempereth, and frameth himself to our infirmity, fragility, and weakness, let us attribute the same to his inspeakable goodness, and embrace the same. Notwithstanding, let no man here by flatter himself in his wickedness, but let every man endeavour himself to profit, and go forward in all virtue more and more. Let us not bend, being now confirmed by Christ, like broken reeds with every blast of wind, but let us grow into perfect strength and manhood, that we may stand stoutly against at the assaults of Satan. Let not our faith be obscure, smoking and dark, and bring forth small sparks only: But let it bring forth most clear and shining beams. After these things there followeth a little sentence in the Prophet which Matthew omitteth. The words are these, But faithfully and truly he shall give judgement, and not be pensive nor careful. By the which words the faithful manner of teaching of the Lord is expounded. C. Although (saith he) he do comfort and strengthen the weak, yet notwithstanding, he will correct vice righteously without flattery and partiality: He will sharply reprove the obstinate and contemners, as may appear by many examples of the Scribes and Pharisees. Because therefore under the colour and pretence of this place, as concerning the clemency of Christ, some falsely pretend that all men without exception, must be gently dealt with all: We must note the difference, that the Prophet did put between the weak and the wicked. For it is meet and convenient, that the obstinacy of them which are to strong and stout, should be assuaged and beaten down as it were with an Iron maul. And that they which go about in all places, either to bring in darkness or else are faggots themselves to set on fire, should have their dark and misty clouds driven away, or else their burning heat extinguished. Therefore as it is the parts of faithful and true ministers, to endeavour themselves, in sparing and bearing with the weak, to cherish & increase the grace of God in them: So is it their duty all so wisely to beware and take heed, least that they spare their obstinate malice, which have no affinity with the fuming flax or the razed Reed. Till he send forth judgement to victory. C. According to the Hebrew text, it is red otherwise, namely, until he bring forth judgement in truth. Notwithstanding, the words of Matthew have a great emphasis, to the end we may know, that righteousness was not set in the world without great contention and war against Satan: as may appear by this word victory, which is never obtained without fight. Perseverance pertaineth to the ministers of Christ. The Prophet therefore by these words testifieth Christ to be so constant, that he prosecuted his vocation to the uttermost. By the which example also, all the ministers of Christ must learn to perceiver and continued with a stout courage and strong mind. 21 And in his name shall the Gentiles trust. C. The words of the Prophet are otherwise, as thus. The Isles look for his law. But although the evangelist Matthew have altered the words, yet hath he not changed the sense, namely, that the grace of Christ shallbe common and pertain to the gentiles. For the promise pertaineth to all nations, to the end all the parts of the world might taste of the fruit of the new restitution, john. 110. and renovation. Read the tenth chapter of john. 22 Then was brought to him a blind and dumb man, that was vexed with a devil, and he healed him, in somuch that the blind and dumb, both spoke and saw. Then was brought to him. A. When was this done? Surely when he was come into the house, and the multitude come unto him, Mark. 3. as witnesseth saint Mark. As touching the faith of the bringers of these blind men, there is no mention made: Notwithstanding, in that they brought him, it appeareth that they persuaded themselves much of the goodness of Christ. A blind and dumb man. C. Luke speaking of the effect, Luke. 11. saith that the dumb man was possessed with a devil. Notwithstanding, Matthew saith that he was punished with a double plague as to be both blind & dumb. It is most certain & sure, that many were blind and dumb, with natural vices: But it is apparent and evident, that this man was blind in deed corporally, and wanted the use of his tongue, although in the powers perspective, and in the natural instruments of his tongue, there was no defection or want at all. Therefore it is no marvel if so great liberty be given unto Satan, to vitiate the senses of the body, when by the just judgement of God he corrupteth and perverteth all the faculties of the mind. And he healed him. R. Here appeareth both the clemency of Christ towards such as are miserable, Th●… and 〈◊〉 God. & also his power over Satan. It is a token of clemency in that he taketh compassion and pity upon this afflicted and most miserable creature: It is a sign of his power also, in that he casteth out Satan with his word, and so restoreth this Demoniake being both dumb and blind, to perfect health. In so much that the blind and dumb, both spoke and saw. R. Although Satan out of measure, envy, and rage very furiously, yet notwithstanding. Christ forceth him to stoop and to give place. Wherefore let us believe in Christ, and Satan shall do unto us no manner of harm. 23 And all the people were amazed, and said: Is not this that son of David? And all the people were amazed. B. There are divers sorts of men which do judge of this miracle. Some wonder, and are amazed, other some do blaspheme. C. But where as all the people were amazed, we may gather that it was the manifest power of God, which did so ravish their senses, that they were void of malicious and evil affections, and held with a certain admiration. For how could it come to pass that they should all be so amazed, except the thing itself did so constrain them? And truly there is none of us, but we may behold the wondered power of God in this history, as in a glass. Whereby it may be gathered, that the minds of the Scribes and Pharisees were infected with devilish poison, seeing they were not afraid to calumniate, slander, and blaspheme this so excellent and wonderful a work of God. Is not this that son of David Here is to be noted the fruit of the miracle. For the power of God being known to the people, they are led as it were by the hand unto faith. Not that they did so suddenly profit so much as they ought: (for they speak doubtingly) but here notwithstanding, is no small profit, when that they stir up their minds so diligently to inquire and consider of the glory of God. Some think that they make a plain affirmation, saying: This is the son of David. But the words sound to no such effectte, and the matter itself declareth, that they being by so strange a thing amazed, judged not perfectly: but only they thought in their minds that it might be that this was Christ. Neither did they gather this absurdly by the miracles which Christ wrought. For it was prophesied before that Christ should do such miracles. And Christ himself saith, 〈◊〉. & 10. The works that I do bear witness of me. 24 But when the Pharisees heard it, they said. This fellow driveth the devils no otherways out, but by the help of Beelzebub, the chief of the devils. C. Because the Scribes and Pharyseis had nothing to say in so plain and evident a thing, they blaspheme that which was done of Christ, by the power of God: being not content only to obscure and to take away the deserved and just praise of the miracle, but also opprobriousely to rail of the same, as though he had wrought it by magical exorcysme, and that which they could not attribute unto men, they attribute unto the devil, as though he had been the author of the same. As concerning the word Beelzebub, we have spoken before. And the pryncipallitie among the devils we have touched in the ninth chapter. 25 But when jesus knew their thoughts, he said unto them, Every kingdom divided against itself, shallbe brought to nought. And every city or house, divided against itself shall not stand. But when jesus knew their. Bu. Here the lord showeth that he directeth all his doings and words not by the power of Satan, but by his own proper power and strength, which is the power of God. And hereupon he gathereth a farther matter, 〈◊〉 hath ●…d the 〈◊〉 of 〈◊〉. namely that the kingdom of God is come, and that he himself is the king of the kingdom of God, which expoulseth Satan, the prince of this world Although he knew well enough, that the Scribes being full of malice, would take in evil part what so ever he did, and had experience often times also of the same: Yet notwithstanding there is no doubt, but that Mathewe and Luke, mean that Chryst was the searcher of the hearts. And truly there is no doubt but that they spoke openly against Christ, to the end he might here their opprobrious blasphemy: but Christ knew well enough by his holy spirit, with what mind they did thus cavil. The sense therefore is this, that Christ did the more vehemently inveigh against them, because he knew the malice which they had conceived inwardly in their hearts against him. M. The evangelist therefore by these words declareth that the Pharyseyes made this reproach by their own deceit, and openly against their own consciences did publish the same. Every kingdom divided. C. First of all, he refuseth the reproach and slander which they objected against him, by a proverbial sentence: notwithstanding it seemeth but a slender refutation. We know with what policies and subtleties Satan doth often times delude, setting forth a show of dissension, to snare men's minds with superstitions. Even so the exorcisms in the Papacy, are nothing else but shadows & counterfeit shows, of the conflict of Satan against himself. But there could be no such just suspicion in Christ, because he so cast out the devils out of men, that he restored them whole and sound unto God. The devil doth often times fain himself to be so overcome, that he nevertheless triumpheth: But Christ with open might encountered with the devil, that he might wholly overthrow and beat him down. He did not beat him down in one part, to the end he might the more stablish him in an other, but he despoiled him in all parts, and made his devices of no effect. christ therefore very aptly doth reason and prove that he hath no fellowship or agreement with him: because that Satan, the father of deceit and lies, hath always a care and is very circumspect to preserve his kingdom. B. The reasons therefore, by the which the lord declareth, that the pharisees both think and speak that which is false, are these. No kingdom or house divided against itself can stand: if I therefore by the power of devils expel and cast out devils, the devils should be divided, and fight one against an other, and so their kingdom could not stand or continued: but you see that the kingdom of Satan doth stand and abide in great force, and invincible: therefore I cast them not out by their power. Dissension & strife is a deadly thing. By the way we are to be admonished here, how great a mischief civil, and mortal dissension is. Namely such, that it destroyeth houses, cities, and kingdoms. Of this there are many examples both in the stories of the Gentiles, and also in the sacred histories. The saying of Sallust is not unknown to us, By peace, and concord, small things grow, and increase, but by discord and dissension, great things are wasted, consumed and brought to confusion. Esay. 3. And the Prophet when he prophesied of the destruction of the kingdom of the jews, said that there should be civil dissension among them. And before that wonderful destruction of the city of Jerusalem, there was great dissension and strife within the same. for it was divided into three pernicious sects, the heads the chief whereof, josep. li. 6. cap. 13. were Simon, john, and Eleazarouse. Read the sixth book of josephus, the thirteenth chapter. The kingdom of Rome also by this civil dissension, was brought to confusion, and by the same is like to come to destruction again. By the dissension of the two Emperors of Constantinople, there was a way made to the empire of the Turks, and to the destruction of the empire of Rome. To conclude, the kingdom of Hungary, felt the great inconvenience and hurt of this mischief. But Christ did prophesy, that before the destruction of the world nation should rise against nation, Math. 24. and kingdom against kingdom, 26 And if Satan cast out Satan, he is divided against himself, How then shall his kingdom endure? M. As the good spirits, and heavenly angels, can not degenerate from their goodness, & be contrary to themselves, even so the evil spirits can not altar their malice, that now they should begin to do good unto mankind, and disagree among themselves, and also degenerate from their own nature. Wherefore it is necessary that the kingdom of Sathaan, only by the power of God should come to destruction. For sathan so much as in him lieth, goeth about to ratify, confirm, and stablish his kingdom, and to make the same invincible. 27 Also if I by the help of Beelzebub, cast out devils, by whose help do your children cast them out. Therefore they shall be your judges. And if I by the help of Beelzebub. M. By an other argument he proveth that to be false which the pharisees objected against him. C. For truly they were wicked and unjust judges, which would pronounce a diverse and contrary sentence, of one matter, according as they were affectioned toward the parties. But this inequality doth plainly declare, that equity and right did not prevail, but rather blind love and hatred: nay rather this was a sign of wicked self love and envy, to condemn that in Christ which they judged worthy of praise in their own company. Some take these words (your children) in this place, for the children of the whole nation of the jews. Other some refer it to the ancient prophets. But truly there is no doubt, but that Christ noteth here such as were exorcists, Act●… Of the which there were many at that time among the jews, as plainly appeareth in the nineteen chapter of the Acts of the apostles. M. He goeth about therefore to show that the pharisees, being hardened with hatred and envy against him, maliciously did spread this reproach abroad against their own consciences. And truly this disease, or rather obstinate malice raineth very much in these our days, in so much, that we can be content to reprehend a thing in one, and justify the same in an other. And whereof proceedeth this? but of mere hatred: not that we hate the evil, (for then we would reprehend justly without partiality) but because we hate the parson, or the man. And hereupon it cometh, that we note and straightly mark, and falsely interpret the sayings and doings of him whom we hate, having no consideration whether it be true or false, that we resist and gainsay. Therefore they shall be your. C. This is spoken improperly in this sense, Your condemnation need not far to be sought for: The miracles that I do, you refer to Beelzebub, and yet ye praise the same in your own children. Therefore ye have that at home, which is sufficient to condemn you. Notwithstanding this sentence may be taken otherwise, namely that the grace of god is reproached, which often times was showed by exorsistes, as in working of miracles. For although they were bastards, yet notwithstanding the lord would, not deprive them, and leave them altogether destitute of his power to the end he might beautify the priesthood, and the worship of the church, with some testimony and token. For it served much for the purpose, to have the grace of god and the power thereof to be dissevered from the superstition of the Gentiles, by plain and evident tokens and signs. Notwithstanding the interpretation that we showed before, seemeth to be the true & proper sense and meaning of this place. 28 But if I cast out devils by the spirit of God, then is the kingdom of god come unto you. C. Luke writing this Metaphorically saith, If I by the finger of God, in stead of the spirit of God: for, because God doth work by his spirit, and declareth his power, this name of finger is aptly applied unto it. And this phrase of speech also was common among the jews, as evidently appeareth by the testimony of the forcerers of Pharaoh, who said. This is the finger of God. ●…s. 8. But Christ by that which went before, gathereth that the Scribes were unthankful unto God, which would not have him to reign among them. For hitherto he hath confuted their cavil and reproach which they laid against him: Now (as overcome and put to silence) he denounceth them, lest that wickedly they should set themselves against the kingdom of God. Neither doth he content himself with the miracle alone: but by occasion thereof, he showeth the cause of his coming, signifying that they must not content themselves with one only deed as sufficient, but that they must have a consideration of a further matter, namely, that God by revealing his Messiah, would erect and restore their salvation which was decayed, and stablish his kingdom also among them. We see therefore here how Christ complaineth of their ingratitude: because furiously they rejected and put from them the inspeakable grace of god. For there is a great Emphasis in this word (is come) because God the redeemer willingly appeared unto them: but they so much as in them lay, put the same from them, yea, he being present and priest to work their salvation, could obtain no place among them. R. In this place that kingdom of God is not understood, by the which God, by his inscrutable and wonderful majesty doth reign in heaven, and in earth, but that which was promised to be revealed and administered by the Messiah in earth, of the which both Moses and the Prophets have written very much. For where it was said that the seed of the woman should tread down the head of the Serpent, it was there meant, that the Messiah should tread down all the power of Satan, Gene. 3. and that he should take away also all his maledictions and curses. For now jesus, that son of Mary is come, which expelleth Satan by manifest miracles, and treadeth his power also under his feet: What therefore now remaineth but that the same time should be come, of the which the Prophets most plainly have prophesied before, in the which time the Messiah is at hand, and his kingdom already come? A. It can not be therefore, but that these jews are twice unthankful, which despised the fruit of so excellent a benefit. 29 Or else how can a man enter into a strong man's house, and spoil his jewels, except he first bind the strong man and then spoil his house. Or else how can one. Bu. Those arguments which went before, (because they did as it were after a sort grant to the adversary) might seem the more infiirme and weak now therefore follow more strong arguments, and of greater force which also ought to be referred to the same state, which the lord himself even now appointed. For he showeth by an infallible demonstration, that he is so far from the fellowship of Satan that he is rather an enemy unto him then otherwise. C, And although the Evangelists do differ a little in words, notwithstanding as concerning the especial point, they agreed in one: for Chryst prosecuteth that, which he touched even now, as concerning the kingdom of God: and showeth also, that it is necessary that Satan be violently expelled, to the end God might stablish his kingdom among men Wherefore this sentence is nothing else but a confirmation of that which went before. But to the end we may the better remember the meaning of Christ, Math. 8. it shall be necessary to call to mind that Analogy which Matthew placed among the visible and spiritual graces of Christ. What so ever Christ therefore did unto the bodies, he would have the same referred to the souls: so, when he delivered the corporal and bodily senses of men from the tyranny of the devil, he declareth that he was sent of the father to be a revenger, which should abolish and put away the spiritual tyranny, which he showed to men's souls. Now let us return to his words. He affirmeth that the rule and power can not be taken away from a strong and valiant tyrant, until he be despoiled of his armour and weapons: because, unless he be constrained with greater force, he will never yield. To what end is this spoken? First we know that the devil in many places is called the prince of this world. And the tyranny which he useth, is guarded and made strong, with aids of great force from all places. For there are innumerable snares to entrap and entangle men. Yea, there are innumerable and infinite kinds of dangers and harms, with the which he keepeth those miserably that are oppressed, under his feet. To conclude, there is nothing that setteth him to reign in the world like a tyrant, not that he can do any thing against the will of the workman himself: but because Adam, when he alienated himself from the empery and kingdom of God, did bring all his posterity under the subjection and yoke of this foreign power. But although the devil raineth supernaturally, and men by the just judgement of God for sin, are subject to his tyranny, notwithstanding he hath a peaceable and quiet possession of the kingdom, in so much, that he may triumph over us unpunished, until a stronger than he rise up against him. But this stronger man could not be found here in earth, when that no ability and strength was left unto men, to help themselves: therefore a redeemer was promised from heaven. Now Christ showeth that this way and manner of redemption is necessary, to wrest and take away that from the devil with strong hand, which else he will never let go, and depart from. By the which words he declareth, Th●… re●… wit●… dest●… S●… that men hope for their deliverance in vain until Satan be overcome and vanquished, by violent conflict. M. He saith therefore, when ye see the jewels of Satan taken away, how then can it be but manifest, that a stronger is present, which hath overthrown Satan that strong prince of the world, and bound him, otherwise he would not have suffered his jewels to be taken away? C. But although Christ reproved the foolishness of the Scribes, because they were ignorant of the principles of the kingdom of God: yet notwithstanding this obiurgation and reprehension, doth belong generally to all such as are of like foolishness. There is no man which will not boast in words, that he desireth the kingdom of God, and yet he will not suffer Christ to fight valiantly, (as need requireth) that he may deliver us out of the hand of the tyrant, and our mortal enemy. Even as, if one being sick, should call for the help of a physician, and yet doth refuse all Physic, medicine, and remedy. Now let us note, for what purpose Christ brought this parable, namely that he might show that the Scribes are adversaries to the kingdom of God, the beginning whereof they maliciously withstood. Notwithstanding, let us learn, because we are all subject to Satan, that God doth no otherwise bestow his kingdom upon us, then to deliver us from that unhappy, sorrowful and servile bondage, by the valiant and victorious hand of Christ. 30. He that is not with me, is against me, and he that gathereth not with me, scattereth abroad. He that is not with me, C. This place may be expounded two manner of ways. Some affirm it to be an argument of the contraries: as if Christ should have said, I can not reign without the power of Satan be destroyed: because he wholly endeavoureth himself, and seeketh by all means to scatter that abroad, which I gather together. And truly we see evidently enough, how strongly, and with what might that enemy seeketh the dyssipation of the kingdom of Christ. Notwithstanding their opinion & judgement is rather to be allowed, which affirm the Scribes to be double enemies to the kingdom of God: because they hindered so much as in them say, the good success of Chryst. This therefore is the sense and meaning of the text. It was your parts, to aid, help, and assist me, in erecting and lifting up the kingdom of God, for he is a hynderar after a sort, that is not a helper, and he in some respect plucketh down, that in time of need reacheth not forth his hand to help. What are you therefore, and what do ye, whom outrageous and furious madness, hath driven to open contention? M. To be with Christ, is, to gather with him to the kingdom of God. Chryst and his faithful servants do gather, 〈◊〉. 3. when with their doctrine they reap the harvest, & congregate the same into the barn of their father, to everlasting life. This is a Metaphor taken of the time of the harvest, when every one maketh all haste that possibly can be made, to gather and bring in the harvest, lest the same might take any harm, by tempest and unseasonable weather. Satan which is a very wolf, john. 10. devoureth and disperseth from the shepefould, the flock of Christ, and when any part of the Gospel is sown in their hearts, Luke, 8, through preaching, he taketh the same away, least in believing they should be saved. Therefore by this sentence it may plainly appear, how truly christ doth now say, that whosoever gathereth not with him, scattereth, because such is the promptness of our nature unto evil, that the righteousness of God hath no abiding in them, which apply themselves to late, and seek when all time is spent to get the same. Also this doctrine is more large, and doth yet farther extend itself, namely, that they are unworthy to be counted in the flock of Christ which do not bestow and refer all their studies and labours unto him: because by their negligence & sloth it cometh to pass, that the kingdom of God goeth backward, and prospereth not, for the furtherance whereof we are all called. Christ therefore leaveth not the mean: for we must either gather with him, or else we must disperse and scatter abroad with Satan. So that by these words he seemeth to speak to certain Hypocrites which dissembled or feigned him to be the Messiah As if he should say, There are many of you which dissemble all things, cleaving to neither part, but holding of every side. But if ye were my disciples in deed, if ye did truly and unfeignedly believe in me, ye would confess that I have cast out devils by the power of god, and ye would also for so great a benefit, be thankful to God. Now seeing you will not do this, ye ought to join yourselves to the other part, which doth calumniate & speak evil of that which I have done, ascribing it to the devil. But because ye dissemble, it is a sure and certain sign that ye are not, neither that ye gather not with me, but rather that ye scatter abroad, for ye cleave unto them that calumniate, howsoever ye dissemble. Let all our neuter, Neweters'. Ambo dexters &; lukewarm men are here reprehended. and Luke ware men, our Ambodexters' I say, in these our days mark this lesson of our Saviour Christ. Let also all idle and slowebellied bishops, and prelate's, which gather not the kingdom of God, be admonished by this place: they are not with Christ, therefore they are adversaries, dispersers, and confounders of the kingdom of God. 31 Wherefore I say unto you, all manner of sin. and blasphemy shall be forgiven unto men, but the blasphemy against the spirit, shall not be forgiven unto men, Wherefore I say unto. Bu. Now christ plainly showeth, how grievously they offend, which blaspheme the works of the lord, and the doctrine of truth, and do obstinately and continually resist the same. C. But this is an illation or bringing in, which ought not to be restrained to the sentence going before, because it dependeth upon the whole text. For after that christ had taught, that the Scribes could not disprove that he cast out devils, but that they sought only to resist the kingdom of God, he concludeth at the length, that it was no light or tolerable saying, but a wicked and detestable crime, in that wittingly and willingly they letted not in reproachful wise, to gainsay and resist the spirit of God. For we declared before that Christ did not utter these words, by occasion of words, but rather by the occasion of their wicked thoughts. All manner of sin and blasphemy. E. The latin word is (Conuitium) which signifieth reproach. For this word blasphemy, is as much to say, blasphemy. as slanderous words and reproach, by the which the fame and good report of a man is impaired. C. But because our saviour Christ saith here, that blasphemy against the spirit is greater than any other sin, it shall be necessary to way and consider what he meaneth thereby. blasphemy. is to die with out repentance They which define this blasphemy to be impenitency, aught not in any point to be refelled or disallowed: for then Christ should in vain have denied remission of the same in this world. Furthermore the name of blasphemy can not confusedly be extended to every kind of sin without exception. But by the comparison which Christ bringeth we may easily gather the definition. Question. Why is he said to commit the more heinous offence, which blasphemeth the spirit, them he which speaketh blasphemy against. Au●… Christ? Truly there is a great dyffeerence. For seeing the fullness of the divinity reigneth in Christ, whosoever is contumelious against him, or a blasphemer of him, he doth abbolyshe and overthrow so much as in him lieth all the glory of God. But now how can Christ be separated and divided from his spirit, that he which blasphemethe the one, doth not in like manner blaspheme and impair the glory of the other? Now hereby we begin to gather that the blasphemy against the spirit, is not greater than any other sin, because the spirit is more excellent than Christ, but because the power of God being made manifest & declared, they are not excusable by the pretenced cloak of ignorance, which sporne and kick against the same. Beside this we must note, that that which is spoken here of blasphemy, is not simplely referred to the essence of the spirit but to the grace, with the which we are endued. For they which are deprived of the light of the spirit, how much so ever they take away of the glory of the same, yet notwithstanding they are not made guilty of this crime and fault. Now let us note, that they do blaspheme the spirit of God, which with pretenced malice and spite, do resist his grace and power: and knowing the same to be in them, go about by all means possible to extinguish the same. And this is the reason why they are rather said to blaspheme the spirit, than the father or the son, namely because in detracting and slandering the grace and power of God, we do plainly blaspheme the spirit, from the which they proceed and come and appear unto us. Every unbelieving person speaketh evil of God, even as if a blind man should run against a gate But no man blasphemeth or speaketh evil of the spirit, B●●●● of th●… but he which being illuminated of the same, willingly rebelleth against it. Neither is this distinction superfluous or vain, that all other blasphemies shallbe forgiven, saving this alone, which is against the spirit. If any man simply utter blasphemy against god, ●…phemye ●…rocedeth ●…orance ●…misible. he is not denied hope of pardon: but god is not said to be favourable to him, which is contumelious against the spirit, that is, which speaketh evil of the gifts & graces of the spirit, contrary to his own conscience. E. They therefore whose consceince beareth them witness that it is the word of God, against the which they resist & strive and yet notwithstanding cease not to impugn the same, are truly said to blaspheme the spirit of God, because they strive against the light which is the work of the holy ghost. ●…s. 7. Of these sort of men there were many among the jews, which when they could not resist the spirit that spoke by Steven, yet notwithstanding they sought all that they might to resist. There is no doubt, but that many of them were forced as it were to do it, through the zeal of the law: but it is evident that there were others which with malicious impiety did fret and fume against God himself. Such were the pharisees, against whom the lord doth inveigh, who, to the end they might obscure the power of the holy ghost, did infame the same with the name of Beelzebub. ●…riginal ●…phemy Hereup therefore ariseth blasphemy, when men, boldly burst first into the reproach of the name of God. C. Notwithstanding here ariseth a question, ●…ion. Whether men are of such bold madness, that wittingly with good will they dare presume to rush so rashly (as it were) in raging wise against God. I answer that this boldness, ●…were. doth proceed of a frenlike blindness, in the which not withstanding, malice and poisoned fury, ●…o. 1. beareth the sway. Neither is it without cause, that S. Paul saith, that when he was a blasphemer, he obtained mercy, because he did it ignorantly in his unbelief. for by this saying, he putteth a difference between his sin, ●…nes are ●…auing ●…th●…atāce and voluntary contumacy. In this place also their error is confuted, which think that every voluntary kind of sin which is committed against the conscience, is void of remission. For truly Paul doth restrain that sin, to the first table of the law. Shall not be forgiven. This seemeth to some to be a very hard and straight saying, and therefore they flee to this chyldysshe and fond distinction and cavil, saying that it was said to be irremissible, or void of remission, because the pardon of the same is rare, and hardly obtained. But Christ spoke more plainly, and in such sort, that his words can not be so slenderly eluded. For they reason to foolishly, which say that God should be very cruel, if he should never remit sin: not weighing how beastly a wickedness it is, not only to profane the holy name of God, but also to spit as it were in his face, I manifest sign of a reprobate. when it most brightly shineth What greater sin & more certain token of the reprobate can there be, then to blaspheme, revile, reproach, and to slander the spirit of God? into the which who so ever falleth, it is a great likelihood that he is given over into a reprobate sense, and that god doth so indurate and harden his heart, that he shall never attain to true repentance. But the blasphemy against the spirit. E. The Greek text hath, the blasphemy of the spirit, blasphemy being in the nominative case, & spirit in the genitive. So do Hillary and Austen read it. Mark hath, he that speaketh blasphemy against the holy ghost. 32 And who so ever speaketh a word against the son of man, it shall be forgiven him. But who so ever speaketh against the holy ghost, it shall not be forgiven him, neither in this world nor in the world to come. And who so ever speeketh a word. S. To speak in this place is taken generally, either to speak, to meditate, to think, to determine, or to do, for the Hebrew word Dabar, hath a large signification. As concerning this matter, we have spoken sufficiently in our annotations going before It shall never be forgiven him. C. What these words mean Mark briefly showeth, saying, that they are in danger of everlasting judgement, Math. 3. which speak any thing against the holy ghost, S. But to be displeased with ourselves for sin, to be sorry and repentant for the same, is not sin against the holy ghost. For this grief and acknowledging of our faults with a repentant heart proceedeth from God, and is his gift. If man be sorry for sin, then by faith he is sorry, but faith is the gift of the hoghoste, therefore he that is sorry, can not sin against the holy ghost. We do daily ask and crave remission of our sins at the hands of God, and he doth reconcile us unto himself, and at length in death our sins being done away, he showeth himself to be merciful and favourable unto us. the fruits of this mercy will declare itself in the last day. The sense therefore and meaning of this place is, that there is no hope for them to obtain pardon in this life, or in the day of judgement, which blaspheme the spirit of God. Purgatory peddlers. B. Finally the merchants or rather peddlers of purgatory seem to fetch their gain out of this haven or place. Objection. For say they, if blasphemy be neither forgiven here, nor in the world to come, than it followeth that other sins be as well remitted in the world to come, as in this present world. for to what end should he say neither in the world to come, unless some sin might be forgiven in the world to come. And if any sins be remitted in the world to come, then must there needs be a purgatory in the world to come, in the which they must be remitted & purged. But truly this their cavil is easily refuted. Answer. first they are very much abbused in wresting these words, (the world to come) to a middle time, when as it is manifest to every one that by the same is meant the very utmost extreme or last day after the which there is no other. Here also they bewray their own wickedness, because their cavil here is contrary to their own doctrine. Their blind distinction is known well enough that sins are freely remitted in respect of the fault, notwithstanding a punishment and satisfaction is required. By the which they confess that there is no hope of salvation, unless the salt be remitted before death. There remains therefore no remission, to the dead, but the remission of punishment. And truly they dare not deny for the price of their purgatory, but the mention is here made of salt. Let him now that is a cold go blow the coal in purgatory, & let him kindle his fire, if ice may be the matter of the same, and then shall he make as good a fire as did the fox when he pissed in the snow. M. Also this place is to be noted against those of Orrigens' sect, Origen●…●…rour. which taught that no man should be damned for ever, but that all men should be saved at the length. For if the sin against the holy ghost shall never be remitted in this world, nor in the world to come: and if there be some which do commit this fault, it doth very consequently and aptly follow that all shall not be saved, but some shall be dampened for ever. 33 Either make the tree good, and his fruit good, or else make the tree evil and his fruit evil also. For the tree is known by the fruit. Either make the tree good and his. C. It might seem here to be a very absurd thing that men should have free choice. to be either good or evil: but if we consider what kind of men christ doth here speak of, we shall find in it no absurdity at al. We know of how great estimation the pharisees were: for the minds of the common people were so tied to them by their feigned sainctimony and holiness, that no man durst once be so bold as to judge of their faults. Christ seeking to take away this outward show, & coloured cloak of holiness commandeth them either to be good or evil: as if he should have said there is nothing more contrary to honesty, than hypocrisy & simulation, Hyp●… and in vain do they boast with the title of righteousness, which are neither perfect nor sincere. He doth not therefore give unto them the bridle, & grant them liberty, but only admonisheth & declareth unto thr that their painted pretence, & double dealing will nothing at all profit them, because it is necessary that either men be good or evil. Luk●… So he saith in an other place, you are they which justify yourselves before men, but God knoweth your hearts. Where as he saith, Either make the tree. some very fond thereby gather, that it is in every man's power to frame his manners & life as him list. It is an improper kind of speech, by the which he doth reprove the hypocrisy of the Scribes, and revoketh them to the purity and sincerity of life. And his fruit good. He showeth here a way and mean by the which the trees declare themselves to be good or evil, for if the tree bring forth either good fruit or evil, than it is either simplely good or simplely evil. If any man object and say, that there is no man in the corruption of this life so sound, ●…ection. perfect and pure, that he is clean and void of all sin: ●…swere. the answer is ready, the Christ requireth not an exact kind of perfection, but only a simple and true affection, void of dissimulation, from the which sincerity the Pharisees were far wide, to whom he spoke. For as the scripture calleth them evil and wicked, which are wholly sold unto Satan: so he calleth the sincere worshippers of god good, although they are compassed about with the infirmity of the flesh & many vices. 34 O generation of vipers, how can ye speak good things, when ye yourselves are evil? For out of the abundance of the heart, the mouth speaketh. O generation of vipers. Bu. Now he turneth the accusation upon the Pharyseis, showing unto them, and to all the followers of the Pharisees how that whatsoever they said or did against the gospel, it was spoken and done, by the impulsion & motion of sathan. C. And therefore because of their false slanders & opprobries, they bewrainge that, which in their whole life was not so manifest, Christ doth the more severely inveigh against them. It is no marvel saith he, if ye spew out such venomous words, when that your heart is so replenished with poison. And truly their wickedness well deserved this sharp reprehension. Other sins & offences are worthy of sharp reprehentions: but when double tongued men do deprave the which is right and honest, or do seek to colour those things that are wicked, this wickedness above all other deserveth the sharp & severe reprehentions of the lord. But it was the purpose of Christ, (as occasion served) to condemn the sophistical subtlety of the Scribes, by the which they turned light into darkness This place therefore teacheth how precious a thing the truth is unto the lord of the which he is a sharp and severe maintainer. Also I would to god that all those that are light of credit, and ready to judge, with all the rabble of rash railers of the truth would more diligently way and examine themselves by this place. But specially Christ was moved against them, who either by ambition, or malice were compelled to rail and slander, namely such, in whom they in conscience could find nothing worthy of reproof. christ also according to his manner was more sharp set against the Phariryseyes, whom the false persuasion of righteousness had so bewitched, that a mean or slight admonition did little profit. And truly except those that are hypocrites be sharply pricked forward, they disdain and despise what so ever is spoken. M. Neither doth he only reprove the proper malice of the Pharisees, but also casteth in their tethe, the malice of their fathers and grandfathers, in that he calleth them the generation of vipers. For as their father's like venomous vipers killed the Prophets, so did their posterity and offspring the pharisees, the like. In the three and twenty chapter following, Math. 23. he giveth them the same title and appellation, where more largely he reproveth their wicked and pestilent nature. john the Baptist also called them by the same name, saying. Math. 3. O generation of vipers, who hath taught you to fly from the vengeance to come. By the which words their vaineglorye and boasting is quailed, with the which they being puffed up, boasted themselves to be the sons of Abraham, and so wonderfully pleased themselves. How can ye speak good things. C. We have already showed the use of proverbial sentences, which only serve to teach what is wont commonly to happen. It cometh to pass truly often times that he which is cruel doth deceive with honey & flattering words him that is simple, flattery beguileth simplicity. And the crafty person under the colour of simplicity doth file his tongue with angelical purity. Notwithstanding the common practise doth prove that to be true, which is spoken here by our saviour Christ. Out of the abundance of the heart the mouth speaketh. The tongue bewrayeth the secrets of the heart. According to the proverb, the tongue is the messenger of the mind. And truly although the heart of man hath secret & winding ways, & every one with marvelous sleights dissembleth and cloaketh his own wickedness, yet notwithstanding the Lord, doth extort and wrist a confession out of every man's mouth, that by their tongue, they bewray and disclose their nature & internal affections. Furthermore we must note to what end Christ useth these parables: for Christ casteth the pharisees in the teeth, that by their words they declare their secret conceived malice. Surely he knowing that they were sworn & obstinate enemies of the truth, taking occasion at their wicked calumniation declareth & manifesteth their whole life, & doth discredit them among the people, they having to much credit before to hurt & deceive. But although good words do not always proceed from the bottom of the heart, but only from the mouth: notwithstanding this is always true, the evil words are always a plain testimony and token of an evil heart. A. That which he calleth here the abundance of the heart, he calleth by and by, the treasury or storehouse of the heart. Furthermore he doth as it were in another place expound these words saying. Math. 15. Those things which proceed out of the mouth, come from the heart & they defile the man, as evil thoughts, murder, breaking of wedlock and such like. 35. A good man out of the good treasure of his heart, bringeth forth good things, and an evil man, out of the evil treasure bringeth forth evil things. A. He calleth it the treasure of the heart because there, both good and evil things are kept. Bu. The Lord calleth the heart the treasure of good and evil things: that is a place, or chest, from whence both good & evil do come, as we declared by the testimony of Scripture which we alleged a little before. 36. But I say unto you, of every idle word, that men shall have spoken, they shall give accounts in the day of judgement. C. This is an argument of the less to the more. For if every idle word shallbe called to a reckoning or count how shall god spare the open blasphemies of those which never cease barking against his glory? Idell●… He calleth those idle & vain words, & of no profit, which neither edify nor bring forth any fruit. This seemeth to many to be very hard & precisely spoken: but if we consider to what end & use our tongues were framed and given unto us, we will count them worthy sharp reprehension, which occupy their tongues about vain, light, and trifling matters. Neither is it a light or small offence, to abuse the time about frivolouse or vain things, which time, S. Paul commandeth us carefully to redeem. Colo●… But for as much as there is no man so much a niggard of his tongue, so tongue-tied, or so wise in framing of his talk, but at one time or other, he may burst forth into idle communication, it is for certain that if god should deal with us according to justice & should execute the extremity of the law, then should we be driven to forsake all hoop of remission, & to despair: but because the trust of our salvation is grounded and built upon this, that god will not enter into judgement with us, but will forget those sins that have deserved a thousand deaths: let us not doubt but that he, abollishinge the whole body & lump of sin, will also remit and forgive the sin & offence of vain and idle talk. Iud●… doth ●…thro●…●…sion●…●…nes. For when soever the Scripture maketh mention of the judgement of god, it doth not overthrow the remission of sins. Notwithstanding let no man hereby take any liberty to offend, but rather let every one be studious & circumspect to bridal his tongue First that we always speak soberly & reverently of the holy mysteries of God: then that we abstain from filthy communication. Last of all the we refrain from slanderous & reproachful words against our brethren, Ephe●… & use that which shall become saints. As exhorteth the apostle saying. Let no evil communication proceed out of your mouths but that which is good to edify withal. 37. For out of thy words thou shalt be justified. And out of thy words thou shalt be condemned. C. Here he applieth the common proverb to the matter which he had in hand. And there is no doubt, but that this saying was common among the people, namely that every man was either saved or condemned, by his own confession. But Christ doth apply this somewhat a little to a contrary sense & meaning, that perverse or froward speech, being a token of the malice which lurketh in the heart, is sufficient to condemn a man. For he hath respect to that which he said, the tree is known by the fruit. idle words are signs of a filthy and light mind. Yea, men by their signs do declare themselves what they are. Papists ●…er upon place in●…ation by ●…kes. But whereas the Papystes do wrist this place, to shake the fort of our righteousness or justification by faith, it is in vain and to no purpose. For a man is justified by his sayings, not that his sayings are the cause of his righteousness, (as we obtain by faith the grace of god. to the end he might count us for righteous:) but because our pure talk and speech doth set us free, and at liberty, least we should be found and judged by our tongues to be wicked. Is not this place foolishly brought in, to prove that men may deserve their righteousness before god? When as this place rather maketh in all points against them. For although Christ speaketh not here of the cause of our righteousness, notwithstanding the Antithesis between two words, declareth what this word (justify) signifieth. 38 Then certain of the Scribes and Pharisees, asked him saying, Master we will see a sign of thee. Then certain of. 〈◊〉. 16. ●…e. 8. C. Matthew hath the like of this in the sixteen chapter, and Mark in the eight chapter. Whereby it appeareth that Christ was demanded of this matter oftentimes, which declared their wickedness to be without end, which were full resolved & determined to resist the truth. For it is certain that they require a sign, to the end they might colour & cloak their unbelief, namely that the calling of Christ was not lawfully sealed and confirmed. Their docillite & aptness to be taught was not such that they would be persuaded & give place to three or four miracles: but as we said even now, under this cloak they excuse themselves, that they believe not the gospel, because Chryst did show no confirmation of the same from heaven. He had showed already miracles enough, plainly before their eyes: but because they thought them not sufficient to confirmation, they would have somewhat to come from heaven, in the which God after a sort might appere-visible unto them. As if they should have said, If thou do these miracles by thine own power, & not by the power of Satan, then show us some sign from heaven, (if thou came from thence) whereby we may know that these thy doings are done and finished by the power of God. They seem to have respect unto Moses, john. 6. as in an other place, when they said. What sign therefore dost thou, that we may see and believe thee. Moses' had testimony, by thunder, by fire, by smoke, by voices, and by the sound of the heavenly troumpe in the mount of Sinai. They seem now to require some such sign of him, as if he should show some such sign as Moses did, that then they would believe him. Master. C. They salute him by the name of master, according to their manner, because than they called all the Scribes and interpreters of the law by the name: but they do not acknowledge him to be a prophet of God, until he show them a sign from heaven. The sense therefore is this, Forasmuch as thou dost profess thyself to be a teacher and a master, if thou wilt have us to be thy disciples, 'cause some sign to appear from heaven, that god may testify thereby that he hath given thee authority, & may confirm thy vocation & calling by a miracle. 39 But he answered and said unto them, the evil & adulterous generation, seeketh a sign, & there shall no sign be given unto them, but the sign of the prophet jonas. But he answered and M. He reproveth them very sharply again. For he calleth them not simply evil, but a wicked an adulterous generation. C. Therefore he doth not only accuse them, but also their forefathers whose generation they were. He calleth them adulterous. because they were as unclean, and bastards, degenerating from the holy fathers: even as the Prophets reproved the unfaithful in their age, saying that they were not the seed of Abraham, but the cursed sons of Chanaan. M. And Steven also said unto them, Acts. 7. You stiffnecked people with uncircumcised hearts and ears, you have always resisted the holy ghost, as did your fathers, even so do ye. C. Now it may be demanded, Question. if Christ did so sharply reprove them, because they desired to have a sign given unto them: for God showeth in an other place, that this is not displeasant unto him. jud, 6. Gedeon required a sign: God not angry with it, but granted his request, and although he was importunate, Esay. 38. yet notwithstanding it pleased God to bear with his infirmity. Ezechias not asking, had a sign offered unto him. Achaz, also was sharply reproved of the Prophet because he refused to require a sign. Esay. 7. Therefore christ doth not simply reprove the scribes, because they required a sign, Answer. but because they being unthankful unto God, and despising maliciously all his miracles, sought a starting place, and a cloak, that they might not believe the Gospel, and obey his word. The same vice also doth S. Paul condemn in their posterity, 1. Cor. 1. when he saith that the jews seek for signs. And a sign shall not be given. M. They did not require a sign, with that mind and desire to know the truth, although they might thereby have been brought to believe the Gospel, but as I said before for a subtle pretence. C. Therefore truly they were convict and forced to give place afterward, by diverse miracles, neither did Christ let to show his signs and wonders among them, to the end they might be void of all excuse: but he only meaneth that one sign was unto them as good as a hundred, because they were obstinate, and therefore unworthy to have their wicked desire satisfied. Let them be contented saith he with this sign, that as jonas being cast into the deep sea, and there overwhelmed, did preach unto the Ninivites: So let them hear the voice of the living Prophet. This place of some is very slenderly expounded, but for so much as the similitude holdeth not in all points between Christ and jonas, let us see wherefore Christ compareth himself to jonas. Surely he compared himself to jonas, because he should be a Prophet likewise unto them after he was risen from death As if he should have said, You despise the son of God which came down from heaven unto you: it remaineth now therefore that I suffer death, after the which I must rise out of the sepulchre, and being revived again, I must speak unto you, even as jonas came out of the depth of the sea, and preached to the Ninivites. Luke●… By the words of Luke he seemeth to speak somewhat otherwise saying, As jonas was a sign to the Ninivites, so shall the son of man, be to this nation. As if he should have said The like that happened to the Ninivites shall happen in these days, that as jonas by reason of the tempest, was cast into the sea of the mariners, and was saved in the Whale's belly three days and three nights, after the which time the fish cast jonas a land. So shall it come to pass of me among you. For I being so much hated among you, shall at the length be delivered into your hands, and ye shall kill me, and till the third day ye shall keep me in the sepulchre: but I will be saved, and will rise from death. 40 For as jonas was in the whales belly three days, and three nights, So shall the son of man be in the heart of the earth three days and three nights. For as jonas was in the whale's belly. M. What happened to this Prophet, Iona●… and 〈◊〉 read the first chapter of the prophesy of jonas, and the second also. In the heart of the earth. A. The heart of the earth, or the heart of the sea, is an Hebrew phrase, and is spoken for that which we call the inward part or depth of the earth, or as we say commonly the grave. As concerning this matter, we have spoken sufficiently in our annotations of the sentence going before. 41 The men of Ninivey shall rise in the judgement, and shall condemn it, because they amended at the preaching of jonas. Behold here is one greater than jonas. The men of Ninivey shall rise. B. Because he had made mention of jonas, he remembered also the Ninivites, to whom jonas was sent to preach, whom when they had heard, they were moved to repentance: C. He showeth that they were far better than the Scribes, & such as did reicte his doctrine. Profane men (saith he) which never heard of the true God, at the voice of a new & unknown messenger, repent: But this region or nation, which is the place of heavenly doctrine, refuseth to hear the son of God, and promised redeemer: For this Antithesis, is contained in the comparison. 〈…〉. They shall come forth therefore in the midst, as witnesses are commonly wont to do, when they are brought forth to speak in judgement. B. He speaketh after the manner of men, as concerning the judgement of God. C. It is known right well what the Ninivites were, a people that were not accustomed to Prophets, and altogether ignorant of the doctrine of truth. jonas was not glorious unto them by any outward show or title, yea, he being a stranger might have been derided and driven away. But the jews were a people that were always exercised in the law & the Prophets, and yet notwithstanding, they showed themselves more unthankful and blind towards the son of God, then did the Ninivites to jonas. And shall condemn it. C. This kind of condemnation aught not to be referred to the person, but to the thing, as if he should have said, by their example, they shall condemn it. For the repentance of the Ninivites, shall condemn the impenitency of the jews, & they shallbe as witnesses. For to condemn in this place is taken otherwise then in that place where it is said, 〈◊〉 19 〈◊〉 22. judging the twelve tribes of Israel. Because they amended. C. Here we omit to declare whether the men of Ninive did truly repent and turn unto the lord or not, because it was sufficient that they were moved by the doctrine of jonas, to give their mind to repentance. Behold here is one greater than jonas. C. As if he should say, the Ninivites repented at the preaching of jonas, but I am greater than jonas, and yet behold, I profit nothing at all. He without the showing of any sign with his voice only moved the hearts of those men, but you by no signs or miracles can be brought to repentance. He was a simple Prophet, but I am sent of God, the Messiah and redeemer of the world. Are ye not therefore worthy of great punishments? There is no doubt but that Christ did more at large speak unto them. But Matthew contenteth himself with the some and effect of that which was spoken, to the end he might show what horrible punishment did remain to all those that do obstinately withstand the Gospel. Also this place doth teach, that every one shallbe punished according to the measure of those gifts and graces which he hath despised. 2. Cor. 6. Let us therefore take heed that we receive not the grace of God in vain 42 The queen of the south shall rise in the judgement with this generation, and shall condemn it: For she came from the utmost parts of the world, to hear the wisdom of Solomon. And behold in this place is one greater than Solomon. The queen of the south. C. Because Aethiopia in respect of jury, tendeth toward the south, the opinion of josephus and others is allowed, which teach that this was the Queen of Aethiopia. For where as in the holy scriptures it it said to be the Queen of Saba, the region or nation of Sabea, aught not to be understood, because it is more Eastward, but rather the city of Meroe, which was an Isle adjoining to the blood of Nilus, which was the head of the kingdom. For there is a city in Meroe, which is called ancient or old Saba, which afterward Cambyses the king, named Meroen, for a memorial of his sister, who was so named, as josephus and Strabo have noted. The desire of wisdom with the which this Queen was inflamed, shall condemn the contempt of the true heavenly wisdom, with the which these Scribes and Pharyseis did disdain Christ and his doctrine. For she came from the utmost part. C. Our Saviour Christ useth a figure called Antitheton, which is a joining of contraries: The woman which was never brought up in the school of God, by the study of wisdom came from far to Solomon, which was an earthly king: But the jews being the pillars of the law of God, despise & reject their only teacher, and him which of all Prophets was the chief. And behold in this place there is. A. That is, greater, and wiser than Solomon, which do teach the true wisdom of God. Here we may note that the first shallbe last, God's election. and the last first. Let us therefore despise none, but rather cast down and humble ourselves beneath every one. God is no respecter of persons. Finally, we may here learn how that God hath his people also among the gentiles because he is not only the God of the jews, Roma. 3. but also of the Gentiles. 43 When the unclean spirit is gone out of a man, he walketh throughout dry places seeking rest, and findeth none. When the unclean spirit is gone. B. By this last similitude, he terrifieth the jews, the Scribes, and such like kind of hypocrites, which bearing themselves bold of the grace of God, conspire with the devil, and declareth unto them the punishment which their ingratitude deserveth. Notwithstanding, to the end the profit of this doctrine, might more amplely be declared, he showeth generally what judgement they bring unto themselves, which despising the grace of God offered unto them, open again the gate unto the devil. M. But how these words serve to the present matter, Verse. 39 we may gather by the end of the five and forty verse following, where it is said, Even so shall it happen to this perverse nation. Of the which nation he spoke before, when he said, The evil and adulterous generation seek for a sign. These things therefore pertain to the people of the jews, which shallbe more manifest if you read it thus, It shall happen to this generation no otherwise, then if an unclean spirit being gone out of a man, and walking through dry places, and finding no rest, saith, I will return into my house, and so forth. The similitude is taken, of a man that is subject to an evil spirit or devil, who after he is delivered, and come to his mind again, by his sloth and negligence, leaveth open a gap for the devil to enter again, & so he is in far worse case than he was before. He bringeth in this similitude in very good order: For a little before, he had driven the devil out of a Demoniake: and hitherto he hath disputed, as concerning the kingdom of Christ and of Satan. Whereupon the lord speaketh this, I came to drive out Satan from among you, that I myself might reign with you. But you will not have me to reign in you or among you, and do despise the grace which I offer unto you, it will come to pass that the evil spirits returning again, being more than they were before, and far worse; that ye shall become the most wicked of all men, the most obstinate, the most blind, and subject in the end, to horrible destruction. C. But because in every particular word there is much matter contained, we will note certain things orderly. M. First of all, 〈…〉 the devil is called here of our Saviour Christ, an unclean spirit, because through his own fault he hath lost the divine cleans, and blessed state in the which he was first created, delightinge now in all uncleaneness, and envying and overwhelming all holiness. C. Furthermor, when Christ speaketh of the going forth of the devil, he commendeth the force and effect of the grace of God, so often as the same cometh unto us: but specially when God approacheth near unto us in the person of his son, that he might receive us unto himself, being escaped from the tyranny of the devil: The which thing Christ plainly declared by the last miracle. For so much as therefore it is his proper office to put the devil to flight, and to foil him, that he reign not in the hearts of men, the devil is truly said to depart out of those persons, to whom Christ doth offer himself a redeemer. And although the presence of Christ is not of force to all men, because the unbelieving do make the same void and of none effect unto them, notwithstanding his purpose was to note, to what end he doth visit us and offer his grace, and of what force his coming is, and last of all, what the evil spirits do feel. For he never worketh in men by his grace, but the devils are constrained by and by to give place to the power of the same. We must therefore note that the devil is cast out of us, so often as Christ shineth unto us, and declareth his grace unto us by some document. ●…sery And hereby appeareth unto us the miserable condition of mankind. For it followeth that the devil hath his habitation in men, because he is expulsed out of the same by the son of God. For truly mention is made here, not of one or two, but of all the seed and posterity of Adam. This therefore is the glory of our nature and flesh, that it is a mansion or dwelling place of Satan, that he might have dominion both over the body & the mind. So that the great mercy of God, doth appear in that of foul & filthy habitations, he hath made us a temple, & consecrated place for himself to devil in by his holy spirit. ●…uer ●…o do thirdly, here is depainted unto us the nature of Satan, who never ceaseth to work mischief, but daily busieth himself, and wandereth hither and thither, bending all his force to destroy us, but specially when he is overcome and put to flight of Christ: For than his madness is such, that like a furious Lion greedily he seeketh to enhance his prey. For until Christ doth make us partakers of his heavenvly power & grace, this enemy doth reign in us, as one that maketh pastime and sport, yea, he doth dally as it were with us: but so soon as he is driven out, he is grieved for the loss of his pray, & deviseth a new how he may assault us a fresh, and setteth upon us with all might and main. And therefore he is said metaphorically to walk through dry places, because his exile is sorrowful unto him, and like a barren desert. Seeking rest. C. So long as he dwelleth not in men, he is said to seek rest, because than he is grieved and vexed, and never letteth or leaveth of seeking until he may quite himself again, and win that again which before he had lost. Wherefore let us learn, that so soon as Christ doth call us, that then a more sharp and cruel battle is prepared for us. And let us not be discouraged hereby, but rather let us make ready ourselves, & put upon us the armour of light, which S. Paul speaketh of, in his Epistle to the Ephesians, Ephe 6. with the which weapons we shall easily confound that enemy, and all his ministers. 44 Then he saith I will return into my house, from whence I came out. And when he is come he findeth it empty, and swept and garnished. A. Here the nature and practice of Satan is described, with the which he is always ready to hurt. Into my house. The house is here taken for man, allegorically. For in the verse going before, he said. When the unclean spirit goeth out of a man. He findeth it empty. He persisteth in the similitude of the man, in whom he saith that the devil found a place fornished and prepared, after no worse manner, then if one should receive a geste. C. Christ no doubt meaneth that such men are apt and meet to receive the devil, which are altogether void of the spirit of God: For the faithful in whom the fullness of God's spirit abideth, are so fortified and strengthened in all points, that not one hole or gap is open to the destruction, Satan entereth not into the faithful. which Satan seeketh to bring upon them. The sense therefore and meaning of this place is, That Satan hath never more convenient time and place, to enter into us, then when we forsake Christ and bid him farewell. For the chiefest of his delight is to find that voydenes or emptynes, which is left after the swepinge away of the spirit of God. Let us therefore according to the admonition of saint Paul, take heed that we quench not the spirit. 45 Then goeth he and taketh unto him seven other spirits, worse than himself, and so entereth he in and dwelleth there. And the end of that man is worse than the beginning. Even so shall it be also, unto this froward generation. C. The devil not seeking to have the commodity of the place to himself only, bringeth in many other spirits worse than himself, and more hurtful. For the number of seven, is here taken indefinitely, for an infinite number, as in many other places also. 1. Sam. 2. A. As in the book of Samuel, where it is said, Until the barren woman bring forth seven, that is, many. Esay. 4. Also in the prophecy of Esay, it is said, Seven women shall take unto them one man. C. By these words Christ doth teach us, that if we fall from his grace, we shall be two fold more in subjection to Satham than we were before. Wherefore least we should think that the devil is overcome by one battle, because he departeth from us, Christ here putteth us in mind of his coming again. Such a continual and mortal enemy is he, that he will not leave of with the foil or repulse, but if he may have the least hole that may be to put in his head, be ye well assured that he will wring and wrest in the hole body. We must endeavour ourselves therefore when Christ reigneth in us, to shut out this his enemy and ours. And the end of that man. A. The apostle Peter seemeth to expound this place saying. Of whom a man is overcome, unto the same he is brought in bondage. For if they (after they have escaped from the filthiness of the world, through the knowledge of the lord, and the Saviour jesus Christ) are yet tangled again therein, and overcome, them is the latter end worse with them then the beginning. 2. Pet. 2. For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment that was given unto them. So shall it be to. Look in the beginning of our annotations of the three and forty verse. 46 While he yet talked with the people: behold his mother and his brethren stood without, desiring to speak w●●● him. While he yet spoke or talked. Bu. Matthew here adjoineth a history which in matter and all other points agreeth with that which went before. For we are taught by the example of the lord, constantly to go forward in the business of the kingdom of God, and not to give place to our carnal affections, which oftentimes do withdraw us from the kingdom of God. This lesson pertaineth to all men, but special to the ministers of God's word. The lord spoke these things before the multitude, that thou mightest see that he gave not that which was holy unto dogs: that is, that he did not in vain bestow these things upon the Pharisees: but only in this respect, to convince their impiety, and to make them void of all excuse. Behold his mother. Between Luke and the other two Evangelists, Matthew and Mark, there seemeth herein to be much disagreement. For these two Matthew and Mark, in the order of their history say, that the mother and brethren of Christ, came as he was reasoning of the unclean spirit. But Luke maketh mention, Lu●… that they came at another time, & in stead of their coming, putteth in the exclamation of a certain woman. A. And declareth that which Matthew noteth here in the eight chapter. C. But because men know well enough that the Evangelists were not curious in noting the order of times, nor in prosecuting all the sayings and deeds of our saviour Christ, these things (I say) known well enough the solution and reconciliation is the more easy to be made. For Luke expresseth not at what time the mother of Christ came: But that which Matthew and Mark, do declare, before the parable of the sour, that doth he place afterward. But where as he saith that a woman of the multitude cried out, it seemeth to have some affinity or agreement with this narration: for it may be that upon a rash and an undiscrete zeal, she did extol that into the highest degree, which (as she thought) was to much abased of Christ. In this truly all do agreed, that Christ talking among the midst of the multitude, his mother and brethren came unto him: no doubt, because they were either careful for him, or else because they had a desire to learn somewhat at his hands. For they sought not to come to him in vain, neither is it likely that they which followed that holy mother, were unfaithful. A. But for so much as there is mention made here, and in other places of the brethren of Christ, we must note that they were called his brethren because they were of the same kin and line. So Lot is said to be the brother of Abraham, when as he was Abraham's brothers son. For Terah begat Abram, Nachor, and Aram, 〈…〉. and Aram begat Lot. Laban also is said to be the brother of jacob, who notwithstanding was jacob's uncle. So our Lord is said to be the brother of james and joses, and of judas & Simon, when as notwithstanding he was but Cousin germayne (as we term it) to james, and the son of Mary the virgin, which was sister to Mary jacobi. These were said to be his brethren even as joseph was said to be his father. For it is written in the Gospel, I and thy father sought thee sorrowing. Stood without. A. Luke seemeth to give a reason of this matter, saying, His mother and brethren came unto him, but they could not come nigh him for the press. Seeking to speak. C. Where as Ambrose and Chrysostome have accused the virgin Mary of ambition, that she should press to her son, to the end the multitude might thereby know that she was his mother, it is more than needeth, when as her singular modesty & godliness is commended by testimony of scripture. We deny not, but that peradventure, the vehemency of carnal affections, might make them to busy themselves more than they need: notwithstanding we doubt not but that for some godly purpose they were moved to join themselves unto him. 47 The one said unto him, behold thy mother, and thy brethren stand without, desiring to speak with thee. C. Where as our Evangelist Matthew, reporteth this message to be brought to Christ by no more than one, Mark and Luke affirm that there were divers of them that spoke thus unto Christ. In the which there is no contrariety, for the commandment which the mother gave for the calling of her son, being heard of many, went from one to an other till it came to Christ. 48 But he answered and said unto him that had told him, who is my mo-mother? And who are my brethren? M. Christ here doth not so deny his mother and his brethrem, as though by no means he would know them according to the flesh, but he resisteth their importunity, C. by that which they sought preposterously to interrupt him in his doctrine, and to make him cease. M. He was not therefore a little offended by their importunity as do his words declare, and the very manner itself of speaking by interrogation, saying. Who is my mother? He was occupied in the business of his father, of the Gospel, and in the business pertaining to the kingdom of God, which was of so great weight that they should not have interrupted him for the speaking with his mother and brethren. A. Therefore by this his answer, he teacheth that he must go forward in the same. After the same manner he said unto them in an other place, Wherefore did ye seek me? Luke, 2, Wist ye not that I must go about my father's business. 49 And he stretched forth his hand toward his disciples and said, Behold my mother and brethren. And he stretched forth. Bu. Lest any man should construe or interpret the words that he spoke of any other then of the faithful hearers of the word, of the citizens, and inhabiters of the kingdom of God, he manifestly declared by the gesture of his body whom he ment and of whom he spoke. Faithful men are the brethren of Christ Behold my mother and C. Here Christ extenuating consanguinity, or the kindred of flesh and blood, setteth forth a very profitable doctrine, seeing that he receiveth all his disciples and faithful people, into no less honour & dignity, then if they were the chiefest of his kindred by flesh and blood. This sentence dependeth upon the office of Christ, for he declareth that he was not given for a certain or a few, but for all the godly which by faith were joined and knit into one body. Furthermore, there is no bond more holy than the spiritual bond: because he ought not to be comprehended according to the flesh, but by the power of the spirit, with the which he was endued of the father to regenerate men: that they which were by nature the unclean and cursed seed of Adam, might by grace be made the holy and celestial sons of God. 2. Cor. 5. Therefore S. Paul saith, that a man knoweth not Christ truly, according to the flesh: because we must consider the redemption of the world, which far surmounteth the capacity of men, or human power, when he reformeth us by his spirit, according to the image of God. Wherefore this is the some, that we learn to behold Christ with the eyes of faith: then, to know that every one which is regenerate by the spirit, addicteth himself to true holiness and righteousness, and to be so united unto Christ, that he may be a true member of his body. But although Christ do feme here to have no respect to consanguinity, yet notwithstanding, we know in deed that he did devoutly reverence the order of mankind, and did fulfil such lawful duties as pertained to parents: but only he admonisheth that spiritual consanguititie, aught to be preferred before that which is carnal. We aught not to forsake Christ for our parents. Let us observe the rights of nature, and yet let us not addict ourselves to much to flesh and blood. And let us so love our parents and kinsfolk that we always and in all things prefer our spiritual and heavenly consanguinity before all other. 50 For whosoever doth the will of my father which is in heaven, the same it my brother, sister, and mother. C. He understandeth those to do the will of the father, (not which exactly fulfil all the righteousness of the law,) for so this name of brother which he giveth unto his disciples, should pertain unto none: but specially, he commendeth faith, which is the wellspring and original of true obedience. The sentence of Christ is known when he saith. john. 6. This is the will of my father, that every one which seeth the son and believeth in him, shall not perish but have life everlasting. M. Also, Matth. 17. this is my well-beloved son, in whom I am well pleased, hear him. Therefore to believe in Christ the son of God, To believe in Christ, is the fulfilling of Gods william. and to hear the word of Christ, as the word of God, is to do the will of the father which is in heaven: So that he which heareth the word of God, and doth it, and believeth in him, is the brother, sister, and mother of Christ. And therefore, in stead of this which is written here and in Mark, (He which doth the will of my father): is written in Luke, L●… He which heareth the word of God and doth the same. Io●… And in an other place he saith, he that is of God heareth God's word. Now, to be a kin unto God is, to be of him: and to be of kin, is to be of that spiritual consanguivitie with him As it is written, To them gave he power to be the sons of God: even then that believed on his name, which were borne, not of blood, nor of the will of the flesh, nor yet of the will of man, but of God. Now, what other thing did the disciples of Christ, whom here by the stretching forth of his hand, he declareth to be his brethren, sisters, and mother? Did not they believe that which be spoke, and forsook all and followed him? C. When Christ therefore hath advanced his disciples with exceeding honour, in so much that he counteth them for his brethren, how abominable and horrible is our ingratitude, if we forsake not all the desires of the flesh, and all our business, and intend and give ourselves wholly unto him. 〈◊〉 t●… o●… 〈◊〉 M. By this place all so we see how preposterous the veneration of the virgin Mary is, with the which she is worshipped as a Goddess, & all because she was the carnal mother of Christ: When as Christ here doth extenuate that consanguinity, preferring the spiritual kindred only, which pertaineth to all the sons of God, far before all other. So in Luke, L●… when the woman cried out and said, Blessed is the womb that bore thee, and the teats that gave thee suck, he answered. Nay, rather blessed are they which hear the word of God and keep it. By the which words Christ meaneth the same that he meant in this place. The xiii. Chapter. THe same day went jesus out of the house, and sat by the Sea side. M. After that the fame of miracles began to increase & the concourse and multitude of people began also to multiply, in so much that they had no leisure to eat (as appeareth in the third Chapter of Mark,) jesus went out of the house, (in the which he spoke those words before mentioned) to the end he might have a more convenient place to seek the kingdom of God. For willingly he would have framed himself to the zeal of the people, although he knew the nature of man. In this Chapter there are certain parables by the which the nature, force, fruit, and excellency of the word of God is declared. 2. And much people were gathered together unto him, so greatly that he went and sat in a ship, and all the people stood on the shore. C. It is not in vain that the evangelists spoke first of the great concourse & multitude of people by the sight whereof Christ was moved to prepare the doctrine of the seed. This multitude came from divers and sundry places: they stood all amazed, every one of them being of like desire to hear, but not of like affection to profit. This was the occasion of the parable, to the end men might know, that the seed of doctrine was not fruitful in every place, being every where dispersed and scattered abroad: because it shall not always find, fertile, fruitful and well tilled ground: It followeth therefore. 3. And he spoke many things to them by simylitudes saying. Behold the sower went forth to sow. And he spoke many B. He spoke unto the multitude by similitudes and parables, 〈…〉 use no doubt to the end he might make them more attentive, and also more curious of those things which were spoken, that afterward inquyring of them, they might more certainly be taught: Mark. 4. and persuaded of all things. A. Mark hath: he taught them many things by parables, and said unto them in his doctrine, hearken to. What those many things were, this present Chapter sufficiently declareth, as there were many hearers present, so they were of divers natures and dispositions. And therefore wisely dispensinge and bestowing the treasure and riches of the kingdom of God, he preacheth the one only, and self same Doctrine of the Gospel of the kingdom of God, by many and sundry similitudes. Behold the sower went B. The occasion of this parable seemeth to be (as we touched even now) the great multitude of people which came from divers places with a desire to learn, to whom Chryst by this parable declared that it was not sufficient to hear the word: and that not all that heard it, were thereby any thing the better, unless they brought forth the fruits of the same. 1. Peter. 1. The similitude is very apt and fit: for we are borne a new by the doctrine of the Gospel which is the incorruptible seed. The Gospel is the fruitful seed of life. As the seed by his own proper nature is fruitful, so is the Gospel: if it profit not the hearers we may not say therefore that it is unfruitful for it is always fruitful in power, but not in act or deed. Where the earth is wanting, there doth not the seed by itself bring forth fruit. Christ therefore here professed himself to be as it were a husband man, which is come forth to sow the seed: but many of his auditors to be like barren and untilled land, other some to be like the thornye and bushy ground, in the which both the labour and the seed perisheth. But as concerning the sense of the parrable it shallbe omitted and let pass until such time as we come to the exposition which our saviour Chryst himself maketh: only the Readers are presently to be admonished of this, that if they were compared to barren and unfruitful land, which came from far as men that were hunger starved, unto Christ, it is no marvel if the Gospel do not fructify at this day in many, of the which some are slothful, some slow, some negligent, and some such drones, that they can scant be drawn to hear the word of God 4. And when he had sown, some fell by the way side, and the fowls of the air came and devoured it. And he went forth to sow. A. Namely his seed. The fift sixth and seventh verces are omitted and declared in the exposition that our saviour Christ himself maketh. 8. But some fell into good ground, and brought forth fruit, some an hundredth fold, some sixty fold, some thirty fold. E. For a hundredth fold, sixty fold, and thirty fold, The Greek text and the old translation in lataine hath only, a hundred, sixty, and thirty, this word fold being omitted. For the Greek tongue wanteth the names distributive of numbers. He meaneth that out of every grain there proceeded many, out of some an hundred, out of some sixty, and out of other some thirty. 9 He that hath ears to hear let him hear. B. This sentence our saviour Christ was wont to add, when he would stir up the minds of the hearers to mark and note diligently that which he spoke unto them. By these words he partly declareth that all have not true intelligence, to comprehend that which he spoke: and partly he stirreth up his disciples, to consider diligently that his doctrine was not common and easy to every one. And he maketh this difference between his hearers, that some hear, and that othersome are deaf. Now if it be demanded how they that hear come by their hearing, the Scripture in another place answereth saying, Psalm. 40. sacrifice and meat offering thou wouldst not have, but mine ears hast thou opened. 10. And the Disciples came and said unto him: why speakest thou to them by parables? C. By the words of this evangelist it appeareth that the Disciples had not only a respect of themselves, but wished also profit to others. They themselves not understanding the parable knew well enough that it was no less obscure and hard to the people. They complain therefore that christ speaketh words of the which there came no profit to the hearers. M. Furthermore this kind of teaching seemed unto them to be rare and unwonted and very strange, because hitherto they had not heard Christ use so often parables. For they thought that it should have been his part to use manifest and plain words, to the end he might the more easily be understood C. And although that similitudes do oftentimes manifest the thing which is handled, those notwithstanding which do contain a continual metaphor are very hard, dark, and obscure. Christ therefore propounding this similitude, would comprehend that under an allegory, which without a figure, might more plainly and evidently have been spoken. But now when the exposition is added & made, the figured speech hath more perspecuity and plainness, than the simple, that is, it is not only of more efficacy & force to move the minds of men, but also more clear and evident to be perceived, so great a difference there is in the speaking and uttering of things. Truly if Chryst should have said simplely: the Gospel is preached to many in vain. A. He had touched the effect of all this matter, C. Notwithstanding it would not have had so great force & weight as this similitude. Bu. The Disciples therefore say, why speakest thou the mysteries of the kingdom of God in such dark parables, rather than in plain and easy sentences whereby thou mayst be understood. 11. He answered and said unto them it is given unto you to know the secrets of the kingdom of heaven: but to them it is not given. Bu. The lord by his answer manifestly declareth, to whom the doctrine of the Gospel is obscure and to whom it is evident & plain, also who are meet hearers of the Gospel & who are not. C. By that which answer of Christ we gather that the doctrine of salvation was propounded of God unto men for divers ends and purposes. For Christ testifieth that he spoke therefore the more obscurely, because his word should be hard and difficile unto many, & might strike and sound in their ears with confused & ambiguous sound. If any man object the saying of the Prophet, ●…tion. I have not spoken in the secret places of the earth, neither yet in darkness. It is not for nought that I said unto the seed of jacob: 〈◊〉. 5. 〈◊〉 9 & seek me. Also David acknowledgeth the words of the law to be a lantern to his feet, & to give wisdom unto babes. It may be answered that the word of God by his own nature is bright & clear, ●…were. but the brightness of the same by the darkness of men is suffocated & obscured. For although the law had the vail hanging before it, yet notwithstanding the truth of God was manifest enough in the same unless the eyes of men were blinded. And as concerning the Gospel S. Paul saith that it is not hid unless it be hidden to the reprobate, 〈◊〉 4. & to such as are in darkness, whose minds Satan hath blinded. Furthermore we must note that the force of illuminating, whereof David speaketh, & the familiar manner of preaching whereof Esay prophesyeth, is properly referred to the elect and choose people of God. This notwithstanding always abideth infallible that the word of God is not obscure of itself, but as it is obscured & darkened, with the blind mists of the world: in the mean season, the Lord doth nevertheless contain & keep his mysteries, that the sense & understanding of the same cannot come to the reprobate. And truly by two means he doth deprive them of the light of the Gospel. ●…in●… wic●…e For sometimes he speaketh that in parables, which might be spoken much more plainly: sometimes expressing his mind plainly without either tropes or figures, he doth so dull & amaze their senses, that even in the open & manifest light they are blind. 〈◊〉 9 To this effect pertaineth the saying of the Prophet. Your Prophets & rulers that should see hath he covered And the visions of all the prophets is become unto you, as the words of a Book that is sealed up which men deliver to one that is learned saying: read thou in it. And he saith I cannot for it is sealed. forsomuch as Christ hath so dispensed his doctrine by his divine counsel that it shall profit only a few in whose minds it shall soundly be imprinted, & shall trouble and molest the rest it followeth that this doctrine of salvation was not sent unto men for one end & purpose, but by the wisdom of God to be so moderately tempered, that it should be no less a savour of death unto death to the reprobate, than it is of life unto life to the elect & chosen children of God. And lest any man should contend, S. Paul addeth to these words, 2. Cor. 2. that what soever the effect of the Gospel be, though it be a deadly savour, yet is it sweet before God. But to the end we may have the true sense and meaning of this place we must more nearly consider the purpose of Christ, for what cause and to what end he speaketh this. First undoubtedly the comparison pertaineth to this end, that he might amplify the grace given to his Disciples: because that was given specially unto them, which was not given in like manner to all men. To you saith he it is given to know the mysteries of God. If any demand from whence the apostles have this privilege of dignity, truly there shall no cause of worthiness be found in them: for Christ in pronounsing that it is given unto them, excludeth all desert. Christ pronounceth that they be certain select, & chosen men, upon whom God specially bestoweth this honour, to be partakers of the secret mysteries of God the other being deprived of the same. God calleth the elect by his Gospel. There is no other cause of this difference found saving that it pleaseth God to call unto him those whom he hath chosen freely in his mercy, before the foundation of the world was laid. A. Whereupon he calleth the rest foreigners or strangers, Mark. 4. as may be gathered by the words of Mark when he saith: but unto them that are without, all things happen by parables. C. By the which words Christ plainly declareth that these were not of the number of the elect, and therefore that it was not given unto them. 12 For whosoever hath, to him shallbe given: and he shall have abundance: but whosoever hath not: from him shallbe taken away even that which he hath. M. It is a common proverb, that to the rich shallbe given, but to the poor not so: yea they shall have the little taken from them & be made beggars. By the which our saviour Christ would signify, that it was also full filled in his kingdom, that the knowledge of life should be communicated and given to those only which have the gift of election: and from those that want the same, shallbe taken away, that divine knowledge which they seem to have, by the preaching of the word: because the reprobate by the contempt of the word, which they cannot receive, are blinded more and more till at length thou mayest see them deprived of their common sense. The lord took the Disciples unto him, to the end they might more & more profit in his school: and they being chosen the lord did promote them as it were by degrees: they were not made perfect the first day: but daily they did learn as it were new lessons: and so by increase they did abound. C. He putteth them in mind therefore how liberally God hath dealt with them to the end they might esteem the more of his grace, & to acknowledge themselves bound unto him for so great a benefit. He repeateth the self same words in the 25. Chapter following. notwithstanding in another sense: for of the lawful use of gifts shallbe spoken there: but now he teacheth simplely, that therefore more is given to the apostles than to other men, because it is the will of the heavenly father to heap upon them as it were, the riches of his grace even to the full. For because he will not forsake the work of his hands, Psal. 138. (as saith the Prophet David) those in whom he hath begun his work) he will finish and beautify every day more & more, until such time as he hath brought them to an excellent perfection. Hereupon there flow so manifold graces unto us, from him, and such joyful success: because the consideration of the benefits of God doth stir him & procure his lyberallity to continued still towards us, and as his riches are infinite, so he is never weary in enriching his children with the same. So often therefore as he doth exalt us let us remember that what benefit so ever happeneth unto us, that the same doth springe from him, as from a most pure well, because he seeketh to finish & accomplish the work of our salvation. But on the contrary part Christ doth pronounce that the reprobate are worse and worse, until such time as they being brought to nought, languish & consume utterly in their need and scarcity. At the first sight this saying seemeth very hard, that the things which the wicked have not, shallbe taken from them: Luk●… but Luke doth myttigate the hardness, and taketh away the ambiguity of this place saying, that those things which they seem to have shallbe taken from them. And truly often times it cometh to pass the the reprobate do excel in singular gifts, & are outwardly at a blush like unto the children of god. But in deed there is nothing sound in them, N●… re●… the●● because their mind is void of all godliness, & there remaineth nothing in them, but an outward & vain show. Matthew therefore very truly saith that they have nothing, because they being void of all perfection in mind, how much soever they seem to have before the world, in the presence of God they have nothing. And Luke very aptly signifieth & meaneth that they have defiled and abused those good gifts with the which god had endowed them, because there remaineth nothing but an outward show, pomp & vain glory in the sight of men. Here let us learn in all our life to profit, & go forward, more & more, because God to the end hath given us a taste of his heavenly Doctrine, the we might plentifully feed of the same, until such time as we were fully satisfied. In Mark this sentence seemeth to be more confuse: hearken to saith the Lord what is spoken unto you. Furthermore if they profit aright, he putteth them in hoop of more fruitful grace. To you which hear (saith he) it shallbe given. At length there followeth a clause which agreeth with the words of Matthew: but there is put in a mydel sentence, which we expound being before in the seventh Chapter of Matthew: because it is not likely that it was placed here in his right order. For (as it hath been said already) the evangelists were not curious in placing the sermons of Chryst, but heaped divers of his sentences together. But Luke mingleth this sentence with divers sentences of our Saviour Christ, which were spoken some in one place, some in an other, and noteth also that christ spoke this to an other end, namely that they should be attentive to his doctrine, lest that the seed of life should be sown in vain, which seed, being received into the mind, aught to take deep rote. as if he should have said, Take heed lest that be taken from you, which is given unto you, if it want fruit. 13 Therefore speak I to them by parables, because in seeing they shall not see, and hearing they hear not, neither do they understand. C. The third cause why Christ used parables is, namely that they which should perish, might more and more by the just judgement of God be blinded: it is enough for them to here that they might be inexcusable. He saith therefore that he speaketh obscurely to the multitude, because they should not be partakers of the true light. Notwithstanding when he saith that the blind are blinded still, to the end they might abide & continu in their blindness, he doth not ascribe the salt of this matter unto them: but thereby commendeth the grace showed to the apostles the more because no man had the like showed unto them. He doth not therefore declare that this was done without the determinate counsel of God, whose purpose, although it be hidden from us, yet is it known to him, as more plentifully we shall see anon. For although parables have an other use, then to contain those things in a hard sense, which God would not plainly manifest and declare, yet notwithstanding we have showed, that this parable was so propounded of Christ, that by reason of the allegory, it was more hard, doubtful, and obscure then a ryddell. 14 And in them is fulfilled the prophesy of Esayas, which saith, with the ears ye shall here and not understand and seeing ye shall see, & not perceive. And in them is fulfilled. M. To the end he might show that he did this by the just judgement of God, as it was done in times passed, he bringeth in the prophesy of Esayas, as concerning the excecation and blinding of the jews, by the which they being blinded and made obstinate in the time of the prophets, were neither moved by them, nor yet by the plagues of the lord, to turn from their wicked worshipping of Idols, and to repent of their spiteful malice. C. Christ therefore confirmeth the prophesy of the Prophet, declaring it to be no new thing, that many received so small profit by the word of God: because the people long before them were in as great blindness With the ears ye shall hear. M. The place of the Prophet Esay in Hebrew is read thus, Hear in hearing and understand not, See in seeing and perceive not. Esay. 6. Harden the heart of this people, stop their cares, and shut their eyes, that they see not with their eyes, here not with their ears and understand not with their hearts, and convert & be healed. C. This place is diversely sited in the new testament. A. Paul preaching Christ at Rome, casting the jews in the teeth with their obstinate malice saith, Acts. 28. that they were therefore blinded in the light of the gospel, because they were bitter and rebellious against Christ. Also in an other place he saith, Israel hath not obtained that which he seeketh: but the election hath obtained it. The remnant are blinded, according as it is written. Rom. 11. God hath given them the spirit of unquietness, eyes that they should not see, & ears that they should not hear, even unto this day. In this place of Paul the Antithesis is to be noted. for if the only and free election of God, hath saved some remnant of people: it followeth by the secret & just judgement of god, that all the rest shall perish. For who are the rest whom Paul in contrary wise setteth against the elect, but only they whom God hath appointed to everlasting damnation. john. 12. The like reason is in john. For he saith that there were many unbelieving, because no man believeth, but they to whom God revealeth his arm & power. And by & by he addeth, that they could not believe, because it is written: harden the hearts of this people. To the same thing hath Christ respect, when he referreth it to the secret counsel of God, that the truth of the gospel is not revealed to every one alike, but is deeply hidden in parables & dark sentences, to the end he might pour nothing but thick darkness into the minds of the people. We will always (truly) confess, that those whom God doth blind, are found worthy of this punishment: but because there appeareth not a manifest reason or cause in the persons of men, this principal abideth sure, that they by a singular gift are ordained to salvation, & illuminated by the spirit of God, whom God hath freely chosen: and that, all the reprobate, are deprived of the light of life, whether God give unto them his word, or whether he blind their eyes & stop their ears, that they can neither hear nor perceive the same. Now let us note how Christ doth apply the prophecy of the Prophet to the present cause. And seeing ye shall see and not perceive. C. The words of the Prophet are not recited (as it was said even now) neither maketh it any matter: because it was enough for Christ to show that it was no new or unwonted example, if many were amazed and astonished at the word of God. It was said unto the Prophet, Go and harden the heart of this people. This Matthew attributeth to the hearers, that they should bear the blame of their blindness and obstinacy. Neither can the one be separated from the other, for all they that are cast into a reprobate sense, do willingly with an inward malice, blind, & obdurate themselves. For it can come no other wise to pass where the spirit of God abideth not, with the which only the elect are governed. Wherefore we conclude thus, that they are not of a sound and perfect mind, whom God doth not illuminate with his spirit of adoption and therefore are they blinded by the word of God: and yet notwithstanding, the fault remaineth in them, because they are willingly blind. 15 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and be converted, that I also might heal them. For the heart of this people. S. That is, The heart is so enclosed and choked with fat that it is not able to discharge his proper office. M. Therefore when the heart is gross, it cannot be that the ears should hear, and that the heart itself should understand and convert. Whereupon he saith, the heart of this people is waxed gross, And by and by he addeth. Their ears are dull. Therefore before all things the heart must be opened, and made fit to hear the word of God. A. But who can bring this thing to pass save only the spirit of God. Act●● Of this matter we have an example of Lydia the seller of purple, of whom it is written in the acts of the apostles thus. And the lord opened her heart, that she attended unto the things which Paul spoke. And their eyes have they closed. C. Christ here attributeth that to the people which the Prophet Esay attributeth to God: It is true in either sense. The people themselves are the cause of excecation & blindness, for they shut their own eyes, Th●… cau●… sec●● caus●… elec●● & stop their own ears. We shall always find the first or special cause to be in men: But the secondary or lest cause to be in God, who blindeth the eyes of the reprobate, which he hath predestinate to damnation. We call it not the secondary or lest cause, according to the Philosophers, but we call that the secondary cause, which is hidden from the sense of men, and so secret that we aught not curiously to search for the same: But to content ourselves with the first cause seeing the other is not apparent or manifest. We must also note that the doctrine is not properly, neither of itself, neither by his own nature the cause of blindness but by accidens. For as the porblind men when they come forth to the Sun, have their eyesight more obscure and dim (which fault is not to be imputed to the Sun, but to their eyes (even so where as the word of God doth blind and obdurate the reprobate, (because it is by their own wickedness) it is proper unto them, but accidental to the word. least at any time they should see with. C. Here the lord might seem to be unwilling to have the reprobate converted which is contrary to this sentence, Ez●… I will not the death of a sinner, but rather that he turn from his wickedness and live. A. Also Peter saith, ●…ri. 3 The lord is patient to us ward, for so much as he would have no man lost, but would receive all men to repentance. But Peter and Ezechiell dispute not in those places, as concerning the secret purpose of God, but only they do show how God showeth himself towards us, calling us by the preaching of the Gospel, to everlasting life. So that it is not contrary to the place of Esay: for he calleth all by his word, yea, even the reprobate: But the reprobate are so destitute of grace, that they are nothing at all moved by the gentle invitation of God, not, they do not mollify their hearts. And be converted, that I also might heal him. C. By these words he showeth to what end seeing and understanding do profit namely that men being converted unto God, may come into favour with him, and might have him a gentle, loving, and merciful God unto them. Therefore to this end properly he would have his word preached, that he, renewing the hearts and minds of men, might reconcile them unto him. As concerning the reprobate, Esay here pronounceth the contrary: namely lest that they should obtain mercy, there remaineth unto them a stony hardness and obstinacy, and that the effect of the word towards them shall be taken away, lest it should mollify their hearts to repentance. By this word of healing, Matthew and the Prophet comprehend a deliverance from all evil: for they do compare the people afflicted by the hand of God, Metaphorically to a sick man: therefore they say, that health is wrought when the lord releaseth the punishment. But because this health dependeth upon the remission of sins, Mark very aptly showeth the original and cause. For whereupon cometh the mitigation of ponishementes, but only because the lord being pleased with us, doth bestow upon us his benediction and peace? And although sometimes our offence and wickedness being abbolished, ●…nde of ●●s po●●ntes. he ceaseth not to punish us (either because he would humble us, or else because we should afterwards be more ware) notwithstanding because he showing signs of his favour, doth quikken and renew us, and for the most part ponishementes do cease with the fault: the healing is very well joined with pardon & forgiveness. Repentance is not the cause of remission of sins. But thereby we aught not to gather that repentance is the cause of forgiveness, as though God would receive them that convert into his favour through desert (for the conversion itself is a sign and token of the free favour of God) but only the order and consequence is noted: because God doth not forgive sins, but only those, for the which men are sorry and displeased with themselves. Repentance is the ordinary way to salvation. M. By this place (I say) we may easily understand, what the order, mean, or way, is, by the which men are saved. Before all things, the heart is to be opened and made apt to here the word of God: that the same being heard, men may convert unto god and repent, for the preaching whereof christ sent his apostles. Furthermore, no man can truly turn and repent, unless his heart be made apt to understand, that is unless it be illuminated. Therefore he saith here, and understand with their heart, and be converted. Thirdly the understanding of the heart, which is the revelation of the truth, is not heard, but only by the hearing of the word. Hereupon it cometh that the ears are so requisite to hear, that is desirous to hear. So saith the apostle, Roma 10. faith cometh by hearing, and hearing cometh by the word of God Fourthly health, and remission of sins follow coversion and repentance. But the reprobate can not hear, whose hearts are hardened, because they are not of God. And thereupon it cometh, that they neither hear, nor understand, nor be converted and be healed. 16 But blessed are your eyes, because they see, and your ears, because they here. But happy are your. M. The obstinacy, excecation, and damnation of the wicked and reprobate being declared, christ our saviour, is rapt (as it were) & drawn, to the preaching and publishing of their beatitude, to whom it is given to have eyes of seeing, and hearing ears: that he might therewith give a reason, wherefore the mysteries of the kingdom of heaven, which being hidden from others were revealed by him to his apostles. Luke, 10 C. Luke seemeth to refer this saying to an other time. notwithstanding the solution is easy, that the Evangelist there, heapeth many sentences together, without any distyncte order of times: But Matthew in his text doth more plainly express and show whereupon he took occasion, so to speak. For as at the first, the disciples were admonished and put in mind of the singular grace of God bestowed upon them, in that they were by the lord exempt from the common sort of people, & admitted familiarly to the mysteries of the kingdom: so now the same grace, by an other comparison is extolled, in that they do excel the old prophets, and the holy kings. For this is much more, then to be preferred before the unbelieving multitude. But Christ here understandeth not every kind of hearing, nor the simple aspect or sight of the flesh, but he pronounceth their eyes to be blessed, because they behold the excellent glory of the only begotten son of God, in so much that they know, and acknowledge him to be the redeemer: and because the lively Image of God shined unto them, in the which they perceived saving health, and the sound of perfect blessedness. Furthermore because the saying of the Prophets might be fulfilled in them namely that they being fully and perfectly taught of God, no man need be taught of his neighbour. And thus is the objection put away, which might be brought of the other part of the sentence of Chryst, when he saith, john. 20. that they are blessed which have not seen, and yet believed. For there is noted a contrary kind of seeing which Thomas grossly required. But the sight whereof Christ speaketh now in this place, is common to the faithful of all ages with the apostles. For we not seeing Christ, see him, and not hearing, do hear him. because in the Gospel he appeareth unto us face to face (as saith saint Paul) that we might be transformed into his Image, 2. Cor. 3. or likeness, and the perfection of wisdom of righteousness, and of life being once offered unto us, in him doth there continually shine. 17 Verily I say unto you, that many prophets and righteous men, have desired to see those things which ye see: and have not seen them: and to hear those things which ye hear, and have not hard them. Verily I say unto you. Z. Christ shéeweth that the fathers of old time, were very desirous, of his coming, whose corporal presence notwithstanding they might not see. And righteous men. C. Luke hath, many Prophtes and kings. The condition of the present church, is very well said to be better, than the state of the holy fathers, which lived under the law: to whom that was showed under types & shadows, which now by the shining face of our saviour Christ most brightly shined, and appeared. For the vail of the temple being cut, we enter by faith into the heavenly sainctuarye, & we have a familiar access unto god. For although the father's being contented with their condition and state, did quiet and pacify their minds, yet notwithstanding this did not let or hinder, but that they might have a farther desire. So Abraham saw a far of the day of Christ and rejoiced: yet notwithstanding he wished to behold it more near, and obtained not his desire. For simeon spoke according to the affection of all men, when he said, Lord, now let thy servant depart in peace. Nor truly could it come any otherwise to pass, Luke. ●… when as all men had an earnest desire and longing, for the promised deliverance, being under the burden of malediction, with the which every one is oppressed. Let us understand therefore, that they longed after Christ, as men that are extreme hungry, and yet notwithstanding their faith was safe, in so much that they murmured not against God, Abraha●… Christe●… faith. but patiently suspended their minds, until the fullness of the time came, in the which they should behold the revelation and manifesting of the son of God. R. But if Abraham saw in the spirit that time to come, in the which the Messiah should be revealed, and rejoiced, how greatly & exceedingly would he have reiosed if he had seen that Messiah now present with his bodily eyes? Christ therefore commendeth unto his Dis●…iples that time, in the which he was now revealed in the flesh, unto whom all the law and the Prophets had respect. 18. Hear ye the parable of the sour. Bu. This pronoun (ye) hath a great emphasis and force in it. A. As if he should say: you, to whom it is given to know the mysteries of the kingdom of God, here ye (I say) (to whom it is given, to see and here those things which have been denied to many Prophets & kings) what this parable which I have propounded of the sour sowing his seed meaneth. C. This our evangelist, & Luke, makes mention that our saviour Christ expounded the parable simply to his Disciples, without any reprehension: 〈◊〉. 4 but Mark declareth that he reprehendeth their dullness saying. Know ye not this parable, how then will ye know all other parables? As if he should have said, it is your part to expound, not only this parable, but also all other to the ignorant people: the which thing how can ye do? when ye are ignorant of this? 19 When one heareth the word of the kingdom, and understandeth it not, then cometh the evil man, and taketh away that which was sown in his heart: this is he which was sown by the way side. When one heareth A. Luke in the beginning of the explication of the parable, declareth what Christ ment by the seed, saying: the seed is the word of God. M. And to the end we might know that he spoke of the preaching of the Gospel, he calleth this seed in this place, in the beginning of his exposition, (the word of the kingdom, in the which the mysteries of the kingdom of God are expressed. C. But the sum of the whole parable is, that the doctrine of the Gospel, when it is dispersed abroad like seed, is not in every place fruitful: because it falleth not always in fruitful and well tilled ground. He rehearseth here four kinds of hearers, of the which the first kind conceive no seed: the second, seem to conceive, but so in deed, that they take no lively root: in the third, the seed is choked, so that now there remaineth only the fourth part, which bringeth forth fruit. But he bringeth not in these four kinds, as though one among four only or ten among forty, embracing the doctrine should fructify, & no more (for Christ hear would not appoint any certain number: neither divide those of whom he speaketh here into equal parts: to the end he might show that the springing up or growing of faith, was not always alike, but some while exceeding fruitful, somewhile less, where the word is sown, but only declared that the seed of life perished in many, by reason of the contrary vices, by the which it is either by and by corrupted, or withered, or else, by little and little it degenerateth and is out of kind. But to the end this admonition might profit us the better, we must note that there is no mention made of contemners, which openly do reject and repel the word of God: but that those only are noted in the which there seemeth to be some docillitye and aptness to be taught. Wherefore if the greater part of these men do vanish away, what shallbe fall, the rest of the world, of whom the doctrine of salvation is openly repelled. Hears the word of the kingdom and understandeth it not C. In this first place he maketh mention of those which are barren and untilled, which inwardly conceive not the seed: because there is no preparation in their hearts. B. They here the word but with no affection of the mind, with no diligent affection, their mind being drawn of Satan another way: whereby it cometh to pass, that they never think upon the word which they heard, but as the Proverb is, it entereth in at one ear and goeth out at the other. C. Such Chryst compareth to the hard, & dry earth, which is in the common way, which being continually trodden upon, waxeth hard as stone. I would to God there were not so many to be found of this kind, as there are, who when they offer themselves to hear, do stand notwithstanding astonied, neither do they receive any taste or feeling of the same: to be short they differ very little from blocks & stones, that are insensible. Wherefore it is no marvel if they vanish quite away. Then cometh the evil man A. Luke hath Satan, and Mark putteth down, this name devil. And taketh away that which was HUNDRED Hereby we gather that Satan is an enemy of our salvation. Satan is an enemy to the seed of God's word. Even as do the hungary birds in sowing time, so cometh he forth so soon as the doctrine of truth is sown, and taketh it away before it hath taken moisture, and beginneth to springe. Bu. For that ancient enemy knoweth well enough that the saving health of mortal men is wrought by faith in the word. Which was sown in his heart. C. Whereas Christ saith that the word was sown in their hearts, although it be an improper kind of speaking, yet notwithstanding it wanteth not reason: because by the vice and wickedness of men the nature of the word is not taken away, but that it may retain and keep the virtue of seed. For we may in no wise think that any thing of the graces of God is diminished although the effect of them come not unto us. In respect of God, the word is sown in the hearts, but the hearts of all men do not receive that sown seed with meekness and gentle affections, as exhorteth the apostle saint james very well Therefore the Gospel is always in power, james. 1. The Gospel hath power to fructify. a fruitful seed, but not in deed. M. Wherefore although in itself the seed, or thing sown is good, and apt to bring forth good fruit, notwithstanding it maketh a great matter, into what ground it be cast. In like manner, the word of God, although it be good, & apt to work pyetye and godliness, yet nevertheless it maketh much, what manner of person the hearer be. A. Luke addeth saying, lest in believing they should be saved. C. By the which we may note no small praise of faith, when that it is called the only cause of salvation. This is he which was sown by the C. Some translate it thus. This is that which was sown by the ways side. 20. But he that received the seed, which was cast into stony places, the same is he, that heareth the word, and anon with joy receiveth it. A. It were better if it were translated thus. But that which was sown in the stony ground signifieth him which etc. Vnt●… hearer●… Bu. This is another sort of the hearers: the rocky or stony ground signifieth untimely hearers, I say the minds of such men as are ripe to soon, which receive the word of God so soon as it is preached, and rejoice with great gladness for the reveling of the truth, For they have some earth, although not very deep, or sufficient enough: they have some goodness, and integrity, and hither to the seed beginneth to spire and shoot, that is, they do declare by a certain token that they have a credit to the Gospel, and that they like very well of the evangelical religion: but when they have not a right faith, and of a true proportion, the root of charity also, and vital moisture, and the watering of the spirit of God in due time, their faith is but momentany, and their religion is of short continuance, that is it dureth not to the end, but for a short time only. M. So that the proverb is verified in them, soon come, soon gone. Of these kind of hearers we see to many at this day, which at the first greedily receive the Gospel, and embrace the same: but in a short time after, they departed from it, and despise it, even as the children of Israel loathed their Manna, Car●… pell●● for the which at the first they longed so sore. There is wanting in them a lively affection, which should confirm them in constancy. Wherefore let every one thoroughly examine themselves, and take heed that the ready promptness that is in them at the first vanish not away like a quenched flame. For unlest the word, do thoroughly pierce the whole heart, and take deep root, there will not be moisture enough, for faith to continued. This promptness truly is commendable, that so soon as the word of god is preached it shallbe received joyfully without delay: but notwithstanding we must know that there is nothing done until faith hath gotten his perfect strength, and withereth not at the first. For example sake, Christ saith that such are troubled and fall at the stumbling block of the cross. And truly, as by the heat of the same, the barrenness of the earth is tried: even so persecution and the cross doth bewray their vanity, which are lightly moved. (I know not with what desire) to receive the word, but have no earnest affection of godliness at all. 21 Yet hath he no rote in himself, but dureth for a season: for when tribulation or persecution happeneth, because of the word, by and by he falleth. Yet hath he no root A. That is, there is no deepness of earth in such hearers, that might contain the word which they have received in themselves But dureth for a season. C. They which suddenly at the first receive the word of god, ●…anye and yet persever not in affliction, are called of Matthew and Mark momentany fruit, or such as endure for a short time, not only, because they for a time profess themselves to be the disciples of Christ, and afterwards in the time of temptation decline: but also because they seem to themselves, to have the true faith. 〈◊〉 1. Therefore Christ saith (as appeareth in Luke) that they believe for a time. Furthermore we must understand that they are not truly regenerated by the immortal seed, 〈…〉. which never decayeth as saith S. Peter. For he saith that this saying of the Prophet, (The word of the lord endureth for ever) is fulfilled, in the hearts of the faithful, in whom the word of God, being once fixed, never decayeth, but flourisheth to the end. Notwithstanding they believe after a sort, to whom the word of God is amiable, and with whom it obtaineth some reverence and estimation: because they differ not from the unfaithful, which in no point believe the word of God, but do altogether reject the same. Only let us note this, that none have the true faith, but those only which are sealed with the spirit of adoption, and do call upon God the father, with all their hearts. Finally, as the spirit is never extinguished, even so it is impossible that the faith should quail or perish, which the same spirit hath once engraven and printed in the hearts of the faithful By and by he falleth. A. Or as the latin translation hath, he is offended. To be offended, here, is by fear of affliction to decline, depart, or fall from Christ, Affliction is a stumbling block. So that affliction is as it were a stumbling block in his way, that he can not go forward in the Gospel: which Luke sufficiently expoundeth, when for this word (offended) he saith, In the time of temptation go away. M. Whosoever therefore can not bear all kind of trouble patiently, yea, all manner of persecution and affliction, he shall never be apt, meet, and feat, for the most pure and uncorrupted seed of the Gospel. 22 He also that received seed into the thorns. is he that heareth the word, and the care of this world, and the deceitfulness of richesse, choke up the word, & so is he made unfruitful. A. Here you may altar it better and say, But the seed was sown among thorns, signifieth him which, and so forth, In the third number he rehearseth those which inwardly would be made apt to nourish the seed, were it not that they suffered the same to be corrupted otherwise. M. For some here, worldly cares are a let to fructify. understand and receive the word, but they are let from fructifying by the cares of this world, by the deceitfulness of richesse, by the pleasures of this life, and such like, by the which, Luke, 14. as by certain thorns the seed of the Gospel is choked. Such are they which said, I have bought five yoke of oxen, I have bought a farm, I have married a wife, & therefore I can not come. Christ therefore compareth the pleasures of the world, or the evil desires of the flesh, covetousness, and other worldly cares, unto thorns. Although Matthew putteth the cares of the world with covetousness, but in the same sense, because under this word, the intanglinge enticements of pleasures, (of the which Luke maketh mention) and all kind of desire is comprehended. Because as the thorns, and other hurtful impediments do choke the pleasant and fruitful corn, when it shooteth and cometh an ear: even so the vicious and wicked affections of the flesh prevail in the hearts of men, and are higher grown than faith, that they might overthrow and press down the force of heavenly doctrine, being as yet unperfect and not ripe. For although evil desires spring up and arise and possess the heart, before the word of the lord be yet green and appear, yet notwithstanding they seem not to bear rule in the first beginning, but do overcome by little and little, after the corn is sprung up, and an ear. Every man therefore must endeavour himself to pluck these thorns out of their hearts, except they will have the word of god choked: because there is no man that is not replenished with these thorns, and hath not as it were a thick wood of the same in him. And truly we see how few come unto perfection and ripeness because scant the tenth person occupieth himself, (I say not to pluck up these thorns by the roots) but to cut and brush them down. And the deceitfulness of richesse. C. Christ here put in the deceitfulness of richesse for covetousness. He calleth riches deceitful, to the end men might take heed to avoid the snares thereof. As concerning rich men and richesse, how great a stumbling block and let they be to a Christian man, read the vi of Luke, Luke. 6.12. and .16. 1. Timo. 6. james. 5. Math. 19 the xii and xuj. the vi chapter of the first of Timothy, the fifth chapter of S. james, and the xix chapter also of S. Matthew following. And so is he made unfruitful. A. Luke hath, And bringeth forth no fruit. C. By this we learn that the affections of our flesh which are innumerable, are altogether hurtful to the corrupting of the seed of life. 23 But he that received the seed into the good ground, is he that heareth the word, and understandeth it, which also beareth fruit, and bringeth forth some an hundred fold, some syxtie fold, some thirty fold. But he that received the seed into the A. That is to say, that which was sown in the good and fruitful ground, signifieth him which here the word, and so forth. Bu. Christ hath rehearsed three kinds of hearers, which hear the word of god without fruit, and therefore they greatly displease. Now followeth the fourth kind of hearers, of those I say which receive the seed of god's word, which understand, keep, & bring forth fruit of the same. C. They only therefore are compared to good and fruitful ground, in whom the word of God doth not only take deep rote, but also overcometh all lets & impediments, which might hinder, choke, and overgrow the same. If any man object, Ob●… that no man can be found without briars and thorns, we may answer, An●… that Christ doth not speak of the perfection of faith but only showeth in whom the word doth fructify. Whosoever therefore he be that doth not degenerate or serve from the sincere worshipping of God, although he profit but meanly, he is counted good ground and fruitful. M●● ot●… na●… It is our duty (truly) to endeavour ourselves to pluck up thorns: but because we shall never bring our purpose to such effect by our daily labour, but that some part of these thorns will remain: let us not cease, but continually seek to mortify the same that the fruit of the word thereby be not hindered. Is he that heareth, and understandeth. M. Mark addeth, (And doth receive it) that these three might be joined together, hear, receive, and understand. Luke in stead of this hath. That which fell into the good ground are they, which with a pure and good heart, hear the word, and keep it, That is as much to say, which is heard, received, and understood. That is, They have the sense and meaning of the word of God, so fixed and engraven in their heart, that by the grace of God, it becometh as it were natural, the lively roots being so grounded in the heart, that it cannot be plucked up by any temptation. B. Luke calleth that a pure & good heart, which is changed & drawn unto god by the holy ghost. A. There is never a one of us (truly) that is prepared to receive the seed of the gospel, or apt of ourselves, therefore we should hear in vain, if God did not kill our hearts with his holy and gracious spirit for otherwise there would spring up many naughty weeds, which would choke the seed. This cometh to pass, not by the nature of men, but by the housebandrye and workmanship of God. Which also beareth fruit. Wheat seed will bring forth nor bear no other grain or corn, 〈◊〉 seed 〈◊〉 forth ●…urall then the which is of the same nature & kind, as wheat. It is contrary to nature, for wheat to bring forth rye, barley, or pease. Even so, the Gospel being preached, what other thing doth it bring forth of a good heart, then that which it containeth in itself, teacheth, & appointeth? Faith in Christ is preached & sown, the repentance of the life past, the knowledge of god, Love also towards God and our neighbour, & such like, which never bring forth the contrary fruits. Luke addeth saying, in Patience. B. The chiefest fruit which the known word of God bringeth forth, is the participating of the same to others also, that men being taken from the tyranny of Satan, may be citizens of the kingdom of christ. This thing can not be brought to pass, without the cross, persecution, and trouble in this world. 〈…〉. Wherefore Patience is truly said to be a work: neither can this excellent fruit be brought forth, without the patient suffering of many evils. for S. Paul saith. Albina they that will live godly in Christ jesus must suffer persecution. ●…o. 3 So Christ brought forth his excellent fruit unto us, namely with singular patience. Some an hundred fold. C. This confirmeth the sentence going before of the mean and small profit & fruit of the Gospel. For Christ teacheth here that every one bringeth not forth fruit in measure & quantity alike. For although the fertility and increase of that ground which bringeth forth fruit thirty fold, ●●nde 〈◊〉 true ●…ccep●… God. is very small in respect of that which bringeth forth an hundred fold: yet notwithstanding we see that Christ joineth all those grounds together which do not wholly frustrate the hope and expectation of the husband man. M. Therefore according to our disposition, we bring forth fruit, some more, some less And hereby we are taught that they are not to be despised, which excel not as others do, because that although the husbandman himself do prefer every one according to his abundant increase, yet it pleaseth him to give & ascribe the title of goodness & fertility to those of inferior sort, as well as to the other. The servant which gained but two talentes, Math. 25. had no less commendation and praise, than had the other which gained five for it was said unto them both alike: Well thou good and faithful servant. Some very ignorantly do writ and wrist this place, to virgins, widows, & married persons: as though the profit which the lord required at our hands, did only pertain to a single life, & that the piety and godliness of married persons, were not more plentiful in bringing forth all the fruit of virtues. This also is to be noted by the way, that Christ doth not seek here Hiperbolically, of this fruit which was an hundred fold, according to the fertility of certain regions there in those days: as is well approved by diverse histories, & witnesses. that saw the same. M. By this parable the lord doth forewarn us that we be not offended at those things, which should be in the kingdom of heaven, & in the preaching of the gospel, at such things (I say) which might give an occasion of falling to the ignorant, and a cause of calumniating to the malicious, namely when they should see so many hearers, and so few bringers forth fruit of the Gospel. 24 An other similitude put he forth unto than, saying. The kingdom of heaven is like unto a man, which sowed good seed in his field, another simili. M. As in the parable going before our saviour Christ declared that we must not look that all the hearers of the gospel should be bringers forth fruit of the same, because the greater part should here the same in vain, & that those which bring forth fruit should not be alike in fertility, even so in this parable all are admonished, jest that the minds of the godly, by tedious ircksomnes, should quail & faint, when they behold a confused mixture with the good & the evil. Ephe. 5. For although Christ purified & made clean his church with his blood so precious, that it might be without spot or wrinkle, yet notwithstanding he suffereth it to have many vices. We speak not here of the infirmities which remain in the flesh, to the which every one of the faithful are subject, after that they be regenerate by the spirit of God: but so soon as christ hath congregated and gathered to himself, his small flock, many Hypocrites insinuate themselves, many perverse men creep in, and many wicked persons intrude themselves: and so it cometh to pass, that this holy company, and flock of Christ, which he hath segregated to himself, The church of Christ in earth, is defiled with many hypocrites is defiled and stained with many spots. But this seemeth absurd to many, that ungodly, profane, and wicked men should be nourished as it were in the bosom of the Church. There are some which under the colour of zeal, being more wayward, curious, and froward then needeth, except all things be framed according to their mind, which (because absolute and perfect purity appeareth no where) either troublelousy depart from the Church, orels do overthrow and destroy the same, with importunate rigour. Wherefore this is the simple scope and meaning of the parable, that look how long the church of God hath his abode and continuance in earth, so long shall good and sincere men, be mingled with wicked ones, and hypocrites, to the end the children of God might arm themselves with patience, & might hold fast the constancy of faith, among so many stumbling blocks, and offences, with the which they might be troubled. The kingdom of heaven is like unto a man. A. That is to say, The heavenly king and Messiah, is like unto him which sowed good seed in his field. Or thus. The like happened to the Messiah, which some times happeneth to the husband man when he soweth his seed. Some think it a great deal better, that the Gospel be called the kingdom of heaven, as if he should say, The like happeneth to the preacher of the Gospel, which some times happened to him that sowed good seed. 25 But while men slept, his enemy came and sowed tars among the wheat, and went his way. But while men slept. B. Christ in this parable hath rehearsed certain things, which in his exposition, in the .37. verse, and in the other following, he hath not repeated at all: as this, while men slept, the servants asked the master of the house, Didst thou not sow good seed in thy field? wilt thou that we go and weed them up? and such like: that hereby they might be taught & exhorted which preach and publish the words of Chryst unto others, that they would not be more subtle & curious than Christ, both in other places of Scripture and specially in parables: but to count it sufficient for them to bestow and commit that to their hearers, which they see, Christ would have committed: and let such so handle parables, that they only take that thing, for the which they are brought. The which thing Chrisostome also more understood than he showed, and in deed declared. Such truly are all the parables of Christ, that if thou wilt give to every part his exposition, thou shalt do nothing else, (by that thy subtle curiosity) but omit, & let pass both that which christ specially would have observed, and also bring thyself to mere triffels, & curiosity confounding itself: As shall in the xx. and xxv chapters hereafter following, more plainly apere, but specially in certain parables of Luke. But because the fathers have handled those things which were not expressed of Christ, & the adversaries of the truth also have usurped those things to defend their errors, as expressing the sentences of Christ, something shall be spoken here not without cause for to profit the business & work of the truth. His enemy came. C. The devil is said to sow, when we be a sleep, to the end he might craftily corrupt & spoil our labours: that if any come in the night, he might not be seen, but may departed, no man knowing what he hath done. 1. G●… The devil also is not known, when as he doth transform himself into an angel of light. M. By this kind of speaking therefore, the crafts & deceits of sathan are signified, with the which, by a colour of Hypocrisy he doth so obscure and hide the sowing of his tars, that ye cannot perceive any one print of his foot steps, so warily doth he work his deceit. C. Notwithstanding we must here see what Christ understandeth by the wheat, and what he meaneth by the tars. This can not be expounded of the doctrine, as if he should have said, when the Gospel is sown, it is straight way corrupted by wicked inventions & imaginations: for Christ would never have forbidden, to be diligent in purging such corruption. For we may not suffer those wicked errors which do infect the purity of faith so, or in such wise, as those vices (which concern & pertain to the manners of men) and can not be corrected, are to be borne withal. Furthermore Christ saying by name, that the children of the wicked are tars, taketh away all doubt. Notwithstanding we must note farther, that this can not simplely be understood of the persons of men, as though God in his creation did sow good men, and the devil evil men. The which thing we therefore admonish you of, because by this place the Manichees were abused. But truly we know, that what fault so ever it be, that is as well in the devil as in men, it is the corruption of nature, & nothing else. As God therefore maketh not his elect, which are infected with original sin, good seed, by creation, but regenerateth them by the grace of his spirit: So the devil doth not created evil men, but being created of God he depraveth them, and soweth them in the field of the lord, to corrupt, vitiate, and defile the pure seed. 26 But when the blade was sprung up, and had brought forth fruit, there appeared the tars also. M. Here we are taught that in the beginning of the sowing of the Gospel, and the tars, that is of the elect & the reprobate, the purity & goodness of the field, is not by and by known, because the difference between the children of God & the wicked is not known, until they be somewhat sprung up & grown. ●…pro●… the ●…e min●…●…ther. For the reprobate (according to the manner of tars) are not much unlike in the beginning to the elect at the first sight. Yea, & the field of the lord, which is his church, is so replenished with them, & so diversely collored, that a man may hardly discern the wheat from the tars. 27 So the servants of the householder came and said unto him, Sir didesst thou not sow good seed in thy field? from whence then hath it tars? M. So we may rightly marvel, when that the lord doth bestow so great labour and travail, in tilling of his field, and yet notwithstanding, how cockle, darnel and tars, grow in the same: the husband man is good, but the seed is nought 28 He said unto them, the envious man hath done this. The servants said unto him: wilt thou then that we go and weed them up? M. Christ saith here that this wickedness is wrought by the Devil, which is a continual and deadly enemy, to the salvation of mankind. A. The rest shallbe expounded in that exposition which Christ maketh himself. Namely the 39 and 40. verces following in the text. 31. He put another parable unto them saying. The kingdom of heaven is like unto a grain of mustard seed, which a man took, and sowed in his field. B. By this parable the Lord doth declare with what virtue and with what success his Gospel should pass through the whole world. For the kingdom of heaven, at the first being brought to the world by the Gospel, was very small, in the which was the king Christ only with a few contemned persons (in the sight of all men) sticking to him. C. Therefore he doth encourage his Disciples, lest they being offended at the base & simple beginning of the Gospel, should draw back and despair of the good success of the same. Worldlings. We see how proudly profane men despise & deride the Gospel, because it is brought unto them by poor Ministers, and rude in comparison of those which are of noble birth and parentage, & because all men do not by & by receive the fame, but hath only a few Disciples even the basest among the common people: whereby it cometh to pass, that the weak do despair of the good success of the Gospel which they look for in the beginning. But truly the lord doth by his secret counsel begin his kingdom, with base and contemned beginnings, to the end a wonderful success, of the same coming at a sudden unlokedfor, might declare his power to be the greater. For the kingdom of Heaven is compared to a grain of Mustard seed. 32 Which is the lest of all seeds. But when it is grown, it is the greatest of all herbs, and is a tree, so that the birds of the air come & make their nests in the branches thereof Which is the lest. B. As if he should say, As the grain of mustardseed, being but small, & the lest among seeds, groweth into a greater stalk and branch, than all other herbs, & in short time also waxeth a tree: even so the flock of Christ, in short time was spread to the utmost parts of the earth, & excelled all the kingdoms of the world. C. Let us learn therefore, (if the show of the kingdom of christ be contemptible & base to our fleshly eyes) to lift up our minds to the inestimable & exceeding power of God, the which as he created all things once of nothing, so daily he stirreth up those things which are not above humane reason or understanding. As for the proud, let us suffer them to grin like dogs, until such time as the lord astonish & amaze them with that which they looked not for. In the mean time let us not despair, or be without hope, but let us rise against the disdain of the world, with a sure and undoubted faith, until such time as the lord showeth forth some wonderful token of his power, of the which the lord speaketh here. 33 An other similitude spoke he unto than: The kingdom of heavem is like unto leaven, which a woman taketh and hideth in three pecks of meal, till all be leavened. another similitude. M. This parable of the leaven, hath the same signification that the other had going before. This name of leaven some times signifieth that which is evil, Math. 16. as when Christ admonished his disciples to beware of the leaven of the pharisees, and saducees. 1. Cor. 5. Also when Paul teacheth, that a little leaven sowrethe the whole lump of dough. But here the application must be taken simply, to the present cause. The apostles are compared to leaven. M. The apostles were a little leaven, who being taken out of Galilee, by the wisdom of God, were made apt and of strong force to sour and season, and were sent out into the whole world for the same purpose, until the same in all points were leavened. And hideth in three pecks of meal. Bu. Chrisostome saith, that he nameth not three pecks for many in vain. For the lord declareth that a little quantity of leaven is of strength and virtue to leaven and sour a great deal of meal. The latin word Satum, a peck (as it is translated) is taken from the Hebrew word, Seah, which is a measure containing one Italyan bushel and a half, Iose●… de a●… cap. 〈◊〉 of dry things, as saith josephus, in his ninth book, and fourth chapter de antiquitatibus. Some affirm that this measure contained .320. ounces of water. And some say, that it would hold no more than .144. hens eggs. 34 Albina these things spoke jesus unto the people by similitudes, and without a parable spoke he nothing unto them. C. Although Mark plainly saith that Christ spoke so that they might hear, yet notwithstanding it seemeth probable that he used not continual parables, so much to teach, as he did to make the auditory more apt to here against a more convenient time For why did he expound them to his disciples in secret familiarly? did he it because they were more rude & ignorant then the common people? Not surely, that was not the cause, but he rather did so, to the end he might familiarly set the meaning of his mind before them, & leave the minds of other suspended, until he might found a more convenient time & better opportunity. For these were (as one might term them) the entrances & beginnings of the Gospel, the more plain & manifest declaration whereof, was differred until the time came of the same. But the show of repugnancy, & contrariety which seemeth to be between the saying of our Evangelist Matthew, & the prophecy of Esay spoken of before, is easily put away. For although he obscured & took away the light of his doctrine from the reprobate, yet notwithstanding this doth not let, but that he might apply himself to their capacity, so that they might be inexcusable. He followed therefore a kind of teaching apt and meet for those hearers, whom he knew not to be ready, as yet to learn. 35 That it might be fulfilled which was spoken by the prophet, that saith, I will open my mouth in parables: I will speak forth things, which have been kept secret from the beginning of the world. That it might be fulfilled. M. Again, the evangelist showeth a reason why Christ would speak unto the multitude by parables, namely that he might not seem insolent or presumptuous. I will open my mouth. C. The Evangelist Matthew meaneth not that this Psalm, which he reciteth here, was a special prophesy of Christ: but as the majesty of the spirit of God shineth in the words of the Prophet, after the same manner, the force and power of the holy ghost also was expressed in the words of Christ. In that Psalm the prophet (speaking of the covenant of God, by the which he adopted the seed of Abraham, of the continual benefits bestowed on that people, and also of the government of the Church) prophesieth mightily. I will open my mouth in parables. That is, I will not entreat of light toys or trifles, but I will speak earnestly of grave, serious, and weighty matters. The same is ment also by dark sentences. For it is a common repetition in the Psalms. For the Hebrews call comparisons, Mesalim. Furthermore this name is translated to grave sentences, because that similitudes, do often times beautify the oration, or talk, and make it seem pleasant and delectable. Also they call Hidoth somwhile dark sentences, and some time short sentences. For although Matthew doth seem to allude it to the name of Parable, yet notwithstanding there is no doubt, but that Christ (as he knew right well) spoke figuratively, that the form itself of the word might bring with it some dignity & weight. He saith that that which is written in the Psalm is fulfilled, because by allegories and figures, he admonished and declared, that he entreated of the secret mysteries of God, jest the doctrine should be contemned. C. Whereby we gather that it was no absurdity at all, in that he spoke obscurely to the people for diverse ends & considerations. For although he would hide from the reprobate that which he spoke, yet notwithstanding he sought by all means, that they being astonished by his words, might feel and perceive that there was some celestial and divine matter contained in the same. 36 When the people were sent away, then came jesus into the house. And his disciples came unto him, saying: Declare unto us the parable of the tars of the field. When the people were sent A. Now followeth the exposition of the parable going before of the wheat, & of the tars, which the lord declared to his disciples, when they were alone. Declare unto us the parable. Bu. The occasion of the interpretation of the parable is here set before us, namely because the disciples prayed the lord, who declared the same unto them. They seem not to doubt as concerning the grain of mustardseed, or of the leaven, any thing at all: for they might plainly understand and perceive thereby that they were admonished, not to faint, quail, or despair, at the base, simple. and rude beginning of the Gospel. In the parable of the tars there were certain things, which they did not so well understand: they request the lord therefore, that it would please him to be their interpreter. The lord is easy to be entreated. Let us also pray, being taught by the example of the disciples, that the lord in mercy will open & reveal unto us the hidden & secret mysteries contained in his word. For he is ready and easy to be entreated, so that we not in any point to doubt of his diligence. 37 He answered and said unto them. He that soweth the good seed, is the son of man. C. First he said that the kingdom of heaven was like unto a man, that did sow, but improperly. Notwithstanding the sense & meaning is evident, that the like happeneth to the gospel being preached, that commonly cometh to pass in the sowing of fields, where the tars and cockle groweth with the wheat: saving that he expresseth one special thing, saying, that the field is mingled and strewed with tars, by the deceit of the enemy: to the end we might know, that it is not done by chance, or naturally, that so many wicked are mingled with the elect and chosen of God, even as if they were good corn: but rather by the envy and malice of Satan: not that men should be justified by his damnation, but chiefly that God might not be sprynckeled with any blot for this sin and vice, which cometh without his default: furthermore that we should not marvel that tars do springe and grow in the field of the lord, when as Satan always watcheth to do harm. He which soweth good seed, is the son of man. C. Where as Christ saith not that the ministers of the word do sow but himself alone, it wanteth not good reason: for although it be not meet & convenient, that this be restrained to his person, notwithstanding because he so useth our labour and diligence, as only means and instruments, to the tilling of his field, he doth rightly take that unto himself, which after a sort is common to his ministers. Let us remember therefore that the Gospel is not only preached by the commandment of Christ, but also is defended and conducted by his power, that we might be as it were his hands, but he the only author of the work. 38 The field, is the world. And the children of the kingdom, they are the good seed: the tars are the children of the wicked. The field is the world. C. Although he saith that the world is the field, notwithstanding there is no doubt but that he applied the same properly to his church, of the which all this communication arose. But because he would bring his plough by little & little, throughout all the parts of the world, to the end he might till fields unto himself in all the world, & might sprinkel the seed of life also, he attributed that to the whole world, by a figure called Synecdoche, which agreed a great deal better to the part only. And the children of the kingdom. M. The children of the kingdom, that is the elect & chosen of God, the believing in Christ, those which pertain to the kingdom of heaven, which also are called the sons of God, cittezens with the saints, and the household of God. Ephe. 2. Bu. The seed here properly signifieth the word of God, which the son of god hath sown in the fields, I mean in the breasts of mortal men, showing forth repentance to the world, and remission of sins. Thereof truly were the sons of the kingdom borne, 1. Petri●… namely of the word of the kingdom, that is of the word of God, which liveth and lasteth for ever. A For he of his own free will begat us, james ●… by the word of truth. M. He saith simplely of the kingdom, for only the kingdom of heaven is the true kingdom, the other are but vain shows in comparison of that. Bu. In the hearts of the faithful Christ reigneth by faith, by love, by cleanness, & by all righteousness and virtue, in the which, all the saints of God flourish, being a plentiful field of sweet & pleasant fruits, smelling preciousely with a most acceptable odour before god & men. The tars are the chill. M. Here we see to whom the wicked ones in the church were ascribed. But he speaketh not here of thieves murderers & such like, but of those specially which have not a sincere faith in Christ, but are rather hypocrites feigning an outward show of holiness. Bu. We see therefore what the state of Christ his church is here in this world. It was never without hypocrites. Until the time of judgement therefore there shall be traitors, destroyers, corrupters, and thieves, even in the midst of the church. Of the wicked M. He calleth the devil wicked, not by nature, but for his malliciouse practice. john ●… He was a murderer from the beginning, and abode not in the way of truth, because there is no truth in him. When he speaketh of a lie, he speaketh of his own, because he is a liar, and the father of the same thing. 39 The enemy that soweth them, is the devil: The harvest is the end of the world: the reapers be the Angels. The enemy that soweth. M. Whom before he called wicked, he calleth now the enemy. All we therefore which are the children of the kingdom, and sown of Christ, and cleave unto him, have the devil a continual enemy unto us. A. But how the rebrobate are sown in the field of the lord by the devil, Ve●● we have showed before in the five & twenty verse. The harvest is the end of the world. C. This truly is a troublesome state, and a grievous burden, yea almost intolerable, that the Church shallbe burdened with the reprobate to the end of the world: notwithstanding, Christ therefore prescribeth unto us this time to patience, lest we should nourish & flatter ourselves with vain hope, whereas now the certain time of a purgation is prefixed. It behoveth the pastors therefore, to endeavour themselves with all diligence to purge the Church, & in this part all the godly aught to set to their helping hands so far as their vocation will bear the same: but when all the godly with hearty consent do their good will and true intent, ●…urch ●…e in ●…lde ●…er be 〈◊〉 yet shall they never bring it about to purge the Church from every spot. Wherefore let us consider that our saviour Christ meant nothing less than to nourish such filthy spots in his Church by to much sufferance: only his meaning and purpose was to comfort and exhort his faithful servants not to be dismayed or drawn back, because they are constrained to suffer wicked ones in their fellowship and fraternity: and also to bridal and moderate their zeal which think it not meet to have any fellowship but with such as are pure and the saints of God. The anabaptists therefore are greatly abused, ●…tistes in seeking by this place to drive and put away the use of the sword from the church. And they are easily answered. For sithence they do admit excommunication which doth root out and expoulse the wicked and reprobate, at the lest for a time, why should not the godly Magistrates use the sword against the wicked and ungodly ones, so often as need requireth? They affirm that there is place given to repentance, where there is no deadly punishment. As though truly, the thief upon the cross found no salvation▪ 〈◊〉. 23. But let this answer suffice, that it is not here taught what our office, or the Magistrates, or the pastors office is. A. But only Christ showeth what the state and condition of the Church shallbe till the end of the world: that the world can never be so purged, purified and cleansed, but that the wicked willbe always mingled with the good: C. to the end the stumbling block of offence, (whereat the weak stumble, and are troubled when they see the Church thus confounded as it were) might be taken away. The reapers be the Angels. C. This name must be applied to the present cause. In another place the apostles are called reapers in respect of the Prophets: john. 4. because they entered into their labours. Also there is a commandment given to all the ministers of the word, john. 15. that they bring forth fruit that may ever abide: to the which effect this saying of Chryst pertaineth. john. 4. The Corn is white and ready unto the harvest. Moreover, the Harvest is great, but the labourers are few. john. 9 But here is another consideration to be had of the comparison: because they are said to be planted in the field of the Lord, which have room and place in the Church: Neither is that contrary to this, Math. 3. which john saith in another place, that so soon as Christ cometh forth with his Gospel, he hath his fan in his hand, whereby he may purge his floorth. For there is described the beginning of the purgation of the Church, which purgation be denieth to be made in this place before the end of the world A. For then shall appear that most excellent king in his Majesty, and shall sit upon the seat of his glory, and all nations shallbe gathered together before him, and he shall separate them one from another, Math. 25. even as the shéepeherde divideth the sheep from the Goats, & he shall set the sheep on his right hand, but the Goats on the left. C. Moreover although then he will set to his strong hand by his Angels to purge his Church, the same notwithstanding he doth begin to do now by his godly teachers, A. who for all that, shall never bring to pass that the Church shallbe pure & clean in all points, before the coming of Christ, at whose coming a perfect purgation is looked for with the full redemption of the sons of God. 40. Even as the tars therefore are gathered, and brent in the fire: so shall it be in the end of this world. A. When he did barely propound unto them the parable without any exposition he said, suffer them to grow together until the Harvest, and in the time of the Harvest, Verse. 3●…. I will say unto the reapers, gather ye first the tars, and bind them up in bondels to borne. Expounding the same now he saith, even as the tars are gathered, and burnt in the fire, so shall it be in the end of this world. By the which words he declareth sufficiently, that we must look and wait for the last day, of the which there is such often mention made in the scriptures, that we should be stirred up to pray diligently. 41. The son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. The son of man C. He attributeth these parts of the purging of his Church to his Angels in the last day: because they shall not stand idle or unoccupied before the tribunal seat of Chryst, but shallbe ready and at hand to fulfil his commandments. They therefore which preposterously make haste to root out and abolish whatsoever liketh not or displeaseth them, do prevent, so much as in them lieth the judgement of Christ, & do rashly usurp unto themselves the power of Angels, & the office pertaining unto them. And they shall gather A. By and by these reapers shall obey the most excellent judge Christ, for they shall purge & take away all occasions of offence out of his kingdom. And them which do iniquity. C. This is an exposition: for he declareth that those are offences & stumbling blocks which commit iniquity. So that his words are in effect as if he should have said, than it is a meet and convenient time to restore all things into a lawful order: because by that means the wicked are taken away, which now are great offences. The wicked are called offences because they do not only live wickedly to themselves, Ungodly men are stumbling blocks. but also because they do destroy the faith of many men, they hinder some in the right race, some they seduce and turn away, and some they throw down headlong to all kind of wickedness. And hereby we may gather a most profitable admonition, namely lest we (being compassed about and beset with so many dangers) go forward heavily, and carlessly, whereas in deed we aught to be very diligent in taking heed, lest we throw ourselves cashlye into any offence. For look how many reprobate there be, so many offences there are: Moore over their nycenes is here corrected, which are so delicate and fine, that they will break their race and turn back again, at every small offence. It is a very hard thing truly some times not to stumble, and oftentimes not to fall, so many stumbling blocks lying in the way, but we must fortify our minds with a sure and certain trust: because there is no doubt but that the Son of God, which commandeth his to pass through the midst of offences, will give power and strength to overcome them all. Also he denounceth horrible judgement against hypocrites, and all reprobates, which seem now to be the chief Citizens of the Church, lest they should trust to much to their vain boasting. 42. And shall cast them into a furnace of fire, there shallbe wailing and gnashing of teeth. A. The interpreter retained the Greek word. In the lataine translation it is written, into a furnace of fire. And the Hebrew word is a furnace of fire, for a furnace, the fire whereof cannot be quenched: Ma●… a furnace of fire and hell fire signifieth all one thing. In the eighteen of Mathewe it is called hell fire: and in the ix. Ma●… Ma●… Luk●… of Mark likewise: also in the third and five and twenty of Mathewe eternal fire: in the third of Luke, it is named fire that can never be quenched. C. As touching therefore the furnace of fire, there is no doubt, but that it is so called by a Metaphor. For as the endelesnes of the glory which is laid up for the sons of God, doth so far surmount our senses and capacity, Cor●… may●… repr●… that we cannot with tongue express the same: so the punishment, pain and torment, which remaineth for the reprobate, because it cannot be comprehended in our minds it is set forth according to our capascitye in the name of a furnace. 43. Then shall the righteous shine as the Sun in the kingdom of their father. Whosoever hath ears to hear let him hear. M. This sentence maketh much to the consolation of the godly which are oppressed in this world, despised, persecuted, reviled and disdained, the wicked reigning, and flourishing in the Church. ●…repa●…●…he ●…s. A. Christ therefore affirmeth C. that the sons of God which are now compassed about with filthiness, & abased with the fellowship of the reprobate, shall then shine as the sun in the Element the clouds being carried away. And this word (then) being an adverb of time hath a great Emphasis and force in it, for it containeth a secret Antithesis of the present state, & last instauration and reedifying of the Church, with the hope whereof Christ doth comfort all the faithful. The sense therefore of this place is, that although many reprobates do now prospero and flourish in the Church, notwithstanding we must hope for a happy day, in the which God will exalt all those that are his, and wipe away all filthiness with the which their shining innocency is obscured and covered. It is true certainly, that the glory to come is promised to none, but to such in whom the Image of God shineth, and which are transformed by continual degrees of glory into the same: but because the life of the Godly is now hid and not manifested: and their salvation, because it consisteth in hoop, is invisible: Christ doth worthily call the faithful into heaven, that they may enjoy the glory promised unto them. 〈◊〉 8. 〈◊〉 15. 〈◊〉 and 〈◊〉 3 A. But as concerning the very glory of the sons of God, there is much in the scriptures. The Lord seemeth to allude this place to the Prophesy of Daniel when he saith. Many of them that sleep in the dust of the earth, shall awake: some to the everlasting life, some to perpetual shame and reproof. 〈◊〉 12. The wise, (such as have taught other) shall shine as the glistering of heaven. And those that have instructed the multitude shallbe as the stars world without end. C. To the which place Christ had respect, to the end he might the better animate & encourage his auditory: as if he had said the the Prophet, when he speaketh of the glory to come, doth also note the temporal darkness, & therefore according to the Prophecy, he declareth that the elect must suffer the mixsture in the which they are mingled, with the reprobate for a time: A. And as the wicked are offences, which are not only unrighteous and deceitful to themselves, but do go about also to draw other into error and iniquity: even so the children of the kingdom, the elect, and true believing, do not count it sufficient that they themselves do know the truth, and embrace righteousness, but also they endeavour themselves to bring forth fruit, and study how they may draw other to the saving health, & make them partakers of the true righteousness, whereupon the Prophet calleth them teachers and instructors of others. As the sun C. He comparing the glory of the faithful to the light of the Sun, maketh them not equal to the same. For as Christ doth now distribute his gifts diversly among the faithful, so he in the last day will crown them. Worldly pleasure is obscure & dark, in respect of the glory to come. But we must remember that which we have spoken before, the only the re-edifying of the Church, which is differred till the last coming of Christ is compared with the cloudy & dark state of the world. In the kingdom of his father. C. The kingdom of the father, as it were the heritage of the godly, is set against the earth, that they may remember themselves to be Pilgrims in this life, to the end they may aspire and come to the heavenvly life. For although the kingdom of God is said to be in us, Luke. 17. 1. Cor. 15. notwithstanding we shall not have the fruition of the same, until God be all in all. He that hath ears to hear Bu. By this addition he doth admonish the hearers to way and consider diligently of those things which he spoke, namely that they rather ought to choose the study of righteousness, the reward whereof is salvation and everlasting glory, than the study of impiety, and hypocrisy, the end whereof is destruction and perpetual shame. 44. Again the kingdom of heaven is like unto treasure hid in the field, the which a man hath found and hid and for joy thereof he goeth and selleth all that he hath and buyeth the field. Again the kingdom Bu. The other two parables following tend to the same effect and purpose that this doth. Hitherto Christ hath spoken of the Gospel of the kingdom of God, and of the word of life comparing the same to things of small value, but now he compareth it to things of great price. C. To this end specially that the faithful might learn to prefer the kingdom of God before the whole world, and therefore to renounce and forsake themselves, and all the desires of the flesh lest they should be let or hindered to obtain and enjoy so singular a benefit. worldly sights do bewitch our senses. For this admonition is very necessary for us, both because the enticements and provocations of the world do so bewitch us, that everlasting life doth vanish away from us, and also because we are carnal, the spiritual & heavenly graces of God are little esteemed of us. Chryst therefore very worthily doth so far extol the excellency of the grace, that it ought not to be grievous unto us for the desire of the same, to leave & forsake what soever is precious & dear unto us. To treasure hid in the field C. First he saith that the kingdom of God is like unto treasure hid in the field. Present things are esteemed more than the things that are invisible. For we do magnify and extol very much those things which do appear and are manifest before our eyes, and therefore the new and spiritual life which is set forth in the Gospel is vile and contemptible unto us, because it lieth secretly included under hope. Therefore the comparison of the treasure here is very apt, whose price & estimation nothing decayeth although it appeareth not to the eyes of men being buried and laid up in the earth. By the which words we are taught that the spiritual riches of the grace of God are not to be esteemed and valued according to our carnal eye, or after the external show and appearance: but we must esteem and judge of it, as of treasure, which although it be hid, yet notwithstanding it is preferred before special riches. The which a man hath found, C. All things in parables, are not always to be considered by themselves as it is sheewed already before in the 44 verse. For if any man will be very curious here in the hiding of the treasure, we ought not to hide the Gospelll, but to call others into the society and fellowship of the same, Bu. Unless peradventure we may say that, that is of so great force, as if thou shouldest say he dissembled, he did not make the seller privy unto it, because the treasure which was buried in the field lay hid, and was not known to the seller. And selleth all that he hath C. By these words he teacheth, that they are apt & meet to receive and understand the grace of the Gospel which (all other desire's set apart) endeavour themselves wholly and study by all means to enjoy the same. Notwithstanding some man will demand whether all our goods must be forsaken to the end we may obtain everlasting life. But he may briefly be answered that this is the simple & true meaning of the words of Christ, A●● namely that we do not honour the Gospel aright, except we make more account of the same, & more highly esteem it, than all the pleasures, honours & delights in the world, for they must be free from all impediments which will aspire to the joyful bliss of heaven Therefore to cell all things for the gospel, Alt●● vile●… of the 〈◊〉 is to be priest & ready to relinquish and forsake all that may let, hinder, or stay us from our purpose, so that the whole world should be nothing unto us, in comparison of this precious jewel and treasure. For we must alway destinguishe and put a difference between the helping means, & the staying lets. Rich●… comm●… riches are some times aids and helps, and sometimes lets & impediments: so are all those things which are of great price by the judgement of men. In one respect Abraham possessed riches, being ready to forsake all that ever he had if the Lord had commanded: In another respect Moses refused the riches of the Egyptians, which could not be both the daughter's son of Pharaoh, & the servant of the Lord. S. Paul speaketh of himself thus, the things that were vantage unto me, those I counted loss so: Christ's sake. Yea I think all things but loss, for the excellency of the knowledge of Christ jesus my Lord. 〈◊〉. 3. For whom I have counted all thing loss, and do judge them but vile, that I may win Christ. And buyeth the field. C. No man can die the kingdom of God, wherefore we may not argue here in this point of the parable of buying and selling. For Christ doth not mean by the word of buying that any man can buy for any price eternal life: ●…ll life 〈◊〉 be 〈◊〉. 〈◊〉 55. for we do know upon what condition God calleth his faithful unto him by the Prophet saying. Come unto the waters all ye that be thirsty, and ye that have no money: come buy that ye may have to eat: come buy wine and milk without any money or money worth. But although the heavenly and everlasting life, and whatsoever pertaineth thereto is the free gift of God: notwithstanding we are said to redeem the same, when willingly we deprive ourselves and clean put away from us all the desires of the flesh lest that any thing should hinder us in obtaining the same. This treasure is not manifest to every one, but is hid in the field, to the end we might with great care and diligence seek for the same. 45. Again the kingdom of Heaven is like unto a marchante man, seeking goodly Pearls. A. This parable and the other going before pertain to one effect. Seeking goodly Pearls M. The Greek word signifieth good Pearls. In these precious stones the beauty and excelencye of them is the cause of the price and value. He seemeth here to put a particular thing, for that which is more general as the Pearl for all other kind of precious stones as the Emerande, the Sapphire, and the Diamond. Plynie writeth of precious stones at large in his 9 Book and third Chapter. 46. Which when he had found one precious Pearl, went and sold all that he had and bought it. Bu. The sense and meaning of this place is this. As merchant men seek carefully with great labour and peril for precious stones: so it behoveth every one to be desirous of the word of God, and to seek with great care and diligence for the precious stone of the Gospel of the lord, and having found it to embrace the same, & to prefer it before all the jewels in the world, and to sell all that ever we have to get the same. This cometh to pass, when we having denied ourselves, and trodden the world under our feet, withal our heart, and a true faith receive Christ and his truth, and cleave to the same as to the chief felicity, leaving and forsaking all that might withdraw us from the evangelical piety & cleaving only to Christ our reedemer. David of the most excellent and pure mysteries of God's word speaketh thus: Psalm. 19 they are more to be desired than gold, yea then much fine gold, they are sweeter than the honey & the honey comb. Again he saith, Psalm. 109. I have loved the commandments, above gold and precious stones. 47. Again the kingdom of heaven is like unto a net that was cast into the sea, and gathered of all kind of fishes. Again the kingdom of C. Christ here teacheth no new thing, but confirmeth that whereof he spoke before, with another similitude, namely that the Church of God, so long as it is in the earth, must have the good among the evil, and the evil among the good: and that it shall never be pure from blots and spots until the end of the world, when as there shall be made a full and perfect separation. A time of separation will come. Notwithstanding peradventure the end of this parable is otherwise: namely that Christ might not only take away the offence, which troubleth many of the weak, because such purity as aught to be, is not found in the world: but also that he might keep his Disciples in fear and modesty, lest they should flatter and please themselves, with a vain title and bore profession of faith. We receive therefore both of them willingly, first in the Christ doth teach that we must patiently suffer the mixture of the good and evil till the end of the world, because before that time the Church shall not be perfectly restored. secondly in that he admonisheth us that it is not sufficient for us to be gathered into the sheepefould, unless we be the true and chosen sheep: to the which effect pertaineth the words of S. Paul when he saith, the Lord knoweth those that are his, 2. Timo. 2. let all those therefore departed from iniquity which call upon the name of the Lord. Is like unto a net, C. Our saviour Christ doth very well compare the preaching of the Gospel to a net drowned under the water, to the end we might know the present state and condition of the Church to be confuse. For although our God, as he is the God of order and not of dissipation, commendeth and delivereth unto us his discipline: notwithstanding for a time he suffereth hypocrites to have their being among the faithful, until the reforming of his kingdom in the last day. Let us therefore endeavour ourselves so much as we may to correct all manner of vice, and let us be severe in purging away all filthy spots: yet notwithstanding the Church shall not be free from all spots and blemisshes, Math. 25. before that Christ come to separate the sheep from the Goats. 48. Which when it was full, men drew it to land, and sat down and gathered the good into Vessels, but cast away the bad. C. The effect and sum of this sentence is, that the Church can never be purged from hypocrites until we be brought to land or shore, that is until we be brought to the day of judgement. 49. So shall it be in the end of the world. The Angels shall come and sever the bad from among the good. A. For this sentence, read the exposition of the forty verce going before. 50. And shall cast them into a furnace of fire there shallbe wailing, and gnas- 51. shing of teeth. jesus sayeth unto them have ye understand all these things? they said unto him, yea Lord. C. He calleth the punishment which the wicked shall suffer after the judgement, Esaye 66. a furnace of fire. Esaye the Prophet calleth it a worm which never dieth. Read the two and forty verce of this Chapter. Punishment prepared for the wicked. There shallbe wailing C. The scripture cannot sufficiently express the punishment which remaineth for the wicked: Here he goeth about to express the horror and pain of the effect for as we cannot express the glory and happy estate of the godly and blessed, so we are not able to utter the punishment of the wicked. jesus saith unto them M. The Lord sought by all means to instruct and bring his Disciples to the knowledge of the kingdom of God. And therefore being not contented that he had alleged so many parables of the kingdom of heaven, he demandeth of them whether they understand all these things or no. But we must remember that which we saw before, how that all parables were privately expounded to the Disciples. After the therefore the Lord had so gently and familiarly instructed them, he doth also admonish and declare that he did not bestow so great diligence in teaching of them, that they should be only wise to themselves, but also that they should bestow and participate that to others publicly which they themselves privately had received. 52. Then said he unto them: therefore every scribe, which is taught unto the kingdom of Heaven, is like, unto a man that is a househoulder which bringeth forth out of his treasury things new and old. A. We must presuppose that some other saying of our saviour Christ went before, as this, I asked you because a minister of the word of God must be like unto a husband man. And after this sort he doth the more encourage & stir them up to learn Therefore every scribe that is taught C. A Scribe by the Hebrews, is not called a Scriveuer or writer, 1. Es●… but they call him a Scribe which is expert in the scriptures and the Law, such a one was Esdras. Luk●… And he whom Mathewe calleth a Scribe, Luke calleth a doctor of the Law. But here a Scribe signifieth a teacher, & one sufficiently learned to set forth the kingdom of God, and to preach the Gospel of salvation. Is like unto a man that is an househoulder C. A wise and provident househoulder in governing his house doth not provide for a day only, but hath store laid up, to the end he may fetch forth from his storehouse both old and new things abundantly. By this man he shéeweth that he which is sufficiently learned & instructed by the spirit of the Lord to Preach, ●…hers ●…bounde ●…wledge must teach copiously, and plentifully whatsoever pertaineth to the purpose, and is necessary to bring the knowledge of salvation even as if a liberal househoulder should fetch out of his storehouse all manner of dainty and delicate dishes, as well old as new, so that nothing should be wanting to the feast. This liberality truly Christ both here and in many other places also most plentifully showed, in bringing forth abundantly and liberally the meat of life, namely the doctrine of salvation, and in such wise that they might taste and understand all things. The apostle Paul thus dealt, 〈◊〉 20. as appeareth by his words when he saith I have spared no labour, but have showed you all the counsel of God. Hereupon therefore we may gather that it is the part of a Preacher of the Gospel to teach all those things which serve to the matter plentifully & plainly, and not to hide any that is meet and convenient for to be taught. C. He truly to whose charge the people are committed aught to have all things laid up in store, that he may bring it forth to serve at need and that in due time. ●…unce 〈◊〉 not to ●…a●… But he (which if he be demanded a question, cannot answer out of hand without his book but standeth still like an insensible block) is not the right overseer of the household. The meaning therefore of this place is that it is the duty of all those that be teachers in the Church, to Preach plentifully to the people & to feed them with the bread of life in time, and out of time. Alas the lamentable state and condition of our time is to be lamented greatly, in the which there is so great want of such providers & dispensators of the secret mysteries of gods word, that the people are ready to starve for want of their daily and ordinary food. And again there are so many negligent stewards, and ignorant in the practice of providing, that in so great abundance and plenty, theris nothing but mere dearth and scarscitye. How this cometh to pass I will not now dilate. ●…ence ●…ardes 〈◊〉 hous●… Out of his treasury A. By the treasury he meaneth the stoorehouse and buttery of the mind. Things new and old Many of the ancient expositors, by things new and old, understood the Law and the Gospel that is to say the old Testament and the new, which exposition seemeth to strict. So that it may more simply be taken for the divers and manifold dispensation which they very aptly and wisely apply according to every man's capacity. Of the which matter we will speak more at large in the four and twenty Chapter following. Math. 24. 53. And it came to pass that when jesus had finished these similitudes, he departed thence. C. The evangelist Mathewe meaneth not that our saviour Christ (so soon and immediately after he had made an end of these sayings) went into his own country. Mark. 6. For by the sixth Chapter of Mark it appeareth that there was some distance of time between. But the sense and meaning of this place is that when he had taught the people a certain time in Iewrye, he returned again into Gallilae, whose inhabitants notwithstanding received him very ingratefully. Luke. 4. Luke in his fourth Chapter maketh mention of an History, almost like unto this, but not the same. Neither is it any marvel if now in the beginning the countrymen of our saviour Christ were offended, calling to mind the baseness of his birth, and the obscure manner of his education, to the end they might hinder, and discredit (somuch as they might) his Doctrine, so often as he would take upon him the office of a Prophet. Therefore this second rejection of christ, teacheth us that the Citizens of nazareth were not amended against his coming again, but were always so obstinate and contemptuous that they utterly refused to hear Chryst. 54. And when he came into his own country, he taught them in their synagogues, in somuch that they were astonied and said, whence cometh this Wisdom and power unto him. And when he came. M. The place where christ was borne was Nazareth: in the which joseph and mary did devil not only before Chryst was conceived (as appeareth in the first Chapter of Luke, Luke 1. Matth. 2. Luke 2. but also after, as appeareth in the second Chapter going before, and in the second of Luke also. Furthermore Christ was nourished & brought up there as we may read in the fourth of Luke. In this City dwelled the Cosyne of Mary, as appeareth by that which followeth. Math. 2. Hereupon it came to pass that he was called a Nazarite as it is written he shallbe called a Nazarite. He taught them in their synagogues A. Mark noteth the circumstance of the time saying. Mark. 6 And when the saboth day was come, he began to teach in the synagogues. M. Whereby we may consider what the use of the Sabbath was among the jews, the which use Christ observed diligently, as we may plainly see in Luke, where it is read, that he according to his custom went into the synagogue every sabbath day. Luke. 4. Wherefore if the jews exercised the reading of Moses with so great diligence on the Sabbath days, what aught we to do in these days, Diligence aught to be used in hearing God's word. when not Moses, but one far exceeding Moses: speaketh, when certain ceremonies and external observations are not used, but only the kingdom of God, and the Mysteries of the same are used and Preached? If Christ after this sort observed the Sabbath day, & entered into the synagogue, when as he had no need of the reading of Moses, what excuse will they allege for themselves at this day, which either by contempt or disdain, neglect and utterly refuse the coming to Church on the Sabbothe days, in the which not the observances of the Law, but the doctrine of life is set forth. Who seeth not here that Christ obeyed this custom by his presence? In so much that thy were astonished C. They were astonied being amazed at the newness of the thing, that Christ which never went to school, but was conversant from his childhood, in the handy craft of Carpentrye, should be so great a Doctor, and such a Preacher of heavenly wisdom. In this miracle, when they should have received the power of God, their ingratitude brought to pass that they blinded themselves: whether they will or not, they are constrained to marvel, but they contend and despise that whereat they wonder. What other thing is this then to reject a Prophet sent from god, because he proceedeth not out of the schools of men? & yet they condemn and overthrow themselves by their own confession, when as they give so excellent a testimony to the Doctrine of christ which notwithstanding was not credited of them, because it had not the usual and common original or offspring of the earth. They say Whence cometh this wisdom If the wisdom of this teacher were so profound, why do they not lift up their eyes unto Heaven, and consider that he passing all human reason came from God. And powers unto him M. These two things shined in Christ, Ti●… to●… diu●… Chri●… a certain incomprehensible wisdom in his words, and a divine and wonderful power in his works, by the which power he healed all manner of diseases. C. Therefore these powers being annexed to his Doctrine, that Nazarites aught the more vehemently to have been touched by the same to receive the glory of God, and to attribute all glory unto him. For truly when God doth work by such wonderful and strange means, he doth the more evidently declare his power. We see therefore that simple ignorance is not so hurtful unto men, Ob●● blind●… as is obstinate wilfulness, when they willingly blind themselves, lest they should obey the will of God. 55. Is not this the Carpenter's son? Is not his mother called mary? And his brethren james, and joses, and Simon and judas? Is not this the Carpenter's son A. Mark saith is not this that Carpenter that son of mary. Chap●… C. We know that it was done by the wonderful Counsel of God, that Christ should live privately till he was thirty year old. A. insomuch that he might seem to differ very little from other men. C. Hereupon therefore the Nazarites do amiss and injuriously, to conceive any offence against him, when as they should rather have rceyved and embraced him gently and reverently as one that were suddenly come down from heaven. They behold the power of God, yea God himself in Christ: and thereupon they convert their eyes & have regard to joseph, & Mary & to all his kinsfolk, which were but of base estate, to the end they might obscure and cover the manifest truth. A. The Nazarites therefore seem to be offended at Christ for two causes. First because he was known unto them, and brought up among them: secondly because he seemed unto them to be of a poor base and mean condition, namely the son of a Carpenter, and he also himself a Carpenter. M. Therefore if he had not been known to be the son of a Carpenter, they would have believed without offence. How cometh it to pass then that john coming of the excellent stock of Priesthood was not believed of them? for he was not the son of a Carpenter but of a Priest, which kind of offspring was famous and of great reputation among the jews. They were offended also at him, because he was known unto them. Is not his mother called mary Therefore if this offended because he was known unto them would they have believed (think you) if he had not been known? no surely. For we read of other not unlike unto these which said, we know that God spoke unto Moses, but as for this man we know not whence he is. 〈◊〉 9 We see therefore the inclination and disposition of the reprobate, who by no means will bend to the truth, but hath somewhat always to be offended at, or one cloak or other to colour their infidelity withal. At this day also there are many which mark not what it is that is preached or taught, but rather what they are that do preach and teach: more regarding the teacher than the doctrine taught. 〈◊〉. 12. And his brethren C. We have shéewed before that the evangelist calleth those that were but kinsmen the brethren of Christ according to the manner of the Hebrews. Wherefore helvidius doth very fondly imagine that Christ was not the only son of mary, because there is oftentimes mention made in the Scriptures of the brethren of christ. 56. And are not all his sisters with us? whence hath he then all these things. And are not all his sisters A. As concerning the sisters of Christ, read the twelfth Chapter going before. Whence hath he then all these M. In the word (he) (which is a pronoun) there is a great Emphasis. For as it should seem they would not have so greatly marveled, neither would they have been so much offended if they had seen and hard such things of a stranger or unknown person that had been of more noble birth. For human reason in them judged it a thing incredible and strange, that so great wisdom and power should be given from Heaven to a man of so base lineage & rude bringing up, and void of all nobility: when as they should rather have weighed and considered that he was taught from above hearing him speak with such wisdom, & seeing him show such wonderful miracles. 57 And they were offended at him. But jesus said unto them: a Prophet is not without honour save in his own country. And they were offended S. These words (At him) do note unto us that they were offended at the person not at the Doctrine, the which notwithstanding can not belong free from suspicion, when the person is contemned and despised: E. As if the Evangelist should have said, the lowliness of his stock & small quantity of wealth was an offence unto them, imagining nothing as yet to be in him, but that which was humane and common to other men, and that therefore they envy his new and unwonted excellency because of his former state. B. his excellent Doctrine therefore and miracles, which he sheewed forth with so great authority, did nothing at all move them. For they being void of the spirit of God did not regard the works of the spirit but rather curiously they sought after small trifles to the end they might thereby have occasion to calumniate & speak evil of Christ. That occasion therefore by the just judgement of God was given unto them, to the end they might die in their sins. A Prophet is not without honour save in E. jesus reproving their gross and vulgar judgement, which judged and esteemed of a man not according to his virtues, but according to the nobility of his stock and birth answereth them with a common sentence or Proverb taken of the nature of men, in that always we have the sayings of pilgrims and strangers in more estimation, New things please men be they never so bad. regard and credit than the sayings of our neighbours and household, though these oftentimes be more learned and wise than the other. C. Some notwithstanding expound this sentence thus, that christ wanted honour among his countrymen, because he profited more among the Samaritans in two days only, than he did a long time among the Nazarites: and because he got more Disciples in Samaria without any miracles, than he gained in Gallilae with many miracles: but this is to slender an exposition and not so well to be allowed. Furthermore it liketh me not that other some will have Capernaum to be the country of Christ, because he was more often there then in any other place. We must rather therefore subscribe and agree to Cyrrill which expoundeth this to be understood of Nazareth which our saviour Christ here calleth his own country. For there is no doubt but that this is a Proverbial sentence. And we know that there is no such force in Proverbial sentences, that a continual truth should always exactly be looked for in them, as though it were necessary that it should be always true that is spoken in them. It is most certain truly that Prophets are more honoured in other places then in their own country. And yet notwithstanding sometime it may chance, and it falleth out so indeed that a Prophet hath no less estimation and credit of his own Countrymen then of strangers. But the proverb only teacheth what commonly cometh to pass, namely that Prophets are more often better entertained of strangers then of their own countrymen. But there may be two causes of this Proverb, for this is a common and general fault, that those whom we see crying in the cradle and playing the Children, are despised of us all their life time after, as though there followed no profit or amendment after childhood. The other fault is emulation or envy, the which we practise against those whom we know. Notwithstanding it is probable that the Proverb roose of this, that Prophets were so little regarded in their own country. For good and godly men when they see so great ingratitude showed against God, so great contempt of his word, & contumacy, they may make this complaint worthily and say that they never saw the Prophets of God less honoured in no place then in their own country. Therefore Christ doth not without cause upbraid the Galilaeans, who when they should have been the first that should have received the grace offered unto them, they were the most despisers of the same. 58. And he did not many miracles there, because of their unbelief. C. Mark speaketh with a greater Emphasis saying. Cha●… And he could there show no miracle, but laid his hands upon a few sick folk, & healed them, & marveled because of their unbelief. Notwithstanding in effect they very well agree, that the way was shut against Christ by the wickedness of his Citizens, that he wrought not many miracles there. He gave them now some taste: but they willingly pluck back and refuse to have any more of the same. Faith●… fideli●… parc●● the●…. Therefore Austen very aptly compareth faith to certain Vessels with open mouth: but he saith infidelity is like to a cover with the which the Vessel is covered that it cannot receive the liquor or moisture powered in by the spirit of God. And truly it is so in deed. For the Lord seeing that his power is not received of us doth at the length take away the same, and yet notwithstanding afterward we complain that we want his help, which our incredulity and hardness of heart hath repelled and driven away. Mark in denying that Christ could do any miracle amplifyeth their fault by the which his goodness was let. For certainly the unbelievers by their contumacy and hardness of heart, do restrain so much as in them lieth the hand of God: not that there is any abillitye wanting in God, but because they will not permit his power to be fulfilled and executed. M. The virtue and power of Christ truly, was prepared to heal them: but by the Ingratitude and infidelity of mortal men, it was let and hindered after a certain manner, & by the unworthiness of these infidels, it came to pass that the plentiful and flowing rivers of the goodness of God did not power out their streams. C. Notwithstanding we must note what Mark addeth that certain weak persons were nevertheless healed. For hereby we gather that the goodness of Christ did strive as it were with their malice, and did overflow the same. And we have daily experience of the like in God. For although he do justly and necessarily restrain & keep back his power because it hath not free access unto us, yet notwithstanding we see that he making away to himself where no way is, letteth not to do good unto us. And herein his mercy overfloweth the stop of our wickedness, and hath his force mangre our heads & in spite of the Devil. Bu. When the Lord therefore hath promised help every where to the fayfull he will leave the unbelieving Nazarites to their error, and will multiply his miracles and graces among his servants. The xiiii. Chapter. AT that time, Herode the Tetrarcha heard of the fame of jesus. M. In this Chapter (the cruelty of Herode, the death of john the baptist, the miraculous feeding of five thousand men, the wonderful calming of the tempest of the Sea, and the appearing of Chryst walking on the sea, is declared. And last of all is showed how he came to Genesareth, and healed all the sick folks that were brought unto him. Herode Bu. This Herode was the son of that Herode, of the great Antipater, surnamed of some, Ascalon, which flew the infants of Bethlehem, being a most pernicious Raven, hatched of so wicked an egg. Some call this Herode Antipas, for his surname. He is the very same which arrayed our saviour with a white vesture, Luke 23. and derided his divine wisdom, making an open jest and laughing stock of him. Of this man josephus maketh mention in his 18. Book of the Antiquities of the jews. The Tetrarcha Bu. Tetrarchia, and Tetrarcha are words usurped of the Roman writers, but taken from the Greeks. Tetrarchae, were Princes, having the fourth part or some portion of the kingdom. Such are they which we call Deputies or presidents. The Romans dividing their kingdoms to suppress rebellion, lymitted the same to divers Precedents, or governors, which they called Tetrarchae, or Toporchae, and the regions themselves Toporchas, or Tetrarchas. Lib. 5. Chap. 18. The which thing we may read in Plynie. This Herode was Tetrarcha of Gallilae, and no king. Heard the fame of jesus, A That is all things that were done by jesus, as saith the evangelist Luke. chap. 9 chap. 6. For Mark saith that his name was spread abroad. C. The which thing the Evangelists do declare, to the end we may know that the name of Christ was in many places famous, whereby the jews might be void of excuse, and could not plead ignorance. for otherwise this doubt might creep into the hearts of many men, and 'cause them to say thus. How chanced it that the jews were so secure and careless, Christ being in the earth? was his divinity so shut up in a corner that he revealed the same to none? This doubt (I say) the Evangelists take away, and testify that his name was famous and spread abroad, yea, in such public sort, that it entered even into Herodes court. 2 And said unto his servants: this is john the Baptist. He is risen from the dead, and therefore are miracles done by him. And said to his servants. E, The Greek word for servants is so general, that it comprehendeth the whole household. This is john. C. By the words of Luke, it may be gathered, that this offered not itself, or came into the mind of Herode willingly, but rather that he had a suspicion by the common rumour of the people For thus Luke writeth, And Herode the Tetrarche heard of all that was done by him, chap. 9 and doubted because it was said of some that john was risen again from death. Neither need we to doubt, but that the hate of the tyrant, and the detestation of the cruel and wicked act, gave occasion to talk and rumour, as often times it cometh to pass. For this superstition remained in the minds of many men, that the dead, under an other person came to life again. Now they take that which is next, namely that Herode in killing so cruelly the holy man, miss of his purpose: because by the wonderful power of God suddenly, he rose again from the dead, to be a more sharp enemy and revenger of his wickedness. Bu. And by the way here we may note, tyrants ever fear. that tyrants are not free from fear, trembling, and rebuke, although by all means they seek to be delivered from the same by fire and sword. This wicked tyrant Herode, 2. Tim●… had slain john the Baptist, lest any man should reprove his incestiouse marriage: but john being slain, the lord himself cometh with his twelve apostles, who, with one consent teach the purity of life to be observed, and condemn the uncleanness of the same. Therefore truly saith the apostle, that the word of God can not be bound. The ministers of the word may be taken, scourged, and killed, but the word and the ministry of the same is everlasting and invincible: for so soon as one by death or imprisonment is put to silence, an other by and by arysethe in his place. Wherefore tyrants shall never be delivered from fear, until they forsake their tyranny, and obey the word of God, C. Mark and Luke teach, that men spoke diversly of christ: namely that some thought him to be Elias, some one of the prophets, or a Prophet. cha●… For because the lord had promised by the prophet Malachy, that Helias should come, which should congregate and gather together the dispersed church, they wrested this prophesy amiss to his person, when as it was a simple comparison, in this sense as followeth, least the coming of the Messiah should be obscure, and lest the people should not see, perceive, and understand and their gracious redemption, there shall such a one go before them, as was in time paste, which shall restore all those things that are decayed, and the true worship of God, which was quite overthrown. He shall go before them therefore with a singular power of the spirit, to set forth unto them that great and excellent day. The jews according to their gross dullness in interpreting, restrain this to Helias the Thesbite, as though he should come again, to take upon him the office of a prophet Notwithstanding other some conjectured that he was either some one of the old Prophets, which was risen, or else that he was some great man, which was as excellent, and of as great power as they were. But it is marvel, that none of them being drawn into so many & sundry opinions could remember that which was true: specially when as the time and the consideration of the same might have directed them unto Christ. God had promised unto them a redeemer, which should help the miserable, and shine unto such as were in darkness, and in the shadow of death. The extreme necessity, in the which they were thrown, did then greatly require the help of God. A redeemer is come, both celebrated by the office and proclamation of john, and also by the testimony that he bore of his office: they are constrained to acknowledge some what that is divine and heavenly in him: but being fallen, notwithstanding to their own imaginations, they transpose & change him to other men's persons. And thus truly, by most wicked ingratitude, the world oftentimes extinguisheth the graces of God offered unto them. As touching Herode himself, he took not this opinion willingly of the rising of john again: sciences ●●e guilty ●…es ac●…m 〈◊〉. (as we touched a little before) but (as evil and guilty consciences are always wavering and afeard) he easily conceived that which he feared And God doth oftentimes vex and stir up the wicked by these blind terrors, by the which they are greatly disquieted. And therefore are miracles done by. C. A man may much marvel what reason led them thus to say: for john all the time of his preaching showed no miracle or sign, A. as witnessed the multitude. 〈◊〉. 1●…. C. They seem therefore to want their colour or clock, because they seeing him to be famous by doing of miracles conjecture him to be john: but they thought that miracles were done now by him at the first, to prove his resurrection, and to testify, that he being the holy Prophet of God, was wickedly put to death of Herode: & that now he came again, as a holy and undefiled man, to the end no man might hereafter presume to hurt or violate his parsonage. B. We see therefore hereby, ●…nes be●…●…nished 〈◊〉 is in●…d. how men are wrapped and tangled in childish errors, when godliness falleth and decayeth as in that age it came to pass. And the like hath often times since happened, and we ourselves in these days (with to much grief) have experience of the same. This is the blindness and madness, with the which God doth strike the wicked, when they hoist up the sail to all wickedness, and bid God farewell, Exod 28. of the which Moses in the eight and twenty chapter of Exodus speaketh. 3 For Herode had taken john and bound him, & put him in prison because of Herodias, his brother Phillip's wife. B. The Greek text useth the preterperfect tense, hath taken, hath bound, hath put, for the preterpluperfect tense, according to the manner of the Hebrews. M. Because the evangelist had made mention of john, by occasion he joineth to, the history of his death, and that by the way. For it is not a proper work of the evangelist to describe the death of any beside the acts & deeds of Christ Because of Herodias. B. This seemeth to be a name diminutive, taken of Herode. His brother Phillip's wife. C. The Evangelists affirm that john was taken, because he openly condemned the incestiouse matrimony of Herode with Herodias, which was his brother Philip's wife 4 For john said unto him. It is not lawful for thee to have her. C. josephus allegeth an other cause why he was put in prison, josep. li. 18. de antiqui. cap. 10. namely because by his doctrine (to the which the people wonderfully resorted) be brought himself in suspicion with Herode, of the moving of some new attempt, or unwonted matter. But it might be, that the wicked tyrant took this as a cloak to cover his cruel murdering of john. Or it might be that this wicked rumour was spread abroad of him. for unjust violence and cruelty is never without diverse accusations. But the Evangelists show the very cause in deed, namely that Herode was an enemy to the holy man because he was sharply reprehended of him. For josephus is deceived which thought that Herodias was not taken from Philip the brother of Herode, but from Herode the king of Chalcis his father's brother. For at what time the Evangelists writ, the remembrance of this wicked deed was not only new, but also common in the eyes of all men. And whereas josephus in an other place saith that Philip was of a soft wit, in consideration and hope whereof there is no doubt but that Herode was the more bold to accomplish his will, & to abuse the modesty of Philip, not fearing any punishment. Here is also an other probable conjecture that Herodias was rather given in matrimony to Philip her father's brother, than to her great uncle the brother of her grandfather, which for age was even crooked. But Herode Antipas here mentioned, and Phillippe, were not brethren by the mother side, but Herode was the son of Marthaca, the third wife of great Herode, and Philip was borne of Cleopatra. Now to return to our Evangelists) they say that john was cast into prison, because he reprehended the wicked act of Herode more freely than the madness and cruelty of the tyrant would bear. Now the horribleness of the deed, was odious and excecrable enough of itself, because he did not only foster and keep in his house an other man's wife, being forced from her lawful husband: but also because this injury was done contumelyousely against his own brother. But for so much as the reprehension of john was so sharp & free, Herode feared not in vain least sedition should spring and that suddenly His filthy lust suffered him not to amend his heinous fault & detestable crime, but the Prophet of God being bound & cast in prison, he promiseth unto himself quiet rest and liberty. By ignorance of this history it came to pass, that many entered into vain disputation, whether it were lawful for any man to marry a wife, which had been first married to his brother. For although the honest shame of nature doth loath and abhor such wedlock, yet notwithstanding John doth more condemn the forcinge and raveshing of a woman, then incest, because that Herode by force and deceit spoiled his brother Philip of his lawful wife. And otherwise, it had been less lawful for him to marry his sons daughter, then to take his brother's wife being dead, out of her widdowhed. Well john with constant boldness preacheth against this beastly and cruel deed, to see if he by any means might be brought to repentance. Whereby we learn of what constant, Bo●●● ough●… a pr●● God●… and inflexible courage the preachers and servants of God aught to be when that they have to do with princes: for in every court almost reigneth Hypocrisy, and servile flattery, which for advantage is a bondslave, so feeding the ears of princes with pleasant and delectable words, that they will in no wise receive the sharp & sour reprehentions of their wickedness. But because so wiccked a deed aught not to be cloaked, dissembled, hidden, or concealed of the Prophet of God, john cometh forth even in the midst (although about an unthankful embassage and work): and lest he should decline or serve from his office, he feareth not to incur the displeasure of a tyrant. M. In this reprehension therefore of Herode we have an example what liberty to use in reprehending, Tw●… to be●… in re●…tion. and open reproving of wicked persons, namely such as hath these two things: first that they be told that they do the thing which aught not to be done, which is against the lord and his will: The other is, that they be so reproved, that they be driven to shame: the which is brought to pass, when the offence and fault, is openly, with plain words cast in their teeth. 5 And when he would have put him to death, he feared the people, because they counted him as a Prophet. C. There seemeth in the words of Matthew and Mark, to be no small discrepance or disagreement, for Matthew saith, that Herode was desirous of this cruel and wicked murder, but was stayed by fear of the people: but Mark only layeth this cruelty to the charge of Herodias. but the reconciliation is easy to be made, namely that Herode in the beginning, (except that because greater necessity constrained him thereto) would not have killed the holy man: because he feared him, and truly conscience did somewhat prick and stay him from dealing so cruelly with the prophet of god: but Herodias daily egginge and provoking him forward, at the length drove the fear of god wholly out of his mind. But when he was led and subdued by that furious madness, he wholly desired and sought by all means to have the holy man put to death and extinguysshed: notwithstanding he was now stayed by a new let, that is to say, he feared the people. And hear the words of Mark, are to be noted, for (saith he) Herodias laid wait for him: namely because that Herode of himself was not inclined or prove to kill john: and therefore Herodias either by subtle means went about to cirumvent him, or else privily to work the death of the holy man. But it is more probable and likely, that by subtlety and deceit, she went about to subdue and win the mind of her husband, but in vain, so long as the conscience of Herode was pricked, not to work the end or destruction of the saint of God. Furthermore there succeeded an other fear, lest any tumult should arise among the people, because of his death, For all the multitude accounted john a Prophet. But Mark only toucheth the cause why Herode was stayed from fulfilling the mind of the strumpet and harlot his usurped wife. for Herodias sought so soon as john was put in prison to have his death, and that pryvylie. But truly Herode reverenced the holy man. and would willingly have obeyed his counsel and admonition. For the fear which is here mentioned was not conceived of a contrary opinion, 〈◊〉 fered ●…ohn ●…e. (as commonly we fear those which are in authority, although we count them unworthy of honour) but this fear was a voluntary observance or reverence: because that Herode being persuaded that john was a holy man, and a faithful minister of God, durst not for this cause despise him. And this is worthy to be noted: for although john knew by experience, that it was profitable for him many ways, to be of price and estimation with the Tetrarche, yet notwithstanding he was not afeard to alyenate his mind or to displease him, when as otherwise he could not obtain his favour, then by winking at a horrible and known fact. He rather seeketh to make his friend a foe, then by flattering silence to meintaine and nuzzle a wicked person in his ungodliness. john therefore by his example hath prescribed a certain rule to all godly teachers, Preachers of God's word must avoid flattery. that they dissemble not the wickedness of princes, thereby to win their favour and estimation. It is a very hard and dangerous thing truly, for the servants of the lord to excecute their office, because they can not do it without reproving and sharp reprehension: in excecutinge the which, we may see the mind of john stout and constant, which would not dissemble neither for fear of present death, nor for hope of reward and favour. A great example truly (I say) to all ministers, that they decline or swerver not from their office. A very hard matter truly it is: but let them not take that office upon them, unless they determine to show forth that which pertaineth to their function and calling. But in Herode as in a glass, the spirit of God setteth forth unto us, that those which do not sincerely worship God, but are somewhat prepared to obey his will, are oftentimes given over to all kind of wickedness. There is no cause therefore why they should please themselves, which obey many wholesome and godly admonitions, until such time as they have learned to addict & give themselves wholly unto God. Fear always cometh to the wicked. M. Furthermore by this place it appeareth how miserable & foolish the condition & state of the wicked is: they fear where no fear is, and fear not that which aught to be feared. Herode feared (as God would have it) the multitude, which had john in great veneration: for he feared least he should stir them up against him, if he should decree to execute any cruelty upon john, And this certainly is spoken to the consolation of all those that are ministers of the word. For we do see that God careth for those that are his servants, and suffereth not tyrants at their pleasure to take away their lives. Furthermore we see that kings and tyrants whom all men fear, stand in fear themselves oftentimes. The wicked high priests, Math. 21. & seniors of the people, feared the multitude, in so much that they durst not do or speak any thing against john the Baptist: because the people held john as a prophet of God. A. Therefore Herode feared the multitude, but he carelessly contemned the judgement of God which for his wicked and horrible act, was even at hand. Because they counted him. A. john was of great price, estimation, and favour among the people, because he baptysed many, had many disciples, and was thought of some to be the promised Messiah. There was no man but counted him a Prophet sense from God, and therefore they had him in great estimation. 6 But when Herodes birth day was kept, the daughter of Herodias danced before them and pleased Herode. But when Herodes. C. Now the Evangelist beginneth to show, by what fraud & deceit Herodias at the length wrought the destruction of john the Baptist, which she a long time sought to bring to pass: for occasion was offered unto her by the solemn feast, which Herod made at the solemnisation of his birth day. For it can not well be, Feasting is not without many evils. that such magnifical and sumptuous feasting should be void of evil, but that it should bring with it many pernicious snares, beside luxury, disdain, immoderate mirth and other wickednesses, which are abominable in the sight of God, not that the liberal making of a feast is evil of itself: but because mankind is so prove to lassivyousenesse, that the reins of moderate measure being loused, he will easily pass his bounds and exceed. Mark. 6 Mark writeth thus, And when a convenient day was come, that Herode on his birth day made a supper to the lords high captains, and chief estates of all Galilee. That ancient custom of itself cannot be improved or disallowed, to cellebrate every year with joy, the birth day, for that day, so often as it cometh, admonisheth every one of us to be thankful unto the lord, of whom we being brought into this life, continued in the same by his goodness from year to year. Thereby also we are put in mind of the evil and unprofitable bestowing of our time, seeking to amend the rest which followeth. But there is nothing so pure and good which the woorld seeketh not to corrupt & defile with his vices. for the greater part with their filthy and lewd behaviour, do prophanate the day of their Nativity, which aught to be most holy. For on that day they be drunk, they use filthy and lewd talk, they ingurge themselves with to much meat, they surfeit, they blaspheme the name of God, to be short, they use no temperance, but give themselves to all kind of filthy pleasure. This was the cause why the holy man job, job. ●… after banqueting offered always sacrifice: He knew that in banqueting and feasting, there were many occasions to offend. So it came to pass that Herode seeking to welcome and cheer his gests, suffered & daughter of his wife to dance before them. She danced not rudely as do the common sort with leaping, but she danced with a comely gesture with measure, as they do in dance, & so doth the Greek word properly sound. And it pleased Herode. A. Mark addeth, and all those that sat at meat with him. E. Behold the disposition of the wicked, they glory & rejoice in that which should make them blush for shame. C. But the world can not but allow that which is his own. For there is no man that hath any care or respect of honest gravity, that will commend or allow dancing, D●● not●… dabi●… specially in a maid. But the unchaste Herodias had so framed her daughter Solomen to her manners, that she counted it no shame at all. But what followed at the length. 7 Wherefore he promised with an oath that he would give her what so ever she would ask. C. The heat of the wine did so boil in the brain of Herode that he forgot all gravity and wisdom, promising (as witnesseth Mark) to a dancing puppet to give unto her, even the one half of his kingdom A shameful and wicked example truly, that the king in his drunkenness, doth not only show an evil spectacle and pattern to those of his family, but also promiseth so great a reward. Wherefore let us learn to be sober and circumspect, when we encounter with Satan, lest by such snares he entangle and overthrow us. 8 And she being instructed of her mother before said: give me here john Baptistes head in a platter. A. This is more plentifully described of Mark, 〈◊〉. 6. for he saith, but she going forth saw, unto her mother, what shall I ask: she said, the head of john the baptist. C. It is no marvel if she so much esteemed the death of john. Where as some conjecture that she was inflamed with revenge, they seem to want reason: for the fear of divorcement seemed rather to torment, vex, and disquiet her: even as often times, when harlots or whoremongers are sylled with disdain, they are ashamed of their filthy lust. For she hoped that Herode should be much bound unto her, if the league or bond of adulterous wedlock might be beaten down by the blood of the Prophet. Therefore to the end she might live and reign securely and void of fear ever after, she would have him extinguished by death, whom she counted as her mortal foe. 〈◊〉 con●… ever 〈◊〉 Whereby also we are taught how much tormoylinge, care, & grief, troubleth an evil conscience. john was kept in prison: the ambitious and cruel woman might have held herself with that contented, forbidding all men to have access unto him: notwithstanding she is not quiet, but is grieved with care and fear, until the prophet was dispatched of his life. This also serveth greatly to set forth unto us the mighty force and efficacy of the word of God, namely that the voice of the holy man, although it were included and shut up in the prison, yet notwithstanding it rent and tare the mind of the kings wife, no less than a grievous torment. M. Furthermore in this Herodias we see the nature, and cruel practise of an adoulterouse woman. 〈◊〉 are ●…ous ●…hat 〈◊〉 them For this is the property of all whores and strumpets, to desire to have all those dispatched out of the way whom they think to be witnesses and adversaries to their filthy pleasure. Here also we have an example of those, which seek to blot and put out one sin with an other. But they do no less than he which going about to quench a fire bloweth to the same. That incestiouse & filthy pleasure of Herode and Herodias, in the end was known throughout the whole world, the which (if they had not killed the holy and just man) had peradventure in continuance of time been forgotten. Even so the ungodly rush out of one sin into an other, & overwhelm themselves in the deep, provoking the wrath of God against them: but the godly by faith and true repentance obtain pardon and remission of their sins, at the hands of God. give me here john Baptist head. Mark more expressly saith. And she coming in straightway with haste unto the king, asked saying: I will that thou give me by and by. the head of john Baptist in a charger. M. In this dancing damsel, we have an example of the evil instructing and bringing up of youth, & how great a matter the good or evil behaviour of the parents is. The wicked, The evil manners of parents do often times corrupt their children lascivious, adulterous, and cruel mother, is not contented with her own rashness and ungodly behaviour, but she seeketh also to frame the child or young imp after her own bent and disposition: that by the daughter a man may know what the mother is. And truly the damsel showeth herself to apt and ready to be taught in following and fulfilling, the fond mind of her frantic mother. 9 And the king was sorry. Nevertheless, for the oaths sake, and them which sat also at the table, he commanded it to be given her. And the king was sorry. C. Religion, godliness, and conscience is quite vanished away from him (as we said before): but because he foreseeth how odious a crime he should commit, he feareth infamy and loss: hereupon it came to pass that he repented him of his rash lightness. Yet notwithstanding he dare not deny the dancing maid her petition, lest he should sustain the ignominy and reproach of inconstancy, as though it were more filthy to retract that which he had rashly and foolishly promised, then to persist and abide in the finishing of a horrible and monstrous crime. But because (according to the wonted vanity of kings) he would not have it void and frustrate which he had once spoken and promised, he commandeth the prophet to be slain out of hand. Nevertheless for the oaths. M. In the right & manner of swearing or making vows, Two things aught to be observed in swearing. there are two things to be considered: the one is, that it be rightly done, and the other is, that it be rightly kept. In these two points Herode offended: for without necessity or constraint in a thing very foolish and ridiculous, he useth an oath, and that dangerously, promising to the one half of his kingdom. For he ought to have feared least the damsel should have asked any thing contrary to the will of God. Rash vows Then he offended in the other point also, that being not content that he had sworn foolishly, fulfilleth that wickedly which wickedly he had promised, and was demanded. A. We must also note that which the evangelist addeth, saying, that the king was sorry, not only for his oaths sake, but also for Their sakes which sat at. Whereby we may gather that if he had sworn an hundred times without any witness, he would not notwithstanding have fulfilled his oath and promise. For he might easily have rejected and denied the unreasonable & unlawful request of the impudent dancing damsel, when he perceived whereunto it tended: but he was ashamed to refract, and recant that which before so many witnesses he had promised. Therefore an inward zeal or pure conscience bound not Herode to perform his vow, but mere ambition: because he counted if a great point of dishonesty not to stand to his promise But although the right of an oath only, and not manly shame was before the eyes of Herode, yet notwithstanding he more grievously offended in executing that which he foolishly promised, then if he had broken the right of swearing: for what is more wicked in the sight of God, then to shed the blood of his saints. Vows monastical. Hereby we have just occasion to reprehend the monastical vows, to the which there is open and manifest impiety conjoined: the which vows also do no more bind the conscience, then magical exorcisms: because that God will not have his holy name used to the confirmation of sin and wickedness. This place notwithstanding teacheth every man to take heed lest that he promise any thing rashly or unadvisedly: then that he join not contumacy with light rashness. Also here we do see to what end they rush headlong into rashness, which being vaynegloriouse and desirous of praise, seek rather to get fame and name among men, then to keep a pure conscience before God. In the banquet of Herode also is depainted and set forth unto us the manner and nature of courtiers. For among all the guests, there is not one found which went about to stay the king from his wicked deed. It is a true proverb therefore, such lips such lettuce. 10 And he sent, and beheaded john in the prison. E. The Greek text hath, And he sending cut of the head of john. Some translations have, And he sent tormentors and beheaded john. Mark hath, And immediately the king sent the hangman, and commanded his head to be brought in. The which sayings are in effect all one. By this example let us learn to be patient in affliction, if at any time it come to pass, that we are punished unworthily of perverse and froward men. God sometimes suffereth his servants to be a laughing stock to the wicked, but let us for all that wholly depend upon this consolation, Psa●… that before the lord right dear and precious is the death of his saints In prison. It had been less grief to have been put to death openly, and to have had a little liberty to make a declaration of his conscience and innocency, and to set forth the impiety of the Tyrant. But all these things are denied to so holy a man, he is murdered in the prison, without public sentence or judgement, no man being present, no man comforting him, no man bewailing his case. C. We gather by this place, that Herode did then sup in the castle of Macheron, in the which josephus saith that john was bound. 11 And his head was brought in a platter, and given to the damsel and she brought it to her mother. C. This also is a part of the heinous and cruel deed, that the head of the holy man after his death should be made a mocking and jesting stock. But the lord sometimes doth make his servants subject to the pride of the wicked, until he may at the length declare, that right precious is the blood of his saints in his sight. And she borough it to her. C. Herodias rejoiceth that she hath obtained her purpose, & cruelly triumpheth over her judge and controller: but afterward she being deprived of all her richesse & not only banished from the honour of the kingdom, but also from her native land and country and all other helps, she (I say) at the length, leading a miserable life in exile and banishment, was an excellent spectacle to angels, saints, and to all good men, 〈◊〉 pati●…●●rder to behold. Bu. God truly is long suffering, merciful, and of great goodness, granting even to those that are most wicked a long time of repentance. But and if they go forward & continue in their wickedness still, he letteth not to ponnishe and plague them. Even as the histories make mention and testify of the adulterous king & adulteress. But for as much as men are constrained to pollute and defile their eyes by the beholding of the abominable pomp and guests, and such as are bidden to feasts, we may gather that such as sit at the tables of princes, are oftentimes entangled with diverse and sundry mischiefs. For although no bloody or cruel deed, doth violate or defile the table, yet notwithstanding all things are so replenished with all kind of wickedness, that at the least wise such as come thither must be addicted and given to wantonness. 12 And his disciples came and took up his body, and buried it: and went and told jesus. M. How it was lawful forth disciples of john to take away his body which was slain, ●…on. it may well be demanded, because josephus saith that he was beheaded in the castle of Macheron. Some answer, ●…were, that the disciples had access, or liberty to come to the castle, as appeareth in the xi chapter before, when john as yet lay bound in prison: whereby it may be gathered that they were not prohibited. But forsomuch as this did pertain to the cruelty of the woman, that the body of the holy man should lie unburied, it is probable for somuch as the disciples took upon them to bury it, that it was cast out by soldiers of the tyrant. And although the honour or pomp of burial profiteth nothing those that are dead, Burial is to be reverenced yet notwithstanding it is the lords will to have the same reverenced of us. M. And truly it were far from humanity to suffer the dead to lie unburied like the carcaces of bruit beasts. For what sight can be more sorrowful, ugly, or horrible, then to see a dead man's body unburied? Furthermore burial is a figure of the resurrection to come. Wherefore this diligence of the disciples of john in coming to bury the body of their master, was acceptable unto God. Moreover this serveth much to confirm their godly minds & earnest love which they bore to their master when he was alive: for by this means they professed that the doctrine of the holy man john, remained yet in their hearts This confession therefore was laudable & deserved no small commendation, seeing it was done with danger & great adventure of peril: because they could do no honour to their master being put to death, without provoking great displeasure & outrageous revenge of the tyrant against them. Bu. Here we are taught, what we own to the dead bodies of saints, Burial pertaineth to saints. namely burial, not Papistical canonisation, or false worship, which hath been used, with great abuse. And went and C. john had so instructed some of his disciples that afterward they went to the school of Christ, john. 1. as appeareth by Andrew the brother of Simon Peter. 13 When jesus heard of that, he departed thence in a ship unto a desert place, out of the way: And when the people had heard thereof, they followed him on foot and left the Cities. When jesus heard of that, C. The evangelist john, making mention of the same history, showeth not for what purpose jesus went on the other side of the water. Mark & Luke also differ very much from Matthew. For they say that he took upon him this journey, because he would give rest unto his disciples, after that they were returned again from their embassage. But in that, there is no discord, or disagreement, because it may be that Christ would segregate his apostles into a desert place, to the end he might the better frame them to greater things, and under the same time a new occasion by the death of john offered itself: for the death of john might easily have terrefyed weak minds, because that lamentable chance of the man of God john, did declare unto them, that they were in like state and condition, and subject to the like peril and adventure. And as it is written, john being taken christ went out of the dominion, or jurisdiction of Herode, to the end he might escape the present furor and madness: even so we may now gather, that christ, to the end he myht deliver his apostles: being as yet but fearful, from inflammation and burning thoughts, went into a desert place. But as concerning the time which the apostles spent in their embassage, when they were first sent forth for to preach the Gospel, we can say nothing, because it is not certainly known. For the order of the times was either neglected of the Evangelists, or else not curiously observed: but it is more probable and likely, that they were not only sent once, to publish and proclaim the kingdom of Christ, but also, as occasion served, they did either iterate the same, in certain places, or else after a little while, they went into diverse places. Now therefore we gather, that they were come together, to wait ever afterward daily and hourly upon christ, which before sent them forth: as if it had been said, that they went not so, from their master, that every one of them might take upon himself the ordinary office of teaching, but that they, having fulfilled and ended their temporal embassage, should return again to the school, to the end they might grow to a more ripeness and perfection. And when the people had heard thereof. A. Now Chryst when he had declared and proved himself, by certain signs, and his wonderful doctrine, to be a teacher sent from God, the people followed him into a desert place. C. And although christ (which by his divine knowledge, foresaw all things) was not ignorant what should come to pass, yet notwithstanding he would have regard to his disciples, as he was man, to the end he might declare that in very deed he had a special care over them. Bu. And that also he might give unto us an example to eschew and avoid rash delivering over ourselves, into the enemies hand, or into any kind of danger: because all men persever not in the same constancy, in the which at the first they offer themselves to be tried. For this cause in an other place also he commandeth saying, Ma●… When they persecute you in one city, fly into another. C. But by so great a multitude of people coming together, it is evident how famous the name of Christ was every where, by the which the jews were inexcusable, who by their own negligence were deprived of the benefit of salvation. For of this great multitude which by a sudden motion, and pang were moved to follow Christ, a very small number abode and persysted truly and constantly in his doctrine, as plainly appeareth by the Evangelist john. They followed him on foot. E. This also declareth the fervent zeal of the people towards christ, which were not discouraged, by the painfulness of the journey to follow him, leaving the cities, where they should have provided such victuals as had been necessary for their life. They were brought to this fervent zeal, by seeing the signs, which he wrought upon those that were deceased, Chap●… as saith saint john. 14 And jesus went forth, and saw much people, and was moved with mercy toward them, and he healed of them, those that were sick. And jesus went forth. M. namely, to meet them. For Luke saith, that he received them. He saw much people. M. For they were about the number of five thousand, beside women and children as shall be declared in the .21. verse following. And was moved with C. The other two Evangelists do more plainly express. but specially Mark, whereupon Christ was thus moved: namely because he saw hungry souls to be drawn & led by fervent love, & desire, from their mansion houses, into a desert place. For the scarcity & want of doctrine, was a sign of miserable dissipation & scatering abroad of the people: therefore Mark saith that Christ had compassion on the people, because he saw them as sheep not having a shepherd: not that he according to the spirit of the deity, acknowledged all for sheep, but as he was man, he made a show by the beholding of the present matter. For this was no small sign of piety & zeal, to leave their own houses, and to run by heaps to the prophet of God, notwithstanding that he sought to escape out of their sight. Also here is to be noted that Christ was mindful of that person which he represented. The office of a teacher was committed unto him: He ought therefore for a time to levy and choose out of the flock and church of God all jews: until such time as they did alienate themselves. Moreover here, the affection of mercy and compassion prevailed in Christ, that being weary with his disciples, and being almost oppressed with continual molestation & trouble, spared himself, notwithstanding nothing at all. He sought for some release and ease, not so much for himself, as for his disciples: notwithstanding because the necessity of his office called him to a new labour, he neglecting the private regard, wyllinglyngly busieth himself in teaching the people. And although now, he hath put of those affections which pertain to a mortal man, yet notwithstanding there is no doubt, but that he behold the even from heaven those miserable sheep which are destitute of a shepehered if so be that they seek for the remedy of his sheep. 〈◊〉 6 And he healed of them, those that. C. Mark saith, that he taught many things, meaning that he preached a great while, to the end they might reap the more profit of his words. Luke 9 Luke saith that he spoke of the kingdom of God, which agreeth with the words of Mark Our Evangelist Matthew maketh mention of nothing, saving of his miracles only, because they were of more force to bring name and fame unto Christ. But it is easy to be gathered, that he omitted not the doctrine, whereof he aught to have had (as he had in deed) most special regard. 15 And when the even drew on, his disciples came to him, saying: This is a desert place, and the hour is now past, let the people depart, that they may go into the towns, and buy them victuals, And when the even drew on. M. Before, Christ seemed to have a care of the soul? and here he careth for the body also. Christ careth both for soul and body. The excellency of this History, appeareth in this, that all the evangelists have written the same: but specially in that john hath not omitted it, because thereby the Devinitye of Christ might be noted, in the setting forth whereof he was wholly conversant. His Disciples came to him C. Now the disciples were frustrate of their hope now that they see Christ altogether occupied in teaching, and the multitude also for very desire of learning to have no mind of returning: they put Chryst in mind therefore as concerning a bodily care, requiring him to sand the people to the towns there about to buy them victuals. B. The which request made by the Disciples, proceeded not so much of charity, as it did of sloth, for the Christ seemed tedious unto them But there was such earnest affection and fervent desire on both sides, namely, in Christ to teach & in the people to here, that it seemed necessary to the Disciples to move Christ to send away the people, when they saw that neither time, nor place, was regarded. C. But Christ did not without good purpose even to the last hour differre the miracle which before in his mind he determined to show: for he meant thereby. First to make his Disciples have a consideration of the miracle by little and little, to the end they might reap the greater profit. secondly that the circumstance of the time itself, might teach, that although he did not prevent the necessity of those that are his, and presently help them: yet notwithstanding that he never forsaketh them, but hath always help in store, which he plainly declareth, even at the last pinch, when all help seemeth to be gone. 16 But jesus said unto them. They have no need to go away. give ye them to eat. jesus said unto them A. Our saviour Christ knew (as saith saint john) what he would do, but he revealed not his intent and purpose by and by to his disciples, john. 6. to the end he might make a way by little and little, and prepare their minds to the miracle which he determined to do. give ye them to eat. A. He commandeth that to be done by his disciples, which he himself determined to do, and which (by them) was impossible to be done: But he giveth them this commandment, to the end they knowing the impossibillite of the thing (namely, to feed so many people with so little meat) the miracle might be the more wonderful unto them. He knew that his disciples, as yet, were but of a weak and imperfect faith, and that they did not as yet sufficiently consider the power of god: therefore he seeketh diligently that the miracle which he was about to show, might be made evident unto them, to the end the power of God being noted in the same, they might be the more confirmed, and strengthened in faith, and so more apt and meet to every work pertaining to the kingdom of God. chap. 6. Our saviour Christ therefore spoke these things to his disciples to try them, as more plainly appeareth by the words of S. john. A. But Mark saith that the disciples made answer to this commandment of Christ saying, chap. 6. Shall we go and buy two hundred pennyworth of bred, and give them to eat? To the which saying agreeth the answer of Philip: two hundred pennyworth of bread are not sufficient, that every man might take a little. As if he should have said, If we should bestow all the money that we have, which is but two hundred pence, yet would it not be sufficient for so great a multitude. Two hundred pence were worth twenty of our french crowns, as affirmeth Budeus. And in the time of Budeus, a French crown was worth five and thirty of our french shillings which we call twopeny pieces. Here is to be noted the readiness of the apostles, which were ready and willing to bestow so great a some of money, being (as it is likely) all that they had, for the use of the people. 17 They said unto him: we have here but five loaves and two fishes. A. The lyk words hath the Evangelist Luke. But Mark hath these words: He said unto them, How many loves have ye? go and look. And when they had searched, they said five, and two fishes. They seem thus to answer, because a boy which was among them had those loves the which boy, whether he pertained to any of the disciples, or whether he brought those loaves to cell (as commonly, where multitudes are they do) it is uncertain. The words of the Evangelist john, are these. One of his disciples Andrew, Cha●… Simon Peter's brother saith unto him, Here is a lad which hath five barley loaves and two fishes: but what are these among so many. 28 He said, bring them hither to me. Our saviour Christ here presently goeth about to confirm that which he had said before, namely, that to the sekers of the kingdom of God and the righteousness thereof, Matt●… all things necessary should be at hand. C. But we must not look, that Christ should always after this manner feed the hungerye, and those that fast: God 〈◊〉 the ha●… Notwithstanding it is most certain and sure that he will never suffer those that are his to want the necessary food of life, but will reach out his hand from heaven, to help their necessity, at such time as it shall seem unto him profitable. But they which desire to have Chryst their nourisher, must here learn not to seek for exquisite and dainty delicates, but must hold themselves contented with the barley loaf. Moreover Christ did not feed this people miraculously, but in the time of great necessity: neither did he feed them by & by so soon as they hungered. Therefore we learn here not to appoint him the time and hour to feed us, when we are hungry, but to wait his leisure, till such time as he shall think it convenient, to help our need. 19 And he commanded the people to sit down on the grass, and he took the five loves and the two fishes, & lift up his eyes toward heaven, and blessed. And when he had broken than, he gave the loves to his disciples, and his disciples gave them to the people. And he commanded the people to sit. M. The Evangelist Luke saith that Christ commanded the disciples to 'cause the people to sit down by fifties in a company. C. The which he did chiefly to this end, first that the people being so placed in order, might the more plainly behold the miracle: secondly that the men might the more easily be numbered, & so beholding themselves, might be witnesses of this heavenvly grace and divine power: thirdly he did it (he seeing his disciples careful) to prove their obedience, commanding them to do that which at the first might seem ridiculous & a jest: for it might seem wonderful, to what end Christ would go about to make a feast, having no store or provision of meat. On the grass. A. There was (saith S. john) much grass in the place. M. Let us therefore note how great, and wondered things, God worketh & bringeth to pass in gross matter, ●…wer ●…iste. & in things (to our judgement) very base: this barley bread feast which was made upon the grass, had a greater show of the divine majesty and power of God, than all the kings tables & feasts in the world. And lift up his eyes towards heaven B. The custom of Christ, in praying, was to lift up his eyes as appeareth in the xi. and xvii. chapters of john. ●…es ge●… unto By the which external gesture he declared that he received all things of the father, and that thanks for all things, aught to be rendered unto him: And blessed. C. blessing, in this place, as in other places, is oftentimes taken for giving of thanks, A. as appeareth by the words of john, who, instead of that which the other three Evangelists say, he blessed, hath, When he had given thanks. But Luke addeth the pronoun saying, he blessed them, instead of he gave thanks to God for the loves & fishes, which he gave unto him in a moment to feed the multitude. C. By the which example Christ teacheth us that we can not in a pure, holy, and Godly manner eat our meat, unless we give thanks unto God, at whose hands we receive the same. Therefore saint Paul saith, 1. Thes. 4. that what so ever meats are given unto us, are sanctified by the word, and by prayer. By the which he declareth that brutish beastly men, which neither by faith bless God, nor celebrated the same by giving thanks, do by their infidelity pollute and defile that which by nature is pure and clean: and moreover that they themselves, by the meat which they stuff and thrust into their bellies are defiled and corrupted, because nothing to the unfaithful is holy or clean. christ therefore prescribed unto those that are his, a true and godly manner of eating, Titus. 1. least they should by wicked sacrilege profane themselves, and the benefits of God also. And truly this admonition is so much the more to be noted, because we see at this day the greatest part of men to feed themselves after the manner of brute beasts. Luke. 24. And when he had broken them. M. The breaking of bread, was so common and usual with christ, that by the same he was known to the two disciples as they were going to Emaus. This manner of breaking of bread, was very fatherlike and commendable among the elders of old time, as it is hitherto in many places, and after the same sort, best beseminge and belonging unto Christ, by whom we are all fed. Furthermore this breaking of bread hath in itself a sign or token of communication, or participation, so that the word (breaking) doth often signify to divide, as appeareth by this place of the Prophet, Esay. 58. Break thy loaf to the hungerye. For a loaf can not refresh many without it be broken and divided. And by this means it answereth and is agreeable to the mystery of communicating the body of the lord, 1. Cor. 10 the apostle saying, The bread which we break, is it not the participation of the body of the lord? Not that she body of Christ is therefore said to be broken, because it hath in itself some cut, but because it is made communicabile, that is, apt and meet to be participated and received of many. The apostle Paul saith in an other place in the person of Christ, 1. Cor. 11. This is my body, which is broken for you. Chap. 29. In stead of the which S. Luke hath, which is given for you. He gave the loaves to his disciples. C. This our saviour Chryst did to the end the wonderful increase and abundance might grow in the hands of his disciples, as they were distrybutinge the same, that they thereby might be the ministers of the divine power of Christ For, jest it should seem a small matter to be only eye witnesses of the miracle, he made them to feel (as it were) his divine power with their hands. He could have showed a great heap of bread, in so much that all men might have seen in a moment the great increase: the which thing he did not, yet notwithstanding he would not have the miracle hid. The lord doth not any thing in vain. for he will have his miracles known, but so notwithstanding that the wicked may remain blind: furthermore, that there may be some place left unto faith, which should be none at all, if that faith should be adjoined to sense and corporal feeling, when as the eyes should be occupied in beholding the power of God which is perceived, and received chiefly by faith. And as he increased the loaves in the hands of the disciples, so he increaseth his blessing by the ministry of his servants: he giveth plenty of seed to the sour, 2. cor, 9 and increaseth his gifts in our hands. Whensoever therefore we seek to help one an other, God blesseth the labours of his servants let us be well assured that God doth bless our labour. And his disciples. C. The disciples without delay, obeyed the commandment of Christ, although the thing which he commanded might seem ridiculous They might have thought in their minds, What shall it profit to bring five loaves to so many thousand men? specially when Philip had said before, Two hundred pennyworth of bread is not sufficient for every man to take a little. And an other of the disciples said, But what are these among so many? Notwithstanding they obey and distribute the loaves at the commandment of Christ to the multitude being set down. By this example let us learn to obey the lord, 〈◊〉 g●●● 〈◊〉 although there be no hope of good success in those things that we take in hand, let us show our obedience, let us leave the success unto the lord, and not take upon us more wisdom than becometh us. 20 And they did all eat, and were sufficed. And they gathered up of the fragments that remained, twelve baskets full. And they did all eat. M. These things are spoken to commend the power of christ and to set forth the miracle, lest any man should think, that all did not eat of these loaves, or that all which did eat were not satisfied. And they gathered up of. The Evangelist john saith, When they had eaten enough, chap●… he saith unto his disciples, Gather up the broken meat which remaineth: that nothing be lost. And they gathered it together, & filled xii basketsful with the broken meat of the five barley loves, which broken meat remained unto them that had eaten. Ple●● rich●… bles●… lord. In the which we see the richesse of the glory of God, by the which he so feedeth those that are his, that they are not only satisfied therewith, but also have a great overplus remaining unto them. We are also here taught to beware that we loose not the rennaunte of those good things, with the which we are fed. C. When as therefore the fragments after the satisfying of so great a multitude were more by twenty fold, then that which was set before them at the first, the miracle must needs seem excellent & wonderful. for all men understood & well perceived, that the food which they had, was not only made of nothing by the power of Christ, for the present use: but also that he would provide it need should require for the time to come. Now let us gather the sum of the whole miracle. In this it differeth not from other miracles, namely that in it, Christ declared his divine power to be joined with his beneficence or liberality. We have also by this miracle a confirmation of that sentence (as we should even now) by the which our saviour Christ exhorteth us to seek first the kingdom of God, 〈◊〉 6. promising that all other things whereof we have need shallbe given unto us. For if he have a care of those, which but at a sudden motion only come unto him, how should he not have a great care to help us, if we seek him with a constant mind. He suffereth truly (as we said before) those that are his, sometimes to hunger, notwithstanding he never leaveth them destitute of his help. In the mean time, he hath good cause why he should not help us, but in matters of extremity. Admit that Christ came, to bring not only spiritual life unto the world, but also that he was sent of the father to nourish and feed men's bodies, for the abundance of all good things are committed unto him, so that he is the lively well springing from the father of life. Therefore saint Paul giveth thanks unto God for his grace, 〈◊〉 1 which is given by jesus Chryst. And again he teacheth us in all things to give thanks unto God by jesus Christ. 〈◊〉 5. Neither is this quality only proper to his eternal divinity, but the father also hath appointed unto us a steward or dispensator, by whose hand he voutchsafeth to feed us. For although we do not see daily miracles with our eyes, yet notwithstanding Christ doth no less declare his power now in feeding us, than he did then by miracles. And truly we do not read that he used new means so often as he went about to make any feast. Wherefore it shallbe a preposterous desire for any man importunately to seek to have meat brought unto him by any unlawful and extraordinary mean. For although God doth not now at this day feed five thousand men with five loaves, yet notwithstanding he ceaseth not most miraculously to feed all the world in the which there are an infinite number of thousands contained. This truly is a Paradox or sentence contrary to the opinion & expectation of divers, namely that man liveth not by bread only, but by every word which proceedeth out of the mouth of God. Deut. 6. For we are so tied to external means, that nothing is more hard unto us, then to depend upon the providence of God. hereupon cometh such care, fear, & distrust, when we have not food in a readiness. But if a man way all things indifferently, he shallbe constrained to behold the blessing of God in all meats and drinckes. But those things which are myraculouse and wonderful, Miracles are not wonderful unto us because we see them daily. by reason of daily use and custom, are of no reputation. For what is he, so dull, that beholdeth not the yearly increase of Corn, when as of every grain that is sown of wheat, there proceedeth twenty, yea forty? how unthankful is he which considereth not, how that by the blessing of God it cometh to pass, that we have from year to year plenty of bread and drink, and yet notwithstanding at every years end there remaineth sufficient for seed, and our garners still replenished with store? 21. And they that did eat were about five thousand men, beside women and children. M. To make the miracle more evident and plain, the evangelist saith not they which were present: but they which did eat were about five thousand men, beside women and children. The which number of women & children is thought to be no less, than the men, unless women were as curious and nyse then as they be now a days. 22. And straight way jesus made his Disciples to get up into a ship, and to go before him unto the other side while he sent the people away. And straight way jesus made C. Here we have a preparative as it were to the other miracle: now the time of sailing is appointed, that afterward occasion to work the miracle might be offered. It was necessary that the disciples should be compelled or forced to go, because they would never forsake him, & go any whither but against their wills. By the which they declare how great credit they have in him when against their wills they hearken to his will, and obey his commandment. And truly at the first it might seem very absurd unto them, that their Master should tarry alone in a desert place, and specially the night drawing on. Therefore the disciples by this their readiness in obeying their heavenly Master, (notwithstanding other probable lets) deserve great praise. For we do not exactelye and truly obey God, unless we simplely follow whatsoever he commandeth though it be never so much contrary to our mind and sense. God truly hath ever some excellent end of reason of his doings, but he hideth it very often from us for a time, to the end we might wholly depend upon his will and pleasure. After this manner Christ constrained his disciples to get up into a ship, to frame them to a rule of diligence and obedience: & also to make a way thereby and to take occasion to work the miracle following. While he sent the people away B. Chryst knowing that they would take him and make him a king, to take away all suspicion and occasion of such matter, he sendeth them away from him & refraineth their company, for they were a sufficient multitude to begin a rebellion. Here we are admonished to beware not only of the evil itself, Occasions of evil aught to be avoided. but also of all occasions and colours of evil, least we give occasion to be suspected of evil: specially of rebellion and sedition: the which suspicion, neither the Prophets, neither christ, nor the apostles could avoid: wherefore we have great cause to be circumspect. 23. And when the people were sent away, he went up into a mountain to pray alone. And when night was come, he was there himself alone. And when the people were sent away C. It is very likely that the Son of GOD who was not ignorant of the tempest to come, did not neglect or forget in his prayers the safeguard of his disciples: notwithstanding it is marvel why he doth not rather seek to prevent the danger, then to give himself to prayer. But to the end he might fulfil all the parts of a mediator, Chri●… and 〈◊〉 he declareth himself truly to be God and Man, and showeth forth documents of both natures so far as time, place, and occasion suffered. When he had all things at his will and pleasure, he declared himself to be a man by prayer: neither did he pray cool leredly or feignedly, but faithfully, to set forth the sincere affection of his humane love towards us. In this part, his divine majesty after a sort rested, the which not withstanding at the length in his due order declared itself. To pray alone M. In that he getteth him to prayer, we are taught whether we ought to flee if we fear that any thing shall not come to good success. Th●… of p●● Whereas it is said that he went alone and into the mountain, we have an example, by the which the nature of prayer is expressed, and what place it loveth. C. Therefore in assendinge up to the mountain he sought a commodity, namely that he might pray free from all disturbance and noise. We are not ignorant how soon the ardent heat of prayer is assuaged by every small disturbance and let. And although our saviour Christ had not this vice, yet notwithstanding by his example he ment to admonish us, to use diligently all helps, which might loose our minds from all the snares of this world that we being untangeled, might elevate ourselves to the heaven. And to this use, the desert place serveth very much, Sc●● praye●… that they which prepare themselves unto prayer, having God only to be their witness with them, may the better attend and weight upon him, may the more deeply pour out their hearts before him, & the more diligently examine themselves. Notwithstanding we must note that there was no Law prefixed & appointed by him as though it were not lawful to pray but in a solitary place, for saint Paul commandeth us to lift up pure hands every where. 1. T●● And christ himself sometimes prayed before men: yea he appointed his disciples to pray when they came together. But that liberty of prayer in all places, letteth not us also to have our secret prayers in desert places at due and convenient time. 〈◊〉 may ●…d in all 〈◊〉 ●●on. Some man may here demand whether Christ had need of this prayer which he useth, which being the son of God knoweth all things. ●…were. Surely if a man esteem & judge carnally of this thing he will laugh: but let us more religiously, and reverently consider of Christ, namely that he suffered willingly all the pains of humane nature. For as he was man he shut his eyes, that he might give place to human sense. If we have respect to his divine nature, he could by no means be tempted. For how could he have been tempted of Satan unless he had after a certain manner hidden the force of his divine nature? Therefore he did so hide the same, that by his humane nature he might feel himself pressed, and that he could have no other refuge than unto god. And although we confess two natures so to be conjoined in him & that he is but one person, yet notwithstanding they must be distinguished that we may perceive the humane nature to be secret from the godhead. He prayed therefore earnestly, he prayed (I say) being constrained by necessity. Let us learn therefore by this example that the chief exercise of our faith is to pray unto God, and to remove all impediments that might hinder the same. And when night was come he was. M. Before in the fifteen verce, the evangelist said, and when the even drew on, his disciples came to him saying. etc. These words were spoken before christ had fed the people: and now the Evangelist seemeth to repeat the same again. But by evening in that place we must not understand one hour of the day, but all that part which is from three of the clock in the after noon, until it be dark night: for the evening hath his beginning & his end, so that we may well call that the Evening which falleth either in the end or in the beginning of the same. 24. But the ship was now in the midst of the Sea, and was tossed with waves: for it was a contrary wind. B. The Lord tarried till the tempest arose, and tlil it was very fearful. C. that the Disciples being tossed with danger in the same for a time, might at the last receive the help brought unto them with more joyful minds. For about midnight or about the dark time in the night, there arose a contrary wind. 25. And in the fourth watch of the night, jesus went unto them walking on the Sea. And in the fourth watch C. That is Chryst appeared three hours before the Sun rising. The arms of the disciples were not more wearied with rowing, than their faith was assaulted with terrors. B The night was divided into four parts which were called watches, because so often, the night watches were changed. Exod 14. The fourth watch was the morning watch, of the which there is mention made in the fourtenthe of Exodus. God oftentimes tireth his servants to the utmost. This is a singular and comfortable example, by the which Christ declareth that although he bringeth not present help to those that are his, yet notwithstanding he will not forsake them, but will help in due time. Howsoever these disciples of Christ laboured in danger, they perish not but are preserved. Let us leave therefore that years, months, days, hours, and moments are in his power, and let us not prescribe unto him any time, but rather let us (as the apostle saith) tarry the Lord's leisure. Walking on the Sea M. In that Christ walked upon the rough, boisterous, and raging sea, it was then an argument, that he was Lord of the swelling sea: the which sea was so unable, to destroy his disciples, that it was constrained for all the raging, to give way unto Christ to come unto them. We have therefore such and so excellent a Lord, even the Lord our God, which notwithstanding all the seas and swelling floods of this world will deliver us. So great is his power. 26. And when the disciples saw him walking on the Sea, they were troubled saying, it is some spirit, and they cried out for fear. And when the disciples saw A. Here it followeth how the disciples were afraid and amazed at the sight of Chryst. saying it is some Spirit S. The Greek translator, hath translated the Greek word Phantasma into the Latin word Spectrum, which betokeneth an Image or figure in a man's imagination. Whereupon in the English translation we find this word spirit. C. But when as necessity did greatly urge the Disciples to look and long for their master's presence, it was a token of to much lumpish dullness to be troubled with the sight of him, as with the sight of a spirit. For this cause the evangelist Mark saith, that their hearts were blinded, & that they remembered not the five loaves For by that miracle they were sufficiently taught that Christ was not destitute of divine power to help those that are his: and that he carefully sought to help, whereas necessity required. Therefore now they well deserved to have their gross dullness reprehended, seeing they called not to mind that heavenly power which being shéewed but the day before, should have remained fresh before their eyes. It is most certain & true that they were amazed by reason of their forgetfulness, not considering as they ought the miracles that were so lately done before by the which they should have greatly profited. But their blindness is chiefly reproved, because they applied not their minds to consider the deity of Christ of the which, the multiplying of the five loaves, was a sufficient confirmation and proof. Notwithstanding the words of the Evangelist Mark, express two things: first that they did not well way the glory of Christ which was showed in multiplying the five loaves: secondly he shéeweth the cause, which was the blindness of their hearts. Man's mind is blind. The which thing was not only noted of the evangelist to the setting forth of the greatness of the fault, but also to the end we being admonished of the blindness of our minds, should crave new eyes at the hand of God. It was truly (as we said even now) to brutish a kind of ignorance, not to feel the palpable power (as it were) of God. Notwithstanding because all mankind is infected with the same disease, the evangelist Mark endeavoureth himself to make mention of this blindness, to the end we might know that it is no new thing to see men blind in the manifest light of God's works, until they be illuminated from above, as saith Moses: De●… Hitherto the Lord hath not given thee a heart to understand. And although by the name of heart, the will or affection of man is oftentimes noted, yet notwithstanding in that place of Mark and in this sentence of Moses, it is taken for the mind of man. Bu. Furthermore, that spirits are oftentimes set before the eyes of men, it is no vain opinion. Man truly, S●… an●… oftentimes imagineth through the corrupt humours of his brain, that he seeth those things, which in deed he seeth not, & which are not at all: but sometimes, & not seldom, certain spirits appear unto men, not without the just judgement of God, by the ministry both of good & evil spirits, instructing and admonishing men, or else accusing, and laying violence on the unbelieving, and lovers of darkness: It is commonly said that spirits do appear unto men: & because they do oftentimes hurt those to whom they do appear, and that for the imbecility of their faith, therefore many are afraid of spirits. This trouble therefore which came through the opinion and persuasion of the sight of a spirit did greatly batter and shake the minds of the Disciples. For so it happeneth unto us oftentimes: that we are vexed and disquieted with vain fear, when we dread the befall of some evil which is far from us: or could not hurt us if it were present before our face. The self same apostles that we read of here, Luk●… when they saw Chryst to be risen again from death, thinking that they saw a spirit, were wonderfully troubled and afraid. F●● tim●… aw●…●…ces 〈◊〉 Fear oftentimes bereaveth and spoileth men of their senses, it blindeth or obscureth the eye sight, it dulleth the ear and it drowneth memory. The darkness of the night might help to excuse the apostles: notwithstanding in that they thought Christ to be a spirit, it is to be attributed to their ingratitude & unbelief, as it is said before. C. So oftentimes it happeneth unto us. A For how cometh it to pass that we know not God to be near unto us? surely because we know not, ●…itude 〈◊〉 us to 〈◊〉 God. but forget the benefits that he bestoweth upon us. Who feeleth not the power of GOD which by so many ways and means he hath revealed? If we were so thankful as we ought to be, we should have a thousand bucklers against the temptations of Satan. But because we remember not the mercy of God, this thing that Matthew speaketh of happeneth unto us, that is to say, we persuade ourselves we see spirits, whereas God goeth about to bless us with his benefits. We should never be quailed or overthrown by any temptation, if we would remember every hour the benefits which God bestoweth upon us. But we in the manifest light refuse to see. And they cried out for fear A. By this outcry they manifestly declare and testify that they are beset with vehement terror and grievous fear. 27. But straight way jesus spoke unto them saying: be of good cheer, it is I, be not a frayed. But straight way jesus spoke HUNDRED Because Christ is not acknowledged to be a deliverer, when in deed he offereth himself, he calleth unto his disciples by word of mouth to the end they might know him, whose ingratitude and unbelief he forgiveth: for he comforteth them saying, Be of good cheer A. That is to say doubt not, but believe that I your Lord and Master speak unto you. Be not a frayed, C. As if he should have said, after that they knew him to be present with them, they had good occasion to hope well: but because terror had now possessed their minds, he reproveth the same lest it should hinder, and stay their trust, not that they could be quite void of fear, and have nothing but mere joy and gladness: but because it was necessary to mitigate and assuage the fear, ●…t●…●…e lest that thereby their trust should quite be overwhelmed. And although the voice of the Son of God is a deadly voice, & his presence terrible to the reprobate, yet notwithstanding to the Godly it worketh another manner of effect. For in them it worketh peace of conscience, and a sure trust and confidence, by the which we overcome fleshly terrors and fears. But hereby it cometh to pass that blind tumults, and hurly burlies, do molest and trouble us: because we being unthankful and ungodly, do not set before us the buckler of the infinite benefits of God bestowed upon us, the which being well weighed & considered are sufficient to guard, & defend us. This voice of Christ was familiar & known to his disciples because they were daily conversant with him. Luke 24. The like words he spoke unto them after his resurrection saying, it is I, be not afraid. And now although it were high time to help when Christ appeared, yet notwithstanding the tempest ceased not by and by, until the disciples were better come unto themselves both to desire help, & also to hope for his grace and savour. And here we must note, that the Lord doth oftentimes upon good consideration, differre the healthful help which he hath always in his hand. 28. Peter answered him and said: Lord if it be thou, bid me come unto thee on the water. Peter answered him A. Such was the rash zeal always of Peter. He desireth to be with Christ, nothing regarding the imbecility of his faith. Lord if it be thou C. The condition which Peter addeth here plainly declareth that his faith is not yet ripe. Lord if it be thou (saith he) bid me come unto thee on the water. Why doth Peter speak so doubtfully when he heard the voice of Christ, and knew by his voice that it was he? Surely in so small and weak a faith the fervent desire of a rash mind bursteth forth. For he should have measured himself according to his measure, and should rather have desired of Christ the increase of his faith the which being granted he might at the length have gone over sea and mountains: but now without the wings of faith he rashly desireth to flee, and having small credit to the voice of Christ, he desireth to walk upon the water as upon the hard ground. Notwithstanding there is no doubt, but that this affection sprang of a good beginning: but because it slided into a vicious excess, and wicked extremity, it hath lost the praise of goodness. And hereupon it came to pass that Peter received the just recompense of his rashness. Rash zeal. Wherefore the faithful are taught by this example to beware of to much haste. If the Lord call us to any thing it is our parts to run boldly: but he which runneth beyond that mark, and passeth his race, shall feel at the length by evil success what it is to go beyond his bounds. M It had been good for Peter that he had had experience of the imbecility of his faith, and of the present power of the Lord, & that he had learned to think modestly of himself, not in extolling himself above others, as though he had played the man, and done some notable act. truly his desire seemeth very preposterous: he would run beyond the Mark, when as he had not well weighed his imbecility and imperfection. We must not desire more than we ought, neither must we take those things in hand which exceed our strength, specially when there is no need, but every man must count with himself what, and how much he hath received of the Lord 29. And he said come: And when Peter was come down out of the ship, he walked on the water to go to jesus. Question. And he said come C. It may here be demanded why the Lord granted to Peter's request: for by this means he seemeth to allow it. Answer. This question may easily be answered, that the Lord sometimes doth very well forese in denying those things which we ask, and sometimes for the best he doth grant our request though it be not expedient, that we having experience and trial of our own folly, may yield ourselves unto him. So in time he frameth his faithful servants to sobriety and modesty, in yielding unto them more than is necessary. Furthermore in that this profited Peter and the rest, it doth profit us also at this day. The power of Christ doth more brightly shine in the person of Peter, in that he followed Christ upon the water, then if Christ had walked alone upon the same. Peter's infirmity is common to all men. For Peter being come upon the sea, and seeing his own infirmity was contrayned to acknowledge the power of God, and to call unto the Lord for help. So that Christ, notwithstanding his infirmity) most gently stayed him, & would not suffer him to be drowned. The like happeneth daily unto us: for as Peter began to sink so soon as he was possessed with fear: even so the flowing and vain cogitations of the flesh, hereupon bring to pass that we sink even in the midst of our business: Notwithstanding the Lord beareth with our weakness, and reacheth forth his hand, that the water might not altogether overwhelm us. He walked on the water to go to jesus. M. This place confuteth the Manichees, Th●… of 〈◊〉 ●…chies. and such like heretics which denied the truth of the humane nature of Christ, saying that his body was not a true body, but a fantastical body. Thus they reasoned to uphold their error: it pertaineth not to a true and perfect body to walk on the sea: but Christ walked upon the sea: therefore he had no true or reeall body, but a fantastical body. These men consider nothing more to be in Christ then in a bore man, as though it were impossible to God to help a humane body from sinking in the sea. But what say they unto this that Peter at the commandment of Christ walked upon the sea? Why do they not consider that he which caused Peter to walk upon the sea with a humane body, can much more easily himself do the like? They should way the power of Christ, if not in his own deed, yet at lest by the deed of Peter. 30. But when he saw a mighty wind, he was afraid: and when he began to sink, he cried saying Lord save me. But when he saw a mighty, B. In that Peter walked upon the water, it is to be attributed unto his faith, F●●●…reth●…●…ger. to the which all things are possible: but now that he beginneth to drown his distrust is suffientlye bewrayed. For as by faith we overcome all dangers, D●… ge●● da●● so by distrust we faint and sink in the smallest peril we come unto The beginning therefore of Peter's synckinge was his distrust, which had more regard to the boysterousnes of the wind then to the force of Christ'S word, by the which he said, come. Furthermore this sinking of Peter was a punishment of his unlawful petition. Lord save me C. Peter seeing the evil success of his rashness, he appealeth to the mercy of Christ. Wherefore let us (although we are worthily punished) come unto Christ that he may have mercy upon us, and help us, how little soever we deserve the same. 31. And immediately jesus stretched forth his hand, and caught him and said unto him, O thou of little faith, wherefore didst thou doubt? And immediately jesus M. Here we have an example of the help of God, how ready the same is to deliver from peril all such as call upon him. That which happened unto Peter happeneth oftentimes unto us, for when soever we are delivered from peril and danger, and from affliction: what other thing is done than this that we read of here. Thus said the Prophet David, 〈◊〉. 18. ●…firmi●… borne 〈◊〉 at the 〈◊〉 god. he shall send down from the height to fetch me, and shall take me, out of many waters. The Lord doth always bear with our infirmity, when we fly unto him how soever we deserve to be forsaken. O thou of little faith jesus teacheth Peter that the danger which he feared, came not of the waves, or of the wind, but of the weakness of his faith, & therefore putting out his hand to help him he rebuketh him and saith. O thou of little faith why didst thou doubt? For it is not sufficient to have a vehement faith for a time, but we must have a constant and continual faith: neither must we have only respect to the greatness of the danger, & what we are able to do, but we must have respect what we are able to bring to pass by constant faith in Christ. C. Wherefore Christ saveth Peter so gently, that notwithstanding he winketh not at his fault, for he openly condemneth the weakness of his faith. ●…tion. Notwithstanding it may be demanded whether every fear doth argue and betoken a defect or want of faith, for the words of Christ seem to prove that there is no doubting or fear where faith raineth. Answer. It may be answered that doubting which is directly contrary to faith is here reprehended by Christ. It may be that a man may doubt, and not offend, namely when the word of God is not against him, by the which he might be persuaded. But the case of Peter was otherwise, who being instructed by the commandment of Christ, and having all ready experience of his power, swerved notwithstanding from that double foundation and ground, to vain and perverse fear. M. We are taught therefore by this that we have need of constant faith in the midst of the raging floods of this world, which threaten destruction unto us, when we make haste to come unto Christ. Peter took this journey in hand being dangerous with a great faith and fervent heat, but before he came half way he was cooled, he continued not as he began. Perseverance and constancy must be in him that followeth Christ. A. Wherefore let us pray unto the Lord to give unto us not only the earnestness of faith, but also a constancy and perseverance to continued in the same to the end. 32. And when they were come into the ship the wound ceased, B. That is to say when the Lord jesus and Peter were come into the ship. By the words of john which saith: Then would they have received him into the Ship, and immediately the Ship was at the Land whither they went: it might seem to be gathered that jesus went not into the Ship at all, were it not for Mathewe and Mark, which by express words affirm the same. A. Thus therefore the words of john, and the other evangelists may be united, as if they should have said. Then would they have received him into the ship and he went into the Ship to them, and when Christ and his Disciples were in the Ship together the wind ceased. M. Here we learn that there is no storm or wind so boisterous, but that Christ is able to quiet and calm the same. For it is he alone which can sand and maintain aswell the external as the internal peace of his Church, the which he hath declared oftentimes. 33 Then they that were in the ship came and worshipped him, saying: of a truth thou art the son of God. Then they that were in the A. Now it followeth what came to pass after the finishing of this excellent miracle. They that were in the ship seeing the power of Christ and the present help which he brought in so great trouble came and worshipped him saying, Of a truth thou art the son of God C. This was spoken not only of the Disciples, but also of the Mariners, and others that were in the ship. They therefore which as yet had not given sufficient credit unto him, now at a sudden confess him to be the son of God, by the which voice they attribute unto him the honour of the Messiah. For although this high mystery was not commonly known, how that the son of God should be revealed in the flesh: yet notwithstanding they had learned out of the Prophets, the he which should come to redeem mankind, should be called the son of God, and they which celebrated the glory of Christ with this title, sufficiently declare that they believe in Christ. Miracles served to set forth the glory of God. M. Here we see that the miracles of Christ served to this use, namely to testify of the power of God, whereof he was the minister, although he by his power wrought the miracles, by the which he moved men to behold the glory of God. These things are to be noted against the false miracles that are attributed unto saints. 34. And when they were gone over, they came into the land of Genesareth. C. The Evangelists speak here of that place which took the name, & was so called of a certain lake: but we will not stand upon the denomination of the place, because it is no matter of importance. 35. And when the men of the place had knowledge of him, they sent out messengers into all that country round about the coast, and brought unto him all that were sick. A. Now the miracle which was wrought upon the sea, brought his fame through a great part of that Country, insomuch that all they which were touched with the love of God, preached the glory of the son of God. C. The evangelist therefore doth testify that the glory of Christ was not revealed by two or three miracles alone, but that all that Country or part of Iewrye was filled with many testimonies, the fame whereof might easily come to jerusalem and to other Cities & Towns there abouts. Whereupon we gather how filthy and how wicked the ingratitude of that country and people was, which maliciously, and disdaynfullye shut their eyes at the manifest brightness of God's glory: yea which went about so much as in them say to extinguish the same. But now it is our parts in this so great a heap and multitude of miracles to acknowledge wherefore and to what end Christ came, Chri●… Phis●… namely to be a Physician to heal all our diseases were they never so incurable. And therefore it shallbe good to remember that place of the prophet Esaye which the evangelist Matthew alleged at the first: saying, Math●… Esay●… he took on him our infirmities, and bore our sicknesses. And although he be not on the earth at this day, yet notwithstanding it is most certain that he sendeth those graces and blessings now from heaven, whereof he gave us a visible document, when he was on the earth. But because every man is infected with all manner of diseases, until such time as he heal them, let us not only offer ourselves unto him, but also let us seek to bring others unto him, which have need of the like health and remedy: A. as these men did which Brought unto him all that were sick M. For this is the nature of love, The●… charit●… to have no man contented with his private fruishion of Christ, but to make the same common also to his neighbours and brethren. 36. And besought him that they might touch the hem of his vesture only. And as many as touched it were made safe. B. It is likely that these men were superstitious, when as they restrained the grace of Christ to the touching of his vesture: but thereby they defrauded him of his due honour, when as they believed not the simpleness of his word to be of sufficient power. But lest he should quench the smoking flax, he applieth himself to their rudeness. Notwithstanding here is no occasion offered, whereby they should please themselves, which seek the grace of god in word, or in garments when as S. Paul plainly saith, 〈◊〉. 2. that we ought not to conceive any thing of Christ unless it be worthy of his spiritual and heavenly glory Their infirmity was to be borne withal for a time, which not knowing Christ to be God, sought to have a more perfect knowledge of him. But now that he filleth both heaven and earth with the odor of his grace it is not meet that we should apprehended the saving health which he offereth from heaven with our eyes and hands, but with a pure faith. 〈◊〉 9 A. As concerning the touching of the hem of Christ's vesture read the ix Chapter before handled. The xu Chapter. THen came to jesus Scribes and Pharisees (which were come from jerusalem) saying. Then came to jesus Scribes Bu. In this Chapter the Evangelist hath written, as concerning the traditions of men. C. The which Chapter is worthy to be noted, because a vice no less hurtful than common is here reproved and condemned. We see how wanton, and divers, men be in worshipping and serving God. For they invent and devise daily new worshippings: and the more wise that every man would seem to be, the more he seeketh to show forth the same in devising how to serve God. We speak not of foreigners, but of the household of the Church of Christ, whom God specially hath advanced to this honour, that he hath given them a plain and prescript rule of Godliness in their mouth. God hath prescribed and appointed how he will be worshipped of us, and in his Law he hath set down unto us perfect holiness. Notwithstanding, a greater sort take upon them to add, & join to, many of their additions, as though it were a light and small matter, yea a thing frivolous and vain to obey God and to keep that which he commandeth. They which are of any authority and credit, Traditions thrust in by men. thrust in their comments and expositions to the same end and purpose, as though they had somewhat more perfect then the word of God. Then by little and little it groweth to be a law and a cruel and violente rule: because when men have once gotten licence and authority to command, they by and by precisely and straightly require the observation of their laws, and will in no wise suffer the lest jot or titill of the same either by contempt, or by negligence to be omitted. But in the mean time the worship of God (whose beginning and head is obedience) is vitiated and polluted with their vain traditions. Yea their authority is preferred before the authority which belongeth unto God. So that by this means the common sort of people are constrained violently, and tyrannically to apply their whole study unto trifles. But this place teacheth first that all feigned worshippings, are displeasant unto God, because he himself will be heard alone, to the end he might fashion and frame us according unto his will to true godliness: Secondly that they lose their labour, which being not content with the only law of God weary themselves in observing the traditions of men: thirdly this place teacheth that there is great injury done unto God, when the comments of men are so highly extolled that the Majesty of his Law is either obscured, or else the reverence of the same is qualified. Which were come from jerusalem Bu. As in these our days the school of the divines, and the colleges of monks have their censors, and overseers of learning, which heretics call inquisitors of evil manners: Scribes. so that university of jerusalem, and conventicle of the Pharisees, had their overseers and inquisitors of learning and Doctrine, which in this present place are called Scribes, that is to say, lettered, learned, and interpreters of the Law. C. notwithstanding for what purpose they came now unto Christ, is not expressed: yet it is likely, that they being moved and stirred by this fame, came to learn at his hands if that he might seem unto them a fit master: and it may be that they were sent to spy and to view the behaviour of Christ. But So at the first they sent messengers unto john because (as they thought) he went about some new thing. john. 1. C. But what soever the occasion of their coming was because they brought with them a proud stomach and lofty countenance, the lest offence might easily exasperated & provoke them to bite Christ. Whereby we may see how hard a thing it is to bring them unto sound doctrine in whom there raineth ambition & a desire to rule: but specially such as are addicted to ceremonies, who when they have a wonted use and custom to maintain the same will admit no newness, but absolutely do condemn what soever is unwonted. To be short there is nothing, neither can any thing be imagined more imperious lofty and proud than these kind of men. What these Scribes & Pharisees were we have showed before. 2. Why do thy Disciples transgress the traditions of the elders? for they wash not their hands when they eat bread. Why do thy Disciples M. Behold in what thing the envious Scribes & Pharisees those holy ones which came from jerusalem, begin to calumniate Christ the teacher of verity and troth. They found not fault here with the negligent observing of the law of God, but for the violating of men's traditions they accuse Christ. Neither do they say, wherefore do thy disciples transgress our traditions, but the traditions of the elders, when as notwithstanding they had more respect unto themselves then to the elders: but they seek to grieve and burden Christ with the authority of the elders. Papists allege traditions. In like manner there are some at this day which continually object the fathers, the Church, and the counsels: as though the religion of Christian men stood in the observation of men's traditions and as though the neglecters of the same were enemies of the Church, & the keepers, friends. C. But seeing the controversy standeth upon humane traditions, this question pertaineth nothing at all to politic laws, the use & scope whereof pertaineth to another end, then to determine and appoint how God shallbe worshipped. Wherefore seeing that there is a difference of humane traditions we must use a certain distinction. Th●● of tr●… For some of them are manifestly ungodly & wicked because they appoint false worshippings quite contrary & repugnant to the word of God. Some do mingle the worship of God with profane trifles, and so do vitiate & defile the purity of the same. And other some which have a better cooler & show, and are not infected with any notable fault, are notwithstanding disallowed and condemned, because they are thought to be necessary to the worship of God: and thus the mere obedience of the only God is set a part, and a snare set for the consciences of men. The observation of the third and last sort of ceremonies, is for certain in controversy in this place. For the washing of hands which the Pharisees urged, could not of itself be said to be superstitious: otherwise Christ would not have suffered the water pots at the marriage in Cana of Gallilae to stand after the manner of the purifying of the jews, john ●… unless the ceremony had been free, and not tied to any necessity: But here consisted the fault, because they thought that with out washing of hands God could not truly be worshipped. In the beginning the custom of washing of hands was not brought up without some special pretence and meaning. We know how severely the law of God requireth external cleanness: not because the Lord would have his servants occupied in the same, but to the end they should diligently take heed and beware of all spiritual pollution & filth. Moreover in washings, the law held a certain mean. But there start up new-fangeled teachers, which thought that they should not be counted wise enough unless they added somewhat to the word of God: hereupon there sprang and flowed up certain washings, whereof the Law maketh no mention at all. The law makers themselves did not boast that they invented and appointed any new thing, but that they did only add certain cautions which should be means to preserve the law of God. Ind●● thing●… not be necessa●… But by & by followed corruption, when that the ceremonies brought in, began to be thought part of the worship of god: and also when necessity was thrust, into things that had liberty, & voluntary choice, made a bondservant. For God (as it was said even now) would be worshipped according to his prescript word and therefore no adding to his law is tolerable. For as he suffereth the faithful to have external rites to themselves in the which they may exercise themselves to godliness, so be will not suffer them to be mingled with his word: as though in them religion were set and planted. For they wash not their hands M. This forsooth is the transgression which these holy hypocrites of jerusalem reprehend & blame. A high tradition in deed, to offend such worthy persons at the breach thereof. B. But there is no doubt, but that this was done by the assured dispensation of God, that the disciples should neglect this tradition before these found faults or inquisitors, to the and Christ might have occasion offered unto him, to inveigh against humane traditions. C. But the cause of the offence taken is more plentifully declared by the Evangelist Mark saying. A. And when they saw certain of his Disciples eat bread with comen, ●●ke. 7. (that is to say with unwashen hands) they complained: for the Pharisees, & all the jews, except they wash their hands often, eat not, observing the traditions of the elders. To be short the Scribes used many things, which willingly they took upon them to observe: those were secundarye laws invented of curious men as though the simple commandment were not sufficient. God commanded all men to be washed that had polluted themselves. This commandment did extend to cups, to water pitchers, to garments, and to other implements of household, least they should touch any unclean thing. But to mingle to these new washings, was idle vanity and vain idleness. There was no cooler wanting (as saith SAINT Paul) for the inventions of men to have a show of wisdom, but if they had rested themselves & been contented with the only love of God, their modesty should much more have pleased him, than their scrupulous carefulness. They would take heed lest any man should eat meat unwares being unclean: but truly the Lord was contented and well pleased if men did purge those spots that were known. The order of washing was curiously urged of the jews. For these cautions had no end, or mean, because men could scarce move their finger, but some new blot or other should be found: but this corruption was much more the worse, because it was cast into men's consciences as a religion, that he was guilty of pollution, which did not oftentimes wash his body with water. In the common sort of people peradventure they would have borne the neglecting of this seremonye: but because they had conceived such excellency of Christ & his Disciples, they disdained that the rits ordained by their elders (the use whereof was holy among the Scribes) should be broken and not observed by them. Popish holy water is made by this place. Those Papists are deceived which compare their holy water, to the washing which the jews used, and affirm it to be necessary, to wash away sin. But and if this their holy water were lawful, and void of such corruptions, yet notwithstanding the necessity which they always urge is to be condemned: but thus, men willingly put the snare upon themselves. For the Devil would never have thus snared their consciences, unless men themselves of their own accord, had compelled him to put the snare upon them. As for example, men are fallen to such superstition, that every friday upon their own free will, they abstain from flesh: & now there is come a law by the which they have bound themselves, as to a thing of necessity. 3 But he answered and said unto them, why do ye also transgress the commandment of God because of your own tradition? Bu. Christ putteth his adversaries to silence, and maketh them blank by a contrary question, or by a figure called Antistrephon, making that to rebound against themselves which they darted at him. C. But this answer consisteth of two parts. The first part is (as as we call it) to the person: the second part containeth the definition of the matter and the cause. The Evangelist Mark bringeth in this matter, after an inverse & preposterous order: for he placeth first the sermon of Christ, and then the theme and proposition upon the which, he took occasion to make this Sermon, as followeth more orderly in our evangelist Mathewe whom we have in hand. When the Lord in like manner demandeth of the Scribes & pharisees why they did violate & transgress the law of God, for their traditions, he doth not as yet plainly clear his disciples of the fault objected against them, but doth only admonish, how unjust & preposterous their curious cavillation is. They take it disdainfully that the precepts of men are not exactly kept: but how much more grievously should they have taken the matter seeing that the law of God was less esteemed than the traditions of men, to the observation of the which they wholly endeavoured themselves? It appeareth therefore the they are rather ambitiously offended then upon any true zeal, when they go about to prefer men before God. A. Therefore when Christ could not abide the glory of his father to be transferred unto men, The law of God aught to be preferred before men's traditions. nay rather to have God less regarded than men. E. he repelleth so malicious a cavil, in a thing of no force, with a more sharp and nipping reprehension saying, why do ye also transgress the commandment of God for the traditions of men? B. To transgress the commandment of God, for the traditions of men, is to debillitate, and frustrate the laws of God by teaching somewhat whereby men may be withdrawn and hindered from observing & keeping the laws of God. And we must understand those to be men's traditions which are joined to the Law of God, as though God had not prescribed unto us a certain and perfect rule before. For politic laws aught not to be counted traditions: for here in this Chapter mention is made only of the worship of god. Theris no Antithesis between the laws of god and politic laws. Furthermore the Church hath need of some discipline: Traditions of men tie the consciences of gods people. but those laws are taken out of the word of God neither do they tie the consciences of men. It cannot be therefore but that the commandments of God must be violated and broken by men's traditions: yea, & that the decrees of men, should be preferred before the ordinances of God. Have we not had experience of this matter among the adversaries of Christ, Papists strain ●…gnat & s●…low af●… with whom abominable whoredom is but a trifle counted: but to eat flesh upon a friday, is a heinous offence. 4 For God commandeth saying: honour father and mother: and he that curseth father or mother, let him die the death. For God commandeth M. Because they should not think him to be an unjust accuser he bringeth in evident prose of that which he had spoken. Honour father and mother B. God commandeth the the children should help the parents, being either impotent by age, or in poverty, or in any other affliction: the which thing Christ sufficiently declared, as may appear by the words of Mark where it is said, Mark●… and so ye suffer him no more to do aught for his father or his mother: for the which words this our Evangelist Matthew hath in his 6. verce following these words. 1. Ti●… And so shall he not honour his father & mother. After the same manner S Paul saith, honour those widows which are widows in deed. And again, the elders the rule well are worthy of double honour. Bu. Honour therefore in this place rather pertaineth to help, according to the nature of the Hebrew word then to salvation, and that civil duty of life. C. In what sense therefore Christ saith the the Pharisees do transgress the commandments of God, it may easily be gathered by this text. They did not openly, or manifestly abolish the commandments of God as to imagine that which he had forbidden to be lawful: but covertly they did transgress in suffering the commandments of God, carlessly to be omitted. It is a manifest and familiar example which Christ bringeth, it is the commandment of God (saith he) that children should honour their parents. Child●… ought●…●…nour 〈◊〉 Parc●●. Because the holy oblations redounded to the profit of the priests, they required the same so straightly, that they counted him a more grievous offender which willingly offered not somewhat, than he which dishonoured his parents, and defrauded them of their due right Finally that which by the law of God was voluntary & free, according to the judgement of the Scribes & pharisees, was of more weight, than any of the commandments of God. Therefore so often as we are so bent to observe the laws of men, that we have no regard or care to keep the law of God, we are thought and judged to transgress the same. Hereafter following he saith that the Scribes & Phar. made the commandment of God, of none effect, because of their own traditions: because they had the people in such awe, and so bound to their will, that they might have no leisure to read and study in the word of God: and because they were thought to bestow their time well. which had learned all their traditions at their finger's end: hereupon came the liberty to sin. For he was thought to break the law of God, without punishment or offence, which had placed holiness in any one tradition of the elders. Now let every man judge uprightly and indifferently, whether this kind of wickedness be not much more in the Papacy at this day, ●…us of ●…cy. than it was in the time of the jews. The Pope truly with all the rabble and rout of his clergy, deny not but that we must obey God: but when we come to the matter in deed, they make the commandment of God of none effect for their own traditions, for as we said before, whoredom and theft are counted of them venial sins but to eat a morsel of flesh on the friday, is deadly sin. And he that curseth father or mother, let him die This is spoken to the end we should know that it is no small or light matter to dishonour parents, because the punishment for such is severe & grievous. The which saying doth not a little amplify the fault of the Scribes and Pharisees, in that so fearful a threatening doth nothing at all terrify, or move them, for their fault, and crime, in granting liberty to contemners of parents. 5 But ye say: every one shall say to his father and mother: what gift so ever should have come of me, the same is turned unto thy profit: and so shall he not honour his father, or his mother. 6 And thus have ye made the commandment of God of none effect, because of your own traditions, But ye say:. C. This is a defective kind of speech: which in Mark is more full where it is added, And so ye suffer him no more to do aught for his father & mother A. Some understand in this first sentence these words, Is without fault. C. Christ therefore teacheth, that the Scribes and Pharisees do very wickedly give liberty unto children to dishonour their parents, so that they offer their voluntary sacrifice, which sacrifice might be omitted without offence to God. Neither must we take the words of Christ so, as though the Scribes should keep men from all just obedience: But he meaneth that the Scribes hunted so earnestly after their pray, that the parents could have no help or relief by their children B. As if Christ should have said, God, Honour dough unto parents. to confirm the law of Nature, commanded that every one should honour his father and mother, & should relieve them to their power, promising long life and happiness to such as fulfil the same: and death likewise to the breakers thereof. But you, being led by covetousness, do turn that to your own commodity and gain, which should be a help, succour, and relief to parents, teaching men that it is better, and more holy to meintaine the duties of the temple, and to offer free will offerings, then to help and comfort the needy parents being in poverty: and ye show a wile & craft, by the which children may beguile and deceive their parents, which crave their help and relief: namely that they should speak thus unto their father or mother: Consider and way that the gift which I offer to the temple, is profitable to thee. for if that, which is offered to God, the father of all, be well bestowed: then shall the godliness of the child profit the parents. And thus by craft, under the pretence of godliness, the father is forsaken, contrary to the express commandment of God, that the priests may have their lucre and gain. The Greek text (according to the very bore word) hath, what gift so ever cometh from me, thou shalt be holpen, or mayst be holpen. The which sentence the interpreter resolveth by a more feet sense (as it may seem) thus, cometh of me, is not expressed, but understood, in the Gereke text. What gift so ever cometh of me, that is turned to thy profit. That is to say, The gift which should come from me into Corban, (that is into the treasure box of the temple,) that is altogether spent for thy use, and is bestowed to help thee, so that the temple is defrauded of the right dew to the same. Corban the box of the temple. At the which saying, the parents being afraid, had rather starve then to to be holpen with the things consecrated to the temple. Hnd so shall he not honour his. M. We must here note diligently that Christ doth not simplely blame the pharisees, because they required gifts for the temple, and voluntary offerings of the people: but because they taught that those things which were given to the temple were given unto God: and that therefore it was far better to give unto the temple then to help the need of parents, because that they which gave unto the temple, gave both to God and to their parents: but that they which gave to their parents did not so. When as therefore the superstition of men was such that they thought it far better to give unto God, then to men, the tradition easily came to this pass, that now allthings by little and little must be given to the temple and vestry, voluntary sacrifices must be paid, but in the mean time there were very few which had respect to the necessity of their parents as they aught: and thus they made the commandment of God, of none effect And thus have ye made the commandent of God. etc. A. For this matter read the exposition of the fourth verse going before. 7 Hypocrites, full well did Esay prophesy of you, saying: C. Now the lord proceeded farther with his reprehension. For he speaketh now of the cause itself, which he divideth into two parts. The first is, that they being only tied to external rites, make no account of true holiness which consisteth of the sincere integrity of the heart: the second is, because they did perversely worship God, after their own will. M. When he calleth them hypocrites, it is as much as if he should have said, You think that it is unknown unto me what you are, and what you seek for. You are counted for just men, and God's friends, because ye have always the worship of God in your mouths, but I know what ye are, ye are hypocrites, & counterfeits. A. The like reprehension we have in Luke. You are they which justify, yourselves before men, Lu●● but God knoweth your hearts, because that which is excellent in the sight of men is abominable in the sight of God. Full well did Esay prophesy of you. M. Christ useth the testimony of the prophet to declare that the hypocrisy of these men, is no new & unwonted thing, but of long continuance: and that he is not the first which carped at them, but that they were reprehended of the prophets, whose earnest reprehensions might declare that God was displeased with their hypocrisy long before. C. Although therefore the prophet Esayas did not prophesy of the time to come, but had respect only to the men that were in his age & time. Christ notwithstanding saith that this prophesy pertaineth unto these scribes and pharisees: because they were like unto those old hypocrites with whom the prophet contended. M. For this prophesy of the Prophet is to be understood of all manner of hypocrites, of the which stock these were the branches. Furthermore this word, prophesied, in this place signifieth, spoke a great while ago, and a great while ago reproved you. A. Neither should it seem strange unto us, that Christ in this place, and in nany other places inveigheth so sharply against these hypocrites. De●● tra●● per●● ne●● B. For there are no enemies of true godliness, more hurtful, than the finders out, and defenders of humane traditions: and what are they when they have done but vain hypocrites? Wherefore Christ the defender of truth and perfect godliness, upon the gravity and authority of his spirit calleth them by their proper name, and severely reprehendeth them. 8 This people draweth nigh unto me with their mouth, and honour me with their lips, but their hearts are far from me. C. The some of this doctrine is, that the worship of God is spiritual, ●…rituall ●…ship be●●eth to 〈◊〉. and not grounded upon sprinckelinge of water, or in any other ceremony: and that there is no other reasonable service of god, but that which he hath appointed by the rule of his word. A, To draw nigh unto God, is spoken after the manner of the old law, when men came unto the temple of God, where he showed himself to be present, upon the propitiatory of the Ark. This people therefore draweth nigh unto me with their mouth, that is, they come to the temple in my presence to pray. To honour God with the lips, ●…onoure ●●ueth 〈◊〉 God. is to power forth certain obscure prayers with the lips, without any affection, and to offer them unto God as things accepted and allowed. after the which manner some persuade themselves that God is honoured and worshipped. C. Christ hath not altogether respect unto the words of the Prophet: notwithstanding the prophet maketh mention of two vices, by the which the jews provoked the vengeance of God against them, the first is, because they professed holiness and piety with their lips only: the second, because they bended themselves to feigned worshippings. First of all therefore, that is wicked hypocrisy, when men honour not god, but with an external show. For God reprehendeth not the external show, not, he requireth the same of all godly men. for we must not only worship God in our hearts always, but some times also we must testify & declare the same before men by outward gesture. But he reprehendeth this, namely, when men ground salvation in external things, and seek to please God only with external profession, ●…rifie. feigning that thing in the sight of men, which in deed is far from their hearts. ●…hyngs ●…serned ●…er. These two things therefore must be joined together, the mouth nigh, and the heart far of, to put away hypocrisy. For there are two parts of the worship of God. The first and the best is to worship him with our heart and mind. For when that internal affection of the mind is absent, whatsoever we take in hand, shallbe abomination unto God. Certain miserable persons think that whatsoever they do (though quite void of affection) pleaseth God: and do affirm that the final intention only is sufficient, when as the lord notwithstanding requireth the whole mind, and doth abhor a double heart. Whereby they provoke nothing else, but the wrath of God against themselves. The Prophet Esaias therefore threatened that the lord would blind both the Prophets and the people, for two causes, for their hypocrisy, and for their perverse worshipping of God. This is the some therefore: because the true worship of God is spiritual, nothing pleaseth him unless the internal sincerity of the heart be joined with it: and that is hypocrisy which appointeth holiness in external pomps and shows. 9 But in vain do they serve me, teaching the doctrines and precepts of men. But in vain do. C. The Hebrew text (according to the very word) hath thus. They were taught to fear me by the precepts of men. The which place is thus turned, by the threescore and ten interpreters, but in vain do they serve me, teaching the doctrine and precepts of men. In vain: that is without fruit. The Hebrew text soundeth thus much, as if they should say, The religion of this people, with the which they worship me, consisteth in the precepts of men, and of men's institutions. God's word is sufficient to teach us how to worship him. As in the former part we see the service and worship of god to be spiritual: so in this place we are taught that if we will please God, we must subscribe to his word, and content ourselves with the same. For God must not be worshipped after our will, or at the pleasure of men, but according to the prescript rule of his word. For except these two things concur and meet together in the worship of God, it is no worship, but with God, abominable execration & execrable curse. For (as we have said) because God will be worshipped after his own will alone, he will in no wise abide to have new worshippings devised and invented to him. When men therefore suffer themselves to wander from the word of God, the more they curiously weary themselves in worshipping him, the more they heap vengeance to themselves against the day of judgement, unless they repent, because religion by such feigned inventions is profaned. In these words there is apposition, teaching the doctrine and pre. C. For Christ pronounceth those men to err. which in stead of doctrine thrust in the commandements of men: or which from thence fetch a rule to worship God. Such are the precepts of the choice of meat and drink, of not marrying, & an infinite sort more: the which being observed of some, they think by and by, that they do God good service, Feigned worshippings are abominable. when as in deed they have done nothing less. Let this therefore abide firm in our minds, that seeing obedience is better unto God than sacrifice, all feigned worshippings before him are but vain: yea (as witnesseth the Prophet) accursed & detestable. 10 And he called the people unto him, and said unto them: hear, and understand. And he called the people. M. grievous truly was the accusation of Christ against those Hypocrites and pharisees: but his accusation was so evident, & manifest true, that they were not able to gainsay the same. C. Now he turning himself to those that were more tractable & easy to be taught, more plainly expoundeth that which before he had touched, namely, that the kingdom of God consisted not in meat (as saith S. Paul. Rom. 14. ) For seeing that external things are pure by nature, the use of them is also free and pure. For we can not gather unto us any uncleanness by the good creatures of God. Ignorance is not acceptable unto God. Hear and understand. M. Although the lord love those that are simple and rude yet notwithstanding he loveth not their gross ignorance and dullness in understanding, and concerning his truth: Here therefore he teacheth the rude, to the end they might be apt to understand: and in reasoning with them, he both reproveth them, and teacheth them. Whereby we gather that God, our merciful father doth pardon our dullness, how rude so ever we be. 11 That which goeth into the mouth, defileth not the man: but that which cometh out of the mouth, defileth the man. That which goeth into the mouth. C. By a figure called Synecdoche, he saith, that those evil things come out of the mouth of a man, which are by nature evil in him. For he applieth it to the present cause: as if he should have said, that we draw not in uncleanness with our mouths when we eat meat & drink: but that all manner of filth and uncleanness proceedeth of ourselves. Whereupon the Evangelist Mark saith thus, Mark●… The things which proceed out of a man, those are they that defile the man. For he rehearseth many things hereafter, which proceed not out of the mouth. Ma●…ence 〈◊〉 wel●… all eu●… The well head and natural place of uncleanness, is even in the conscience of man. Christ teacheth here that a man is not defiled with external things, which of themselves are pure: evil works although they be external, yet notwithstanding they do spring from the heart, and therefore they do always defile. God●…●…tures Wherefore we can not impute the fault to the creatures of god, how so ever we abuse them. Wine doth not defile, but the unbridled and immoderate desire proceeding from the heart doth defile. Apparel will not defile: but if a man so trim himself that he may please himself and others, and that he may go ambiciousely, this is internal, and this defilethe The unshamefast eye is in fault, and not the woman which the eye beholdeth. Gold is not unclean, but that wicked vice covetousness, which is the rote of all evil, is unclean. This place is very aptly and to the purpose sited & alleged against those which prescribe choice of meats and drinks unto Christians. Popis●… of mea●… drinck●… for here the difference of meats is taken away. Titus All things are clean to the clean: but to the unclean and unbelieving, there is nothing clean, for even their mind & conscience is defiled. It is no master what meat thou eat: but it is a matter with what mind thou eat it. This parable christ himself expoundeth in the xvii verse following. 12 Then came his disciples and said unto him: knowest thou not that the pharisees were offended at this saying? C. Because the Scribes were proud, & scornful to be taught, christ taketh not much pains in pleasing them, but thought it sufficient to touch their hypocrisy and disdain. Thus the offence which they conceived at the first is doubled, when they saw their washings to be rejected and despised of Christ, as triffeles, not by negligence, but even of set purpose. Now, seeing Christ doubted not, neither was afraid to stir up the malliciouse and poisoned minds of the Scribes & pharisees against him more, & more by wounding them with their own weapon, making the same to go through their own sides: let us learn by his example, ●…ry in ●…ige 〈◊〉 agre. not to oil our tongue, or to use painted words, but so to frame our words, deeds and sentences, that thereby we may seem, not to seek greatly to please all men. Notwithstanding the disciples (as the manner of the rude and unlearned is) conjectured that Christ dealt very unaptly and amiss with these second sort of men. For their admonition tendeth to this end, that Christ should seek to salve the offended minds, by correcting his sharper sayings. This is commonly the manner of the infirm and weak to judge amiss, and with a sinister judgement of the doctrine which they see received by not indifferent and unjust ears. And truly it were to be wished that the doctrine of Christ might be pleasantly, and without offence, allowed, and received of all men: but because Satan doth blind the minds of many men, and setteth their hearts of fire to madness, he holdeth many minds overwhelmed with brutish and beastly insensible dullness, so that it can not be, that the doctrine of salvation should savour well to all men. Not it must be the savour of life unto life to some, and to other some, the savour of death unto death. Notwithstanding it is our parts to take heed so much as we may, 〈◊〉 must ●…ded. lest any offence arise of the manner & form of our teaching: but it were extreme madness to make us behave ourselves more wisely than we be taught of our heavenly master. B. No man truly ever took more heed to avoid the giving of offence, than did our saviour Christ, that is, to speak or do any thing, whereby any man might be revoked from piety, or hindered from salvation, (for that is to offend) Notwithstanding it could not be, but that by his words and deeds, the wicked oftentimes should submit themselves and willingly take offence. The virtue of Christ offended the jews. hereupon it came, because he was counted a Nazarite, and the son of joseph, because he was humble, and abased himself, kept company with sinners, healed on the Saboth day, preached himself to be Christ, and teached the liberty and freedom of external things. The reprobate jews made all things that he said or did, to be offence to themselves. But what doth Christ? He could not, (notwithstanding their obstinate wickedness) but go forward with that which he had begun, namely, to preach the truth. both by words and deeds, to the elect and chosen. He knew that he was set to be a destruction to many that were Israelles, no less, than he was appointed to be the resurrection or uprising again of many. The Disciples might have objected to Chryst, Luke. 2. that which many weaklings object to the ministers of the word in these days, Why didst thou not hold thy peace? or why didst thou not speak more ientlely? for these men are offended. For weaklings take upon them to judge and condemn, because there is no better success in preaching of the Gospel. C. But we see how little Christ regarded that kind of offence, which the wicked maliciously took to themselves. 13 But he answered and said. Every plant which my heavenly father hath not planted; shallbe plucked up by the roots. But he answered and C. Because weak minds were wounded & offended by the inprofytable success of doctrine, Chryst goeth about to remedy this evil. And he taketh this remedy, saying, that there is no cause why the good should be troubled, or why they should have a worse opinion of his doctrine, although it were the savour of death unto some. Every plant. B. Some understand this sentence, of opinions: C. as if it should have been said, that all the inventions of men, and what so ever came not out of the mouth of God, must be plucked and rooted up, and perish. But Christ rather had respect unto men: so that his words are in effect as if he should have said, that it is no marvel if the doctrine of salvation were mortiferous and deadly to the reprobate, because they are always carried headlong into destruction. Wherefore we must understand those to be planted by the hand of God, which by his free adoption are graffed into the tree of life. And in the prophets we shall oftentimes find these words planted of the lord, Esaye. 5. jerem. 2. jerem: 12, Amos. 9 when they mean that the lord hath chosen some to be his people. So the father hath planted into the kingdom of heaven, whom he giveth to the son to justify. These being planted upon the true land of Israel, shall never be pluked up. But these reprobate & outcast pharisees were never of this number, but being externally of the vine of the lord, were in a short time cut of as unfruitful branches: therefore they being now incurable, and ordained to destruction, Christ pertaineth not unto them. C. And in this sense also, the prophet calleth the Church renewed by the grace of Christ, a flower planted by the lord. Esay. 60. Finally, because election cometh only of the lord, the reprobate must needs perish, how so ever it come to pass: not that God destroyeth the good & innocent, but because they by their own malice, turn all things, be they never so wholesome and profitable for them, to their own destruction. And so it cometh to pass that the Gospel is the savour of death unto death to them, 2. Cor. 2 as witnesseth S. Paul. The effect of the Gospel. For although the Gospel be set forth for the salvation of all men, yet notwithstanding it bringeth not forth the fruit of salvation, but only in the elects. B. Wherefore these words and examples of christ ought to confirm and strengthen so many as shall offend, the evil and wicked by word or deed, when they following the word of God, set forth nothing but the glory thereof, and the faith of our lord & saviour jesus Christ. Let them only beware, The duty of a preacher. that they neither do nor say any thing of themselves without good authority, and that they sow the seed of the word of God, with great reverence and fear, and also that they ever pray for the direction of gods spirit. If they thus doing offend any man, let them remember these words of Christ, namely, that every plant which the heavenly father hath not planted, must be plucked up by the roots, that is to say, it is ordained by the will of god, that all they should perish, which are not predestinate by the father to eternal life: Pre●…●…tion. and that therefore of necessity it must needs come to pass, that in all good things some shall be offended. But (as we said before) it is our parts very diligently to beware, and take heed, least that they see, or here any thing by us, whereby they may justly be offended: but that they may have all the cause of offence in themselves, although they would seem to take the same by our good demeanour. C. To be short, a faithful and good teacher will so temper, moderate, & guide, what so ever he publisheth, that it shall profit all men: but so often as it cometh otherwise to pass, let him comfort himself with the answer of Christ. Christ very well, and aptly put forth this similitude, to prove that the cause of destruction is not in the doctrine but that the reprobate which have no rote in god, 〈◊〉 w●… ow●… na●● work their own destruction and damnation, who, when the doctrine of Christ is set before them, power out their secret poison: and thus they accelerate and hasten death to themselves. Moreover christ by this similitude toucheth Hypocrites, which seem for a season to be like unto good trees that are planted. Such were the Scribes and Pharisees, which sprang up and grew in the church of God, much like to the Cedar trees in Lybanus: to the end their defection and withering away, might seem the more absurd. Therefore in the church of Christ pure, and sincere doctrine shallbe always preached. Wherefore let the teachers consider and way, Era●… of th●… what the capacity of men doth require If any after their doctrine rage and wax mad, let the ministers of Christ suffer them. For although they seem to stand very well in the Church, yet nevertheless they shallbe plucked up by the roots at the length, because they are not planted of the lord. And where as Christ might very well have said that they shall perish which carelessly and disdainfully reject salvation offered unto them, he proceedeth farther, and saith that none shall stand for ever, but such whose salvation is firm & sure in the election of God. ●…riginall 〈◊〉 salua●… By the which words he plainly showeth that the first original, and beginning of our salvation, cometh of the grace, by the which God chose us to be his sons, before we were created, & before the foundation of the earth was laid. 14 Let them alone, they be the blind leaders of the blind. If the blind lead the blind, both shall fall into the ditch. Let them alone. C. He meaneth that we should not set so much by men, that their offence should greatly move us. Notwithstanding a judgement, and discression is needful to be had. For when they are offended by their own wickedness, and not by ignorance, we must not regard them, but pass even through the midst of them. hereupon came that old distynction of avoiding offences, namely that we beware least we give the offence to the weak: but if any wicked, ●●s ge●… offen ●…n. obstinate, and malicious person, take the offence it is no matter to us, we need not care. For it is necessary the christ which is the rock of offence should be buried, if we will satisfy the obstinacy of all men. Therefore it shall behove us to discern between the weak (which are offended through ignorance, and are by and by conformable) and the proud and obstinate, which take offence to themselves, least any weak person be molested and troubled through our default. But when the wicked obstinately kick against us, let us go void of care, even through the midst of their offences. For he which doth not spare & give place to his weak brethren. is churlish, and doth tread those (as it were) under his feet, to whom he aught to reach out his helping hand. But to care for others, it is no part of our bewetie, seeing they must of necessity fall into offence, if we go forward in our calling, and discharge our duty. Furthermore, when it shall come to pass, that they are alienate, and fallen from Christ, by the colour & cloak of offence, let us let them alone, least they draw us with them also. The cause why the pharisees were offended was arrogancy & disdain: they contemned & greatly despised the doctrine of Christ, notwithstanding that it came from God the father: In their hearts they bore the cause of offence. wherefore Christ commandeth to let them alone. They be the blind leaders of the blind. E. Or they be the blind guides of the blind: according to the nature of the Greek word. C. In this sentence there is a great Emphasis or force, by the which Christ showeth that the pharisees were rather offended by pride, then through infirmity, because they were to wise in their own opinions, & sought to rule all men according to their will. For when they stumble in the plain way, it is evident, that they are wilfully blind. Now to what end should a man suffer himself to be led by them, unless he would fall into the same pit of blindness, whereunto they are carried headlong. For Christ the son of righteousness which shineth unto us, & which doth not only show us the true way by the light of his Gospel, but will have the same also preferred of us: doth very well revoke his disciples from that sluggishness, and wilful blindness, lest they should fall into the same state that they were in. For he addeth. If the blind lead the blind, both shall fall into the ditch. C. A sentence worthy to be noted, Blindness and ignorance, are the cause of destruction by the which the lord showeth how prerilouse and dangerous a thing it is, for men to be ruled by those that are blind: namely, that it will at the length come to pass, that by obeying them, and by walking with them in darkness, we shall come into the like destruction. Hereby we gather that all men are inexcusable, which under the colour of simplicity & modesty, suffer themselves to be deceived, and snared with errors: as they which at this day being in error and blindness, say that they were so taught by their teachers, and pastors, under whom they ought to be governed, and say also that their error shall be imputed to the bishops, But Christ here plainly affirmeth that those blind also shall fall into destruction which followed their blind guides. No man therefore in his right wits will hearken and obey these blind Pharisees: for none can please them, but such as shut their eyes against the son. As for example. Papists maintain blindness. Those which bear great rule among the adversaries of our saviour Chryst, are captains: how shall we please them, if we behold the light and the Gospel? If we bend ourselves to behold the light (that is, to follow christ) by and by we kindle their furious rage against us. No man did ever bear more with the weak, and suffer their infirmities, than did the apostle Paul: Notwithstanding when he saw such kind of men, which would bring men's consciences into bondage, Gala. 2. he stoutly bent himself against them, in no wise giving time or place unto them. for he would not be blind, and have blind guides to lead him. The Evangelist Luke, in rehearsing this sentence, noteth no circumstance: but saith, that Christ used this similitude generally, even as in rehearsing many of the sermons of Christ, he showeth no cause why they were made. It may be that Christ repeated this self same sentence often times, A. As in diverse places we may find, that he hath repeated many other. 15 Then answered Peter, and said unto him: Declare unto us this parable. C. To answer in this place, (according to the manner of the Hebrews) is as much to say, as to speak, as thus. Then spoke Peter and said unto him. etc. For Mark hath. And when he came into the house away from the people, Mark. 7. his disciples asked him of the similitude. But in this place Peter being as it were the mouth of the rest, saith, Declare unto us this parable 16 jesus said, are ye also yet without understanding? C. Because the Disciples do bewray their intolerable rudeness, Christ doth justly reprehend them, and rebuketh them, because as yet they want understanding: yet notwithstanding he letteth not to teach and instruct them. 17 Do not ye yet understand, that whatsoever entereth in at the mouth, goeth into the belly, and is cast out into the draught? C. The sum and effect of Christ's words in this place, is to declare that men are not polluted with meats: M●●●…f●…le 〈◊〉 man. but that they have spots and dregs of vices included within them, which openly burst out in works. M. This is more plainly expressed in Mark, where we read thus, There is nothing without a man that can defile him, when it entereth into him: but the things which proceed out of a man, those are they that do defile the man. Therefore the cleanness, or uncleaneness of a man, consisteth in the quality of the heart, not in the quality of the belly. C. If any man object & say that the intemperature of meat & drink is a pollution & defiling of a man: we may easily answer, that Christ speaketh not here but of the natural & lawful use of those things which the lord hath given us. A●… To eat & drink, of itself is a free thing, & indifferent: if there come any corruption. it cometh of man himself, & therefore it aught to be thought internal, not external. 18 But those things which proceed out of the mouth, come forth from the heart, and they defile the man. A. For this matter read the exposition of the eleventh verse. 19 For out of the heart proceed evil thoughts, murders, breaking of wedlock, whoredoms, thefts, false witness, blasphemies. C. Hereby we gather the which before we noted, namely that Christ at the first spoke of the mouth, for the circumstance of the present place. for now he maketh no mention of the mouth, but saith that all vicious things that do defile & pollute come from the heart of man only. In this Mark differeth from our Evangelist Matthew, namely, that he reckoneth up more vices than the other doth. And although these words of our saviour Christ are spoken after an improper manner, yet it is sufficient for us, if we thereby may gather his meaning, namely that all vices do proceed from the evil & corrupt affections of the heart. It is an improper kind of speech to say that an evil eye proceedeth from the heart, yet in deed there is no absurdity, ●…orrup●…●…at is in 〈◊〉 defy●● whole 〈◊〉 or ambiguity in so saying, because an impure & unclean heart doth defile the eyes, and maketh them ministers and instruments of evil desires. Notwithstanding Christ doth not restrain all that is evil in the man, to manifest sins, but to th'end he might more plainly declare the heart of man, to be the seat and receptacle of all evil, he saith that there remain testimonies and fruits even in the sins. 20 These are the things which defile a man. But to take meat with unwashen hands, defileth not a man. A. The Greek text hath, These are the things which make a man common. But common, defiled, & unclean, are all one, as may appear by the words of Peter, 〈◊〉. 10. That which the lord hath purified count not thou common: The which words were an answer to this, I did never eat any thing common or unclean. The jews did call those things common which the Gentiles used commonly, and therefore impure, & profane. And that which the Greek phrase calleth common the Hebrew phrase calleth unclean or defiled. 21 And jesus went thence and departed into the coasts of tire and Sydon. And jesus went thence M. This history is very plentiful, and requireth great diligence to be considered of. C. For it teacheth how the grace of Christ began to appear to the Gentiles. For although the full time was not come in the which christ should publish and reveal himself to the whole world, notwithstanding he thought it good to give certain forewarnings of his common and general mercy, which at the length, after his resurrection was offered both to the jews, and also to the Gentiles. And departed into the coasts of tire. B. The Evangelist Mark addeth saying, ●…e. 7. And he entered into a house, and would that no man should have known: but he could not be hid: signifying that Christ went not directly to tire and Sydon, but abode in that corner for a time as though he had been a private man. But Mark speaketh according to our fleshly sense and understanding. For although Christ foresaw by his divine spirit, what should come to pass, yet notwithstanding, in that, that he was the minister & messenger of the father, he kept himself within the limits & bounds of the office & calling which was enjoined him: therefore the Evangelist Mark saith that he could not be hid, meaning as he was man. B. For it is necessary that he should play the apostle of circumsition, sent specially to the jews: According to the saying of S. Paul, This I say, Roma. 15. that jesus Christ was made a minister of the Circumsition for the truth of God, to confirm the promises made unto the fathers. Math. 10. Whereupon our saviour gave his disciples charge that they should not come into the way of the Gentiles. But because the time was at hand that the Gentiles should receive Chryst being rejected of the jews, the father would not have him altogether hidden from the gentiles. 22 And behold, a woman of Chanaan (which came out of the same coasts) cried unto him saying: have mercy on me O Lord, thou son of David: My daughter is piteously vexed with a devil. And behold a woman C. An excellent Image of faith is depainted unto us in this strange woman, that a comparison being made, we may know that the jews (whose impiety was horrible) were worthily & justly deprived of the promised redemption. For when Christ did bring unto them openly the promised redemption, and offered the same with a loud voice, and by doing of miracles before their eyes, they were blind and deaf: When as notwithstanding they boasted themselves to be the heirs of God's covenant, his chosen and peculiar people, & his priestly kingdom: but this woman, who had no fellowship with the sons of Abraham, and to whom the covenant (as it might seem) pertained not, being called by no voice or sign, came running unto Chryst of her own accord, and voluntary will. Of Chanaan. B. The Evangelist Mark saith, that this woman was a Greek out of the nation of Syrophaenitia: Notwithstanding, between Matthew & Mark there is no contrariety: for we know that it was a common use & manner among the jews, to call all foreign nations Greeks: and therefore the apostle Paul useth that Antithesis oft time's, but specially in his epistle to the romans. Rom. 1, 2.3 and .10. 1. Cor. 1. Gala. 3 But seeing she came out of the parts of tire and Sydon, it is no marvel if she were said to be of Syrophenitia, when as the Region or country is called Syria which was a part of Phaenitia also. But the jews despitefully called all the inhabitants of that country Cananaeans. And it is likely that they for the most part take their original and beginning of the people of Canaan, who being banished out of their country, fled thither, as to the next place of exile. In this both the Evangelists do agreed, that the woman was of a profane nation. not brought up under the law of Moses, and that she came unto christ of her own voluntary will, humbly to crave help at his hands. But Notwithstanding it pleaseth some to think that she was a Cananeaan, so called of the country Cana, which Cana is written without the letter H. This Cana is a great city of Phaenitia, bordering upon the tribe of Asser: of the which we may read in the xix chapter of josua. But that Cana is written with the Hebrew letter. P. K. And as concerning that Chanaan which our evangelist Matthew hath: The Greek letter χ is as much as. ch. it is written in all ancient Greek books, that I have seen with this letter χ ch. Cried unto him. M. For Mark saith that she heard of him. Faith therefore cometh by hearing as saith saint Paul in the tenth to the romans. Faith cometh by hearing. Have mercy on me. M. she calleth upon, and craveth his mercy, in whom she believeth: she crieth not to the apostles, but unto Christ. Neither had she thus desired his help, unless she had hoped certainly to obtain the same. O Lord. C. She calleth Christ lord, by the common use of her speech. Thou son of Although this woman were a stray, and foreign are from the flock of Christ, yet notwithstanding she had received some taste of godliness: for without some knowledge of the promises, she had not called christ the son of david. For although the jews erred and swerved from the pure and perfect doctrine of the law, yet notwithstanding the fame of the promised redemption was rife among them. And because the restoring of the church, did depend upon the kingdom of David, when so ever mention was made of the Messiah, the name of the son of David was by & by in their mouths, and truly this confession was common to every man. But when the true faith decayed amongst them, by the wonderful & inspeakable goodness of god, it came to pass, that the odour and sweet smell of the promises came to the Gentiles thereabouts. Although therefore this woman was not familiarly taught and instructed by any master: yet notwithstanding she did not rashly fayne or immagin a faith, as concerning Christ unto herself, but conceived the same by the law and the Prophets. Wherefore very wickedly that dog servetus, S●… w●… fai●… to the end he might despoil Faith of her promises, hath very much abused this example. According to this sense, we do not denis, but that there may be some detained faith at sometime, to the which the perfect and distinct knowledge of sound doctrine is not known: this always noted, that faith ever proceedeth from the word of God, and hath his beginning of true rudiments & instructions, that it may always be annexed to some light of knowledge. My daughter is piteously vexed C. The Evangelist Mark saith that this woman came & fell down at the feet of jesus, & prayed him to cast out a devil of her daughter, A. By the which words he declareth, the she conceived some great & excellent thing of Christ, in that she attributeth to him power to cast out a devil. 23 But he answered her nothing at all, and his disciples came and besought him saying: send her away for she crieth after us. But he answered nothing. Bu. Wonderful lets and impediments are here objected against the woman and such grievous occasions are set before her, that unless she had received a sound & perfect faith, she might have forsaken Christ, & spoken evil of the gospel of the kingdom. C. Therefore the Evangelists for diverse causes do commend the faith of this woman, as now for her invincible constancy: for seeing that the silence of Christ was a certain kind of repulse, it is marvel that she was not cast down & discouraged by this temptation: but her continual prayer was a sufficient testimony and witness of her perseverance. Notwithstanding this should seem to be contrary to the nature of faith and invocation, 〈◊〉. 10. as saint Paul describeth the same, saying, that no man can pray aright, without he have first heard the word of God. Who therefore will say, that this woman had faith, who (Christ holding his peace) gathereth and conceiveth a trust of her own self? But for so much as Christ speaketh two manner of ways, & yet holdeth his peace, we must note, that although he did then keep silence, yet notwithstanding he spoke to the mind of the woman: and so this secret instinction of his spirit was in stead of the external preaching. 〈◊〉 spea●… his 〈◊〉 and 〈◊〉. Thus the lord oftentimes speaketh to his faithful servants, and yet holdeth his peace. for they bearing themselves bold, upon the comfortable testimonies of scripture, where they hear him speaking, doubt not but that he will be merciful unto them: and yet notwithstanding he doth not by and by accomplish their desires, and grant their petitions, but seemeth rather as though he did not hear. We see therefore to what end Christ held his peace, not to extinguish the faith of the woman, but rather to kindle her fervent faith, and to inflame her to be more earnest. Wherefore, if so small a seed of doctrine in the woman of Canaan, brought forth such plentiful fruit, it were to to much shame, if we should faint and quail, when he differreth us, and satisfieth not our request. And his disciples came and besought. The disciples being weary and annoyed with the importunate suit and crying of the woman: came unto Christ and besought him to send her away, saying, Send her away. E. That is to say, dispatch her, either by granting to her her petition, or else by satisfying her by some other mean. C. The disciples truly crave nothing in the woman's behalf at the hands of Christ: but because of her importunate suit, they desire to have her sent away. Bu. For they themselves show the cause why they would have her sent away saying. For she crieth after us. as if they should have said, She weryeth us exceedingly and above measure with crying, & with her complaints she is irksome unto us in so much that it is a reproach to us all, if she thus follow us, thou neither rebuking her, nor granting her petition, whereby we may be in quiet. C. But what a foolish imagination and devise of the Papists was it, Popish prayer to saints. by this place to teach to pray unto the dead saints. For let us grant that this woman craved some help or favour at the disciples hands (which can not be gathered by the text) yet notwithstanding there is a difference between the dead and the living. Bu. It is most sure and certain that the saints which are alive on the earth, do pray for such as are in trouble, affliction and misery, but it is most uncertain that the saints in heaven do pray for us, yea it is most sure that they are ignorant of our cogitations and desires. 24. But he answered and said: I am not sent but to the lost sheep of the house of Israel. C. Here he showeth the cause why he doth not hear & answer the woman of Canaan, because he would give himself wholly to the jews to whom he was appointed a minister of the grace of God. Therefore he argueth of the vocation & commandment of his father that no help must be showed to strangers and foreigners. Not that the power of Christ was always shut and included in such strait bonds: but hecause the time did so require, that he beginning at the jews, might for the time keep himself wholly unto them. Ephe. 2. but after his resurrection the time came that he should preach peace unto the Gentiles which were alienate from the kingdom of God. Math. 10. For this cause Christ at the first commanded his apostles to keep themselves or to preach only to the jews, Roma. 15. and not to come into the way of the Gentiles. The apostle Paul also, to this effect calleth Christ the minister of the circumsition He doth therefore truly deny himself to be sent, saving only to the lost sheep of the house of Israel: that is to say, to the jews: until the fullness of time came in the which the Gentiles should succeed. Bu. Hereby let us learn how greatly the lord esteemed the people of Israel, in granting to them such a prerogative, that the son of God himself should say that he was specially sent unto them. Whereupon the truth of god's promise may be gathered, in that all things that God by the prophets had spoken & promised, are now offered and performed to this people. Furthermore, he doth not only call the elect and chosen, the lost sheep of the house of Israel, but also all such as came of the stock of the holy fathers: because God comprehended all under the covenant, and because the redeemer was promised to all without exception, even as without exception, he revealed, and offered himself to all men. This also is worthy to be noted, Luke 19 that he pronounceth himself to be given to the lost sheep, even as in an other place he saith that he came to save that which was lost. 25 Then came she and worshipped him saying: Lord help me. Then came she. B. This woman had a wonderful trust, when that neither the silence of Christ, nor the answer which he made to the disciples (by the which he might seem to deny to show to her any favour at all) could any whit discourage her, but began so much the more earnestly to pray. for saith the Evangelist, she came and worshipped him, saying, Lord help me. The more sharply she was repulsed, the more vehemently she prayed and craved help. Faith that is firm can not be beaten down. C. she seemeth therefore obstinately to contend, as though she could extort somewhat from him by violence. But without all doubt the goodness which by faith she had conceived of the Messiah, did thus embolden and encourage her. And whereas Christ precisely denying that this her request pertained to his office, she was not discouraged, neither left of her suit: it must needs so come to pass (as we said before) by the firm and constant faith which she had conceived. And this is a true probation and trial of our faith, when we will never suffer the general principle of our salvation, which is founded upon the word of God to be taken from us. Lord help me. A. As if she should have said. I do not perceive that I am yet altogether repulsed and driven from thee, although thou wilt not vouchsafe to make me answer, thou art sent hither to be a comforter of the afflicted: help me therefore which am grievously afflicted: for thy goodness I beseech the oh lord to help me 26 He answered and said: it is not meet to take the children's bread, and to cast it to dogs. Some translations have, it is not seemly to take the chilorens bread. C. Now Christ by a more sharp & biting answer seemeth to put her quite out of comfort, & to take all hope from her. for he doth not only teach that all grace which he hath received of the father, ought to be dispensed to the jews, jest they should be defrauded of their peculiar right, but also not without contumely & reproach, he compareth the woman to a dog, declaring thereby that she was unworthy to be partaker of his grace. B. But he meant by this colloring and hiding of his goodness, to have a farther trial, and a more excellent example of her faith. For although she were compared to dogs, yet notwithstanding she took it not so heinously, that acknowledging herself to be a dog, she would not require the benefit of sons, but of dogs only. C. But to the end we may have the true meaning & understanding of this place, we must note that every particular gift of god is not called the children's bread, but only those benefits which severally he had bestowed upon Abraham and his seed. For from the beginning of the world the goodness of God was so dispersed every where, & so filled heaven & earth, that all men knew the father himself. But because he had preferred the sons of Abraham to honour, more than any of the sons of men else, the bread of the children is that which properly pertaineth to the adoption, by the which the jews only were elected & chosen to be sons. The Gentiles had the use & fruition of the light of the son, of the vital and lively spirit, and of the food and increase of the earth as well as the jews: but the blessing which was to be hoped for in Christ, remained only in the house of Abraham. For otherwise the jews (which did excel) should have been no better than the Gentiles. Therefore Christ saith it is not meet to take children's bread and cast it unto Dogs, meaning that it is not well bestowed, which is taken from the Church of God, and committed to the common use of profane men. But this aught to be restrained to the time in the which, God was only invocated and called upon in judea. For when it came to pass that the Gentiles were admitted into the same fellowship of salvation (the which came to pass, when by the Gospel Christ shined every where) the difference was taken away in so much that they which before were Dogs, are now reputed among the children and sons. 〈◊〉 made gentiles 〈◊〉 were ●…ges, to 〈◊〉 sons 〈◊〉. C. The jews were in place and stead of sons, but the Gentiles being alienate from the grace, were as Dogs. Here therefore the swelling of flesh must needs lie in the dust, when we hear, that in the first beginning we were dogs. This sentence truly serveth very well to bring to humillitye, that we may know what our state and condition was before grace, we were without all doubt Dogs. In the beginning truly the excellency of man's nature, in the which the Image of God did shine, was greater, than that so odious a name, should belong to all the Gentiles, and to kings themselves, whom God hath adorned and butifyed with his own title: but the fall and disobedience of Adam brought to pass, that the Lord justly did cast out all those with dogs to the dunghill: which by the fault of our first Parents were made bastards: specially when there is a comparison between the jews (which are exempt from the common state and condition of men) and the Gentiles, which are banished from the kingdom of God. For the jews did excel, not by their own merit, but by the benefit of the covenant: ●…ō hath ●…s but we are not sons, were it not that the father had not adopted us by Christ to be his sons and heirs, who by the same Christ promised grace to his sons, not to Profane Gentiles. The purpose of Christ is more plainly expressed in Mark where it is said, let the children first he fed: Mark 7. for it is not meet to take the children's bread, and to cast it unto whelps. For he admonisheth the woman of Canaan that she dealeth as preposteriouslye as one that in the midst of supper foldeth up the Table. B. In this answer also there was some hope given to her and to all the Gentiles, namely that when the jews were satisfied the Gentiles should have the bread of life broken and distributed unto them: that is to say, it should come to pass that the Gospel of the kingdom should be preached unto them after it had been preached to the jews. C. Moreover, although Christ here had specially regard to take a trial and proof of the woman's faith, yet notwithstanding withal he doth teach and show what horrible punishment and dreadful vengeance did depend and hang over the jews, for rejecting that inestimable benefit offered freely unto them, which was denied, and might not be granted to others, who fervently and with greediness craved and begged the same. 27. She answered and said: truth Lord, for the Dogs eat of the crumbs, which fall from their master's Table. Bu. The woman having so oftentimes the repoulse, & being at the last reproachfully compared to an unclean dog, is notwithstanding nevermore stirred and provoked to conceive hatred nor never a whit the less infirm and weak in faith, A constants faith in the woman of Canaan. but seeking to overcome herself, the more constantly that the Lord denieth her request, the more importunately she contendeth by continual craving to obtain the same. E. For she refuseth not the opprobrious name of a dog, neither doth she envy the jews for their honourable title to be called sons, but calling them also Lords whom jesus called sons, she taketh occasion of that, by the which she seemed to have the repoulse, to the end she would not be denied: as if she should have said: I do not take from before them the delicate bread with the which they are fed at their father's table: that only do I require which commonly masters and Lords grant unto their dogs: rich and plentiful is their table, and I content and satisfy myself with the crumbs only which fall without regard from their board. C. This answer of the woman declareth and sufficiently proveth that she was not carried and led by any blind, blunt, or violente motion to talk with Christ and to crave this benefit at his hands, not, but rather by a well advised, and grounded faith. For, because God preferred the jews before any other people, and nation, she also leaveth unto them their due honour of adoption, & doth protest that she meaneth nothing less but that Christ should feed and satisfy them, according to the order prescribed unto him by his heavenly father: she only maketh her petition to have the crumbs that fall from her master's table. And truly God did never so include and tie his grace to the jews, but that he would suffer the Gentiles to have some taste thereof, though it were but small. So that nothing could be more aptly, and duly spoken by our saviour to express the dispensation of the grace of God which then flourished, than this. And the similitude which he bringeth is most fit: as if a man should have a great sum of money in his hands, which he meaneth to give unto some other, and in giving the same to the party to whom he meant it, it cometh to pass that a piece falleth from him, the which piece he suffereth to be taken and carried away of one to whom he meant it not, neither was it due: even so our Lord and saviour Christ had his handful of mercies: the which were due, by promise made to Abraham, to the jews, notwithstanding it came to pass that in paying the same, some crumbs of mercy were taken up by the Gentiles which he let fall unto them. M. By this place we learn so to persever & continued in faith, that we leave not of to crave that, which we would obtain. To this effect also pertaineth the example of the importunate widow and the unjust judge. Luke. 18. Furthermore we learn that our rude and base estate aught not to stay us in coming to Christ, but that we aught rather to take occasion thereby more boldly to come and to crave those things at his hands, whereof we have need. What is more vile than a whelp? and yet notwithstanding, because it belongeth to the Lord of the house, although it eat not of the children's bread, yet notwithstanding it is allowed to eat of the crumbs that fall from the Table without check. 28. Then jesus answered and said unto her: O woman great is thy faith, be it unto thee, even as thou wilt. And her daughter was made whole even at that same time. Then jesus answered Bu. Hitherto the evangelist hath described the true nature and quality of faith: and now he addeth the effect that cometh of faith. First of all Christ commendeth the faith of the woman, Chri●● faith. than he giveth unto her that which she required, and also declareth that she hath obtained it by faith. For the greatness of her faith declared itself in this, that she having but a small spark of Doctrine, did not only know the proper office of Christ, and attributed unto him heavenly power, but also constantly went forward by such narrow strayts, and sore lets, and suffered herself to be abased and compared to a dog, so that she might retain the help of Christ, of the which she was fully persuaded: to be short, she so tempered her trust with humility, that she arrogated nothing rashly to herself: and yet notwithstanding by the feeling of her own unworthiness, she shut not up the well of the grace of Christ against herself. B. By this faith truly nothing shallbe impenetrable, or impossible to him that prayeth. But by the title of this profane woman. the ingratitude of this people which boasted themselves to be holy and acceptable unto God, is condemned. Nevertheless, how this woman is truly said to believe, which is not only destitute of the promise of Christ, but by the words also of his own mouth is repelled and put away, we have declared before. For although he doth sharply (as it might seem) refuse her prayers, yet notwithstanding she being thoroughly persuaded of the Messiah promised from above, ceaseth not to hope well: and therefore she feeleth the gate shut against her, not that she is altogether driven away, and quite shut out of place, but to the end she might with a more serious endeavour of faith pierce even through the small chinks & clefts of the gate. Be it unto thee even as thou B. This voice of Christ containeth a profitable doctrine. C. For we are taught that we obtain all things at the hands of the Lord by faith, yea even those things which seem impossible unto us: because God always esteemeth so much of faith, that he is always ready, in matters expedient, to grant us our desire. The evangelist Mark bringeth in the words of Christ thus: and he said unto her, for this saying go thy way, the devil is gone out of thy daughter. And her daughter was made whole, even at the C. The Lord doth never deceive or disappoint us of his word, ●…btay●… thin●…●…he hā●… God. but performeth the which he promiseth even in due time. Mark addeth these words saying: and when she was come home to her house, she found that the Devil was departed, and her daughter lying on the bed. 29. And jesus went away from thence, and came nigh unto the Sea of Gallilae, and went up into a mountain and sat down there. And jesus went away from thence Eu. Christ our saviour was much more inclined in the time of his flesh or whilst he was on earth, towards his people, than he was to strangers. Among the Gentiles he bestowed at once but one benefit only, as upon this woman of Canaan, and the almost constrained: but by and by among the jews, he distributeth many benefits, and to the most part, being neither provoked by the thanckefulnes nor by the faith of the jews, but of his own free wil For he healeth all those that are sick and deceased with divers kinds of diseases being brought unto him, yea were they never so incurable, without money freely. And jesus went away from thence M. namely from the parts of tire and Sydon. C. Mathewe and Mark declaring the return of Christ from the parts of tire and Sydon, do seem to disagree very much. But where as our evangelist Mathewe saith that he came into the parts of Magdala, and Mark, Mark 8. into the parts of Dalmanutha, it is nothing: for when as, there were divers bordering Cities situate beyond the lake of Genascreth, toward the mount Thabor, it is no marvel if a double name were attributed to the middle region. There appeareth more difference in this, that Matthew saith he healed many, being diversly deceased: and Mark doth make mention but of the healing of one deaf man. Yet notwithstanding this may easily be resolved. Mark chose the celebrating of that miracle to himself, which our saviour Christ showed in the way, and the fame whereof being dispersed stirred up the inhabitants of that country by little and little, to bring their sick persons to him to be healed. For we know that the Evangelists do not curiously note every thing that Christ did: but do write so sparingly as concerning miracles, that they touch but few only, and that for examples sake. Again Mark thought it sufficient to set before us one proof of the power of God, in the which his Majesty appeareth as miraculous as if he had rehearsed many more of the same sort. And went up into a mountain Christ having wrought a miracle upon the deaf and dumb, came to the Sea of Gallilae, & there, because he would have rest and quietness he went up into the mountain, not that he feared any thing but lest he should stir up the minds of the Pharisees, being already bend against him, his time of revelation being not yet come. 30. And much people came unto him, bringing with them those that were lame, blind, deaf, dumb, and other many, and cast them down at the feet of jesus. And he healed them. And much people came M. Behold our saviour Christ could not be hid as yet: for how can the brightness of the Sun be hidden? and how could the power of Christ be kept secret. Bringing with them the blind, M. The like general healing of those that were deceased, the evangelist hath oftentimes described before. Math. 4.8.9. and 14. And cast them down at M. Even as the infected and sick sheep are often times cast down at the shepherds feet. And he healed them Bu. Here our Lord declared his power, which is the true Physician both of soul and body. M. Hereby also we gather the gentleness and humanity of Christ, who (although he sought to hide himself) healed notwithstanding by and by the deceased and sick of those which importunately on heaps ran unto him. Bu. These things aught to confirm our faith, and to 'cause us to commit ourselves without all fear to so mighty and gentle a Lord, Saints may not be sought unto for help and not to seek in our sickness & trouble, for health and help at the hands of creatures, as of S Laurence, our Lady, and S. Cornelius, which cannot help: for salvation belongeth only to Christ. 31. In so much that the people wondered when they saw the dumb speak, the maimed to be whole, the lame to walk, and the blind to see. In somuch that the people wondered M. The cause of the admiration, is the strangeness of the miracles which exceeded human reason. And for this cause miracles were ordained before of God namely that the power of Christ thereby might be revealed; and the minds of mortal men amazed, and their faith increased. Read the five & thirty Chapter of Esaye. And they glorified the God of Israel. M. Because they saw his power visiting his people. This ever cometh to pass by all true miracles, False miracles dishonour God. that the name of God is glorified: but false miracles have a quite contrary effect. 32 Then jesus called his Disciples unto him and said: I have compassion on the people, because they continue with me now three days and have nothing to eat: and I will not let them departed fasting, lest they miscarry by the way. Then jesus called his Disciples M. jesus called his disciples unto him to the end he might prepare them to the miracle which he was about to do, and that he might make them likewise affectioned: And so they were in deed, as we may read in the sixth Chapter of the Acts of the apostles whereit is said. Acte●… Also commandment and charge was given to Paul to be mindful of the poor to help them, Gal●… in the which he was very diligent. I have compassion on the people The miracle here mentioned is not much unlike that which we touched in the 14. Chapter going before: this is only the difference, that where as before Christ fe●… time thousand men with five loaves and two fishes, he now feedeth sour thousand with 7. loaves and a few fishes. Furthermore, whereas then twelve baskets were filled with the fragments, now of the great abundance less remained. Heb●… M. Behold we have a king and high Priest, which is touched with compassion on those that are his. We see here how great care he hath always for our necessity and that in extremity when all hope is gone, we nothing regarding or forcing the danger to come: but how much more shall he help us if we call upon him, and put our trust in him. For sometimes he suffereth us to be oppressed with great miseries, even as he suffered these men for the space of three days to suffer hunger: the which they might better abide than we, because they were in a more hot Region. The●… we●… Chri●… wā●… But we must here specially note, that nothing can be wanting to them that follow Christ: for seeing the Lord hath a consideration of hunger, and taketh compassion upon them that suffer the same, he will not in any wise suffer them to be afflicted with the same, above that which they are able to bear. Yet notwithstanding we must not so understand these three days, as though the people had eat nothing all that time: but they are said to fast three days, because they were in a desert place where wanted ordinary food, and things necessary for them. Moreover it may be that in those hot Regions men had a less desire to eat, than we have in this gross & cold air: wherefore it is no marvel if they were three days without meat. And I will not let them departed M. This is the effect of mercy and compassion, which cannot but help the afflicted. Lest they myscary by the way Behold here, how love and compassion have always providence, and a care for things to come adjoined with them, not only respecting things present, but having a care also for things to come, and for all kind of misery. Bu. Let us learn therefore to here the word of God, to believe in him, 〈◊〉. 5. and to cast all our care upon him: for he careth for us. 33. And his disciples said unto him, whence should we get so much bread in the wilderness, as to suffice so great a multitude. C. The Disciples here bewray their unreasonable and brutish dullness, in that they have forgotten the former document of the power and grace of Christ, which they might have applied to their present necessity. But now they forget to crave remedy at his hands, as though they had never seen any such thing. M. Even so the wisdom of humane reason weigheth not the power of God, ●…e rea●…eth ●…s po●… but only the faculty and power of creatures. Even so Moses also said: where should I have flesh to give unto all this people? 〈◊〉 11. and again he said: six hundred thousand footmen are there of the people among which I am, and thou hast said I will give them flesh that they may eat a month long. Shall the sheep & the Oxen be slain for them to find them? either shall all the fish of the sea be gathered together for them to serve them? A wonderful oblivion & dullness was it truly in the apostles to forget that Christ fed even now so many thousand men with five loaves and two fishes. C. And because the like dullness creepeth daily into our hearts, we must so much the more beware lest that our minds be drawn from the remembering and consideration of god's benefits, that the experience of the time paste, may teach us to look for the same thing to come, which God oftentimes already hath given unto us. 34. And jesus saith unto them: how many loaves have ye? and they said: seven, and a few little fishes. A. Christ was not ignorant how many loaves were there, but he demanded this question to the end they knowing the want and necessity might the more wonder and marvel at the power of God. And they said: seven, M. Here we see that the Lord hath more loaves than he had before to feed a smaller multitude. Whereby we may learn that the power of God is not tied to creatures which are but means to show the same, and that it is all one to him whether the quantity be great or small, 1. King. 14. according to the saying of jonathas of his small army in comparison of the huge multitude of his enemies. Increase cometh by the blessing of God. For as the blessing of God being no less in one loaf then in twenty, is sufficient to nourish a great multitude: even so if the same be wanting, a hundred loaves are not sufficient to feed ten men. Let us therefore holy depend upon the providence of God. 35. And he commanded the people to sit down on the ground, and took the seven loaves, and the fishes. etc. A. Read our annotations in the fourthtene Chapter going before. 36. And he sent away the people, and took ship, and came into the parties of Magdala. A. Our saviour Christ having showed the wonderful power of his godhead sent the people away, to the end they might return to their own home. Into the parties of Magdala B. Mark hath in stead of Magdala, Dalmanutha. Read the nine and twenty verce going before. 1. Kings. 17. There is mention made of Magdala in the seventeen Chapter of the first Book of kings. The xuj. Chapter. THe Pharisees also with the Saducees, came and tempted him, and desired him that he would show them a sign from heaven. The Pharisees with Bu. If the life of our saviour Christ be nothing else, but an institution, order, Man's life 〈◊〉 a continual warfare on earth. & rule of our life, than it followeth that our life is a continual warfare upon earth. For Christ standeth always ready and appointed to battle. M. Wherefore the Evangelists do not only propound and set forth unto us the doctrine, and miracles of Christ, but also the temptations & cavillations of the adversaries: as doth our Evangelist Matthew in this place. By the which we are admonished that the truth never wanteth adversaries: The truth never wanteth enemies. chap 8. and that the scorns and cavils of the adversaries, do serve very much for the confirmation of the truth. C. The evangelist Mark saith the the Pharisees came forth, and began to dispute with Christ: whereby we gather, that when they were overcome with reason, and invincible arguments, this was their last refuge, to be obstinate and to pretend some other matter, least they should be constrained to subscribe unto the truth: But although the manner of the disputation be not here expressed, yet notwithstanding it is likely that they cavilled and brabled about the office of Christ, wondering and seeking, why he durst be so bold to bring in any new thing and why he should so mightily extol himself, as though by his coming, integrity and perfection were restored and given to the kingdom of God. When there was nothing left to object against him and his doctrine, they require a sign to begeven them from heaven. Whereas it is most certain that they would have given no more regard to an hundred signs then to the testimonies of Scripture. Moreover the power of Christ was now set before the eyes of all men, and was palpable (as it were) & might be felt with the hand. They neglected the signs by the which God did familiarly manifest and reveal himself: how much less would they have regarded an obscure and secret sign? Papists would have the Gospel confirmed by new signs. Even so the Papists at this day, as though the doctrine of the Gospel were never confirmed, require to have the same proved by new miracles. With the Saducees Let us here note, that although there was mortal hatred and contention between the Saducees and the Pharisees, in so much the there were continual brawls and strifes between them, yet notwithstanding in one league and mutual consent they join together against Christ. Even so when the wicked are at controversy and strife, and envy one another, Th●… set 〈◊〉 cro●… b●…●…des●… w●… even than they agree in one against the Lord, and become (as it were) sworn brethren to oppress the truth. Came and tempted him In that the Evangelists say: they came and tempted him, they declare that they came not with sincere minds to learn any thing but rather by fraud & deceit to catch that which they thought should be denied unto them, or at lest the which they imagined not to be in the hands of Christ. For, because they persuaded themselves and judged Christ to be a contemned and base person, they went about nothing else, then by finding out his infirmity, to abrogate what soever had gotten praise with the people. So the unbelieving are said to tempt God, so often as they accuse God of impotency, infirmity and weakness, when he granteth not unto them the filthy desire of their minds. And desired of him that he would C. The same demand they made before in the twelfth Chapter. 〈◊〉 fay●… she●…●…gion. Bu. Incredulity, and deceitful hypocrisy, feigneth and beareth a show of faith and religion. For the Pharisees seem to make their petition thus (according to the manner of the wicked and malicious enemies of God.) We truly have an earnest longing and desire for the Messiah, and we have looked for him many years, and we wish for nothing more than his coming. Wherefore we would willingly receive thee O jesus, if we were sure, and certainly persuaded that thou were the Messiah promised by the Prophets. Go to therefore and teach us by some signs from Heaven, or in the air, teach and prove (we say) that thou art the same (whom thou wouldst seem, and whom many believe to be) by those signs. Bu. But they spoke not these things with a sincere mind, desiring to be taught, and to believe, but rather seeking occasion to calumniate and accuse him. 2. He answered and said unto them: when it beginneth to draw toward even, ye say it will be fair weather, for the sky is red. M. Luke saith that he spoke the same words to the multitude thus: when ye see a cloud rise out of the West straight way ye say, there cometh a shower, and so it is. And when ye see the Southwind blow ye say it will be hot, ●…e 12. and it cometh so to pass. ye hypocrites, can ye discern the outward appearance of the sky and of the earth, but how happeneth it, that ye cannot skill of this time? By the which words our saviour Christ declareth that his power is sufficiently proved to acknowledge the time of his visitation, unless that they would willingly shut their eyes and refuse the manifest light. For he useth a very apt similitude and meet for the purpose. For although the air be mutable, insomuch that one while tempests do suddenly arise, another while it is calm and fair again: yet notwithstanding by nature men do know by signs whether the day following will be fair or soul. Christ therefore demandeth of the Scribes and Pharisees why they do not know the kingdom of God so openly revealed by evident signs: for hereby it was manifest that they were to much addicted and given to earthy and momentany things, insomuch that they made no count of things spiritual: neither were they blinded so much by error, as they were by wilful & obstinate malice: whereupon he giveth them that title whereof they were worthy saying. 3. And in the morning: it will be foul weather to day, for the sky is glouminge read. O ye hypocrites, ye can discern the outward appearance of the sky: but can ye not discern the signs of the times? O ye hyprocrites C. Our saviour calleth them hypocrites because they seem and say to seek that which they would not behold, being showed unto them. Bu. As if he should have said, if in these earthy and small things ye be such diligent markers of signs, and are so prompt to judge of the quallitye of tempests, why do ye not also know the signs of these times? You know the Law and the Prophets, which have forshewed signs of these times which ye see before your eyes, by the which ye might learn what is now done in the kingdom of God. But ye have no care to know or understand any thing of the kingdom of God: & whereas ye ask now a sign to be given you from heaven, it proceedeth of mere hypocrisy, and unbelief. You discern the outward appearance A. The Latin translation hath, ye can discern the face of the Heaven: and it is so called after the manner of the Hebrew phrase: as in Genesis, the face of the earth, the face of the deep, the face of the waters: again it is there said. Gene. 1. And fowls that may flee upon the earth in the face of the firmament of heaven. In the which place he called that the face of the firmament of heaven, which Christ taketh here for the air. But can ye not discern the Luke speaketh in the singular number saying, how happeneth it that ye cannot skill of this time? M. the signs of the time or times in the which Christ should come, were the miracles of Christ, which the Scribes and Pharisees hard daily prophesied by the Prophets as in the 35. Chapter of Esay. Esay. 35. Furthermore it was prophesied of juda after this manner. The Sceptre shall not departed from juda, Gene. 49. and a Law giver from between his feet, until he come which must be sent. But than the kingdom was taken from the jews: for they were then subject to the rule and Dominion of the Romans. They saw furthermore discord for religion among the people, in somuch that a house was divided into many parts, the father arising against the son, and the son against the father. These signs were set before all men to behold, yet notwithstanding the end of them was not considered of the Scribes & Pharisees, because they made no account of them, being addicted to their own glory, & deadly enemies unto Christ. A. It is no marvel therefore if he reprehended them so sharply, when they would seem to seek that which they desired not. C. And this reprehension pertaineth almost to the whole world: for, because men do wholly give themselves & apply their senses to the use of those things that are present, there is no man almost which in this part is not of sufficient wisdom. How cometh it to pass then that signs be so unsavoury unto us, by the which God calleth us unto him, but only by this that every man giving himself to voluntary slothfulness, choketh the light offered unto him? For the calling of Christ and the present offering of eternal salvation was manifest unto the Scribes as well by the Law and Prophets, as by his Doctrine, to the which he added miracles. Many such there are at this day which in doubtful things say that they do justly suspend their judgement because a certain definition must be looked for: yea they count this a high point of wisdom to seek all that they can to avoid all inquisition of the truth. As though in deed they were not toto slothful to care for earthly and carnal things so diligently, and to neglect the eternal salvation of the souls, and that under the vain pretence of gross ignorance. Of this place certain unlearned men do very absurdlye gather that it is not lawful by the beholding of the Heaven, to judge and conjecture of the temperature of weather. For Christ rather argueth & proveth of the true order of nature that they do justly perish by their ingratitude which being wise enough in matters of this present life, It is lawful to note and observe the outward appearance of the Heavens. do willingly obscure & overwhelm with their dullness the light of heavenly truth. M. It is not evil therefore to judge of the outward appearance of the sky but rather profitable, and appertaining to the glory of God, in his creatures. But we do not yet hereby allow that superstitious observation, and marking of the heavenly signs, by the which many take upon them to foreshow & prophesy of wars, of plenty and scarceness, of sicknesses and diseases and such like. The works of God have a double condition. First, some of them are of a certain course and state, as the Sun, the Moon, the day, the night, summer, winter, fire, and water. Secondly some are of an uncertain course subject to alteration, as peace, plenty of victuals, the health of mortal men, and such like, the which depend upon the secret & free providence of God and not upon stars. C. Mark addeth saying that Christ groaned in his spirit: by the which words he declareth that he took it grievously and bitterly when he saw these men carlessly to resist God. And truly it becometh all those that seek the glory of GOD, and which have a care of the health of men to be so minded, that nothing should more grievously wound them, than when they see unbelievers to endeavour themselves to stop the way of believing against them, & to refer all their wit and policy to that end, that they may obscure the brightness of the word and works of God with their clouds. B. The grief therefore which Christ had conceived extorted this reproach against them to be called hypocrites. 4. The froward and adulterous nation requireth a sign, and there shall no sign be given unto it, but the sign of the Prophet jonas. And he left them and departed The froward and adulterous A. Look for the exposition of this verce in the twelfth Chapter going before. E. O wicked & adulterous nation, far degenerating from the elders, whose title they challenge unto themselves. Subtly it requireth a sign from Heaven whereat to calumniate, but it shallbe given unto it which it abhorreth, and not a thing to carp at. In the mean time no sign shallbe given them but out of the earth, because all their endeavours shallbe frustrate, when they shall see him revived, whom they thought to be extinguished & buried. That seemeth wonderful unto them which happened to jonas the Prophet, the like sign & wonder shallbe given to them, but more wonderful. By this dark sentence the Lord jesus signified that he should be slain, and buried of them and by & by by his divine power rise again. C. The sum therefore, and effect of these words is that the jews were satisfied by no signs, but were tickled & stirred up to tempt God by a wicked desire. For he doth not simply call them an adulterous nation, because they required some sign, the which the Lord oftentimes granted to his servants: but because of a set purpose they provoked God, he so calleth them and compareth himself to jonas. Mark maketh no mention of jonas, yet notwithstanding the meaning of the two Evangelists is all one. And he left them and departed M. The Evangelist hath not rashly or in vain described the divers & sundry journeys & perigrinations of our saviour Christ, for they were not taken in hand without good cause. He went oftentimes from one place to another for their sakes whom he went to call, as appeareth by this place, I must go and Preach to other Cities. Sometimes he departed because of their unbelief and malice from whom he went: ●…e. 4. and such was the cause which we here read of. For the evangelist saith not simplely. And he departed: But, he left them and departed: to the end he might show, that Christ being offended at the malice of the Pharisees and Saducees, departed, because he would leave them in their blindness, & to teach his disciples that the doctrine of the kingdom of God, did nothing at all profit among these kind of men. These things are to be noted that we may learn to whom the doctrine of the Gospel doth appertain, and to whom it doth not appertain. ●●ke. 8. B. Moreover whither Christ departed, the Evangelist Mark showeth by these words. And he left them and went into the ship again, and departed over the water. 5. And when his disciples were come to the other side of the water they had forgotten to take bread with them. B. This history the Evangelist Mark toucheth also, who in steed of that which our Evangelist hath here: they had forgotten to take bread with them, saith, and they had but one loaf in the ship. Peradventure Christ departed sooner than the disciples looked for, and therefore they forgot to take bread. C. Christ therefore by the occasion offered, exhorteth his disciples to beware of all corruption which might defile and pollute sincere piety and godliness. The Pharisees came a little before, who showed themselves to be infected with poisoned obstinacy: and the Saducees came to bear them company: on the other part stood Herode, that pestilent adversary and corrupter of sound doctrine: among these dangers, it was necessary that the disciples should be admonished to take heed unto themselves. For seeing the disposition of man is naturally inclined to vanity, and errors, when we are beset with perverse feigned inventions, with false doctrine, and with such like pestifferous dangers, there is nothing more prompt and ready to swerver from the true and proper purity of the word of God, than the same. Error being once grounded truth is abbolished. And if it come to pass that we be once entangled, it never lightly happeneth that true Religion hath perfect rule in us: but that this may appear more evidient unto us let us way the words of Christ. 6. Then jesus said unto them: take heed and beware of the leaven of the Pharisees and of the Saducees. Take heed and beware S. Our saviour Christ here useth a serious admonition & forewarninge, by the which he declareth that it is not given to every one to discern and judge of false doctrine & to beware of the same. Of the leaven of the Pharisees HUNDRED In steed of the Saducees which are here joined to the Pharisees, Mark 8. Mark placeth Herode: Luke 12. & Luke only maketh mention of the Pharisees. Howbeit it is uncertain whether Luke rehearseth the same Sermon of Christ: for he defineth the leaven to be hypocrisy: and briefly passeth over these words as though there were no ambiguity or doubt at all in the same. False doctrine is compared to leaven. And although the metaphor of the leaven which is here compared to false doctrine, might in another place be referred to the hypocrisy of life and manners: Yet notwithstanding it shall not be absurd if we say that those things which Mark and Mathewe according to the order of the history do handle at large, are more sparingly set down of Luke, and that out of order, and place: so that in deed there is no discrepance or disagréement at all between them, howsoever in words there may seem to be. And if it may be lawful to follow this conjecture, hypocrisy will note unto us somewhat more than a feigned & counterfeit show of wisdom, namely it will declare it to be the wellspringe and original itself of vain pomp and glory, which bearing some great outward show before men, is of no price or estimation with God. jerem. 5. For as the eyes of the Lord (as saith jeremy) do behold the truth: so by his word he frameth the faithful to sound & perfect godliness that they may clean unto righteousness with a sound & perfect heart, according to the saying of the Lord. And now Israel, what doth the Lord thy God require of thee, Deut. 10. but to fear the Lord thy God, to walk in his ways, to love him, and to serve him with all thy heart, and with all thy soul. But contrariwise the traditions of men, Traditions of men bring in hypocricye spiritual worship laid a part, bring in deceitful colours as though God might be taken by such flickeringe enticements. For although outward ceremonies do excel and have a beautiful show, yet notwithstanding before God they are as childish toys and trifles, saving only that by their supportation and aid we are exercised and brought to true piety and godliness. Now let us note and see why the Evangelist Luke hath put hypocrisy in stead of false doctrine, and by this name comprehendeth the leaven of men, which only puffeth up, but containeth nothing that is sound before God: yea rather which bringeth the minds of men, from the right study of Godliness, to vain rites and ceremonies of no force. But because the exposition of our Evangelist Mathewe is more evident and plain, we will stand upon the same. When the Disciples were reprehended of the Lord, they knew at the length that they were commanded to beware and to take heed of Doctrine, it is most certain that this was the meaning of Christ to the end he might fortify them against the present corruption with the which they were beset on every side: and therefore he spoke of the Pharisees and Saducees: because those two sects did rain tyrannically in the Church, and by their wicked opinions did oppressed and keep under the Doctrine of the Law and the Prophets, insomuch that nothing almost remained sound and perfect. B. But what and how great this their Hypocrisy was, Christ himself by most plain words in the three and twenty Chapter following declareth, of the which also we have noted many things in the fift Chapter going before. He calleth their doctrine leaven, because even as leaven, it corrupted and infected many. Objection. Notwithstanding it may be demanded to what end Mark placeth Herode with the false teachers, which professed no such thing. We answer that forsomuch as he was half a jew, Auns●… unlike to his ancestors, and disloyal, he sought by all means possible to seduce the people that dwelled under his Dominion. For this is the manner of all Apostatase, to make one myxsture or other, that a new Religion may arise, which may abolish the first. Because therefore he went about craftily to subvert and overthrow the principles of true and ancient godliness, to the end, that Religion at the length might flourish which was most fit to his tyranny, yea because he sought to bring in a certain new kind of judaism: the Lord doth not without good cause command his disciples to take heed of his leaven also. For as the Scribes dispersed their errors out of the temple of God: so the Court of Herode was a shop of Satan to forge & quyne other errors. Even so at this day in the Papacy we see that Antichrist doth show out his deceits not only in Temples & dens of Sophisters and Monks: Anti●… Rom●…●…lye s●●● his k●… but by the help and aid also of Courtelyke divines he stayeth up his kingdom, so that no art, cunning, or policy is wanting to the same. But as Christ did then prevent present evils, and as he stirred up the minds of his disciples to beware of those things that were noxious, and hurtful: even so by this example we being admonished, let us learn at this day wisely to take heed what corruptions may hurt us. Moore easily may a man make fire and water agreed, Pope●…tions a●… Gospe●… not agi●… than the feigned inventions of the Pope, with the Gospel. Whosoever therefore desireth to be unfeignedly a disciple of Christ, let him seek to keep his mind pure, from those levens. But and if he be infected and polluted already, let him labour so long in purging himself, until he find no spot or blot any more cleaning to him. M. But what this doctrine of the Pharisees & Saducees was, of the which Chryst admonished his Disciples to beware, it is to long by particulars to rehearse: Two 〈◊〉 of leaven. notwithstanding it may be divided into two kinds. The first was their false exposition of the Law of God, teaching that righteousness did consist of the external works of the law. For this matter we have noted many things in the fift Chapter going before. The second was the adding of their own traditions to the Law of God, the which, they commanded the people to observe. Of the which matter read the fifteen Chapter going before. 7. And they thought within themselves saying: we have taken no bread with us. A. Some turn this & say. They contended among themselves: because Mark for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. The disciples supposing that Christ spoke of the leaven of bread, thought that they were forbidden to eat bread with the Pharisees, and that they should count them as excommunicate: and thereupon it came into their minds that they had taken no bread with them, and so they contended among themselves for the same. 8. Which when jesus understood, he said unto them: O ye of little faith, why take ye thought within yourselves, because ye have brought no bread. Which when jesus knew E. namely that his Disciples were careful, because they had forgotten to bring their victuals into the ship, A. fearing for that cause lest they should want food: whereas notwithstanding they had him with them which with nothing had fed so many thousands. C. By the which they show again, how little they profited both by the doctrine of their Master, and also by his wonderful works. Therefore according to their deserving he sharply reproveth them saying. O ye of little faith As if he should have said, why doth this care vex your mind, because you have forgotten to bring bread, as though any thing should be wanting unto you, although ye provided not for yourselves. C. This wicked & ungodly care proceeded of distrust. They therefore which have no faith or the which they have being very small, are found sometime either very negligent, or else very careful, ●…uste is ●…se of ●…erate and that in vain. It cometh of distrust that we are so exceeding careful for things to come, whereas before time we have had experience of his help, & have found him to be a helper in time of need. So that if hereafter we do distrust, we shall not only with the disciples be accused of little faith & distrust, but also of ingratitude, which is the occasion of the defect & want of faith. For ingratitude is the cause, Ingratitude is the cause that we are overcome in temptation. that we are not only troubled in temptation and trial, but also that we are oftentimes overcome. C. Therefore all they are convinced of infidelity, which having oftentimes felt the power of God, do distrust, & care out of measure for the time to come. For as faith doth cherish & keep the remembrance of the gifts of God in our hearts, so unless the same be brought a sleep, we shall never forget them. 9 Do ye not yet perceive, neither remember those five loaves, when there were five thousand men, and how many baskets took ye up? Do ye not yet per. E. The Evangelist Mark saith. perceive ye not yet, neither understand? have ye your hearts yet blinded? have ye eyes & see not? and have ye ears and hear not? do ye not also remember? As if he should have said, you being taught and learned so many ways, do ye not yet understand? is your hearts yet blinded with such cares? and after the manner of the Pharisees do ye not see that, which is before your eyes? that which you hear with your ears is unto you as though ye hard it not. By these words he teacheth sufficiently, that we must not have a sluggish or sleeping mind to get a sure trust and confidence in the power and goodness of God, but such a mind, which in the works of God understandeth his power and goodness. Neither remember M. The forgetting of the gifts, & wonderful works of God doth bring great hurt unto faith, & bringeth to pass the he which hath received knowledge of Divine matters, doth make no more account of the same, then if he had never known what it had ment. And therefore Moses did oftentimes inculcate and beat that into the people's heads, Deut. ●…4. and 25. saying: take heed to thyself, and keep thy soul diligently that thou forget not the things, which thine eyes have seen, and that they departed not out of thy heart, all the days of thy life. And in the Psalms, where it is mentioned how the israelites went back from God, but specially in the threescore & eighteen Psalm, where it is said. They kept not the covenant of God and would not walk in his Law: Psalm 78. but forgot what he had done, and the wonderful works that he had showed for them. And our saviour Christ at his last supper, when he sought to keep and confirm his disciples in a sure trust, and true love towards him, he instituted and ordained for a remembrance the Communion of his body and blood, in the breaking of the bread, Matth 26. and in the communicating of the cup. 10. Neither the seven loaves, when there were four thousand men: and how many baskets took ye up? A This History is declared at large in the fifteen Chapter going before. 11. How happeneth it that ye do not understand, that I spoke it not to you concerning bread, that ye should beware of the leaven of the Pharisees, and of the Saducees? A. The fault of so gross ignorance he layeth upon his Disciples. As if he should have said, these things were not so lately done before your eyes: you had even of late sufficient proof and experience of my power how cometh it to pass then, that so soon ye forget the thing, which should be always in your minds? Surely the only cause is the gross blindness of your hearts. 12. Then understood they, how that he bade not them beware of the leaven of bread: but of the doctrine of the Pharisees, and of the Saducees. Then understood they HUNDRED Our saviour Christ took this name of leaven in good part, Math. 13. when he said that the Gospel was like unto leaven. But the Scripture very often by this name meaneth every corrupt & feigned invention by the which the natural purity of every thing is defiled. In this place there is no agreement between these two, namely between, the simple verity and truth of God, and the feigned inventions which men bring in, upon their own brain. Neither is there any cause, why any sophister or subtle fellow should deny this to be understood of every corrupt doctrine: seeing that there can no other doctrine be found which can sustain the name of pure & unleavened doctrine, but that only which is come from God. Whereupon it followeth, that that is called leaven, which is mingled or mixste, with any other thing: then that which doth pertain to itself, according to the saying of S. Paul, 2. cor, ●… namely that the faith of Christ is falsified so soon as we are led from the simple truth of Christ. But of the doctrine of the Pha. C. At that time the ordinary authority of the Church did belong to the Scribes & Priests, among whom the Pharisees were chief. When as Christ therefore by name commandeth his disciples to beware of their Doctrine, it followeth that all they are to be shunned, and avoided, which join and tie their own inventions to the word of God, how honourable and mighty soever they seem to be. Wherefore that subjection of those men is abhomible and accursed, which of their own free will submit themselves to the laws and inventions of the Pope. 13. When jesus came into the coasts of the City which is called Caesaria Philippi, he asked his Disciples saying, whom do men say that I the son of man am? When jesus came Bu. In this present History, the Evangelist in a short compendium shéeweth the whole sum of our Religion, namely, what the tru●…e perfect, & Catholic faith is, what force and efficacy it hath, whereof it cometh, how the confession thereof is required to be in every one of us, and last of all what the foundation of the Church is, and by what keys the kingdom of heaven is opened. Mark ●… Luke ●… C. Mark saith that Christ had this communication with his disciples as they were in their journey. And Luke saith he had it when he was praying, & had no body with him saving his Disciples. But our Evangelist Matthew doth not so curiously note the time: yet notwithstanding it is most certain that they three have written this History: and it may he that Christ in that peregrination after he had prayed a while demanded this of his Disciples. Into the parts of Casaria Philippi B. This Caesarca, is at the river of jordan, and was called at the first Panneas, but afterward it was called Caesaria Philippi, by Philip the son of Herode the great, and the brother of the Tetrarche, which beheaded john. The which Caesarea also after that, for the honour of Nero, was called by Agryppa, Neronia, as appeareth by josephus, 〈◊〉. li. 18. 〈◊〉. 3 de ●…ui. and cap. 16. in his eighteen book of the antiquities of the jews, & the third chapter. But the bounds or borders of this Caesarea Philippi, was the region of the jews, whereupon it was inhabited both by the Syrians and jews together. Of this City there is often mention made by Luke, 〈◊〉. 10.12. ●…1. in the Acts of the apostles. C. There is also an other Caesarea, namely that ancient and noble Caesarea, which at the first was called the tower of Strato: M. This City Herode the great builded, between Dora, and joppa, and for the love of Augustus Caesar, he called it Caesarea. Of the first Caesarea our evangelist maketh mention, and because he would make a difference, he calleth it Caesarea Philippi. Whom do men say that I the son of man, am? E. Our Saviour Christ demanded this question, to make himself better known unto his Disciples, 〈◊〉. 17. and to confirm them, for in the knowledge of him only, there is salvation, and everlasting life. He knew that the judgement, of the common sort of people (as concerning himself) was diverse: He knew also the simplicity of his disciples, whereby it might have been that they had been hindered and let, from the knowledge of the truth by the errors of the common people. C. Upon this consideration therefore, to confirm them, he doth not only demand what they, but first of all what the people thought of him. His question might seem to be, to know what the common fame (as concerning the redeemer, which was the son of man) was. Notwithstanding his question is other wise, namely to inquire what men thought of jesus the son of Mary. But he, according to his manner taketh unto him, the name of the son of man: as if he should say, Now, so long as I am in my flesh upon the earth, 〈◊〉 the ●…f man. as one of the common sort of men, what do men judge of me? M. Christ doth willingly confess the humility of his humanity, so often as he calleth himself the son of man. for that also was ordained to the glory of God. This humble & base form of the son of man, was an impediment, and let to the jews, to behold the glory of Christ. The son of man, is nothing else but man, according to the phrase of the Scripture: as in this place: What is man that thou art mindful of him, Psal. 8. or the son of man that thou visitest him? And in an other place: what art thou which fearest a mortal man, Esaye. 5. and the son of man, which is compared to grass? 14 They said: some say that thou art john Baptist, some Helias, some jeremias, or one of the number of the Prophets. They said, some say that thou art C. Here is no mention made, neither of the sworn enemies of Christ, neither of profane contemners, but of the most perfectest and soundest part of the people, and even as it were, of the chosen flowers of the Church. For the Disciples only rehearse those which spoke honourably of Christ: and yet notwithstanding the light being before them, they came not to the same so exactly as they should, but rather hearkened to their own dreams, and fantasies. Whereby we may behold and see how great the debility & weakness of man's wit and understanding is, in that, not only he is not able to conceive any thing that is right or true, but also he maketh of true principles, errors, Moreover it may be, seeing Christ is the only sign of concord and peace, by the which God gathereth the whole world to himself, that the greater part hereupon taketh occasion, of greater disagreement. Among the jews truly, the unity of faith consisted upon no other than upon Christ: and yet notwithstanding they which at the first seemed to have some consent and agreement, are now swerved and fallen into diverse opinions. We see also how one error bringeth forth an other. B. For this divers opinion of Christ, came partly of this, because the common sort of people had another opinion in their mind first: namely that souls do remove from one body to an other: The error of the jews as concerning the soul of man. whereupon it came to pass that they were the more ready to this false imagination. Yea there are many of the jews at this day, which think that every man is borne again three or four times. john the Baptist. M. As the Herodians, of whom it was spoken before in the fovertene chapter. Some Helias. Those that thought him to be Helias, took occasion so to think by the prophesy of Mallachy, as concerning the coming of Helias, whom they looked for to appear in his body again: with the which error also many at this day are blinded, who believe that Henoch & Helias shall appear in their bodies, and be as it were forerunners, before the second coming of Christ, when as notwithstanding christ himself taught that the same prophesy of Helias, Math. 11. was fulfilled in jordane. Some jeremias. diverse were brought into this opinion, because it was said unto jeremy by the mouth of the lord, jerem. 1 Behold I put my words in thy mouth, and behold this day do I set thee over the people, and kingdoms, that thou mayst root out, break of, destroy, and make waste: and that thou mayst build up, and plant. And a little after he saith: Behold, this day do I make thee a strong defensed town, an iron pillar, and a brazen wall, against the whole land, against the kings and mighty men of juda, against the priests & people of the land. All which things they thought should be fulfilled in Christ. Or one of the number of the Prophets. M. In that they suspected Christ to be one of the dead Prophets, the strangeness and unwonted sight of the miracles might seem to give them occasion so to think: for they thought that those which were so restored from the dead to this life, were endued by God with far greater power and virtue, than they were before when they were alive. C. But although the jews were after this manner divided among themselves by the coming of Christ, yet notwithstanding the variety of such opinions aught not to be a let or hindrance to the godly, but that they may seek to attain & get the pure knowledge of Christ. For if any man under the cloak and pretence of the variety of opinions, give himself to idleness, & neglecteth to seek Christ, the same shall be quite void of excuse, yea though we might be his judges. Much less than shall he escape the judgement of God which for sects and the diversity of opinions forsaketh Christ. Furthermore in that the jews doubted of the person of Christ, we see that Satan hath gone about this even from the beginning that he might revoke and call men back from the true knowledge of Christ himself, and set before them new forged and invented Christ's. Th●● of 〈◊〉 And because he could not quite pluck that persuasion out of the minds of the jews which they had conceived of Chryst to come, he therefore set before them false Christ's. They there fore erred in the person of Christ. But the enemies of the Gospel by the craft & subtlety of Satan, do err in the office of Christ, whereabout they contend: they acknowledge him to be the son of God, but they spoil him of his power, some more, some less, insomuch that they make him a vain spectacle and glass to look in: hereupon also it cometh to pass that there are at this day so many opinions of Christ: the which opinions aught not to hinder our faith were they never so many, as we said all ready even now. 15. He saith unto them: but whom say ye that I am? He saith unto them: Antith●… comp●● thing●…●…trarye. C. The Antithesis is to be noted. For he setteth his disciples before men to the end it may appear how absurd a thing it is, that because other men do disagree, we should therefore be withdrawn from the unity of faith. For whosoever addict and give themselves simplely to Christ, and seek not to ●●de any thing of their own head to his Gospel, shall never want the true light. But here is required intentive watching that when the world slideth away to their own feigned inventions then that they in any wise hold themselves fast by Christ. Satan will never leave of to seek either to tear Christ in pieces or else to put on another person. Wherefore among the confused and jarring voices of the world, let ever this voice of Christ sound in our ears, by the which we shall be separated from wandering and straying men, that we be not of the common multitude, and that our faith be not carried among the contrary waves of opinions. For how diversely so ever men judge of Christ, his true disciples notwithstanding shall have a certain faith, neither are they troubled, because they see men disagree among themselves: they acknowledge Christ to be the son of god, they know the end of his coming, and they are not ignorant of the power wherewithal he is endued. Christ therefore discerneth his from the multitude, when by distinct & sole interrogation he saith, But whom say ye that I am? And requireth a more certain and full knowledge of himself, of those that are his. As if he should say: But ye which have now heard such great matters of me, and which are the witnesses of my works, I say, what do ye think of me? Whom say ye that I am? M. Christ is not satisfied and sufficiently contented, ●…ssion of ●…with ●…th is ●…ed of Chri●… that we judge well of him with our heart, but he also requireth that we confess him with the mouth. He saith not whom do ye believe me to be: but he saith, whom say ye that I am? when as therefore Christ meant to send his apostles into the world as witnesses of him, to whom it was not enough to think well of him, but also to teach openly that they thought well of him: this (I say) considered, he doth justly require the confession of the light: otherwise he was not ignorant what they would judge of him. But Therefore all other things overpassed and set apart, specially when as to be wise after the manner of the common sort of people, is to be foolish, let us know that it is not sufficient to confess Christ, after the opinion of the common multitude. 16 Simon Peter answered and said: Thou art Christ the son of the living God. Simon Peter answered. B. Peter answereth for all the rest: because as the Gospel testifieth, he was always more fervent & ready to put forth himself, than the rest. So in another place, when jesus said, john. 6. will ye go away? Then Simon Peter in the name of all the rest answered and said, Lord to whom shall we go? thou hast the words of eternal life, and we believe and are sure that thou art Christ the son of the living God. Peter was the mouth of the apostles. How Simon was called Peter, read the first Chapter of john and there ye may see. Thou art Christ C. A short confession of Peter, yet notwithstanding such a confession as containeth the whole sum of our salvation. For under the name and title of Christ both the everlasting kingdom, and Priesthood, is contained, that our sins being put away by the sacrifice of his death, he might reconcile us unto God, and purchase unto us perfect righteousness. And that we being received into his safeguard and defence, he might enrich us and bestow upon us all kind of blessings. The evangelist Mark hath: thou art Christ. But Luke hath thou art the Christ of God. Yet both of them spoke in one sense, for in times passed, 1. Kings. 24. kings were called the Christ's of God, that is to say the anointed of God. And this manner of speech Luke useth in another place, saying that simeon had received an answer of the holy ghost, that he should not see death, Luke 2. except he first saw the Lords Christ. For it was in deed the divine redemption, which God offered by the hand of his son. It was necessary therefore for him which should be the redeemer, to come famous and excellent from Heaven by the anointing of God. Read the .16. verce of the first Chapter going before. This our evangelist doth more plainly than the other two express Christ to be The son of the living God, For although Peter as yet did not (peradventure) understand so distinctly how Christ should be begotten of God: yet notwithstanding he did believe him to be of such excellency, the he had his original and beginning of God, not as other men, but that the true and lively deytye dwelt in his flesh. M. Furthermore he calleth him the living God, because he only having life in himself, Acts. 17. quickeneth all things, and because in him we live, move, and have our being. C. There is therefore a difference between the true God, and the dead Idols which are nothing. john. 17. B. Peter truly in this confession confesseth the father and the son, in the knowledge of whom consisteth everlasting life. It followeth therefore. 17 And jesus answered and said unto him: Happy art thou Simon, the son of jonas, for flesh and blood, hath not opened that unto thee, but my father which is in heaven. And jesus answered and said unto. M. These words declare with what thankful affection our Saviour Christ received the answer of Peter: by the which also we see, how great love he beareth towards those that are his, and how much he rejoiceth over our felicity. He doth not reject the answer of Peter, but confirmeth it, C. and pronounceth him to be blessed in deed, Luke. 4. Math. 8. which unfeignedly with heart and mind confesseth the like. Bu. I say with heart and mind we must confess: for the devil also confesseth, but not with his heart. C. But christ spoke not this only to Peter, but he meant to declare wherein the only felicity of the whole world consisted. And to the end all men with the more earnest affection may aspire, & come to the same, first of all we must note, that all men by nature are miserable and accursed, until they find remedy at the hands of Christ. Then, whosoever hath gotten Christ, nothing pertaining to perfect blessedness can be wanting to him, seeing that we can wish for nothing better than the everlasting glory of God, to the possession of the which glory, Christ bringeth us. Happy art thou Simon the son of jonas. The latin text hath, Math. 21. Simon Bar-Iona: which is as much to say, as Simon the son of jonas, or the son of john: as may appear by this place, where it is said, Simon johanna, lovest thou me more than these? jonas is here put for johanna by contraction: for in that age they did commonly use the Chaldee tongue, unless peradventure his father had two names, jona and johanna. Notwithstanding all the ancient Greek books with one consent read it jonas, saving one only, and here in this place of our Evangelist, and in the first, and xxi chapters of john, we read jonas, in the latin text jona, Bar-Iona in the latin text, is put in steed of the surname, the which the Hebrews have not. Because flesh and blood hath not opened. A. As if he should have said, Man hath not revealed this unto thee: according to the common phrase of the Scripture, where often times flesh and blood is put for man. As in the prophesy of Esay, Esay. ●… The glory of the lord shall appear, and all flesh shall at once see it. Gala, ●… And the apostle Paul saith, I communed not of the matter with flesh and blood. etc. Again, Ephe●… we strive not against flesh and blood, but against rule, against power, etc. Also S. john saith, that they which believe in the name of Christ, are not begotten of blood, or by the will of the flesh, but by the will of God. C. Christ therefore in this place under the person of one man admonisheth all men to ask faith of his father. and to attribute unto him the due praise of his grace. Whereby we gather that the minds of men do want that understanding by the which they might perceive and know the mysteries of heavenly wisdom, hidden in Christ: yea all the senses of men do quail in this part, until such time as God doth open our eyes, that we may see his glory in Christ: Let no man therefore proudly burst forth, trusting to his wit and understanding: but let us humbly suffer ourselves to be taught in our hearts, by the father of lights, that his spirit alone may illuminate our darkness. And let all those which are endued with faith, and which know their own blindness, learn to attribute that unto god which belongeth unto him. Mat●… M. This sentence agreeth with that which we heard even now, in the eleventh chapter, where it was said, No man knoweth the son, but the father. And Christ in an other place saith. Every one which hath heard and learned of the father cometh unto me. By the which words he plainly declareth that saith is the gift of God: jest we should attribute any thing to our own wit and strength. To be short, jest we should impute that to ourselves which is proper to God. ●…his the ●…of God. M. Furthermore we learn hereby the faith is not a thing of so small weight, that it should be common to all men, when as we here in this place, that it cometh to none, but to such to whom it shall please the father to give it, There are many truly, which deny not this faith with the mouth, but confess the same: but from whence did they receive it? Surely not from the father, which is not the father of all men, but only of the elect: but it came from flesh and blood, that is, from the institution of the parents, of whom they have received the same, as a certain opinion: and because they have received the same of men, and not of God, therefore they have neither received the same truly, neither have they it aright, neither are they blessed in deed, neither can they be said justly to believe. Wherefore we speak not of these, nor of their faith, when we teach that faith doth justify a man, and bring him to salvation and blessedness: but we speak of those, which as they are chosen, so they receive from God this revelation of faith, being lively and of force. Whereupon I wish that every man would beware that he seduce not himself, but that he prove and try from whence he hath received his faith. In the mean time we must here take heed that we reject not the use of preaching the Gospel, because of the father's revelation. The father truly revealeth his son by the holy ghost, the which is therefore called the spirit of revelation. But yet that spirit useth the ministery of the word, 〈◊〉. 1. 〈◊〉. 3. Whereupon the apostles are called the ministers of the spirit: As appeareth in the epistelles of S. Paul to the Corinthians and galatians. Which is in heaven. A. Hereby we gather that the preaching of the Gospel, which concernethe and belongeth only to Christ, and a christian man's faith, is not of man, but of the father in heaven. 18 And I say also unto thee, that thou art Peter, and upon this rock, I will build my congregation. And the gates of hell shall not prevail against it. And I say unto thee. M. Because that Peter by his confession gave the due honour unto Christ. Now Christ also after he had confirmed this confession, showeth what he judgeth of him, and also what account his father maketh of him for this confession. Thou art Peter. Bu. The lord promised that he would give this name unto Peter, as may appear by the words of john saying. chap. 1. Andrew found his brother Simon first, and saith unto him we have found Messiah, (which is by interpretation anointed) and brought him to jesus. And jesus beheld him, and said: thou art Simon the son of jonas, thou shalt be called Cephas: which is by interpretation Peter. Now the lord confirmeth that which he had promised, because he would not seem to have given him the name before in vain: and because the lively stone might still abide firm in the temple of God. B. He is called Peter of this word Petra. For although Peter and Petra, Peter signifieth a stone. differ nothing with the greeks, and both of them signify a stone, yet notwithstanding it is certain that the Evangelist meant to signify some diversity, otherwise there was no need of variety. Therefore the name of Peter was derived of the primitive Petra, a stone. As if he should have said, I promised that thou shouldest be called Peter, now I give thee the name, and will have thee so surnamed, because thou art endued with that faith, which being like to an unmovable stone shall never fall, but shall abide firm and sure. C. Although this is extended to all the faithful which are the temples of God, Ephe. 2. & being knit together in faith, are made one temple: yet notwithstanding the singular excellency of Peter is noted among the rest: even as every one in his order receiveth either more or less, according to the measure of the giving of christ. Christ therefore commendeth Simon for the firmness of his faith, by the which (many other of the jews, erring in the knowledge of Christ) he firmly stood in the truth, which he had learned by the divine revelation of God. And upon this rock I will build my congregation, B. That is to say. upon this thy firm confession, by the which thou dost acknowledge and believe me to be christ the son of the living God, I will build my church, that is, all those which I mean to acknowledge and take for my church, flock, and family, will I endue by my spirit, with the like faith, for I will seek to teach and instruct them in this, by my ministers. For as the apostle Paul saith, He hath appointed some to be apostles, some Prophets, some Evangelists, some Pastors, and teachers: to the edifying of the saints, to the work and ministration, even to the edifying of the body of Christ. etc. And the edifying of God consisteth in faith, 1. Timo. 1. as the same apostle Paul testifieth. That which our Evangelist Matthew calleth here a Rock, 1. cor. 3. the apostle Paul calleth a foundation, saying. another foundation can no man say, than it that is laid, which is jesus Chryst. Ephe 2. And in an other place: Now therefore, ye are not strangers, and foreigners: but citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and Prophets, jesus Christ himself being the head corner stone. 2. cor, 10. etc. This word of edifying or building is very familiar to Christ and the apostles, contrary to the which, is destroying. C. But by this place it doth appear how the name of Peter doth belong both to the name of Simon, & also to all other that are faithful: because all they that are builded upon the faith of Christ, are made by holy consent & unity into a spiritual building, that God may devil in the midst of them. For Christ declaring that this should be the common foundation of the church, meant to gather and bring all that to Peter, which should in the world belong to all the Godly: as if he should have said, You are now truly a small number of men, and therefore this your confession hath small dignity at this time: but shortly the time will come when the number shall increase, and be greatly enlarged. And this was of no small force, to animate and encourage the disciples to constancy, namely, that although their faith was obscure and base, yet notwithstanding they were chosen of the Lord, as the first fruits, that at the length of that contemptible and base beginning, a new Church might spring and arise. which church should be a conqueror even against hell gates: as we shall here an on. I will build my congregation. M. The latin translation, hath Ecclesiam meam, my Church, which is a Greek word, and signifieth a congregation, or convocation of people. The which word the threescore & ten interpreters used, so often as in the old testament they read this word Cahal, or Edah, which two words signify a congregation, flock, or multitude. Psal. ●… As in the xxii Psalm, In the midst of the congregation will I praise thee. And in the fifteen chapter of the book of numbers, Num●… there is mention made of this word congregation, three times at the least. And in deuteronomy it is said, De●● Into the congregation of the lord. etc. Moreover in Exodus, Ex●● the four and thirty chapter, we have this word congregation, and in the seventh Psalm. Psal●… The which word, the threescore and ten interpreters sometime call by the name of Synagogge, and sometime by the name of Church. But in this place, Christ calleth every congregation, flock, corporation, and society of faithful men, his church, whom God hath chosen to everlasting life in the same saith, hope, and love of the spirit, in what place of the world soever they be. This Church was at all times, as in the time of Adam, No, Abraham, Isaac, jacob, Moses, David, and in the time of all the Prophets, although it were but small. There was a Church of the jews, and of the Gentiles: and there is a Church or congregation as yet at this day, of the faithful which believe the same salvation, and remission of sins, by Christ, although he was made man, and suffered. There hath been always but one Church, the head whereof is Christ, as the apostle Paul teacheth in his epistle to the Ephesians. Eph●… Oftentimes the Church is taken for the Seniors of the Church, as in this place, If he bear not them, Mat●… tell the Church, if he hear not the Church, let let him be unto thee as an Ethnic or a Publican. M. Let them therefore see which at this day boast and glory in the title of the Church, being in deed enemies of the Church, what head they have and of whose congregation they are members. The wolf loveth the sheepfolds but not as a sheep, not as the pastor, but as a wolf. We must also note this, that Christ said not to Peter, I will build thy Church, but my Church: that we may know the church to belong to Christ, and not to Peter. 〈◊〉. 10. 〈◊〉 21. For Peter is not lord of the Church, but Christ. Christ saith that his sheep are every where. And the apostles call those that are Christians the flock of the lord, not their own flock: they acknowledge themselves to be ministers, ●●er. 5. and not lords. hereupon the apostle exhorted the bishops to reign over their flock, not as lords, but as givers of good insaumple to their flock. ●…hurche ●…geth to 〈◊〉, not 〈◊〉 Pope. The church therefore belongeth to Christ & not unto any one man. It is given to him of the father, of whom as a son he hath received all things with full power. And then, beyond the right of the first begotten, 〈◊〉. 20. be redeemed his Church or inheritance, with a great price, even with his own precious blood. And in an other place it is said, 〈◊〉. 7. 〈◊〉, 5. You are bought with a great price, be not therefore the servants of men. Also in an other place, Christ died for all men, that they which live might not live unto themselves, but unto him which died for them. And again. No man liveth to himself, and no man dieth unto himself, for whether we live or die, 〈◊〉. 14. we are the lords. for Christ died & rose again, that he might be lord both of the quick and the dead. They greatly err therefore. which seek for rule in the flock and congregation of the lord: and also which refusing to submit themselves to the power and dominion of Chryst, lay their heads under the feet of men. And the gates of hell shall not prevail against it. Z. The gates of Cities for the most part are very strong, ●…ates ●…ot pre●… against 〈◊〉. and have portcullises to set before them. C. Therefore by the name of Gates, all kind of force and munition is noted. Z. and by hell Gates all Satanical and devilish power is to be understood. These promises are great and most firm, which do pacify and comfort the consciences of the faithful, when they consider themselves, to be so settled and granted, that they know for a surety, how they are able to resist all the power of Satan. According to the saying of saint Paul. Roma. 8. There is no condemnation to those that are in Christ jesus. And, If God be with us, who can be against us? who spared not his own son, but gave him for us: how then should he not with him give us all things? Who shall say any thing to the charge of Gods elect? etc. C. Although the pronoun (it) may be referred either to the rock, to faith, or to the Church, yet notwithstanding the latter sense doth better agreed, namely that the firm state of the Church shall stand immovable, and invincible against all the power of Satan: and that because the truth of God shall for ever endure. 1. john. 5. Also to this sentence agreeth the saying of john. This is the victory which overcometh the world, even our faith. M. Christians therefore hold them fast by the true rock. being so firmly builded upon the same, that nothing can overthrow them. For this is a most sure and certain promise, that they which are united in Christ, and acknowledge him to be their mediator, shall even to the worlds end be defended from all harm. For that which is spoken of the body of the Church, pertaineth to every particular member of the same, in that they be one in Christ: A. According to the saying of our saviour Christ. I know my sheep, & they follow me, john. 10. & I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Notwithstanding we are here taught, Christ's congregation so long as it is on earth, shall ever be subject to persecutions. that so long as the church is upon the earth, it shall never be quiet, but still subject to reproach and ignominy. For in that the Church is said to have the pre-eminence over Satan. it is evident that Satan shall still seek to destroy it. But let us by this comfortable voice of Christ, glory and triumph over him void of all fear and care: saying that Christ is our captain and conqueror. 19 And I will give unto thee, the keys of the kingdom of heaven: and what so ever thou bindest in earth, shall be bound in heaven, and what so ever thou lousest in earth, shall be loused in heaven. And I will give unto thee, the keys. C. Here our saviour Christ beginneth now to entreat of the public office, or of the apostleship, the dignity whereof is adorned with a double title. for Christ saith that the ministers of the Gospel are (as it were) porters of the kingdom of heaven, because they carry the keys of the same: and that is the first. Then he saith that they have power to bind and louse, not only in earth, but also in heaven: and this is the second. This similitude of the keys pertaineth very aptly to the office of teaching. B. The Metaphor is hereupon taken, because the chief power of the house, and of the city, is in his power and rule, which hath the chief custody & use of the keys, for that he may let into the house or city, whom he will and seclude and keep out whom he list. Hereupon the lord, when he promised to Eliakim, the son of Helkia the servant of king Ezechias, the chief power in the kings court in Jerusalem, he spoke thus by the Prophet Esay, The key of the house of David will I lay upon his shoulder, Esay. 22: so that he shall open, and no man shall shut. He shall shut & no man shall open. For there he prophesied of this Eliakim, speaking of Sobna, which was the chief governor of the kings house thus, In that day shall I call my servant Eliakim, the son of Helkia. And with thy garments will I cloth him, & with thy girdle will I strengthen him, & thy power will I commit into his hand, and he shallbe a father of such as dwell in Jerusalem & in the house of juda. The same metaphor the lord used in an other place saying, Woe unto you Lawyers: for ye have taken away the key of knowledge, Luke. 11. ye entered not in yourselves, and them that came in ye forbade, that is to say, ye withstood the doctrine of the kingdom of God, jest it should be brought out to them, that they might be partakers of the same. C. Christ therefore saith that the Scribes & pharisees which were interpreters of the law, had the key of knowledge, or the key of the kingdom of heaven: for we know that the gate of life is opened no otherwise unto us then by the word of God. The 〈◊〉 is the 〈◊〉 life. Whereupon it followeth that the key is given into the hand of the ministers thereof. Notwithstanding it is demanded why the lord promised that he would give that unto Peter, Math●… Auns●… which he seemed to have given before at the making of the apostles. But this question is answered before, where we said that the twelve were but forerunners for the time: so that when they returned unto Christ again, they had finished the race & end of their calling. But after that Christ rose again from death, than they were appointed ordinary teachers of the church: & in this respect this honour pertained unto them ever after. Bu. Therefore he saith here, I will give: & not I have given. He promiseth that he will give the keys, he giveth them not. But after his resurrecttion he said unto them, Peace be unto you. As my father sent me, even so sand I you also. And when he had said these words, he breathed on them, and saith unto them, john. ●… receive ye the holy ghost. Who so e'er sins ye remit, they are remitted unto them. And who so e'er sins ye retain, they are retained. In the which words, As my father sent me. etc. there is a comparison, not an equality. For Christ was sent, that he might be the redemption of the whole world: the apostles were not so sent, but only to preach. But as Christ was sent, of the father, for the salvation of the whole world: so the apostles were sent to preach this salvation, that they which believe their preaching, might be saved, as if he had heard Christ himself: as he saith in another place, He which heareth you heareth me. Moreover he saith not, They shallbe given, but I will give: Luke, ●… by the which words Christ challengeth all this power of the kingdom of heaven to himself, as lord in so much that he might commit the same to whom it pleased him. For here it maketh no great matter, not only who receiveth, but of whom any thing is received. And what so ever thou bindest in earth. C The second metaphor or similitude pertaineth properly to note the remission of sins. ●●ssion of ●●es by the ●…pell. For Christ delivering us by his Gospel from the everlasting pain of death, looseth the snares and fetters of maledyction, with the which we were held bound. Therefore he declareth that the doctrine of the Gospel was ordained to louse our bands, that being loused in earth by the voice and testimony of men. we might also in deed be loused in heaven. B. But this metaphor is taken of this, 〈◊〉 42.49 〈◊〉 61. that the Prophets do preach, that the office of christ is to louse peculiarly those that are bound. So Christ himself speaketh unto Paul, saying, I will send thee to the Gentiles, to open their eyes, that they may be turned from darkness to light, and from the power of Satan unto God, ●…es. 26. that they may receive forgiveness of sins, and inheritance among those which are sanctified by faith. Where he expoundeth that to be the power of the keys, which consisteth in the remission, and retaining of sins. Bu. The apostles did never after any other manner louse or bind. As for example: ●…s. 2. Repent you (saith the apostle Peter) of your sins, and be baptized every one of you, in the name of jesus Christ for the remission of sins, and ye shall receive the gift of the holy ghost. Thus Peter used the keys that were committed unto him, thus he loused in earth promising remission of sins, by the word of Christ to them that believe. Yea and christ ratified and confirmed this message and preaching of Peter. for to them that confessed their sin, and trusted to his mercy, he remitted, as Peter had promised. Also the jailer of the prison said to Paul and Sylas, 〈◊〉. 16. Sirs, what must I do to be saved? and they said believe on the Lord jesus Christ, and thou shalt be saved, and all thy household. Behold the apostles do louse him that is bound, forgiving him his sins, and that by the keys, by the preaching of the Gospel, the which preaching, because he believed, the lord pronounceth him to be loused in heaven. C. But because a great many do not only wickedly reject the deliverance offered unto them, but also by their obstinacy, do bring more grievous judgement to themselves, the power of binding also, and the commandment of the Gospel is given to the ministers. Of the which matter we have an example in the Acts of the apostles. Bu. The jews (saith saint Luke) were full of indignation, and spoke against those things, which were spoken of Paul, railing on it: Then Paul and Barnabas waxed bold, and said. It was meet that the word of God should first have been preached to you. But seeing ye put it from you, and think yourselves unworthy of everlasting life: lo we turn to the Gentiles, Acts, 13. for so hath the Lord commanded us. Again, when the same Paul had plainly preached to the jews, remission of sins by faith in jesus christ, Acts. 18. they having said contrary, and blasphemed, he shaken his raiment, and said unto them: your blood be upon your own heads, from henceforth will I go blameless to the Gentiles. By the which means truly he bound the unfaithful, & the word of God was fulfilled. For so long as the jews persisted in their obstinate and rebellious belief, the bonds of their sins were not loused. Binding pertaineth to the Gospel. In like manner in an other place Peter bound Simon Magus, with these words, Thy money perish with thee, because that thou hast thought the gift of God might be bought with money: Acts 8. thou haste neither part nor fellowship in this business, for thy heart is not right before God. By these examples we see, how the apostles did bind and louse, remit, and retain sins. C. How be it we must note, that to bind and retain sins, is a thing accidental to the Gospel, and as it were contrary to nature: as Paul also teacheth, 2. Cor. 10. when he speaketh of vengeance, the which he saith he is ready to take on all disobedience: & by and by he addeth, when your obedience is fulfilled. For unless the reprobate, by their own fault should turn their life to death and destruction, the Gospel should be to every one, the power of God to salvation: yet notwithstanding, because the same being heard, the impiety of many, openly bursting forth, doth more provoke the wrath of God to such it must needs be a deadly savour. To be short, the intent and purpose of Christ was to certify his disciples of the salvation promised unto them in his Gospel, that they might have no more doubt to seek for the same, than if he himself should come a witness from heaven: Again he ment to bring a terror and fear to the minds of the wicked, and contemners, jest they should think to mock and despise the ministers of his word, unpunished: the which two things were very necessary. For, because the incomparable treasure of life is set before us in earthen vessels unless the authority of the external doctrine were after this manner established and confirmed, 2. cor, 4. every moment almost the faith and credit thereof would fail, and vanish away, Again, the wicked do thus boldly dally and scoff, because they think that they have only to do with men. Christ therefore pronounceth that by the preaching of the Gospel in earth. it is revealed, what the celestial judgement of God shall he: and that from no other thing we ought to fetch the certainty of life or death. Here appeareth great honour, that we are the interpreters of God, to testify salvation to the world. An excellent majesty is it of the Gospel, that there is an embassage said to be between God and men of mutual reconciliation. The Gospel is a reconciliation between God & man. To be short, a wonderful consolation and comfort is it, to the minds of the Godly, that the message of salvation, brought unto them by a mortal man, is confirmed and ratified before God. In the mean time let the wicked and ungodly scoff and deride at their pleasure, the doctrine which is preached by the commandment of God: at the length they shall feel, how truly and seryousely God threatened them by the mouth of men. Many truely do despise, blaspheme, and rail at the Gospel: but when this power of binding is given to the ministers of his word, let not ieringe scorners think that they shall be suffered to deride the word of God without punishment. Wherefore let all Godly teachers, being armed with this trust & confidence, promise' without all doubt, this lively grace of God to themselves, and to others: & let them no less boldly thunder against all impudent contemners of their doctrine. Christ truly went not about to flatter Peter, but to comfort him, & to show, that a new revelation must not be looked for from heaven, but that we must be sure & certain of the doctrine which is taken out of the Gospel. Hitherto we have plainly expounded the proper & true sense of the words, in such wise, that nothing can be wanting, unless that romish Antichrist, seeking to bring in a cloak for his tyranny, dare take upon him, wickedly falsely to pervert the true meaning of this place. And although the light itself of true interpretation, which we have brought, be sufficient to purge his obscure darkness yet notwithstanding, jest any thing should stay or hinder the godly readers, we will with a brief confutation wipe away his stinking and unsavoury calumniations. First of all, he feigneth & immagineth Peter to be the foundation of the Church. But what man is he so blind that seeth not, that to be spoken of the faith of Peter, which he referreth to the person of man. We grant that in Greek Peter & Petra (a stone) do signify all one thing (as is showed before) saving that Peter is Nomen Atticum, and Petra a name of the common speech: but this variety was not without cause noted of Matthew: for the kind is altered to note some other matter. And there is no doubt, but that Christ with his own words did note some difference. Augu●… Very wisely therefore doth S. Austin teach us, that Petra (a stone) is not so called of Peter, but Peter of Petra, even as we are called christians of Christ. 1. cor. ●… But we will not be tedious: seeing the saying of Paul is most certain & an infallible truth, Ephe ●… when he saith that the church of Christ can be founded, & builded upon nothing, saving upon Christ only. The Pope can not bring in an other foundation without blasphemy, & without he rob Christ of his honour. And truly how much we aught to detest and abhor the tyranny of the Pope and papacy, ●…christ of ●●e taketh ●…r the foū●…on of the ●…che. I can not with words express sufficiently, because by the means of him & his, the foundation of the church is taken away, insomuch that the open mouth & gulf of hell swalloweth up miserable souls. Moreover this part (as it was said before) pertaineth not as yet to the public office of Peter, but only one special place among the rest, amid the holy stones of the temple, is given unto him. Those glorious titels which follow do pertain to the office of the apostleship. whereupon it followeth, that nothing was spoken to Peter which pertaineth not to the rest of the apostles also. For if the dignity of the apostleship be common among them, then must all things else be common which are annexed and knit to the same. But Christ speaketh only to Peter by name. For as one in the name of all confessed Christ to be the son of God, so in like manner Christ speaketh to one, whose words notwithstanding pertain indifferently to all the rest. Neither is that reason of Cipprian and others to be rejected, ●●ian. when he saith that Christ spoke to all in the person of one, that he might commend the unity of the Church. ●●he su●●cie. Notwithstanding Peter's successor (the Pope I mean) maketh exception and saith, that he to whom these words were specially spoken, & to whom the foresaid power was committed, was preferred before all the rest. But this is as much as if they should contend and go about to prove that he was a greater an apostle then all the rest of his fellows. For the power of binding & losing can no more be taken from the office of teaching and Apostelshyp, than can the light or heat be taken from the son, But let us grant that Peter had a prerogative among the rest, to excel the rest: yet notwithstanding very foolishly do the Papists infer & seek to prove that the supremacy was given unto him to be the general head of the church. For there is a difference between dignity & empire: neither is it all one to have honour among a few, & to gather the whole world under his dominion & rule. And truly Christ laid no more weight on him than he was able to bear. He is commanded to be a porter or door keeper of the kingdom of heaven: Peter was made a door keeper of the kingdom of heaven. he is commanded to dispense & bestow the grace of God in binding & losing, and to execute his judgement in earth, namely, so far as the power of a mortal man may extend itself. Therefore, what soever is given unto him, it must be restrained to the measure of Grace: with the which he is endued, to the edification & building of the church. Thus the huge & monstrous empire which the papists falsely arrogate to themselves falleth down & is overthrown. But although there were no controversy about Peter, yet notwithstanding there cometh nothing hereupon to the tyranny of the Pope. For there is no man in his right mind, that will grant this princelike power to the papists which they take to themselves, saying that it was given here to Peter, & that he might bequeath & dispose the same afterward to his posterity as his birthright & inheritance. for he is not permitted to give any thing to his successors wherefore the papistes make him liberal of an other man's goods, & of the which pertaineth not to him. To conclude, how long soever the succession should continue, yet notwithstanding the Pope shall get nothing thereby, until he be proved the lawful successor of Peter. Peter died at Rome. But how proveth he this? For because Peter died at Rome. As though Room by the horrible slaughter & death of the apostle sought to get unto itself the supremacy. But they immagin that he was also bishop there: how fond this imagination is, little children can not be ignorant. Furthermore although the Roman bishop had been the successor of Peter, yet notwithstanding when he deprived himself of so great honour by his falsehood & disloyalty, what soever Christ gave to the successors of Peter, profiteth him nothing at all. It is well known that the Pope's court is at Room: but as for the sign of a church they show none at all there. It is far from the office of a pastor, to be ambitious, and to contend for lordship and Empire. truly how much so ever Christ bestowed in extolling the heirs of Peter, yet notwithstanding he was not prodigal that he would give his honour to Apostatas. It is most certain that Christ sought so much to extol and magnify the persons, as he did the doctrine of the Gospel, and the dignity thereof: both to condemn the ingratitude of men towards God & his doctrine, and also to encourage his disciples boldly to execute their office. 20 Then charged he his Disciples, that they should tell no man, that he was jesus Christ. Bu. Christ here forbiddeth his disciples to promulgate and publish that which they had confessed: the which might make a man marvel, seeing that he came to be the salvation of the jews, and the light of the Gentiles. M. Was not that true which Peter in his own name, and in the name of his fellows confessed? yes verily. Furthermore was not this knowledge of the truth necessary to salvation? yes undoubtedly, had not Christ also enjoined this office of preaching to his disciples before? Question. for to what end were they sent, but to be preachers of the redemption, which depended upon the coming of Christ only. The answer to these questions is easy, Answer. if we remember that which was declared and expounded in the tenth chapter before, when Christ sent forth his apostles to preach: namely that they were not made teachers to give a full and perfect testimony to Christ, but to the end they should prepare and get disciples to their master, which before time had been out of the way, and to make those apt to be taught which were very dull: and that it was a temporal commandment, to the which the preaching of Christ brought an end. Now because the time of his death was at hand, they truly were not as yet ready or ripe to testify of the faith, yea for the infirmity and weakness of faith, their confession should have been made a jest and mocking stock: the lord therefore commandeth them to be silent, until they knew him to be the conqueror of death, and until he also had endued them with new constancy. M. By this and such like places we may know that the truth must not at all times be spoken. Truth at all times must not be spoken. for the knowledge of the truth hath his degrees and his times, out of the which nothing must be brought that is unfruitful. Hereupon the wise man saith, there is a time to be scilente, and a time to speak. 21 From that time forth began jesus to show unto his disciples, how that he must go unto jerusalem, and suffer many things of the elders, and high priests, and Scribes, and must be killed, and be raised again the third day. From that time forth. Bu. Christ in every place directeth his words and communication to those things, that were most perfect, and is very diligent to instruct his disciples perfectly, lest they should err any thing in the knowledge of mysteries, or should want any thing in the skill of those things, which pertain to the mystery of salvation, and of the kingdom of God. Wherefore he doth now more fully instruct his disciples, expounding unto them the mystery of redemption, that is, of his passion & resurrection. And suffer many things. C. He showeth them what he must suffer, that he might make his disciples apt also to bear the cross. for the time of conflict was at hand, to the which he knew they were far unmeet, except they were armed with a new fortitude. This was first of all to be done, namely to begin his kingdom, not with glittering pomp, not with abundance of richesse, not with the joyful acceptance of the world, but with the most shameful kind of death. And truly there was nothing more hard than to overcome so great an offence, specially if we consider what an opinion they had already conceived of their master. For they imagined that he should be the author of earthly felicity. They were led therefore with a vain hope, greedily gaping for the time in the which he should reveal the glory of his kingdom. They weighed so little in their minds the ignominy and shame of the cross, that they thought it impossible that any thing not honourable should happen unto him. For this was a grievous saying and circumstance, that he should be rejected of the high priests & Scribes, in whose power the rule of the Church consisted. Whereby we may gather how necessary this admonition was. The evangelist Luke saith: And he warned and commanded them that they should tell no man that thing, saying. The son of man must suffer many things and be reproved of the Elders, and of the buy Priests & Scribes and be slain, etc. He would not therefore at that time be published to be Christ, because he should be crucified and rejected. Of the seniors C. When we hear that the elders and Scribes, were the chief enemies of Christ, we may see how great the discipation of the Church of jerusalem was. For the sacrifycers did not only sacrifice, but also teach: therefore of the Prophet Mallachy they are called Angels, ●…achi. 2. or messengers. These were then the enemies of Christ, which could in no wise abide his Doctrine. But and if this were spoken of the Priests of Egypt, or of the sacrifycinge Priests and teachers of other Nations, it had been no marvel: but this is spoken of those Priests which bore the chief rule of the Church of God in earth The which thing ought to be an example unto us, that we suffer not ourselves to be seduced and deceived with counterfeities which do not their duty truly, and as they aught. Let us alway remember that Christ is the head corner stone which the builders rejected: ●…h. 21. as he himself saith to Pharisees in the one and twenty Chapter. And be raised again the third day. C. Because it could not be but that the only mention of the Cross should trouble the infirm and weak minds of the disciples, Christ by and by seeketh to salve this sore saying that he must rise again from death the iii day. And truly, when as in his Cross, only the infirmity of the flesh appeareth, our faith shall find nothing to stay and lift up itself, until we have respect unto his resurrection, in the which the power of the holy ghost most brightly shineth. Therefore the ministers and Preachers of the word of God must wisely way and consider this, ●…lorye of ●…es re●…tion and ●…the ●…lwaies ●…ed to●…. that when they covet to edify, and to teach with profit, they must always join the glory of the resurrection with the death of Christ. Let us consider therefore that the absolution of true faith and confession doth pertain to this end, namely, that we believe, and confess that the Lord jesus Christ died for our sins, & roose again for our justification For the which read in S. Paul's Epistell to the Romans. Rom. 4. 22. And when Peter had taken him a side, he began to rebuke him saying: master favour thyself, this shall not happen unto thee. And when Peter had taken him, C. It was a great sign of moderate boldness, for Peter after this sort to take his Master a side: howbeit he might seem to have a consideration of the reverence due unto him, when he took him aside, because he durst not be bold to reprehend before witnesses: notwithstanding Peter exceeded the boldness of modesty, to admonish him to favour himself, as though Christ had not been in his right mind. He began to rebuke him, Love not guided by reason. M. Peter truly loved Christ more than any one of the apostles, but his love was to carnal as yet, and not according to knowledge: & therefore he useth more liberty in speaking to Christ, as we may see in many other places. So also here, when he thought that this thing which he heard should be a shame to Christ the son of God, & that it might be avoided, and did think that Christ was inflamed with a certain impotent zeal, and that he was bend against the wickedness of the elders, Scribes, and high Priests of jerusalem, whereupon he knew that he should be afflicted, yea, & killed by them: being ignonoraunt of the mystery of redemption, of the necessity of the Cross, of the will of the father, & of the end of Christ's coming: for this cause, he taking Christ a side rebuked him, and goeth about to withdraw him from his purpose. He being affected with a preposterous zeal, considereth not what he doth: he goeth about to hinder Christ from the work of our redemption, and from the fulfilling of the will of his father. Rash zeal. C. But such is the force of rash and undiscreet zeal, and to this issue it driveth men, and so carrieth them headlong, that they are not afraid to take upon them to teach God what he hath to do Peter judgeth it an absurd thing that the son of God should be crucified of the Elders, which came to be the redeemer of the people, and that he should be put to death which was the Lord of life. And hereby we are taught how our good intentions are accepted before God. Good intentions of men not guided by the word of God. So great pride truly is naturally engraffed in men, that they think great injury is done unto them, and do murmur, if that please not God, which they judge to be right and good. So that we see with how great pertinacy the Papists do boast and vaunt of their devotions. For truly when they do so arrogantly rejoice in themselves: God doth not only reject that which they judge worthy of so great praise, but doth also condemn it, as mere madness. If truly sense, & carnal judgement might prevail, the intention of Peter was godly, or at lest tolerable. But Christ so sharply reproved him, that he could not put him to greater reproach. For what meaneth so severe a reprehension? Question. whereas he showed always such gentleness that he broke not the bruised reed, why then doth he now so cruelly thunder against his elect & chosen disciple? Answer. The reason truly is manifest, namely, because in the person of one man, he would pacify and stay all the rest, lest they should seem to allow their undiscrete zeal. For although the lusts of the flesh in unrulelynes, are like unto brute beasts, yet notwithstanding there is no beast more furious and unruly than the wisdom of the flesh. Therefore Christ so sharply inveigheth against the same and doth (as it were) suppress it with an iron mallet, that we learn only to seek for wisdom out of the word of God, & to judge that only to be right, which the word of God doth allow. Favour thyself The Latin text is, Propitius tibi sis: the Greek text hath only, Propitius tibi, so that we must understand esto or sis: and the omitting of the verb, maketh much for the affection of Peter, declaring that his mind did greatly abhor the same: for the word of abhorring, or forbidding is more peculiar to the Hebrews. Gene. 18. Abraham said unto God, be it far from thee, that thou shouldest do this thing and shouldest kill the just with the wicked. And in another place, be it far from thy servants, Gene. ●… that they should do so, the Hebrew word is Talila, which signifieth prohibition: as if thou wouldst say, stay thyself, or it is not good for thee: so that whereas the Greek text hath only propitius tibi, peradventure sit Deus is better understood than sis: as if we should say, God forbidden this, to happen to thee. This shall not happen Bu. These words do show how Peter abhorred that which Christ said should happen to him, as if he should have said: no man with indifferent ears could abide to hear that the son of God must be crucified: for death happeneth not to the lively son of the living God, which raiseth other from the dead, and hath declared by so many invincible arguments that he is the Lord of life and death Therefore, that by no means shall come to pass which thou sayest shall happen unto thee, & that thou shouldest suffer many things of the elders and Scribes in that City, in the which we hope to rain with thee in excellent glory for ever. 23. But he turned him about, and said unto Peter: go after me Satan, thou hinderest me: for thou savourest not the things that be of God, but those that be of men. But he turned him about and said to Peter. M. Because that Peter went about to withdraw Christ from obeying his father's will, he is sharply reproved of him. C. But some very fondly make much a do about this word (come back) as though Peter were commanded to follow and not to go before. Math●… For the Devil also had the repoulse at the hands of the Lord by the same words, as we have already declared. And the Greek word Hupage, signifieth to avoid or departed, whereof the latin word apage is derived. Christ therefore putteth his disciple from him, and maketh him stand a loof, because he playeth the part of Satan, by his preposterous and undiscrete zeal. Neither doth he simplely call him an adversary, Pete●…●…led S●… but he giveth him the name of the Devil in token of great disdain. Bu. As if he had said, avoid with this thy counsel: I aught to have more regard to fulfil my father's will, although it be never so hard to the flesh: thou which art inoved with more knowledge of the father than any of the rest, and which oughtest to be a helper unto me, and a faithful companion, that I might fulfil my father's commandment, dost dehort & dissuade me (so much as lieth in thee) from the same, and that not lightly, but in reproving me: avoid with this thy wisdom, for thou showest thyself to me to be Satan, an open enemy, and a most wicked conspirer. As concerning this word Satan we have spoken before in the 4. 〈◊〉. 8. Chapter. The Evangelist Mark hath these words, but he turned about, and looked on his Disciples, and rebuked Peter saying: go after me Satan, Christ therefore spoke these words to the rest of his disciples, for he knew that they were of the same mind also. Wherefore, for the example and erudition of others, he rebuketh Peter the more sharply, but for our sake also. C. For thieves, adulterers, and such like are ashamed to excuse their filthiness: but a good intention is obstinately defended and maintained of all men. Wherefore, the Lord useth more severity in correcting this wicked zeal of Peter, than if he had committed any other crime. Thou hynderest me E. The Greek text hath, thou offendest me. C. Peter was in deed an offence unto Christ, when he dehorted him from his calling. For by and by it followeth, Because thou savourest not those things that be of God Hereby it appeareth how greatly men are deceived in their ungodly zeal. For when Peter went about to hinder his masters office, he did not only seek to deprive himself, but all mankind also, of everlasting salvation: yet ignorantly. Here therefore we are taught in one word how much we ought to abhor those things which do withdraw us from the obedience of Gods william. And there is no doubt, but that Satan doth use men as instruments, when they allure us and withdraw us from our duty towards God, Peter could not stay Christ from his purpose. ●●p that ●…y be●… be a●… But Christ giveth us here an example, to beware of that friendship, be it never so pleasant, which doth call us from the obedience of God's will, and doth bid us, sparing ourselves, to saver those things which are of men, and not the things that are of God. For otherwise, our flesh is so inclined, that we should spare ourselves, and neglect the commandments of God. But if Christ so sharply reprehended the friendship of Peter, (to whom it was not so dangerous) what shall we do which are easily seduced? But those things which are of men C. Here Christ openeth even the very wellspring of the whole evil, when he saith that Peter savoureth only those things which are of men. Therefore lest the Heavenly judge send us away and our practices, headlong to the devil, let us learn, not to be addicted to our own sense, but obediently to embrace that which the Lord commandeth and alloweth. B. If we savour those things that are of men, then are we enemies unto God, and Satan's friends. Therefore whatsoever proceedeth of ourselves, it is here by the words of Christ condemned. Whereupon S. Paul saith that the wisdom and understanding of the flesh, Rom. 8. is death and enmity against God. What then shall we arrogate unto ourselves? where is free will become? where is the judgement of reason? but where is the Church built upon Peter, who now is called by the name of Satan the Devil? Now let the Papists go and extol their fond imaginations to the Heaven: they shall feel at the length when they appear before the tribunal seat of God, what boasting doth prevail, which Christ here pronounceth to be Satanical and devilish. But we, (accept we mean willingly, to stop the way against ourselves, which leadeth to everlasting life) may learn out of the mouth of Christ to savour those things which are of God. 24. Then said jesus to his Disciples: if any man will follow me, let him forsake himself, and take up his cross, and follow me. Then said jesus to his Disciples C. Mark saith, Chap 8. Chap. 9 when he had called the people to him with his disciples also, he said unto them. etc. But Luke saith he said unto them all. Because that Christ perceived that Peter & the rest of his fellows, did abhor the Cross and affliction, he taketh occasion to speak generally of patience & sufferance of the same: neither doth he only exhort the twelve, but all those that are godly, to the same. The like sentence almost we had in the sentence going before in the eight and twenty verce of the tenth Chapter, but there the apostles were only admonished of persecution which was prepared and ready to fall upon them so soon as they began to execute their office: but here he beginneth to instruct and teach all them in the first exercise, and common beginning, which take upon them the true profession of the Gospel, for he saith generally. If any man will follow me to the end he might refel and put away the fond Imagination of Peter. For he setting himself to be an example to all men of denying himself, and of patience, declareth that he must bear and suffer that which Peter thought to be very unmeet for his person: and calleth all the members of his body to imitation, and to follow their head: as if he should have said, If any man will be my disciple, let him deny himself, take up his cross, and follow me, or else, let him frame himself according to the example that I have set before him. For he meaneth that none can be thought to be the disciples of Christ, but such as are the true followers of him, and are prepared to run in the same race. B. In steed of that which our evangelist hath here, if any man will follow me: Luke 14. the Evangelist Luke hath, If any will be my disciple. Let him deny himself C. Our saviour Christ prescribeth here unto us a brief rule of imitation, to the end we might know in what thing specially he would have us like unto him: Two things make us like unto Christ. but this rule consisteth and standeth upon two points, of the denying of ourselves, and of the voluntary bearing of the Cross. This denying doth very largely extend itself, namely, that we renouncing and forsaking our own wit and policy, and all the affections of the flesh, may be ready to be brought to nothing, so that God may live and rain in us. M. To deny ourselves, is to put of our own will and affections, and to submit ourselves to an other man's power, and to live only unto him, to whom we have addicted and given ourselves. john ●… I seek not (saith our saviour Christ) mine own will, but the will of him that sent me. Also he saith, john ●… my meat is to do the will of him which sent me. Again, O father not my will, but thy will be done. Luke ●… We are not ignorant how naturally men are wrapped with the love of themselves, how much they are addicted unto themselves, & how greatly they esteem of themselves. But truly if we desire to enter into Christ's school, 1. Cor●… we must begin with that foolishness whereunto the apostle Paul exhorteth us: and then to go forward to bridle and subdue all our affections. Let us understand therefore that we are nothing of ourselves, but the God is all in all in us. To this denying of ourselves pertaineth that which the other Evangelist declareth that Christ spoke saying: Luk●… If any man come unto me and hateth not father and mother, wife, children, brethren, yea and his own soul, he cannot be my disciple. And a little after he saith, Even so every one of you which forsaketh not all that he hath can not be my disciple. Vers●… Read also the tenth Chapter going before. And take up his Cross C. Christ speaketh here of the bearing of the Cross, not because the life of men is free from common miseries, but because God would exercise those that are his specially to the end he might make them conformable to the Image of his son. M. This word Cross is here taken Metaphoricallye for all kind of afflictions, but specially for extreme afflictions: by the which he showeth that his disciples must bear not only the light afflictions, but also those that are extreme and heavy. C. Furthermore, although God do lay his Cross as well upon the good as the bad, yet notwithstanding none are said truly, to bear the Cross, but such as willingly take the same upon their shoulders For they that are unwilling must bear the Cross, but they bear it impatiently. The●… haue●… & the●… pert●● to tha●… As for example, the wild and untamed Horse, will not willingly suffer a man to sit upon his back, yea he winceth, and flingeth to cast him of, shewing all tokens of wildness: yet notwithstanding he is tamed and broken. The gentle Horse, willingly beareth his Master, and whither soever he is directed, he runneth, & suffereth himself to be tamed. Even so is it of the godly & ungodly: when God exerciseth the ungodly with the Cross, they resist so much as they may, but it helpeth them nothing at all. Contrariwise the godly offer their shoulders unto God, even as the Camel, which lieth down till the burden and load be laid on her back: by the which obedience truly, Christ is glorified in them. We do by nature reject the Cross: but when we do submit ourselves unto God, and when with true humility of the mind we suffer what soever he layeth upon us, then do we bear the Cross. This therefore is the patience of the godly, to bear willingly the cross which is laid upon them. Luke the Evangelist addeth more saying, He that taketh not up his Cross daily, in the which words there is contained a greater weight: for Christ thereby signifieth, that our war and fight shall have no end, until we departed out of this world, Bu. lest that any man should think that he had done bearing the Cross, if he had once suffered affliction: but we must continued to the end until we have finished our race C. Let this therefore be the continual meditatition of the godly, when they have passed many troubles and griefs, to prepare themselves to suffer new, A. and never let them be weary though their Cross be daily laid on their shoulders. M. And this is that which our saviour said, ●…0. whosoever continueth to the end the same shallbe safe. It is very grievous truly to be oppressed daily with the cross: but if you consider the eternity of the life to come, and the shortness of this present life, that thing which flesh and blood thinketh so heavy shallbe very light: even as the apostle Paul in the fourth Chapter of the second Epistell to the Corinth. teacheth. 〈◊〉 4. And follow me C. These are words of Consolation, And follow me: for who is so proud that he will refuse to follow the son of God? The disciple ought not to complain and found any fault, when the Master goeth before, and he commanded to follow after. By these words he declareth that he requireth nothing more than that he himself hath showed, namely that we by his example patiently bear the Cross. So the apostle Peter saith, Christ suffered for us leaving us an ensample that ye should follow his steps, 1 Peter. 2. which did no sin, neither was there guile found in his mouth: which when he was reviled, reviled not again: when he suffered he threatened not: but committed the vengeance to him that judgeth righteously. A. Therefore as Christ suffered many things before he entered into his glory, even so by many tribulations we must enter into the kingdom of heaven. 25. For whoso will save his life, shall loose it. Again, whoso doth loose his life for my sake shall find it. A. A most excellent comfort is this, that whosoever looseth his life willingly for Christ's sake, doth get life unto himself. For the Evangelist Mark plainly prescribeth this cause of dying to the faithful: therefore it is understood in the words of Mathewe. All are not Martyrs thou suffer death without fear. For it cometh oftentimes to pass that ambition or desperation driveth profane men to contemn and to despise this life, yet notwithstanding they go boldly to their death in vain. Bu. Therefore to lose the life in this place signifieth to despise the life of this world for Christ's sake, and to tread those things under foot, in the which the world setteth life, & the chief felicity. That truly is nothing else but to deny ourselves, to renounce ourselves, and to bear patiently such calamity as is laid upon us, whereby we may bridle all fleshly affections. C. The threatening which is here set on the contrary part, serveth very much to the driving away of the sluggishness of the flesh, which admonisheth us that such as desire greatly this life, purchase to themselves the loss of this life. And there is an Antithesis between temporal and eternal life: as we have showed before in the tenth Chapter. 26. For what doth it profit a man, if he win all the whole world, and lose his own soul? Or what shall a man give to redeem his soul again withal? For what doth it profit C. Here he confirmeth the former sentence, namely that we aught not to be unwilling to forsake this life. For what is all the world in respect of man's life? for it is immortal. And loose his own soul Here our saviour Christ admonisheth that the soul of man is not created, to the end he might have the same for a short time in this world, but to the end he may live immortal in heaven: The soul of man is immortal. as if he should have said, What negligence is this, and what beastly insensible dullness, that men are such bondslaves unto the world, that they have no consideration wherefore they were borne? and that they are ignorant how that an immortal soul is given unto them that the race of this life being ended, they may live perpetually in heaven? And truly all men will confess that the soul is more worth than all the riches, and pleasures in this world but in the mean time the sense of the flesh blindeth them that will they nill they their souls are carried to destruction and everlasting perdition. Therefore lest the world by his enticing allurements do bewitch us let us always call to mind the excellency of our soul: the which if it be well weighed, will easily drive away all the vain imaginations of earthly felicity. The evangelist Luke hath, Chap. 9 and looseth himself. Or what shall a man Bu. B. What exchange shall a man give for his own soul? The Greek word signifieth that by the which any thing is redeemed. Bu. Wherefore let every one of us endeavour ourselves to despise corruptible, & momentany things, and to hold fast those things that are eternal: the which we shall easily do, if so be we mortify all carnal things, and retain only Christ the life. 27. For the son of man shall come in the glory of his father, with his Angels: and then shall he reward every man according to his deeds. For the son of man shall come C. To the end his former doctrine might the better sink into their minds, he setteth before their eyes the judgement to come. The 〈◊〉 gener●… Iud●● For it is necessary, to the despising of this life, that we be touched with the feeling of a heavenly life But the flownes of our minds hath need of a help to look up towards heaven. Therefore Christ calleth the faithful to his tribunal seat, to the end they may continually remember that they live to no other end than to aspire and come to that blessed redemption, which at that time shallbe revealed. But to this end the admonition tendeth, that we may know that they contend not in vain, to whom the confession of saith is more precious and dear, than their own life: as if Christ had said: commit to my charge, and custody without all fear your souls: for I will come at the length a revenger which will restore you to perfection, although you seem for a time to perish. B. That therefore which he speaketh here, must be referred to the sentence going before, when he said: The one should find his life, and the other should lose it: namely when the son of man cometh to judgement, and shall give to every one according to his deserving. But Christ exhorteth all those that desire to seem followers of him and his disciples, by three reasons, to deny themselves, to take up his Cross, and to follow him. Of the which the first is, that he shall lose his life, which would save the same, and that he shall save it, which looseth it: the second is, that to him (which appeared a mortal man for a time in the flesh) all judgement is given, and that therefore he shall come in the glory of his father with his Angels that he may give to every man according to his deeds: to the deniers of him, hell fire, & to the professors of him, the kingdom of his father. For as Mark in his eight Chapter and Luke in his ninth Chapter declare, he repeateth here to his disciples the same thing that he spoke of before in the tenth Chapter. Whosoever shall deny me before men, Ma●… Lu●… Ma●… him will I also deny before my father which is heaven. And as Luke saith and Mark: whosoever shall be ashamed of me and of my words, in this adulterous and sinful generation: of him also shall the son of man be ashamed, when he cometh in the glory of his father with the holy angels. ●…c. 7 Then he shall say unto them, I never knew you, Departed from me ye that work iniquity. Then shall they receive according to their life and deeds. What thing can be so heavy and grievous unto us in this life, that we should not rather do, & bear the same, than we should offend this general judge of all men, and 'cause him to pronounce this bitter sentence against us saying, Go ye cursed of my father into Hell fire. A. It is better therefore to deny ourselves, and to contemn this life for Christ's sake, then to be deprived for ever of everlasting life. B. The third reason (which bringeth a wonderful consolation with it) is, that he saith the time is not very long in the which he shall come with great power, & that some of them which were present should see the same. What is he now the will not follow him, & for his sake, deny himself, & take up his cross, whom he knoweth shall rain very shortly gloriously in divine power, and that he himself shall rain with him. For whosoever suffereth with Christ shall reign with Christ. In the glory of his father, C. Christ maketh mention of the glory of his father, ●●o. 2 & of the angels, jest that his disciples should judge of his kingdom according to the present sight. for as yet it lay hid, being base and contemned under the show of a servant. He showeth therefore that he shallbe in an other manner of estate when he shall come to be the judge of the world. 〈◊〉. 25. A. For the son of man shall come in his glory, & all his angels with him: and he shall sit upon the seat of his glory, & all nations shall be gathered before him: Also these things serve to terrify those which delight in their wickedness & vice, which shall not be able to abide his face. For although the lord took upon him humane nature, yet notwithstanding he abideth unchanged in the eternal glory of his father, and hath lost nothing, either of his divine substance or glory. for he is of like substance, majesty, and glory, with the father. All the Angels serve him, being the ministers of God, Angels are Gods ministers. 4. Kin. 19 and ordained to fulfil his commandment. Whose power how great it is, may appear, in that one angel dispersed the mighty camp of the Assyrians in one night, a hundred four score & five thousand of them being slain. But and if one angel be of such power, what shall they not be able to subdue and overthrow, when they being altogether come with the lord to judgement? And then shall he reward every man B. This sentence is often used in the scriptures, the which they pervert, who go about to prove that we are justified by our works, because forsooth we are judged according to the same: Works are not the cause of salvation. when as christ speaketh not here of the cause of salvation. They consider not that the tree is judged according to his fruit, and yet notwithstanding that the fruit, maketh not the tree, but the tree the fruit. The fruit maketh not the tree, but the tree the fruit. When we see figs on the tree, we judge by & by the tree to be a fig tree: yet notwithstanding the figs are not the cause, that it is a fig tree: but when it was made a fig tree, than it brought forth figs. Even so in all things the work judgeth of the worker: For it maketh not the worker, but is brought to pass, and wrought of the worker. In like manner good works do declare a good man to be the son of God, but they make him not to be the son of God. Therefore works do not justify, that is to say, they do not make us the more acceptable unto God: the which works can be nothing else but sin, condempninge, if so be they be wrought before thou be purified, and regenerated by the spirit of God: because that an evil tree can not bring forth good fruit. But the lord describing his judgement, saith (after the manner of men): Three causes of our salvation. that every man shallbe judged, according to his works: even as we commonly are wont to judge. Neither doth he say, that every man shall receive according to his works, as though that our works were the first cause of our salvation. For the special cause why we obtain everlasting life, is the voluntary & free will of God: & the second cause are the merits of Christ, for he died for the salvation of all mankind: but this also is a free gift of the good will of God. The third cause is, our Faith, by the which we embrace and receive this good will of God, and the merits of Christ. john. 3. For he that believeth, hath everlasting life, but that faith also by the which we do believe, is the work & gift of God in us for the merit of christ. Also good works, may after a sort be said to be the cause of our salvation, (but improperly) because every man shall be rewarded according to his deeds: but these also are the gifts of God's good will, the effects of Christ's merits, and the fruits of faith. For there is no good work acceptable unto God, but that which is done for the love of God: the which love no man hath, but he which believeth in God. And no man can believe in God, but such as are inspired with the spirit of God, which pertaineth only to the sons of God. This spirit is only given unto those whose sins are remitted, and whom he hath chosen before the foundation of the world was laid. All the parts therefore of our salvation, are a gift and work, of the willing and free will of God. But we must note here that Christ said not, he shall give to every man according to his faith: (the which lieth hid, and which every wicked man boasteth that he hath) but according to his works, which can not be obscure and hid: Works are a seal of our Faith. 2 Cor. 5. for works are a seal of our saith. The apostle Paul speaketh thus of this judgement of Christ, we must all appear before the judgement seat of Christ, that every man may receive the works of his own body, according to that he hath done, whether it be good or bad. General judgement. And in an other place the apostle saith. Thou heapest unto thyself wrath against the day of judgement, when shallbe opened the righteous judgement of God, which will reward every man according to his deeds: that is to say: praise, honour, and immortality, to them which continued in good doing, Roma. 2. and seek immortality. But unto them that are rebels, and do not obey the truth, but follow unrighteousness, shall come indignation, wrath, tribulation, and anguish, upon the soul of every man that doth evil. C. Let this therefore be the somme, that these two do very well agreed, namely that we are justified freely, because we are acceptable unto God, without our merit, and yet notwithstanding that he according to his good pleasure, giveth and imputeth and undeserved reward to our works. A. As concerning the which matter, read the fifth chapter going before. 28 Verily I say unto you, there be standing here, which shall not taste of death, till they see the son of man come in his kingdom. Verily I say unto you. M. As touching this word (verily) read the fifth chapter going before. There be standing here. C. Because the disciples might dow among themselves when this day should come, the lord erecteth them with a more special trust, saying, that it shall not be long ere that he give unto some of them a show of his glory: as if he should have said. If you think the time to long before I come, I will come betime: for before you die, that kingdom of God which I bid you hope for, shall be set before your eyes. M. Some understood this sentence of the extreme and last day of judgement, thinking that Christ meant here that john the Evangelist should not die until the day of judgement: john ●… but the Evangelist himself showeth that this opinion of him conceived, was not true. Wherefore we must understand that the coming of the kingdom of God, is the revealing of the heavenly glory, which Christ began at his resurrection, & afterward more fully revealed the same, by sending his holy spirit, and by working miracles. B. Therefore to see Christ coming in his kingdom is nothing else in this place, then the which Mark and Luke have, Mark ●… To see the kingdom of God, that is the glory & good success of the kingdom of God. The Evangelist Mark expressly saith, Until they have seen the kingdom of God come with power The kingdom of god was come before, Math. ●… whereupon he commanded to preach that the kingdom of God was at hand. And in an other place he said unto the Pharisees, If I by the spirit of God cast out devils, then is the kingdom of God come upon you. Math. 12. But because the kingdom of God was not yet so glorious, as it should be in all the world after his resurrection: he truly saith, Until they have seen the kingdom of God come. Collos. 1. Of this kingdom the apostle Paul writeth thus, when he speaketh of the Gospel: Which is come unto you, even as it, is into all the world, and is fruitful and groweth. etc. But more largely in an other place when he saith: I have therefore whereof I may rejoice, through Christ jesus, in those things which pertain to God. For I dare not speak of any of these things, which Christ hath not wrought by me, ●…oma. 15. to make the Gentiles obedient, with word and deed, in mighty, signs, and wonders, by the power of the spirit of God: so that from Jerusalem, and the coasts round about unto Illiricum, I have filled all countries with the Gospel of Christ. This glorious power of the kingdom of Christ did chiefly declare itself within twenty years or thereabouts, after his passion: until the which time no doubt, many of those, to whom the lord presently spoke, were alive. But to what end doth Christ speak this? Surely to the end he might learn them some comfort against the time of the cross & affliction, because shortly the kingdom & power of God should be declared and revealed. ●…ilip. 4. ●…bre. 10. So are we comforted by the holy ghost, so often as we hear it said, The lord is nigh, and will not be slack. The coming of Christ truly seemeth to be far hence, but doth he not in the mean time show unto us his power? Some understand this place to be spoken of the transefiguration of Christ in the mount, which is declared in the chapter following: as though that Christ by these words should promise' that there were some disciples in the company, to whom he would show his glory in the earth, so far as the eyes of mortal men might perceive the same. A. But we have showed already the true & proper sense and meaning of Christ's words. Which shall not taste of death. Bu. That is, they shall not die. The like phrase of speech we have in the viii chapter of s. john, & in the second of s. Paul's epistle to the hebrews. The xvii Chapter. AND after six days jesus taketh Peter, james, and john his brother, and bringeth them up into an high mountain. A. This history is declared by three of the Evangelist, Mark. 9 Luke. 9 namely by this our Evangelist Mathewe and Mark and Luke. C. In the which history we must first of all see, to what end and purpose Christ would put upon him his heavenly glory for so short a time, and would take only three of his disciples to be witnesses of this sight. Some think that he did it to the end he might arm his disciples against the temptation which was at hand by reason of his death: but that is very unlikely. For why did he deprive others of the same remedy? Yea, why doth he plainly forbid them to publish that which they had seen, until after his resurrection, unless the fruit of the vision had been after his time? There is no doubt therefore, The cause of Christ's transfiguration. but that Christ meant to declare that he was not delivered unto death against his will, but that he came unto it willingly to offer the sacrifice of obedience unto his father. This kingdom came not into the minds of the disciples, until Christ rose again: neither was it necessary at that time to conceive the divine power of Christ, which they knew to be the vanquisher, and overcomer in the cross and affliction, but they were taught against an other time, as well for themselves as for us, lest that the infirmity of Christ should offend any man: as though he had suffered by necessity and force. for it is evident that it was no more hard unto Christ, to exempt and deliver his body from death, Christ suffered because he would, than to adorn the same with heavenly glory. We are taught therefore that he was subiectte unto death, because he would: and that he was crucified, because he offered himself. For the same flesh which hung upon the cross and say in the sepulchre, seeing before it was partaker of the heavenly glory, might have been free from death and the grave. But we are taught that Christ so long as he bore the form of a servant in the world, & his majesty hidden under the infirmity of his flesh, there was nothing detracted or taken from him: because he did abase himself of his own free will, but now his resurrection took a way that vail, by the which his power for a time was covered. And the Lord thought it sufficient to choose unto him three witnesses, because this number was prescribed by the law, to testify & prove any matter. Deut. 19 And after two days. B. As concerning the number of the days Mark agreeth with Matthew. But Luke hath, And it fortuned that about an eight days after these sayings. But this ought to offend no man. C. For Mark and Matthew number six whole days, which came between the time the Christ spoke the words going before in the xuj. chapter, and the time in the which he was transfigured: but Luke faith it was done within eight days after, comprehending as well the day in the which Christ spoke, as also the day in the which he was transfigured. We see therefore how well diverse words comprehend one sense and meaning. And bringeth them up into. Luke saith that the lord went up into the mountain to pray: no doubt to pray unto the father, that he would manifest & reveal his glory to his disciples, for the which cause he brought them up into the mountain. By the which example of Christ we are taught to be likewise affectioned to the glory of Christ's kingdom, & towards those also, Math. 6. Luke. 11. to whom as yet it hath not appeared. So Paul prayed: as it appeareth by his epistles. But Christ himself hath taught us to pray, saying. Hallowed be thy name. 2 And was transfigured before them, & his face did shine as the son, and his clotheses were as white as the light. And was transfigured before them. S. That is to say, he put on a new figure or form, full of all glory and excellent brightness, and did not appear as the son of man, in a base & contemned person. C. Luke saith that this was done when he prayed. But by the circumstance of the place and time we gather that which we said even now, namely, that he prayed that there might be a visible sight or show of his deity in the brightness of a new form, the which thing he obtained: not because it was necessary that he should pray for that which he wanted himself, or because the will of his father was doubtful: but because in humility he referred all that he did to his father: and would by his example encourage us to pray. And his face did shine, C. Luke hath. And it came to pass, as he prayed, the fashion of his face was altered. Yet notwithstanding this transformation did not set forth Christ to be seen of the disciples, according to the glory which he hath now in heaven: but he gave them a taste of exceeding glory, according as they were able to comprehend the same. His face did then shine as the son: but now it doth far exceed the son in brightness. A strange and unwonted brightness shone then in his apparel: but now his divine majesty shineth without apparel in his whole body. So God appeared in time passed to the holy fathers, not as he was in himself, but as they were able to abide the beams of his exceeding brightness. M. But whereas Christ was transeformed from the form of humility into that heavenly & divine shape, it was a manifest token, that the state in the which he was then, was not eternal, but mutable and subject to change: not that the substance of his body was subject to trasmutation and change, in so much that the verity of his humane flesh, should be turned into the verity of the spirit. God forbidden: but that there should be a transmutation of the humane condition & fragility, his manhood abiding still. By pra●… arc tra●●med in●● M. But where as he was transformed while he was at prayer, it showeth how we are transformed into God when we are praying: for the which cause we aught to be the more earnest to pray. hereupon it came to pass that the fathers & holy men were so often times in mind rapt & carried into heaven. As Peter the apostle of Chryst: Acts. ●… Dani●● Daniel, to whom an Angel appeared when he was in prayer, declaring unto him things to come. Cornellius, who in prayer saw an Angel. ●…ctes 10. And Paul, who as he prayed saw Ananias in a vision, laiing his hand on him. Also the same Paul testifieth of himself thus, ●…ctes. 22. When I was come again to Jerusalem, and prayed in the temple, I was in a trance, and saw him saying unto me: make haste and get the quickly out of Jerusalem: for they will not receive thy witness. Hereby we gather that they are most far from the company and fellowship of God, & of the heavenly spirits which are never led by the fervency of the mind to prayer. And his clotheses were as white as. C. It is not meet that any man should dispute or reason subtly about the whiteness of his apparel, or of the brightness of his countenance: seeing that this was not a perfect declaration of his heavenly glory: but a sign which did only pertain to the measure & capacity of flesh. M. For as darkness is assigned by Christ to the kingdom of Satan, and external darkness to the condemnation also of the wicked, for the horror which they shall suffer: even so an exceeding light & inspeakable brightness is ascribed to the kingdom of God, for the glory and pleasure which the elect shall have. ●●h. 13. The just (saith our saviour Christ) shall shine as the son in the glory of their father. As the light. E. It is read in a certain ancient Greek book. As the snow, and the evangelist Mark saith also, ●●ke. 9 thus: And his raiment did shine & become very white, even as snow: so white as no fuller can make upon the earth 3 And behold there appeared unto them Moses and Helias, talking with them. And behold there appeared. B. Not doubt this appearing, and talk of Moses and Helias did make very much to the declaration of the kingdom of Christ. Notwithstanding it is demanded whether they were truly present, or whether that a figure or show only of them was set before the face of the disciples: even as visions of things absent were set before the Prophets. Although the matter be so probable, that both parts may have good occasion to dispute, 〈◊〉 dead & ●●ing are ●…ddes ●…dement. yet notwithstanding, it is more likely that they were truly brought into that place. Neither is it any absurdity at all to say, (seeing that God hath both body & soul in his hand & power) that the dead for a time may be restored to life, according to his william. Moses and Helias, did not rise unto themselves at that time, but they rose at the will & commandment of God, to be present for the time with Christ. Again, Question. if any demand how the apostles knew Moses & Helias, whom they never saw: it may easily be answered that when God had set them in the midst before them, Answer. he gave them signs & tokens, by the which they might be known unto them. This truly was done by an extraordinary manner of revelation, that they might certainly know Moses & Helias. Question. But why did these two rather than any other of the saints apere? Surely that reason aught to satisfy us, Answer. to say that the law & the Prophets had no other scope or end then Christ. For it was a great aid & help to our faith the Christ came not forth without testimony, but was commended of God long before. B. Therefore in Moses the law, and in Helias, the Prophets are represented. M. For although Helias left nothing written behind him, yet notwithstanding after Moses he was the chief & excelled all men: He restored the polluted law of God to perfection: yea he was an excellent meintainer, & setter forth of true godliness & piety, which was then almost extinguished. C. The talk therefore of Moses & Helias with Christ, is the agreement of the law and Prophets with Christ. For it behoved the apostles to be confirmed & persuaded, that it was no new doctrine or religion which Christ preached unto them, but the same whereof the law and prophets bear witness. for except they had been persuaded in this that Christ did not teach any thing contrary to the law and prophets, they had ever doubted, neither had they been able with a constant mind to preach the Gospel. We have therefore here a notable seal of our faith, A sure seal of our faith. when we know that the doctrine of christ is not newly sprung up (as some imagine) but of long continuance Talking with them. A. Only Luke showeth for what cause they talked with Christ in these words. That appeared in the majesty, and spoke of his departing, Luke. 9 which he should end at Jerusalem. M. He calleth the death of Christ a departing, john. 13 or a going out namely of this world. So in an other place his death is called a going out of this world to the father. C. But this talk aught not to be restrained to the private persons of Moses and Helias, but rather to the embassage, which long before was enjoined & committed to them. For although they were lately dead, and had finished the race of their calling, yet notwithstanding, the lord would that they by their voice once again should confirm that which in their life they had taught: to the end we might know, that the salvation set forth in the sacrifice of Christ pertaineth unto us, as well as to the fathers. M. Therefore the word (end) which Luke useth, doth pertain to the Prophets and truth of God, that the same which God promised by the Prophets, as concerning the departure or ending, or death of his son might be fulfilled. C. Now, when the Prophets prophesied of the death of Chryst, he sat (which is the eternal wisdom of God) in the secret throne of his glory. Whereupon it followeth that he being man was not subject unto death: but so far as he willingly submitted himself. M. Therefore they talked about the cross and resurrection: to the end the apostles might understand that it was the will of God that he should be slain at Jerusalem, and rise again, even as it was foreshowed by the law and the prophets Whereupon Christ himself after his resurrection, expounded unto them the law and the Prophets, Luke, 24 teaching that it so behoved Christ to suffer, and to rise again from death. 4 Then answered Peter, and said unto jesus, Lord here is good being for us. If thou wilt let us make here three tabernacles: one for thee, and one for Moses, and an other for Elias. Then answered Peter. M. The Evangelist abuseth this word (answered) according to the manner of the Hebrews, when as nothing went before, whereto answer might be made. But the evangelist Luke more plainly rehearseth these words, saying. But Peter and they that were with him, were heavy with sleep. And when they awoke, Luke. 9 they saw his majesty, and two men standing with him. Behold here how that three of the chief apostles which were with Christ are a sleep, when he prayeth. Math. ●… So they slept again in the garden when Christ was ready to be taken. This was their infirmity, and yet they were not rejected of Christ, but are borne withal, till they were by little and little confirmed, that they might be the more perfect. The w●● must 〈◊〉 withal. By the which example we must learn to bear with the weak, and not by and by to cast them of. Luke addeth further, saying. And Peter said unto jesus: Master it is good being here for us. C. These words (saith the Evangelist) he spoke when Moses and Helias were gone. Whereby we gather, that Peter was afraid lest that by their departure, that sweet and glorious sight should vanish away. And although it be no marvel that Peter was so ravished with the sweetness of that sight, that all other things despised, the sight thereof and the fruition of the same only could suffice him: (as it is said in the Psalm, Psalm●… in thy presence is the fullness of joy, and at thy right hand there is pleasure for evermore.) Yet notwithstanding his wish and desire was preposterous, Pet●●●…initie. because he knew no end of the vision: secondly, he very foolishly made an equality between the lord, and his servants: thirdly he erred, because he would have built earthly tabernacles unto men, which were received into heavenly glory. We say that the end of the vision was not known unto Peter. For when he heard out of the mouth of Moses and Helias, that Christ must shortly die, he as a man void of sense, immagineth that temporal show of glory to be eternal. What kingdom of Christ should this have been included and compassed within the space of twenty, or thirty foot? What should have become of the redemption of the whole Church? and where should have been the fellowship of everlasting salvation? Therefore the two evangelists do very well note that he knew not what he said. Mark addeth the cause, namely for that they were afraid. God truly did not seek to make the apostles have any farther profit in understanding, than in this, that they should have a feeling as it were at one sight, and in a moment, of the deity of his son. Afterwards, in process of time, he showed unto them the fruit, and corrected the want of judgement, that was in them. Mark therefore meaneth, that Peter was as a man in a trance, and amazed, & that he spoke accordingly. In like manner we do not know oftentimes to what end the lord declareth his power unto us: but he correcteth our ignorance and infirmity, and in continuance of time, teacheth us what his purpose was. 5 While he yet spoke, behold a bright cloud shadowed them. And behold there came a voice out of the cloud which said: This is my beloved son in whom I delight, hear him. While he yet spoke, behold a bright cloud shadow. C. When the lord meaneth to show unto us a sign of his presence, he commonly setteth before us a cloud, to the end he might bring us to humility, jest we should rashly burst forth into secret matters, which our sense and reason is not able to comprehend: and least we should be to wise, forsaking sobriety: For we can not be sober, except God put the bridle in our mouth, and restrain our pride and folly. The imbecility of man's wit and understanding, can not conceive the glory of God. therefore the cloud is set as a courtaine between God and us, whereby he may bridle our natural folly: for we are to bold and curious. Even so now to the end he might bring his disciples to humility, he hideth his heavenly glory from their eyes. A. The which thing also aught to profit us, ●●hn. 6. that we acknowledging the imbecility of our minds, may avoid all curiosity, in seeking the works of God. for he dwelleth in the light, which no man can attain. If men knew what Clouds do signify, and to what end they are set forth, ●●ust ima●…●…nd the ●…g up of ●●es. they would restrain and bridle that fond and vain delight in setting up Immages and Idols to represent the person of God. For he being invisible, with what boldness dare they set him up to be seen as visible? This cloud (as it was said) being set before the disciples eyes, had a type of the presence, and grace of God. For so God was wont to show his presence in his people, under Moses and Aaron specially in the tabernacle of witness: also in the departing of Israel out of Egipte. Psalm. 10 4 hereupon the Prophet David ascribeth unto God that he maketh the clouds his chariot, and rideth upon the wings of the wind. Acts. 1. Math. 24. And Christ ascended into the heavens in a cloud. And he shall come again at the day of judgement in a cloud. And S Paul saith, 1. Thes. 4. that we shall be taken up in the clouds to meet Christ in the air. Shadowed them. M. To the end, the exceeding brightness of Christ transfigured, which the apostles could not bear might be mitigated. Furthermore to declare the loving kindness of God, because he would behold and mark them. For this shadowing of God, was a sign and token of divine protection: as we may read in the Psalms, Psalm. 91 where it is said, he shall cover thee with his wings. C. The disciples were also admonished that they must come to their wonted war, and fight again, least they triumphed before the victory. And behold there came a voice out of. C. This also is worthy to be noted, that the voice of God soundeth out of the cloud, but neither body nor face was seen. Therefore that admonition of Moses cometh to our remembrance, Deut. 4. namely that God hath not a visible shape. lest that we being deceived should think him to be like a man. It is true that in old time he appeared diversly and many ways to the fathers, by the which they knew God: Hebr. 1. yet notwithstanding he always abstained from such signs which might give occasion to make Idols. Against images. And truly when the minds of men are too much addicted to vain fantasies, it shall be unprofitable to give any occasion to help forward and support the same. this specially was a manifest revelation of God's glory. But when the cloud being set between he calleth us unto him, by his voice, how absurd and foolish a thing is it, to seek to set his presence before our eyes in a wooden tree, or stone? It is only faith which is able to pierce into the secret place of this light: it is a secret place truly and without access to the sense of the flesh, but not unto faith, which seeketh not a carnal God, but is directed a right to seek him by the word. The voice is certain, the which whosoever heareth, hath the testimony of the spirit that God speaketh, the which testimony is of more price and weight unto them, than all fleshly reasons. The voice cometh out of the cloud, to the end they might believe that it proceeded from God. M. The Cloud was no dumb spectacle: for the word of God was added. So when Christ was baptised, the father being not content that he had opened the heaven, and that he had sent down the holy ghost upon his son, Math. 3. added his word also: of the which we have spoken before. For he will not have us to judge & speak of these signs after our own judgement and sense, but after his will, and therefore he addeth his word. The like consideration we must have of the sacraments of the Church. This is my beloved son. C. Here is a secret Antithesis of Moses and Helias, with Christ: & God commandeth his disciples to be content with his son only. B. As if he should have said, Why are you sorry that Moses and Helias are gone? You have all things in this your master, my only son, in whom I am well pleased, here him: as for that which Moses and Helias, and other of the Prophets, what soever they be, can teach, it maketh no matter, because (if you have faith) you shall learn all things at his hands more perfectly. There is a great Emphasis in this word son) by the which name he is extolled above servants. By christ we are made heirs. This is only the beloved, for whose sake we are beloved, and by whom the father is well pleased, and doth good unto mortal men. In whom I am well pleased. C. By these words God declareth Christ to be a mediator. Chryst a mediator. in whom he reconcileth the world unto himself. As the apostle Paul expoundech it at large, in his epistle to the Ephesians, saying. Which ordained us before, through jesus Christ, to be heirs unto himself, according to the good pleasure of his will to the praise of the glory of his grace, where with he hath made us accepted through the beloved: by whom we have redemption, & by his blood remission of sins. C. seeing therefore it was the purpose of God to make a difference between Chryst and other men: as by these words we may truly and properly gather, that he is by nature his only son: it is likewise brought about, that he is only loved of the father, and only appointed a teacher, that all authority may rest and stay upon him. If any man demand, Doth not God love angels and men? we may easily answer, that the fatherly love which is showed upon angels and men, doth proceed from Christ, Auns●● as from the well. For the son is not love of the father, that all other creatures should be hated, but that he might make them partakers of that which properly pertaineth to himself. Howbeit there is a difference between us and angels. Ang●●● not ●●●ciler. For they were never alienate from God, that they should need a reconciler: but we were enemies by sin, until such time as Christ become the propitiation for our sins. Yet notwithstanding this is certain, that God is merciful to both, in respect that he embraceth us in Christ: because the angels can have no firm conjunction or copulation with God, Chri●… the so●● two 〈◊〉 perso●● without the head Christ. Now seeing the father speaketh here, and distinguisheth himself from the son, it followeth that they are two distinct persons, but of one essence and majesty. A. As touching that which pertaineth more to the exposition of this place, the reader may find in the third chapter going before. It followeth in the text. Hear him. C. By this voice the Church is called and referred to Christ the only teacher, that it may wholly depend upon the words of his mouth. The ex●…cie of th●…●…pell. For although Christ came to bring credit and authority to the law and the Prophets, yet notwithstanding he doth so excel and shine in the brightness of his Gospel, that by the same he quite putteth out those sparks, which shined in the old testament. For he is the son of righteousness, at whose coming it was perfect day. M. Therefore there is a great emphasis in the pronoun demonstrative (him) as if he should have said, I would not have you to depend upon every one, whether it be Moses or Helias: but I would have you hear this my son, this is the only teacher and master of all men: if any man desire to hear me, let him hear him. Not without cause truly did the father appoint his son unto us, by a singular prerogative to be a teacher, commanding to hear him, and not every one. C. Whereupon the apostle saith, God in times passed diversely, and many ways spoke unto the fathers, but in these last days he hath spoken to us by his own son. ●…c. 1. The father in few words commended unto us the authority of Christ, when he said hear him, but in them there is comprehended a greater weight and force then commonly men esteem & judge. For it is even as if he should command all men to seek only at his mouth for the doctrine of salvation, to depend wholly upon him, to cleave unto him, and to hearken only to his voice. And in deed, what can we ask or look for at the hands of men, when the word of life itself is familiarly, and openly revealed? It is meet that all men's mouths be stopped, & all tongues silent, after that he hath spoken in whom the heavenly father hath placed the treasure and richesse of all wisdom, and knowledge. And truly he spoke, ●●s. 2. even as it become the wisdom and Messiah of God to speak, that is, he so set forth his will, that he left nothing to others, to speak as concerning the augmenting of the same. ●…uenti●… men Wherefore to the end he might keep us in his doctrine, he maketh the devices & inventions of men to fail. He sendeth forth teachers daily: but such, which purely and faithfully teach and set forth that which they learned of him, and not which corrupt the Gospel with their additions. Therefore the authority of Christ is not diminished, when that the office of teaching is committed and granted unto the ministers of the word. For Pastors are so ordained, that they may govern the Church in the name of Christ: not withstanding so that Christ remaineth still the only pastor. He is therefore to be heard, not because he descended from heaven, but he must be heard in his word by his ministers. 1. john. 4. For we are commanded to prove the spirits, whether they be of God or no: but this proof & trial must be had by the word of God: after this manner we shall always hear Christ. Christ the only teacher and master was heard even from the beginning, and must be heard to the end of the world, if we seek to obey the will of the father. We all grant that Christ is the son of God, our Lord, and Saviour, and the spouse of the Church: but where Christ should be heard alone, there some refuse to give this glory unto Christ, that he should be heard alone, and taken for the only teacher. They object this place: He which heareth you, heareth me: Luke, 10. which sentence was spoken to the apostles, to the ministers and preachers of the Gospel. First let them show that they are the ministers of Christ, bringing with them the Gospel, then shall that sentence pertain unto them. Let them suffer us to hear the voice of Christ, and then shall we at the length hear him speaking in them. To be short, there is no faithful teacher of the Church, but he which is the disciple of Christ, and offereth others unto him to be taught. 6 And when the Disciples heard these things, they fell on their faces, and were sore afraid. And when the Disciples, C. God would have his disciples stricken with this terror, to the end the vision might be the better printed in their minds. In the mean time we do see how great the infirmity of our nature is, which so greatly feareth at the hearing of God's voice. The infirmity of man. For where as the wicked do either mock and deride the same, or else carelessly neglect it, it cometh hereupon to pass, because God doth not by force compel and constrain them: but it is necessary that the majesty of God, so soon as we do feel the same, do deject and cast us down M. For the voice of God is terrible unto flesh: for how should it not be a terrible thing to a mortal and earthily man to hear from heaven the voice of the immortal and omnipotent God, full of majesty? And this is that which the Israelites spoke unto Moses. Deut 5. Exod 30. If we hear the voice of the lord our God any more, we shall die. for what flesh hath it been, that ever heard the voice of the living God, speaking out of the midst of the fire (as we have done) & yet live? Therefore we must say aside that which is carnal in us, that we may have that which is spiritual, and come into the perfect fellowship of God For this cause God talked to us by his son, and apostles, and speaketh daily by other ministers. 7 And jesus came and touched them and said: Arise, and be not afraid. And jesus came. C. Christ executeth his duty in erecting those that lie prostrate For therefore he came down unto us, that he being the captain and guide, the faithful might come without fear, into the presence of God, and maketh his majesty that it seemeth not terrible unto them, which otherwise would consume and destroy all flesh. Moreover he doth not only comfort his disciples with his word, but also confirmeth them by touching: A. to the end he might drive all fear from them. Be not afraid, M. As if he should say, This voice which you heard is not the voice of an angry God, but of him that is well pleased: A, there is no cause therefore why ye should fear. M. So that Christ in this place doth interpret his father's mind, and doth comfort the dismayed minds of mortal men: which ought also to bring great consolation unto us. 8. And when they had lift up their eyes, they saw no man save jesus only. And when they had lift up, M. After this vision, after the voice of God was heard, and after the great fear, Christ is only left unto them. C, that they might be taught, that a temporal glory did pertain to the law and the prophets, that Christ might remain only clear and evident. M. For Christ is the end of the law and all the Prophets. Therefore if we will use the works of Moses aright, let us not cleave unto them, Ch●● be●●●●…ses. but let us seek that by them, we may be led by the hand (as it were) unto christ, whose ministers Moses and all others, are Furthermore we hear not now any more the voice of the father out of the cloud, because he spoke once to the end we might ever after hear the voice of his son. C. So long as we are terrified by the majesty of God, our minds wander and go astray, and are busied about men. But we have only respect unto Christ, when we have any taste of the grace or mercy of God: who always must be prayed unto, that all respect and regard of creatures may vanish away. This place also may be applied against them, and to condemn their superstytions, which so mingle Christ, not only with the apostles and Prophets, but also with all the company of saints, that he rather seemeth to be one of them than Christ, or the anointed son of God. 9 And when they came down from the mountain, jesus charged them saying: show the vision to no man, until the son of man be risen again from the dead. And when they came M. Christ would have the Vision published, but not till the convenient and due time came, namely, after his resurrection. At the which time his divine power openly declaring itself, that temporal view and sight of his glory began to take place, that it might be certainly known, that when he was most abased, yet the glory of his deity abode firm and sound, although it were hid from the flesh. M. Therefore the time of resurrection was to be looked for, in the which the son of God was to be declared by the spirit of sanctification, so that the thing which was done before a part and in secret in the mount, should now find faith and fruit in more excellent and evident things. C. He would not therefore that his miracles should lie hid and buried, but he would that in dew and convenient time they should be openly published and declared. And this reason shall be applied to other places, which speak of the like prohibition. After these words Mark and Luke add, saying, ●…rke. 9 ●…ke. 9, And they kept that saying within them: and demanded one of an other, what the rising from death again should mean? 10 And his disciples asked him saying: Why then do the Scribes say, that Helias must first come? And his disciples asked him. C. So soon as mention was made of the resurrection, the disciples by and by began to conceive the beginning of the kingdom of Christ: for they so put forth this name, because the world would acknowledge him to be the Messiah. For, that they Imagined otherwise of the resurrection, than Christ would have them, it is apparent by the words of Mark, who saith that they disputed among themselves, what the rising again from death should mean: A. as it was said a little before. C. Peradventure the doting error did then prevail, ●…rrour 〈◊〉 Rab●… which at this day is counted a sure and certain oracle among the Rabbins, namely, that the coming of Christ is taken two manner of ways, because from the beginning he should be contemptible and base, but afterward his kingly dignity should succeed, and take place. And truly this error had some colour or show, because it proceeded from a true beginning. The Scripture also doth commend unto us two manner of comings of the Messiah: because it promiseth that there shallbe a redeemer, which by his own sacrifice shall take away the sins of the world. And to this end pertain the prophecies. 〈◊〉. 9 Rejoice O daughter Zion, behold thy king cometh poor, sitting upon an Ass. In like manner it is written. He hath neither beauty, nor favour, when we shall look upon him, there shall be no fairness: 〈◊〉 53 we shall have no lust unto him: Howbeit he only hath taken on him our infirmities, and borne our pains. Secondly the Scripture declareth him to be the conqueror of death, which shall bring all things in subjection under him. But we see how the Rabbins with their feigned inventions, corrupt the sincere doctrine of the Scripture. ●…ror of ●…ribes. B. But the Scribes falsely gathered, by the fourth chapter of Malachy, that he should not come in the spirit, before the coming of Messiah. And because they saw that thing came not to pass, they took thereupon occasion to prove, that the time of Christ's coming was not yet come, and so consequently, that this jesus was not Christ: C. and that because he came without Helias. The which thing they went about to put into the people's heads, and to persuade them in the same: to the end they might discredit Christ, that he might not seem to be the lawful Messiah. Bu. But when the apostles themselves knew for a surety, both by infinite miracles, and also by the late transfiguration, that he was very Christ, although Helias went not before, but was only seen of them with Moses in the mount, they ask him, Why then do the Scribes say that Helias must first come? As if they should have said, We evidently see by thy mighty and marvelous works, but specially by that vision showed unto us in the mount, that thou art the Messiah promised in the law and Prophets: but we neither see, nor know, that Helias went before thee. Tell us therefore, why do the Scribes teach that Helias shall come, and that he must go before the Messiah? This force hath the conjunction (then) which make this to depend upon that which went before. M. But where as the disciples bring the words of the Scribes unto Christ, it is an example of wisdom, The desire that aught too be in the ignorant. and of a mind seeking the truth This desire of knowledge aught at this day to be in them, which are simple, and ignorant of the truth: that if they here any thing spoken by the adversaries against the truth, they may bring the same strait way to their teachers, whereby all impediments set apart, they may abide and continued in the truth received. 11 jesus answered and said unto them: Helias truely shall first come, and restore all things. jesus answered. C. We have showed already, Why john the Baptist was ca●●ed Helias. whereupon this error sprang among the jews. Because that john the Baptist should be like unto Helias, in repairing the decayed state of the Church, the Prophet Malachy gave unto him also the name of Helias: the which place was rashly taken and understood of the Scribes, as though Helias the Thesbite should come again into the world. Christ therefore now witnesseth that the Prophet Malachy foretold nothing in vain, but saith that his prophesy is misconstrued: as if he should have said, The promise of Helias coming was true, which is also fulfilled but Helias was rejected of the scribes, whose vain name they do falsely object against me. Helias shall first come. B. This ought to be referred to the time of the prophesy. As if he had said, The Prophet Malachy did not falsely speak this, for Helias is come already. for the prophesy was fulfilled in john the Baptist, coming in the power and spirit of Helias. And so the angel also declared to Zacharias, the father of john, saying, And he shall go before him in the spirit and power of Helias, Luke. 1. to turn the hearts of the fathers. Matth. 11. And Christ himself in an other place saith. If ye will receive it, this is Helias, which was for to come. And restore all things. C. A restitution is here attributed to john the Baptist, yet not a perfect restoring, but because by a continual order he gave that to Christ from hand to hand, to be absolved, which he had begun. M. For he, by his preaching brought the people of the jews unto Christ, even as the Angel said before to his father he should do. 12 But I say unto you that Helias is come already, and ye knew him not: but have done unto him what soever they lusted. In like manner shall also the son of man suffer of them. But I say unto you that Helias is come. A. As if he had said, Let not the false imagination of the Scribes as concerning the coming of Helias move you any thing at all, whom I certify you to be come already, not in the body, but in the spirit, even as the lord understood by the words of the Prophet. But have done unto him what That is he suffered many things, he was undeservedly rejected and contemned, and also reproached with divers slanders: As testifieth our saviour Christ, saying. Matt●… john came neither catinge nor drinking, and they say, behold he hath a devil. And at the length Herode cut of his head, if not by their procurement, yet at the lest by their consent and willing minds. M. Christ saith not here, They did as they aught to do, or they did what so ever the lord commanded to be done: but he saith, they did what they would or lust to do. The like (saith he) shall they do to the son of man. And as they did nothing to the son of man, so did they nothing to john the baptist, without the will and sufferance of God: But they for their parts, had not respect or regard unto the will of God, but rather to the fulfilling of their own wills and malicious minds, this God used to the executing & fynishinge of his work. The lord therefore suffereth the wicked to do unto saints, The●● fetch●… with●… bod●● to th●● what so ever they will, as touching their bodies, and useth their ministry to the glory of those that are his: Wherefore, if the like happen unto us at this day, let us not think that we are rejected and cast out of God, or that he hath forsaken us. In likewise also shall the son of man suffer. C. He teacheth that it aught not to seem a new or unwonted thing, if they reject the master as they did the servant before. And lest any man should be troubled by the newenes of the thing, the lord saith that mention was made before of this in the Scripture, namely that as well the redeemer of the world, as Helias his forerunner should suffer the repulse at the hands of false and wicked teachers. For Mark addeth, They did unto him what so ever they should, as it is written of him. 13 Then the disciples understood, that he spoke unto them of john the Baptist. A. Because not only in this place, but also in an other place mention was made of Helias, where Christ had spoken of john the Baptist by name: by this answer of Christ, the disciples easily understood what he ment. 14 And when they were come to the people, there came to him a certain man kneeling down to him B. Luke saith that this came to pass the Luke ●… next day, as they came down the hill. ●…arke. 9 Mark declareth that the Scribes were disputing with the disciples. C. For the Lunatic child being brought amongst them in the absence of Christ, the Scribes thought that they had gotten good occasion to inveigh and speak evil: and therefore prosecuting the same, they were very earnest with the disciples & urged them, that if they had any power to heal the child, ●…he malice ●…he scribes. they should show it. It is likely that the disciples tried what they could do, but in vain: so that the Scribes as conquerors triumphed: neither do they only deride & mock the disciples, but also proudly they inveigh against Christ, as though in the person of his disciples, his power were abased. But this their wicked dealing joined with ingratitude, exceeded maliciously to suppress so many miracles, by the which they had learned of what power & ability Christ was. For of set purpose they sought to extinguish the light set before their eyes. 15 And saying: Master have mercy on my son, for he is Lunatic, and sore vexed, for oft times he falleth into the fire, and oft into the water. Master have mercy on my son. B. The father had a fervent desire & great care for the health of his son: because as Luke saith, he was his only son, whom in stead of (have mercy on my son) hath (behold my son) For he is lunatic. C. The Evangelist Mark speaketh of an other kind of disease, saying that this man was dumb. Yet notwithstanding these two very well agree between themselves, that he was dumb, & at certain times mad also. ●…l●…na●…●●re. For they are called lunatics, which under the wane of the Mene, have either the falling sickness, or else are tormented with a giddiness in the brain. It is a very vain opinion which some feign, saying that this name was invented by the craft & subtlety of Satan, that he might defame the good creatures of God, for common experience teacheth that those diseases do increase, & decrease according to the course of the moan: yet notwithstanding nothing stayeth but that Satan may add his violent force, to natural means. It is very probable that this man was neither deaf nor dumb by nature, but that his tongue & ears were possessed of Satan: then, when the debility & weakness of the brain & finnewes, made him subject to the falling sickness, a worse evil was added of sathan. Hereupon it came to pass that he sought his own destruction, that he would lie rend, & torn, and that he would fall down like a dead man For often he falleth C. Let us here note the nature of Satan: The nature of Satan. He is a murderer, & ready to destroy, & hath many ways to hurt, were it not that he were stayed & let by the power of God. Look how many infirmities of the flesh and mind there are, which we feel and know to be innumerable, The miserable estate in the which we are set out to move us to prayer. so many darts hath he always to hurt us. We are worse than mad, if our miserable estate & condition move us not to prayer. And in this appeareth the inspeakable goodness of God, namely, that where as we are subject to so many dangers, he doth vouchsafe to defend us: specially if we consider with how great a desire the devil our enemy is inflamed to hurt us. But this consolation also aught to come into our minds, that Christ came to bridle & so restrain his furious rage, & that therefore we in so many dangers, abide in safety, because the heavenly medicine far surmounteth all our evils. The care of God for his children. M. Here therefore the care & providence of God appeareth, in that the child is saved and preserved, so often times being cast by the evil spirit into the fire & water; to be destroyed, for god saved him & suffered not the evil spirit to destroy him. This is a great comfort and consolation to the godly. 16 And I brought him to thy disciples, and they could not heal him. A. Why the disciples could not cast out the devil, we shall see by and by. 17 jesus answered and said, O faithless and crooked nation, how long shall I be with you? How long shall I suffer you? bring him hither unto me. jesus answered. A. Our Evangelist Matthew pretermitteth many things which are added by Mark & Luke. O faithless. C. Although our saviour Christ seem to direct his speech against the father of the Lunatic son, yet notwithstanding there is no doubt, but that he had respect unto the Scribes. For it is certain that the rude and weak are not here reprehended, The obstinate 〈◊〉 are no●… to be forborn. but such, as (being obstinately wrapped in malice) do resist God. Therefore Christ saith that such are unworthy to be forborn any longer: & saith, that he will shortly make a divorce & separation between him & them. There are some which think it better to direct these words to the apostles only, and that because of the words following in the .xx verse, for your unbelefes' sake etc. But the former exposition doth better agreed, that we may know that the Scribes hereby were reprehended. C. For they went about (as it was said before) to extinguish the light set before their eyes. Again, Christ doth deal more favourably with those that are his. And crooked nation. E. That is to say, perverse, froward, and always bending from the truth, and so obstinate, that they could not be persuaded in the truth, neither could abide or suffer themselves to be taught, or persuaded to any thing that was profitable for them. Such did the Israelites show themselves to be, in so often murmuring against God, in so often rebelling against Moses and Aaron. whom, neither those marvelous signs and wonders, which were done for their safeguard & health: neither so horrible & fearful punishments of their rebellion: neither the inspeakable clemency & gentleness of Moses, & his infinite labour and daily care for them, could make to do their duty towards him. These with whom Christ had to do show forth no less obstinacy & crooked frowardness than they. C. Wherefore not without cause doth our saviour make exclamation against them, saying, that they are no longer to be borne withal, & that he calleth them a faithless, and crooked nation. For they bring taught by so many examples before should have learned thus much, not to backbite and slander. How long shall I be with you? The words going before were very sharp, but these are much more sharper: for what greater evil can hap unto us, then to be forsaken of Christ, The loving kindness of Christ. & to be left to despair? Here the lord jesus after a sort contendeth with himself: for by his goodness, he greatly coveteth to overcome the malice of the Scribes & of all the people beside: yet nevertheless he reprehendeth them as they deserved. He went about to bring them unto God: but they were winding every way, & crooked as serpents, & rejected the grace of their visitation with a proud & careless mind. Hereby we see that men must be handled according to their disposition & nature: A cons●…tion 〈◊〉 ●…uery 〈◊〉 aught 〈◊〉 for Christ dealt not with them always after one manner of fashion. For he alured those that were tractable with great humanity, lifted up the weak, moderately also pricked forward the flow & negligent, and spared not the winding crooked serpents, whom he saw to be incurable. They are very unwise therefore which have not consideration, & temperature. All scripture given by divine inspiration, is profitable to teach, to improve, to correct, & to amend, (as saith S. Paul) that the man of God may be perfect & given to all good works. 2, T●● Yet notwithstanding there is no doubt, but that the mind of Christ retained still one kind of moderation. These are thundering words against the unbelieving: yet nevertheless he was sorry for their wickedness. Bring him hither. A. Although the Scribes which stood by were unworthy to behold & see so wonderful a miracle, yet notwithstanding our saviour Christ (such was his clemency) commandeth him that was afflicted with so grievous a disease, to be brought unto him before them all. 18 And jesus rebuked the devil, and he departed out of him, and the child was healed even that same tyme. And jesus rebuked. M. That is to say he commanded him: according to the which we read in the 8 chapter going before. Whereupon the Evangelist Mark more at large expounding this, saith that Christ after this manner spoke unto the spirit. Thou dumb and deaf spirit, I charge thee, Mar●… come out of him, and enter no more into him. This reprehension declareth a certain indignation and anger of Christ against the unclean spirit: & that justly. For how should not he which came to save all men, be angry with the spirit of perdition, & the enemy of mankind? For the more the love of Christ was toward mankind, the greater was his hate against those spirits which were the enemies of the health of mankind. And he departed out of. A. At the power of Christ it must needs be, that the power of Satan be brought to nothing. The devils (although against their wills) are compelled to obey Christ: 〈◊〉 devils 〈◊〉 Christ. What shall they do then, which never cease to resist his power? Shall they be stronger than he? And the child was healed. A. Behold now the obstinacy and perverse dealing of the Scribes is overcome, by the which they proudly triumphed, as though the power of Christ were assuaged. 19 Then came the Disciples to jesus secretly & said, Why could not we cast him out? C. The disciples marvel that the power is taken from them, with the which they were endued before (as we may read in the ten chapter of Matthew) when as by their own salt they had deprived themselves of the same. for it followeth. 20 jesus said unto them: Because of your unbelief. For verily I say unto you: If ye have faith like a grain of mustard seed, ye shall say unto this mountain remove hence to yonder place, and it shall remove: neither shall any thing be impossible unto you. Because of your unbelief. Bu. Again incredulity & hardness of heart is condemned: moreover faith and the great force of the same is commended unto us. ●…efecte of ●…is the ●…of evil. And whereas our actions come not to good end, & our matters have not good success, it cometh by the want & defect of faith. Christ therefore assigneth & imputeth this want, to the incredulity of the disciples. M. He saith not, for the unbelief of the father of the Lunatic child, but for your unbelief, A. to the end he might stir up his disciples to ask the increase of faith. If ye have faith. M. By the similitude which he bringeth of the grain of mustard seed, he showeth the liveliness & efficacy of faith. For that being the lest among seeds, ●…th. 13. doth in short time springe & shoot up above all other herbs: even so if faith be lively it doth earnestly show forth itself, nothing shallbe impossible unto it, it shall overcome all things: ●…ely saith for it seeketh to do nothing, but that which pertaineth to the glory of God: & what soever it taketh in hand, it is certainly persuaded that the lord will finish it, for the which it prayeth continually. But jest any man should by & by gather (as certain perverse men do) that whosoever hath faith as a grain of mustard seed, may remove mountains, and do all things else: and say, we believe, therefore we are able to do all things, yea if need be, to remove mountains, & also to cast out evil spirits: we must note of what faith the lord speaketh here. Three kinds of faith. 1. A historical faith. Let us understand therefore, that there are three kinds of faith. The first is that, by the which certain things are believed to be such as they are declared to be in the Scriptures: as in Scripture we here that there is one God, being omnipotent, & the creator of all things, 2. A justifying faith. this faith is called an historical faith. The second is that, by the which we believe the promises of God, & apprehend the mercy & grace of God in Christ jesus. this faith is said to be a iustifing faith. The third is that, 3. A faith of miracles, or a particular faith. by the which a man doth firmly believe that there is nothing impossible unto God: & the mind carried by a certain inspiration of the spirit, to do marvelous things. & this is called the faith of miracles. The first kind of faith is most general, in so much that it pertaineth even to the wicked: with the which faith also Satan is endued, as appeareth by the words of the apostle, james. 2. Thou believest that there is one God thou dost well, the devils also believe and tremble. The second kind of faith pertaineth only to the elect & chosen of God, as witnesseth the apostle Paul in his epistle to Titus: Titus. ●…1 by the which faith we are made members of Christ's body, & are saved: of this faith Christ speaketh not here: neither do all they that have the same, work miracles straight way. The third kind of faith pertaineth to certain Christians, & that not at all times, but it hath a certain time, and a certain consideration also. A. This faith may also be called a particular or special faith. And it is no doubt a singular gift of the holy ghost, 1. Cor. 12. as s. Paul teacheth saying, To some faith is given by the same spirit. the which truly can not be said of the justifying faith, which pertaineth not to a certain only, but to all the elect and chosen of God. This faith saveth no man, neither doth it change the hearts of men: and therefore it is such a faith as is given also to the wicked. M. And therefore we have already heard in the vii chapter going before, how the wicked at the day of judgement shall say unto Christ, Matth. 7. Lord, Lord, have not we prophesied in thy name, and by thy name cast out devils, and done many miracles through thy name? To whom it shallbe answered, I never knew you: departed from me ye that work iniquity. C. And in an other place the apostle Paul saith, 2. Cor. 13 If I have all faith, so that I can remove mountains, and have no love: it is nothing. Of this faith Chryst speaketh here, when he saith, If ye have faith like a grain of mustard seed. You shall say unto this mountain. B. By the removing of mountains, he understandeth every hard thing, yea, such things as are impossible to nature: not because the faithful must therefore remove mountains: although in deed they could do it, or any other thing more impossible to the force of nature, if so be the same did pertain to the setting forth of the glory of God. For the faithful are so addicted to the glory of God, The faithful man wisheth nothing contrary to the glory of God, and the profit of his neighbour. & to the profit of their neighbours, that they can wish for nothing, but as those two things do move them: wherefore they will neither remove mountains, nor do any other thing, of the which they are not certain that it will make to the profit of men, & to the glory of god. Paul also (as we showed a little before) brought in the removing of mountains for the greatest miracle. 1. Cor. 13. C. It is certain therefore, That speech is called Hyperbollicall when we advance or depress, any thing out of measure. that this is a Hyperbollycal kind of speaking, when Christ saith, that by faith a man may remove mountains & trees. Notwithstanding this is the effect and some of his words, that God will never fail us, if so be that we open the gate & give passage to his grace. And yet, he meaneth not that God will give what soever cometh rashly into our mind, or mouth, when as there is nothing more contrary to faith, then to follow the foolish & rash desires of the flesh: for who soever is endued with a true faith, desireth & wisheth nothing contrary to the will of God. This modesty and sobriety therefore must always be kept, that we desire no more than that which is promised unto us: and that also we direct our prayers according to the rule given unto us. If any man do object & say that the disciples knew not whether it was the lords pleasure to heal the lunatic person: we answer that their ignorance came through their own salt. For Christ (as it was said before) speaketh here of a special faith, the which faith, as matter & occasion served, had his secret and inward instructions. And this is that faith which Paul speaketh of in that place, which we have twice cited before. How cometh it to pass then, that the apostles want the power of the holy ghost, which they had received before to do miracles, but only because by their own negligence, they had extinguished the same? But where as Christ spoke of the particular faith, according to the circumstance of the place, it is extended to the common faith of the whole church. 21 Howbeit, this kind goeth not out, but by prayer & fasting. Howbeit this kind. Chr. Some understand this to be spoken universally of all manner of evil spirits: M. Othersom understand it only of the chief spirits, which are not cast out but by fasting & prayer. A. This later opinion is more firm & true than the first, C. because when Satan hath taken sure hold, & full possession, and rangeth at his pleasure, the victory and conquest will be more difficult and hard, and therefore we must fight with all our strength. But by prayer and fasting. C. We must here diligently note, that the disciples asking why the devil gave not place unto them, he answereth, Fayth●… more 〈◊〉 than f●… and p●… saying that he would not because of their unbelief, to the end we might know that all force & power is attributed unto faith, and not unto fasting & prayer. For when this faith prayeth earnestly, it requireth fasting, according to the nature of true prayer, that is to say, a ceasing from all worldly and fleshly business. whereupon the Lord in effect maketh this answer to his disciples, You being young conjurers dare presume to encounter with the devil without a firm and constant faith, & ye go to join with him as with a tryffelinge and dallying fight: but truly, ye have to do with a puissant Antagonista, and strong enemy, who can not lightly be overcome, but with great fortitude. ●…yer hel●… Faith, 〈◊〉 fasting ●…er. Therefore your faith should have been stirred up by prayer: and because ye are slow and cold to pray, ye should have taken fasting un, to you, as an aid and help thereunto. Hereby it is evident how ridiculous the Papists ground their remedy and medicine in fasting, to expel devils, when as the lord referreth it to no other end, than to kindle the heat of prayer. But the world here hath ever erred and been deceived. For men have thought that fasting hath been a work meritorious: and that of long time. For this is the saying of Hypocrites (as may appear by the words of the Prophet), ●…y. 58. Wherefore fast we (say they) and thou seest it not? we put our lives in straightness, & thou regardest it not. Their error therefore is double, because they think their fasting to be meritorious, and acceptable also, without the true piety of the heart. for there is no merit in our works, neither is fasting of itself so acceptable, as this which the lord requireth saying, Honour thy father and thy mother. And this is the cause that the almighty saith thus by the mouth of the Prophet Esay. Think ye this fast pleaseth me, 〈◊〉, 58. that a man should chasten himself for a day, and to writhe his head about like a hoop, and to lie upon the earth in a hairy cloth? Should that be called fasting, or a day that pleaseth the Lord? Doth not this fasting rather please me, that thou loose him out of bondage, that is in thy danger? that thou break the oath of wicked bargains? that thou let the oppressed go free, and take from them all manner of burdens? to deal thy bread to the hungry, and bring the poor wandering home into thy house. etc. Wherefore abstaining from meat, 〈◊〉 end of ●…inste. drink, and the affections of the flesh is but a preparative and mean, to make us apt to pray: for it is as a certain rudiment and childish instruction, for our infirmity and external exercise. So that fasting is a servant to prayer, and a mean to make the same more fervent. And thus doth the Scripture speak of prayer. 22 While they were occupied in Galilee, jesus saith unto them: it will come to pass, that the son of man shall be betrayed into the hands of men. While they were occupied. C. The nearer that Christ's death approached, the oftener he admonished his disciples, lest that sorrowful show should quail their faith Christ spoke these words immediately after he had wrought the miracle: for Mark saith, that they departed thence, and took their journey through Galilee, and would not that any man should know of it. for he was fully determined to come to Jerusalem at the solemn feast day, because he should suffer the Easter following. It will come to pass that the son of. B. This is now the third time that our saviour Christ admonisheth his disciples of this matter. Read the xvi chapter going before, the xxi, verse. 23 And they shall kill him. and the third day shall he rise again. And they were exceeding sorry. And they weigh exceeding sorry. C. The Evangelist Luke showeth the cause why they were so sorrowful saying: Luke. 9 But they witted not what that word ment, & it was hidden from them, that they understood it not. And they feared to ask him of that saying, Therefore although they had been before admonished of this matter, yet notwithstanding they are no less troubled than if they had never heard of the same. Of such force is an opinion conceived, that even in the most clear & manifest light, it blindeth the mind. The apostles imagined that the state of Christ's kingdom should be delectable & pleasant: they thought the so soon as he was known he should be received with the consent of all men: there was nothing seemed more incredible, than that the high priests, Scribes, & seniors of the people should be enemies unto him. Therefore they being before in error, refused what soever was spoken contrary to the same. For Mark saith, that they knew not what the lord ment. But how cometh it to pass, that they are thus ignorant, when as Christ speaketh so plainly and evidently unto them, but because one vain opinion blinded their minds. And where as they durst not be so bold to ask any farther question, it may be that they were stayed by a certain reverence, and also by the gross & absurd opinion, with the which they were made amazed. But this shamefastness and reverence was not all together commendable, because it increased their doubt & wicked sorrow. Notwithstanding the seed of godliness which was sown in their minds, did more stay them from departing from the school of Christ, than did the pure knowledge of the truth. For they had a certain beginning of faith and true understanding graffed in them: but they had not learned so far as to know the nature of the kingdom of God, and the promised renovation in Christ. Hereby we gather what praise and dispraise they deserved. M. If the apostles had understood those things which he spoke unto them, they would not have so greatly sorrowed. For Christ saith in an other place, john. 16. if ye loved me, ye would greatly rejoice, because I go unto the father, for the father is greater than I john. 14. And in an other place. It is good for you that I go away They sorrowed when mention was made of his death: they considered not the glory of his resurrection: they knew not the mystery of his cross. This admonition truly did not profit them by and by, but after a while it did profit them greatly. The death of Christ and his glorious ascension must be joined together. Wherefore let us here learn, that whensoever mention is made of the death of Christ, to remember his glorious triumph, & ascension into heaven, which bring unto us a new life. 24 And when they were come to the city of Capernaum, they that use to receive tribute money, came to Peter and said: Doth your master pay tribute? And when they were come. C. First of all, we must note the end and scope of this history: namely that Christ by paying tribute, willingly declared his subjection, according to the form of a servant, which he took upon him, without constraint or necessity, and abased himself of his own free and voluntary submission, to the end the world might judge of him, as of a common man. Cryb●… But the manner of paying was that every man should choose a city (as a certain habitation) in the which he would be cessed. There is no doubt therefore, but that christ came to Capernaum, as to his own city, to pay tribute. They that use to receive tribute. C. This tribute was not for tolle, neither for passage, nor ferry, but it was a yearly tribute, which was laid upon the jews, by the which they were constrained to pay that unto tyrants, which they were wont to pay unto God only. For we know that this tribute was prescribed unto them in the law, where it is said: Thus much shall every man give, Exod●● that goeth into the number: half a sickle after the sickle of the sanctuary: a sickle is twenty halfpences. Now when the kings of Asia had brought this tribute unto themselves, the Romans by their example encroached the same. So that the jews being as it were alienate from the empire and government of God, paid to profane Tyrants, the holy tribute appointed and commanded in the law. Christ●… iecte to 〈◊〉 ●…bute. But it might seem very absurd, that Christ which came to redeem the people, should not be free from tribute. To the end he might take away this offence, he teacheth by plain words, that he did it of his voluntary will only and proveth the same by a miracle: because he could exempt himself from earthily government, which ruled the sea and the fishes therein. A. As touching the some & value of this tribute, The val●… 〈◊〉 a sycle. we must know that a sickle was a piece of money in value worth four groats, equivalent with that which is called Stater: wherefore the half part of this sickle, is two groats, that is to say, the fifth part of a french crown, as they went in France, as very exactly declareth the learned master William Budeus, in his book the Ass. Because therefore every man was levied and ceased at two groats, the receivers of the same asked Peter whether his master paid the same, saying: Doth your master pay tribute? M. C It is likely that these exactours of tribute did ask the disciple, as concerning his master, for some subtle deceit, and evil intent: to see if they could fish out that matter, which the Scribes and pharisees angled for, in the xxii chapter following: namely whether he would deny the authority of Cesar. Christ therefore was here sharply reproved by the exactours of tribute, as though he had denied the common right. But as those kind of men were contumelious, so opprobriously they execute their office For Christ having no certain resting place, they come unto him, and demanded whether he will answer to the laws, he going from place to place, as an uncertain guest. for every man was appointed to pay tribute in his own City. But the answer of Peter very modestly excuseth the matter to please and content them. 25 He said yea. And when he was come into the house, jesus prevented him, saying. What thinkest thou Simon? of whom do the kings of the earth take tribute or tolle? of their children or of strangers? He said: yea. C. He payeth, and will pay, saith Peter. Whereby we may gather that Christ before according to the manner and custom paid tribute, because Peter promiseth the same, as a thing undoubted. A. And it is likely that Christ came to Capernaum, as to his own city, to pay tribute (as it is said before) to declare his voluntary submission. C. But whereas they demand it of Peter, rather than of any other of the disciples, we judge that it was done, because Christ dwelt with him. for if they had been all of one house, the exaction had been common to them all. The Papists therefore very fondly upon this place, affirm that Peter was equal in dignity with Christ. He chose him say they, to be his vicar, and gave him due honour, whom, (in paying tribute) he made equal to himself. Truly by this reason they make all the vicars of Christ to be swineherdes, Pope by ●…lace ●…th him ●…o be a ●…hearde. and all swineherds to be Christ's vicars, for they paid tribute as well as Peter, or Christ. But if the dignity, and supremacy of Peter appeared in paying tribute, how cometh it to pass that the Pope, being Peter's successor refuseth to pay tribute? and why doth he make Cesar to pay tribute unto him? Thus truly doth their foolishness declare itself, which according to their own affections deprave the Scriptures. And when he was come into the house. M. Some think that this house belonged unto Christ: whose opinion is refuted by the words of Christ himself, saying. Matth. 8. Foxes have holes, & the fowls of the air have nests, but the son of man hath not where to rest his head. It is more credible therefore that this was Peter's house. Math. 8. Mark. 1 Luke. 4. For it is evident by the eight chapter going before, that Peter had a house with Andrew his brother in this City Capernaum. jesus prevented him saying. It is like that Peter was about to speak unto jesus, as concerning this matter, but he, not tarrying for Peter's talk, preventeth him. C. In the which Christ showed a plain token of his divinity, declaring that nothing was hidden from him. Of their children, or of strangers? E. Christ putteth not this word Children, for subiecttes, lest he should say in vain, Then are the children free: by the which words he teacheth that he is a kings son. 26 Peter saith unto him: of Strangers. jesus saith unto him: Then are the children free. Of Strangers. A. That is of those which pertain not to the honour of the kings majesty, or which are not so near of blood to kings. Then are the children free. C. To what end do the words of Christ here tend? Doth he speak this to the end he might make him and his free from subjection of the law? So some do expound it, that christians are free by right: but notwithstanding to be subject to common politic government: because otherwise human society can not be maintained. But there is yet an other & more simple meaning of this place. For, because it was dangerous, lest the disciples should think that Christ came in vain, because in paiinge of tribute he did after a sort take away the hope of deliverance he doth symplelye affirm that he doth therefore pay tribute, because he would willingly abstain from his own right and power. Whereby it may be gathered, that nothing of his kingdom was diminished. Bu. For thus he seemeth to argue, All kings sons are free from paying of tributes. But I am a kings son, my father being the heavenly king of kings, according to my divine nature, and according to my human nature the son of David the glorious king. Therefore I am free from the tributes of kings. Question. But why doth he not openly challenge that which is his own, seeing that his majesty was unknown to the demaunders of tribute? For although his kingdom were spiritual, and he the son of God, yet notwithstanding he was the heir of the whole world, under whose feet all things were put. It may be answered. That kings were not set in authority, Response. neither laws ordained by God, that he which is the son of God, should be in the same bondage that other men are in: notwithstanding he of his own free will, till the glory of his kingdom was revealed, The humility of Christ. become as a servant and was obedient in all things. This place hath the Pope very foolishly abused, to the end he might make his clergy free from the laws. As though truly the shaving of their crowns, The Pope abuseth this place. made them the sons of God, and free from tribute and tolle. But truly the purpose of Christ was nothing else than to challenge to himself the honour of a kings son, to the end he might be privileged, & free from the common law. The error of the anabaptists. Wherefore the anabaptists also very ignorantly wrest these words of our Saviour, to take away politic order and government. 27 Notwithstanding lest we should offend them, go thou to the sea, and cast an angle, and take the fish, that first cometh up: and when thou hast opened his mouth, thou shalt find a piece of twenty pence: that take, and give unto them for me and thee. Notwithstanding lest we offend. M. It may be demanded in what thing they should offend. Question. Surely least they should give occasion of suspicion of rebellion and sedition, response. and be as it were the authors of troubling the kingdom. For otherwise the jews would not willingly have borne that servitude of tribute: and many of them would openly have resisted the romans, as we may see in josephus, and therefore it came to pass that Christ was accused of this matter before Pilate Therefore least there should be in him any show or token of a seditious mind, Suspi●… Rebelli●… must be ●…ded. he would not do that which he might have done. And cast an angle. C. Although we grant that Christ had not always plenty of money, yet notwithstanding we must not think that need constrained him to command Peter to do this thing: but rather that he did it to the end by a miracle he might declare himself to be the lord of all, and that he had not only men, but also the wild untamed fishes, tributory unto him. And we read that this was done but once only, because one document was sufficient. And when thou hast opened his mouth. M. Here we must note and way the argument & proof of Christ's divinity, in that he knoweth the secrets of the sea, and ruleth the fishes that swim in the deep, and causeth the fish here mentioned to come to Peter's hook. For seeing that he had declared himself to be the king of all, and to be the natural son of God, it was necessary that he should show some token of the same to Peter, by some deed or sign, to the end he might be acknowledged to be the Lord of all things, and of the fishes of the sea also. That take, and give unto them for thee and me, A. We have already declared that the Papists upon this place do very fondly gather the supremacy of Peter, because that Peter is joined unto Christ in paying tribute. They consider not that Peter was a cittezen of that city, and that therefore he was constrained to pay tribute in that place. The xviii Chapter. AT the same time came the disciples unto jesus, saying: Who is the greatest in the kingdom of heaven. At the same tyme. C. By the other two Evangelists, which wrote this history, it appeareth that the Disciples came not of their own free-will unto Christ, but when they had privily disputed in the way, their secret talk & whispering was bewrayed. And there is no absurdity at all in this, that Matthew making haste to the answer of Christ, showeth not the whole order of the history, but letting pass the beginning, briefly showeth why Christ reproved the foolish desire of Supremacy in his disciples. But forsomuch as Christ enquired of their secret talk, and constrained his disciples to confess that the thing which they wished for, ●…tion. was suppressed, we are taught to beware & take heed of all secret emulation and desire to excel. Further we must note the circumstance of the time: the foreshewinge of death had made them sorrowful and heavy: yet notwithstanding they being as it were full of toys, and drunk with the poetical Nectar, do contend by and by for the principality. How could it be that such sorrow and care, should so suddenly vanish away out of their minds, if that men were not by nature too much given to Ambition, that forgetting the present war and fight, triumph before the victory? Wherefore if the apostles so soon forgot the sermon of Christ, so lately made unto them, what shall happen unto us, if we leaving the meditation of the cross, give and addict our selves to sluggishness, to negligence, and to vain speculations. Who is the greatest in the kingdom of heaven. E. The Greek text hath the comparative, for the superlative degree: as thus, Who is great in the kingdom of heaven. C. This disputation as concerning the supremacy, arose not hereupon, the Christ for himself and Peter, paid the tribute (as many think) because the same began before they came to Capernaum: but because he spoke unto them of his death and resurrection, with many words as they were in the way, and also comforted them, they being ignorant what his resurrection was, (except it should be a certain possession, and renewing of the kingdom:) therefore they began this disputation. M. For the apostles did not contend or dispute of the heavenly kingdom to come, but of such a kingdom which they thought should be in this short life, according to the manner of the kingdoms of this world: as concerning the which kingdom they questioned with him, after his resurrection, saying: Lord wilt thou at this time, Acts. 1. restore again the kingdom of Israel? C. Therefore they omitting the occasion of sorrow and heaviness, draw unto themselves that which was spoken of his resurrection: whereupon among the secure and careless, this contention arose. And because they flee from the former part of doctrine, which is sour and bitter to the flesh, God suffereeh them to be seduced, and to err in his resurrection, that they might dream of that which should not come to pass, namely, that christ by the bore preaching of his word should possess an earthily kingdom, and that they in the same should be part takers of great pleasure. M. They might also have been moved to the same disputation, when they heard that it was said before unto Peter, Matth. 16. To thee will I give the keys of the kingdom of heaven. A. Although this was not spoken properly to Peter alone, but to all the ministers of the word in his person, as we have showed before. M. In like manner they had seen james, Mark. 5 john, and Peter, only to be taken (they being left behind) to the raising up of the ruler's daughter. And also they only went with Christ up into the mountain. Math. 17. C. But in this question there were two faltes. For first the apostles, all care of the war being as it were set a part preposterously, as if they had been dismissed soldiers, and worn in battle, require rest to be given them, and their pension also before their time. Secondly, in this they did offend, namely, where as they should have been of one mind, and agreed together as brethren, in helping one an other, they now (being full of ambition) seek how they may pervert one an other. Wherefore to the end our race may be acceptable unto the lord, let us learn patiently to bear the burden of the cross laid upon us, until the full time of the receiving of the triumphant crown come: then as S. Paul exhorteth us, let us in honour go before one an other. Roma. 12. To the first vice, the vain curiosity of these men at this day is a kin, which leaving the lawful race of their calling, leap out of time, above the heavens. The Lord in his gospel calling us to his kingdom, showeth us the way by the which we may come thither. Rash and inconstant men, nothing considering of Faith, of Patience, of the invocation of God, and of other exercises, fall in hand to dispute as concerning that which is done in heaven But this is even as if one being about to take a journey, inquyring where his lodging should be, moveth not one foot. For when as the lord commandeth us to walk in the earth, whosoever he be that disputethe how the dead do sit in heaven, he doth stay himself from coming to the kingdom of heaven. A. Some think that the apostles in this place, called the new people (whereof they themselves were the first fruits) the kingdom of God: as if they should have said, which of thy apostles shall be the chief, when thou beginnest to reign by the church in the whole world? grievous sins remain in the saints of God. or elles, who shallbe chief now in this our administration. By this question it doth sufficiently appear that not only the relics of sin, but also great sins do remain in the saints and faithful. The apostles were holy and faithful, yet notwithstanding they were ambitious and spiteful. 2 And jesus called a child unto him, and set him in the midst of them. And jesus called a child unto E. The Greek word Paidion, for the which we read this word, child, although it be sometimes used for a great boy, yet notwithstanding in this place it is not used as a diminutive in vain. For it maketh the matter to have the greater Emphasis and force, when he doth not only call them to the imitation of every child, but also of every small child. Bu. And the Lord, to the end he might make them bear in mind the which he was about to teach, he useth not only words, but also a lively pattern and express example. The same did the Prophets oftentimes use, because it was profitable both to teach and also to demonstrate, to move, and to print those things in mind, which we would have remembered. For the action doth set the thing to be seen before our eyes, and the words do declare unto us what the action meaneth. And therefore the Prophet jeremy, jeremy doth not only say that the City of Jerusalem shallbe destroyed, but he taketh also an earthen pot and breaketh the same in the presence of those that were with him saying: Even so will I destroy this City and this people saith the Lord. Also the same Prophet maketh bonds, and chains, jeremy & showeth them unto all men, and afterward he expoundeth the meaning of them. The like doth the Lord himself go about in this place, and therefore when he had called a child unto him, he set him in the midst of those that contended and disputed: and then by and by he declareth the meaning of this example by words saying. 3. Verily, verily I say unto you, except ye turn, & become as children: ye shall not enter into the kingdom of God. Verily, verily, I say unto you M. This earnest and grave affyrmation of our saviour Christ maketh this sentence of more weight and importance. For although all the words of Christ aught to be counted true and certain, yet notwithstanding it is evident that those things are spoken with a more earnest affection, which have this asseveration adjoined unto them: and for that cause they aught to be diligently heard and considered. What other thing doth our saviour Christ mean by this affyrmation then to extort faith from us, and to admonish us that except we believe we shall certainly perish? Except ye turn. M. Namely from that way in the which ye are entered, ●…ion stat●… 〈◊〉 from the ●●●gdome of ●●d. disputing for the superiority, which way leadeth not to the kingdom of heaven, but to the kingdom of Satan: except (I say) ye be otherwise then ye now are. A. ye shall never be part takers of the kingdom of heaven whereof I have spoken unto you. C. He meaneth that they were ungodly minded & therefore he reprehendeth their ambition. And become as children, ye shall not. Behold? here what the conversion is, humility. whereof he speaketh, namely humility and voluntary submission, as in the verse following he declareth more at large. You shall not enter into the kingdom. Bu. This is a horrible sentence. for he speaketh not of some light kind, or of some fatherly correction. but of a perpetual refusal & forsaking: as if he had said, So far ye are from excelling in the kingdom of heaven, that ye shall have no access or portion at all in the same: because I will utterly forsake you, except ye turn and be converted from your perverse desire of ruling, to the true submission and humility of the mind. 4. Whosoever therefore humbleth himself as this child, the same is the greatest in the kingdom of heaven. Whosoever therefore. M. Here he doth more plainly declare what he ment by this saying, Except ye turn, and become as children. C. The some of his words, is this: They which desire ambitiously to excel their brethren, shallbe so far from obtaining their desire, that they shallbe far inferior to them. According to that which he saith in an other place, He that exalteth himself, shall be brought low, and he that humbleth himself, shall be exalted. For he reasonethe of the contrary, because only humility doth exalt us. But where as, he commandeth his disciples to be as children, his words are not to be extended to all the qualities of a child generally. For we know that there are many faltes in children. Cor. 14. Wherefore the apostle Paul exhorteth us to be children in malice, but not in sense and understanding. But because infants do not know as yet what preferment and principality meaneth, for the which they should contend. Christ by their example seeketh to take away ambition out of the minds of those that are his, lest they should be like unto the children of this world, which are never content with their vocation and state. To the which effect pertaineth this saying of the apostle Peter: 1. Petr. 2. Wherefore lay aside all maliciousenesse, and all guile, and faynednes, and envy, and all backbiting: and as new borne babes desire ye that milk (not of the body but of the soul) which is without all deceit. etc. But if any man object and say, Objection. that infants are proud by nature, even from their mother's womb: we answer that similitudes ought not too exactly & scrupulouselye to be weighed and strained, Response. as though of necessity they should hold in all points. Because therefore so great simplicity doth reign as yet in the age of infants, that they are ignorant of the degrees of honour, and the affections of pride, Christ doth very aptly propound them for an example. And to this end pertaineth the conversion that he spoke of even now, namely that the disciples had already applied themselves too much to the manners of worldly men, and that therefore if they would come to the mark they must turn back again. The reward of humility. Every man desired to have either the first, or the second room: but Christ will not so much as grant the footstool to any man, but to him which humblethe himself to the lowest degree. And to such he pronounceth prefermente and dignity, lest we should think to lose any thing by abasing ourselves. And hereupon may be gathered a short definition of humility, namely, that he is humble in deed, A definition of humility. which neither arrogateth any thing to himself before God, nor disdainfully despiseth his brethren, or coveteth to some his superior, but counteth it sufficient that he is taken for one of the members of Christ, desiring nothing else, but that the head may excel. We have an example of true humility in christ, john. 13. in washing the apostles feet, which he addeth very well after the contention of the apostles for the supremacy, to cure the same. Also S. Paul's speaking of our saviour Christ'S humility saith. He made himself of no reputation, Phili. 2. taking on him the faith of a servant, and become like unto men, and was found in his apparel as a man He humbled himself, and become obedient unto death, even to the death of the cross. By the which words the apostle calleth us to the true humility of the mind after the example of Christ. Read for this matter in the twenty chapter following, Math. 20. Luke 22. and in the two and twenty of Luke. B. To be short we must be like unto children in this, that as they are void of disdain, malice, deceit, hypocrisy, ambition, & pride, and are modest, simple, innocent and humble: even so should we. M, And we must note that Chryst saith, Whosoever: not whosoever of you: to declare, that to be great in the kingdom of heaven, did not pertain to the apostles only, but to every one of the faithful also. Neither are these words an answer to the demand which the disciples made, but rather an admonition to withdraw them from the vain desire of rule, that they might seek rather to be in God's favour, which is prepared for all those that are of an humble and contrite heart, and not for the apostles only. 5 And whosoever receiveth such a child in my name, receiveth me. And whosoever receiveth. M. Some do understand this place to be spoken of children that were come to a ripe age, and to have already a sure faith in Christ, as were those which cried Hosiah-na to the son of David, as concerning the which Chryst made answer out of the Psalm of the Prophet David, Matth. 21. saying. Out of the mouth of infants and sucklings thou haste ordained praise. The which cry of children did declare a great faith towards Chryst. And this may be spoken of those children to whom john writeth saying, john. 2. I wright unto you children because you have known the father. For they were the children of Christians, and therefore they were endued with the faith of Christ, and were such to whom he might take good occasion to wright. And in another place the damsel of xii years of age, which Christ raised from death, is called Paidion which signifieth sometimes a child in the state of infancy. Mark ●… Therefore lest any man should contemn the example of a little child, he doth wonderfully commend children: for Mark saith that he took the child himself in his arms, as a singular and most precious pledge: The 〈◊〉 Christ●…●…ward●…●●●●dren. Luke ●… after the which manner also simeon is said to take the child Christ in his arms There are others which rather think (and better a great deal) that Christ did not only speak of children in age, but of such as in manners, and in simplicity are children of what age soever they be. Therefore Christ calleth those children, Metaphorically which laying a part all haughtiness and pride of mind do frame themselves to modesty and submission. And by this means the faithful are taught how they should esteem one of an other, when that every man submitteth himself. For how can there be any mutual amity among the children of this world, except that one of them do satisfy an other a desire? The 〈◊〉 are de●… So that the more every one is desirous of glory, the more boldly he usurpeth rule, to the end he might be a loft, but the humble are a mocking stock, or at least altogether despised: but the more every one abaseth and humbleth himself, the more acceptable and honourable he is before christ. And to the same effect pertaineth that little sentence which is added by Luke, Luke. ●… saying: He that is lest among you shall be greatest. Yet notwithstanding he doth not mean that they which are deseruidly and justly despi●…ed should be great, but such, which being void of all pride are disdained for their humility. In my name, A. What it is to receive in the name of christ, read in the tenth chapter going before. 6 But whosoever doth offend one of these little ones which believe in me: it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. But who so doth offend M. According to the order of the Antithesis and that which went before, it should have been said: But who so despiseth one of these little ones: the which thing truly he ment, as appeareth by that which followeth, when he said: ●…erse. 10. Take heed that ye despise not one of these little ones: but he thought it better to use the word of offending. C. For this is added to the consolation of the godly, ●●●ce. lest their condition and state of life should be grievous unto them, if the world despise them. And this might be a great let & hindrance unto them, not to submit themselves and be lowly, when that they see themselves for their lowliness to be the more despised. For it is no small matter, not only to be disdained of proud men, but almost to be trodden under their feet. Christ therefore by this consolation doth animate and comfort his Disciples, namely, that although the world should despise their poverty and base estate, yet notwithstanding that God will have a regard unto them. Notwithstanding as yet there might also seem to be a farther meaning in the word of Christ: for there was sprung up a contention among them about the superiority and excellency in honour & dignity: whereby it might easily be gathered, that the apostles were infected with a wicked desire of rule. For it cannot be, but that he must needs be contumelious against his brethren, which standeth to much in his own conceit, or seeketh to be preferred before all other men. Christ our saviour seeking to heal this disease, denounceth against the same horrible punishment. But by this word (offend) he comprehendeth more than if he had forbade them disdain: ●…rse of 〈◊〉. although in deed it cometh upon nothing else that men carlessly offend the weak, than upon this, that they give not unto them that estimation and honour which is due unto them. Now seeing that there are many kinds of offences, 〈◊〉 kyn●…●…ence. we must note & learn the manner of offending. If any man be either made to stumble, or be seduced from the right way, or hindered in the same through our fault, we are truly said to offend him. Therefore whosoever seeketh to escape this punishment which Christ here severely pronounceth, let him reach out his hand and help those little ones, which are abject, & despised in the sight of the world, because Christ in this place commendeth them unto us, that they may be unto us an occasion of voluntary humility: even as the apostle Paul commendeth this doing, and prescribeth it as a rule to the children of God, saying: Be not high minded, Roma. 12. but make yourselves equal to them of the lower sort. And again he saith, let no man stand in his own conceit. It were better for him M. As if he should have said: It were better for him that a millstone were hanged about his neck, & he cast into the sea, than to abide those pains which remain unto him in the world to come. That a millstone were hanged E. He maketh mention here of a grievous kind of punishment, which the Palaestines used (as saith S. Hierom) to po, nishe notable offences and wicked acts. The Latin text for a millstone hath Mola asinaria, which signifieth the greater stone that lieth undermost in the Mill, the which stone in Greek is called Asinus, an ass, of the which cometh Asinaria. S. Hillarye saith that it is called Mola asinaria, or the Ass' stone, because the Ass did use to turn the same about at such times as any thing should be ground: according to the manner of those mills which we have in these days, in the which, a horse being blindfoulded, turneth the stone going still round. And that he were drowned in the E. The Greek word signifieth the bottom of the sea, or that which is even in the midst of the sea: for commonly it is seen that the farther from the shore the deeper it is. He understandeth and declareth the certain and undoubted punishment by two things, namely by the greatness of the stone, & by the deepness of the sea. C. But because Christ maketh here mention of a kind of punishment which was then very fearful and terrible, and by the which heinous offences were punished, we may hereby gather how dear & precious they are in the sight of God which are abject, contemned, and despised in the world. Roma. 15. A. Wherefore let us learn to take up one another among ourselves, even as Christ hath taken us up into the glory of God 7. woe unto the world because of offences: necessary it is that offences come: but woe unto the man, by whom the offence cometh. Who unto the world because. A. This is a kind of bewailing: as if he should have said, Alas, how evil shall it happen unto the world, because of the offences and stumbling blocks which are laid before the little ones. C. This place may be expounded two manner of ways. Actively, that Christ may be said to curse the authors & causers of offences: Active offences & Passive and so under the name of, World, all the unbelieving must be understood. Or passively, that Christ may be said to bewail the evils, which he saw to be at hand, & ready to fall upon the world because of offences: as if he should have said, that there could be a no more pernicious & hurtful plague, and which should bring greater desstruction, than that which should come to pass, by the trouble and fall of many through offences. And this sense doth best agreed: for there is no doubt but that Christ speaking of offences by an other occasion, did prolong and augment his talk, to the end he might make his disciples more attentive to beware and take heed. Men truly are seduced from the right way by many offences. For what is the cause that so many depart from Christ, & so few come unto him? offences. Lest therefore Satan, we being a sleep, should cirumvent us & deceive us, the lord maketh exclamation, that we must take heed of nothing more than of offences: because sathan having an innumerable company of stumbling blocks in a readiness, never ceaseth to lay them before us at every step: and we being weak by nature, are soon overthrown. And so it cometh to pass that so few go forward in the faith of Christ: & that scarce the tenth part which enter into the race of salvation, by reason of weariness, come not to the end of the same. It is a rare thing to find one that doth persever and continu to the end in Christ. Perseverance. And often times the ministers give occasion of offence, which being the chief soldiers, The ministers are often times stomling ●…lockes. and as it were the standard bearers in the Church, are alienate and withdrawn from Christ. Of the which matter we have spoken in the xiii chapter going before. Necessary it is that offences come. C. The lord seeking to whet and stir up the care & diligence of his disciples, Offen●… necessary telleth them that it can not be avoided, but that they must pass by diverse stumbling blocks. So that this sentence is a confirmation of the next sentence, because Christ hereby teacheth how many inconveniences do depend upon offences, seeing the Church shall never be free from them, The 〈◊〉 cam●… 〈◊〉 from of●… neither can be. But he doth not here express the cause of necessity, or why it is necessary the offences come: as the apostle Paul speaking of heresies & sects, saith that there must be sects among the Corinthians that they which were perfect among them might be known. 1. Co●…●… But we must note this that God would have men subject to offences to the end he might exercise their faith: but as for Hypocrites god doth as it were fan & fist them as cockle and chaff from the pure wheat. But if any man do object & say that it is very absurd, that the lord should loose the bridal, & give liberty unto Satan, to bring destruction to miserable men: we answer that it is our parts & duties to have a reverent consideration of the secret counsel & purpose of God, Auns●… which is, that it is necessary that the world be troubled with offences. M. Wherefore when our saviour Christ saith that it is necessary the offences come, no man ought to be troubled, seeing that it setteth forth unto us the providence of God. About this word of necessity the ancient writers subtly disputed & writ, to avoid that which might have been said, namely the God is the author of evil. We say that the judgements of God are insearchable, and that this necessity is one of the judgements of God: of the which, The 〈◊〉 of offe●… the 〈◊〉 of God. because we can give no certain reason, we must not seek to deny it. This necessity cometh of the providence of God: & yet for all that he is not therefore the author of evil, God 〈◊〉 autho●… 〈◊〉 ●…uyll. or the cause of the salt. Other ponishmentes by the which the rebellions & blindness of infidels is punished, do proceed from God: when he suffereth the wicked to fall, and giveth them over into filthy desires, and shameful filthiness, in that he is a just judge, and cannot be said to be the Auctor of euil●… for the wicked cannot be excused from sin. So we must judge of offences, that the judgements of God are certain and sure, by the which he doth revenge the contempt of his word & rebellion the which vengeance when he layeth upon the wicked, cannot make him to be blamed. Neither ought it to seem a new thing unto us, that we see at this day so many offences: for the which Christ foreshowed is fulfilled: and the devil (although God lay stumbling blocks) doth nevertheless his duty, seeking to withdraw us from Christ. There is another necessity which cometh of the corruption of the world. For so great is the pride and wickedness of the world, so greatly it rejecteth and contemneth the truth, and so corrupt is the judgement of the same in her wisdom, that it is impossible the offences should not come. Again the world knoweth not those things which belong unto God, neither can know, because they seem foolish unto it. So is it commonly spoken of things so corrupted that they cannot be remedied. But woe unto the man by whom C. After that Christ had exhorted his disciples to beware of offences, he inveigheth again against the authors of offences. Whereby we gather that the wicked are not excused howsoever they do this by the providence of God. 8. Wherefore if thy hand or thy foot hinder thee: cut him of, and cast it from thee. It is better for thee to enter into life haut or maimed, rather than thou shouldest (having two hands, or two feet) be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out and cast it from thee. It is better for thee to enter into life etc., Wherefore if thy hand C. To the end the woe and threatening before pronounced might have the greater vehemency, Christ addeth saying that we must neither spare our hand, our eye, or our foot, if so be that they be occasion of offence. B. This is a hyperbollicall kind of speech the which the Lord only useth to amplify: as if he should have said that we must with such diligence & constancy resist offences, that we must think it better to have our eyes pluck out, & our hands cut of than that offences should be maintained. For if any man in this case be loath to lose one of his members, he casteth his whole body into everlasting destruction. What horrible destruction therefore remaineth for them, & what bitter vengeance, which destroy their brethren by offences: So that this amplifying pertaineth as well to the authors of offences, as to those before whom Satan layeth offences. But because these two Verses were expounded at large in the fift Chapter going before, Verse. 2●…. I thought it sufficient now to note for what end & purpose our saviour Christ repeateth this sentence: B. namely that he might show that offence is so hurtful a thing, that it is much better for us to want the thing most necessary and dear unto us in this life, than to maintain offences. 10 Take heed that ye despise not one of these little ones. For I say unto you that in heaven their Angels do always behold the face of my father, which is in heaven. Take heed that ye despise not B. He concludeth the whole Argument. Pride is the mother of reproach. Because pride is the mother of contumely & reproach, & engendereth a boldness and carelessness to offend, Christ not without good cause (seeking to bring speedy remedy to this disease) giveth a commandment not to contemn & despise little ones. And certainly (as we showed even now) whatsoever he be that hath a just care of his brethren, he shall not easily give occasion of offence. But this conclusion and end of Christ's Sermon tendeth to the same matter that it did in the beginning, namely that we must by submission and modesty contend and strive amongst ourselves, because God doth embrace little ones with a singular love. And truly, it were to absurd not to have those regarded of a mortal man whom God hath in so great price and estimation. But when our saviour Christ saith (take heed) he exhorteth to vigilancy & care: and that upon good consideration. For he knew how hard a thing it was even to saints, not to despise and contemn others which are base & abject in the sight of the world. That ye despise not, M. Or according to the Greek word. Contempt of God's children. That ye count not other men as abjects, and disdain them, thinking yourselves in your own conceits better than other men: for, he that thus doth, may easily offend those whom he contemneth. One of these little ones A. Of the which little ones he spoke before saying, whoso offendeth one of these little ones which believeth in me. etc. He calleth those little ones which laying lustiness and pride aside, frame themselves to modesty and voluntary submission. For I say unto you that in Heaven their Angels C. That the faithful little ones are of great price unto God, he proveth by two arguments. The first is taken of the providence of the custody of Angels, by the which providence he always guardeth and defendeth those that are his as testifieth the holy Scripture: namely where it saith: Psalm 34. The Angel of the Lord tarrieth round about them that fear him, Psalm 91. & delivereth them. And again: he shall give his Angels charge over thee, to keep thee in all thy ways. And in another place they are said to be ministering spirits that are sent to minister for their sakes which shallbe heirs of salvation. Heb. 1 Do always behold the face of my father C. That is to say, they see familiarly the face of God. M. Christ speaketh here after the manner of this world, because to be always in the presence of the King, & continually to behold his face, is a sign of domestical and entire familiarity & favour: as we read of the servants of Solomon: 2. King. 10. Blessed are thy servants which stand here always before thee. As it is therefore a great sign and token of the love and clemency of the Prince towards those subjects whom he appointeth to be near unto him and about his person in office: even so our saviour Christ goeth about to set forth the great love of his father towards his little ones, in that their Angels do always behold his face, Angels are the keepers of the faithful. which Angels are their defence and guard to be defended by: As appeareth by the words of the Prophet Esay saying: Esay, 63. The Angel that went forth from his presence delivered them. C. Howbeit it was not the purpose of Christ sim, plely to teach how honourably God doth deal with the faithful in assigning and appointing unto them Angels to be their keepers, but also to declare and pronounce a threatening against those that contemn them: as if he should have said, that they shall not escape unpunished that despise the children of God, whose Angels are always in God's presence and call for vengeance at his hands. Wherefore we must take heed that we do not make small account of their safeguard, who have the Angels of God appointed to defend them. Whereas some understand this place that every one of the faithful hath his several and proper Angel appointed unto him, they seem to want discretion and a good understanding. For the words of Christ sound nothing hereunto: neither doth he seem any whit to affirm that any man hath his proper Angel, the which in deed is plain repugnant to the doctrine of holy Scripture, which testifieth that the Angels do compass the faithful about, and not that any one Angel is peculiarly belonging to any one man. M. C. And the Prophet Daniel when he bringeth in the Angel of the Greeks, & the Angel of the Persians, Daniel seemeth to affirm that certain Angels are set over kingdoms & provinces as Princes. But whereas some may object that which is written in the Acts of the apostles of those that said: it is his Angel: It may be answered that they so thought by a common conceit imagining that every faithful man had an Angel appointed unto him to be his guide. Auns●… Or it may be answered that they called the his Angel simplely which was appointed by God unto Peter to be a minister of salvation & a keeper. Whereby the opinion of certain cannot be gathered, namely that everyone hath his proper Angel tending on him. C. Let that foolish imagination therefore cease as concerning the good & evil Angel, & let us hold it sufficient to believe the Angels have a care committed to them of the whole Church, & that they help every particular member of the same as occasion and necessity requireth. M. Whereas therefore certain Christians worship their Angels, they are moved thereunto by a double error. Opinions ●…uste have God's word ●…or a warrant. By the one, because it is not certain that every man hath his proper Angel. for it is a great presumption and rashness to hold any opinion, without the warrant of God's word. By the other, because that although every man had his proper Angel belonging unto him yet notwithstanding Angels aught not to be worshipped, but the Lord of Angels only. 11 For the son of man is come to save that which was lost. For the son of man. M. This is the other argument of the providence and loving kindness of God towards his faithful, taken from the cause of Christ's coming into this world: by the which argument he doth withdraw us from the cogitation which might bring us to the contempt of our brethren, when we see some salt in them, whereby we think that we have just occasion to despise them. As if he should say, I am come to save the which was lost, & to receive that which was abject, of the which there is no account made in this world: despise not and destroy not therefore those, whom I am come to save This is a most profitable admonition to teach us that we ought not to disdain any sinner. C. For it is to bad that they should be rejected by our disdain, whom the son of God so greatly esteemeth. And although the weak have faults remaining in them, which may deserve contempt, yet is not our disdain thereby excusable: because they are not to be esteemed for their virtues, so much as for Christ's sake, after whose example whosoever frameth not himself, shall declare great pride to remain in him To save that which was lost. A. He thought it better to say that he came to save that which was lost then that which was little: to the end he might the more effectually by his example exhort us to have the weak and abjected brethren in good estimation: because he came not only to save them, and to redeem them, but such also as perished in death. 12 How think ye? If a man have an 13 hundred sheep, and one of them be gone astray, doth he not leave ninety and nine in the mountains, and goeth and seeketh it that was gone astray. How think ye? M. He thought good to add this pleasant similitude to make the matter more plain. Luke. 5. C. Howbeit Luke showeth a farther occasion of this parable, namely that the Pharisees did murmur against the lord, because he was daily conversant with sinners. The duty of a good teacher. Christ therefore goeth about to declare that a good teacher must seek no less to recover and save that which is lost, than to preserve & keep that which is under his hand and custody. Yet, (as it should appear by our Evangelist Matthew) our saviour Christ by his similitude proceedeth farther, namely that the disciples of Christ are not only friendly to be borne withal, but also that their faltes are to be suffered, to the end we might bring those that wander into the right way. For although it cometh often times to pass, that they do wander and go astray, yet notwithstanding because they are sheep, over whom God hath made his son Christ the shepherd, they must be brought from dispersing, & reduced from error into the right way. For to this end pertain his words, that we must take heed that we destroy not that which God will have saved. 14 Even so, it is not the will of your father in heaven, that one of these little one should perish. M. This is the application of the similitude, by the which Christ declareth that the faithful are cared fore of God the father, how abject so ever they be in the world, in so much that he stayed not to send his only son into the world to save them. Two things to be noted. Here are two things therefore to be considered: the one is, that God is so affectionated towards those that are his, that he will not suffer one of them to perish, not not the very least: by the other we are admonished to beware that we despise not one of the lest, although he err, and seem in our judgement to perish. 15 Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. If thy brother trespass against thee. C. Because our saviour Christ had preached and spoken before as concerning the hearing with the infirmity of our brethren, he now showeth more plainly how, wherefore, and to what end they must be borne withal. For otherwise a man might easily object and say, that there is no other way to beware of offences than for every one to wink at other men's faltes, and so to bear with evil. Christ therefore prescribeth a mean, which shall neither to much offend the weak, and yet notwithstanding shall be very meet and apt to cure their diseases. For severity is profitable, Severity. and worthy of great praise, being framed according to the nature of medicine. To be short, Christ doth command his disciples so to forgive one an other, that nevertheless they seek to reprove & correct faltes. The which thing aught wisely to be considered: because there is nothing more hard than in sparing and forbearing men, to reprehend them notwithstanding freely for their faltes. All men for the most part do seek to cloak one an others salt, and to deceive themselves with mortal flatteries, or else they do hate those without all measure whom they aught to bear withal. But Christ doth commend unto his disciples mutual love which should be far from flattery. Only he commandeth them to season their admonitions and reprehensions with moderation, and reason, lest in being too sharp & severe, they quite discourage the infirm and weaker sort. Three degrees of brotherly correction. And to this end he putteth down unto us three sundry degrees of brotherly admonition or correction: The first is, that we admonish him which offendeth, privately and in secret: The second is, that if he which hath offended, show himself stobborne and obstinate, that then we admonish him again before certain witnesses: The third is, that if we can profit nothing at all by these means with the offendor, that then we deliver him to the public and open judgement of the church and congregation. The end why these three degrees are set down unto us is (as we said before) that we should not under the pretence of a fervent zeal break the bond of Charity. And because most men are led by ambition, seeking to publish and reveal the faltes of their brethren, Christ very orderly and in good time preventeth that vice, We ough●… 〈◊〉 hide one 〈◊〉 others f●… giving a plain commandment, that we seek to hide so much as in us lieth the faltes of our brethren. For it is most certain that they which are delighted with the shame and infamy of their brethren, are led thereunto by hatred and evil will: because if love remained in them, they would seek to maytaine their honesty, and to cover the shame of their brethren. Notwithstanding it may be demanded whether this rule ought to be extended to every sin without exception, although it be never so heinous. For there are many which will admit no public judgement, until that the offender be privately admonished. And truly there is a manifest restraint in the words of Christ. Auns●… But it may be answered that Christ doth not simply and without exception, give commandment that every one which offendeth should be admonished or reproved priveily or without witness, but he would have us to use and prove this way of private admonition, when that we are privately offended. Neither doth our saviour Christ entreat here simply of patient suffering of injury: but generally he teacheth that we ought to be corteouse and loving, one towards an other, Cour●… lest in dealing too sharply with the weak, we destroy those which should be saved. Therefore these words (against thee) do not signify unto us the injury done unto any man, but it maketh a distinction or difference between secret and manifest faults. For if any man sin or offend against the whole congregation, he must be openly reproved, though he be an elder or signior, according to saint Paul's doctrine to Tymothe, where he saith. Them that sin rebuke openly, 1, Tim ●… that others may stand in fear. And truly it were a ridiculous and foolish matter, that he which hath openly offended in so much that his salt is known to every one, should be of every one admonished: because if a thousand knew of it, he must then be amonished and reproved for the same offence a thousand times. Wherefore the distinction which is here alleged of our saviour Christ, 〈◊〉 aught not ●…ly to de●…e our bre●…n. must here be noted, lest that any man in publishing secret faltes, rashly without necessity defame his brother. Go and tell him his salt. M. He saith not blame thy brother, but Go and tell him his fault. Or admonish him: and that Between thee and him alone C. Our saviour Christ by these words goeth about to temper and myttigate our exceeding severity and sharpness which doth greatly hinder us under the pretence of zeal, in so much that thereby we violate and break the knot of brotherly love. ●…he zeal ●…eketh the ●…de of love. Zeal ought so to move us that the end thereof be love: and that specially when that the good estate of our brother dependeth upon the same. Let us not therefore be to hasty, but use a mean in correcting our brother's faltes. If he hear thee. C. Christ here confirmeth his doctrine, by the utility & profit that should come thereby. For it is no small matter to bring that soul unto God which was the mansion and resting place of Satan. But whereupon cometh it to pass that they do seldom times repent which fall, but only because they being enuiousely vexed, do harden themselves in obstinacy. 〈◊〉 pertay●… to Chri●… Therefore there is nothing more meet for Christians than brotherly love and friendly admonition, which reconcileth those unto God, which before were fallen from him. But whosoever intemperately & without reason rusheth forth into a foolish heat, and fervency, doth willingly cast away and loose the health of his brother which he had in his hand. M. Finally, to hear in this place, is taken for the admitting & willing receiving of the brotherly admonition and correction, for the acknowledging the fault with repentance, and for the desire of a reconciliation. For thus it is written in Luke. ●●ke. 17. If thy brother trespass against thee, rebuke him: and if he repent, forgive him. C. In the which place our saviour Christ commandeth us to be content with private reprehension, if that our brother be brought to repentance. Hereby we may gather also how necessary the mutual liberty of reprehensions is among the faithful. For seeing that every man doth more often sin daily, it is to to cruel to betray by our silence and dissimulation their good estate, whom friendly reprehension might save from destruction. For although this way do not at all times prospero and take effect, yet notwithstanding he is in great fault which neglecteth the remedy prescribed of the Lord in helping and defending our brother. Therefore if thy brother which hath trespassed receive thy gentle admonition and repent, there is no cause why he should be brought into obloqui and defamed. Let him that is the admonisher or corrector hold himself contented with this that he by his secret admonition hath brought his brother which erred into the right way, by the which means he hath delivered his brother's soul from death: according to the saying of S. james, where he saith: james. 5. Brethrens if any of you do err from the truth, and another convert him▪ let the same know that he which converteth the sinner from going astray out of his way shall save a foul from death, and shall hide the multitude of sins. God only hath the hearts of men in his hands. C. This also is worthy to be noted, that the Lord to the end we may be the more strong & bold to do our duty ascribeth that honour appertaining to himself unto us. For it pertaineth unto none to convert any man, but unto God only: yet notwithstanding it pleaseth him to adorn us with this power, namely to win and recover our lost brother. A. The same manner of speech useth the apostle Paul writing to Tymothe where he saith thus: 1. Timot 4. Take heed to thyself and to thy Doctrine & continued therein: for if thou shalt so do, thou shalt save thyself, and them that hear thee. Thou hast wined thy brother A. He expresseth the name of brother again, both to the end he might encourage men to seek for the prosperity of their brethren, and also to declare that this discipline ought to be among brethren, that is to say among the members of one ecclesiastical body, and professors of one Christian religion. For SAINT Paul saith, 1. Cor. 5. what have I to do to judge of them that are foreigners? Therefore if any which is called a brother be a whoremonger, 1. Cor. 5. either a covetous person, or a worshipper of Images, or a slanderer, or such like: with such see that ye eat not. And thus far as concerning the first degree of brotherly admonition. 16 If he hear the not, then take yet with thee one or two, that in the mouth of two or three witnesses, every matter may be established. And if he hear thee not. Bu. The second degree is a more severe and sharp admonition before two or three witnesses, C. by the which, he that behaved himself so stoutly before one man, may be admonished. Bu. For if thou canst nothing prevail with a wicked man by friendly, familiar, and private admonition, take unto thee certain grave men and such as thou knowest the party that is guilty to be afraid of, by reason of authority, in the presence of whom, urge him, whom thou wouldst have reformed with vehemency. Objection But some do object here, that witnesses are called in vain, if that we have to do with a self wild and obstinate person: because he will be so far from acknowledging his salt in their presence, that he will more impudentely stand in the same, and deny his fault. Those that thus object may easily be answered, Answer. if that we distinguish and make a difference between the kinds of denying and continuing obstinate. He which precisely denieth his fact, and affirmeth that he is unjustly burdened must be omitted: because in vain he should be urged to the confession of his salt before witnesses. But because many men do seek to avoid that perversely, which wickedly they have committed, or else impudently do excuse the same, until they be urged and pressed by great authority and proof: this way is very well observed. And that the words of Christ ought thus to be understood, it is evident by the word of reproving, which was mentioned in the verse going before. To reprove or rebuke, is by demonstration to convince and overcome. But how shouldest thou convince him of his salt which obstinately denieth the whole matter? For he, which without shame denieth his salt, doth take away all occasion to be admonished any more. Now let us see to what end Christ would have witnesses. Surely to this end, that the admonition might be more serious and of greater weight. That in the mouth of two or three witnesses. E. He useth this word mouth, for the word or testimony: Witness●● ought 〈◊〉 had in 〈◊〉 of wag●… as if he should say that the whole accusation should be firm and ratified by the testimony of two or three, that if it should happen any man to be so impudent, that afterward he would deny that he had offended, that in such case he might be convinced by those witnesses. But when as any man shall deny in the presence of two or three witnesses that he hath offended, and refuseth to acknowledge his salt, than we must commit the matter unto God, for we can proceed no farther: notwithstanding in the mean time he shall have those that were present witnesses of his obstinacy. This place is taken out of the law, namely out of the nineteen chap. of deuteronomy: Deutro●●●● the which place our saviour Christ turneth somewhat into an other sense: & yet no absurdity thereby ariseth. Moses forbiddeth to pronounce or judge upon any secret or unknown matter. And he saith that this is the lawful way of trying, that by the testimony of two or three the case should stand and be established. Christ speaking of the same law, saith that the cause is sufficient, when two or three witnesses do arise to condemn the contumacy of the man. Neither shall he have any just cause to complain for the publishing of his salt, which hath refused to hear two or three. 17 If he hear not them. tell it unto the congregation: If he hear not the congregation, let him be unto thee as an Heathen, and as a Publican. If he hear not them. Bu. The third degree is the sharp and severe reprehension before the Church or congregation. For if the offender be not tractable, but perverse, obstinate, impenitent, & so shameless that he despiseth all admonition, and exhortation, goeth forward in his filthy conversation, and defileth himself and others to, them must the matter be wholly referred to the Congregation, that before the same he may be reproved more sharply than he was before, and be made also ashamed openly. ●…estion. Tell it unto the Congregation, C. It may be demanded what he meaneth by the name of Congregation. For Paul commandeth that the Corinthian, Cor. .5. which was guilty of most filthy and abominable incest should not be excommunicated not of any certain number, but of the whole Congregation: and therefore it may seem probable that judgement was here committed to the whole multitude. But because at that time there was no Church which had given her name unto Christ nor no such order appointed, unswere. and because the Lord himself speaketh according to the manner of the time: there is no doubt but that he applieth it to the order of the old Church even as in certain other places he frameth his speech according to the known custom. ●●tth. 5. When he commanded to leave the offering at the Altar, until we were reconciled to our offended brother, there is no doubt but that by the present and legal form of the worship of God he would teach that we cannot pray aright, nor offer any thing unto God, so long as we are at dissension with our brethren. He had respect therefore after this manner to the discipline which was now used of the jews: because it had been very absurd to commit judgement unto the Church which was not. But seeing the Authority and power of excommunication belonged to the Elders among the jews, the which Elders did represent the person of the whole Church, Christ very aptly and to the purpose saith that they which offend, must be brought unto the Church, if disdainfully they contemned secret admonition, and scoffed at the same. We do know that when the jews were returned from the exile and banishment of Babylon, a counsel being choose which they called Sinhedrim, a law and reformation of manners and Doctrine was appointed. This rule and government was lawful and acceptable unto God, and it was a bridle to restrain and keep in good order all such as were perverse and unruly. Objection. If any man object and say that in Christ's time all things were corrupted and out of order, that nothing less aught to be counted the judgement and law of the Church, than such cruel government: Answer. We may easily answer, that although there were then a corrupt and perverse way, yet notwithstanding that Christ doth justly commend the order which before time was appointed of the fathers. But when as within short time after he had erected the Church, and had taken away the corruption he restored the pure use of excommunication. Notwithstanding there is no doubt but that the order of discipline which flourished under the kingdom of Christ, succeeded and came in the place & steed of the old. And truly seeing the profane Gentiles observed and kept the shadowed right and custom of excomunicatinge, it is evident that it was put into the minds of men by God from the beginning, that if any were polluted and unclean, they might be stayed from holy things. It had been a shame therefore and great reproach unto the people of God to have been expert and altogether ignorant of that discipline, of the which there was a remnant left among the gentiles. But Christ putteth that unto us which was observed under the law, because the matter standeth with us as it did with the fathers. And yet for all that it was not the purpose of Christ to send his disciples to the synagogue, The synagogue of the jews a maintainer of evil. john. 9 which willingly suffered itself to be defiled with filthy spots, and excommunicated the true and simple worshippers of God: (A. of the which matter we have an evident example in the man that was blind from his nativity.) But he admonished them that an order aught to be observed in his Church, which order before time was appointed very Godly under the law. C. If any man obstinately reject the first admonitions, or continuing in his vice declareth himself to contemn the same, when that he is admonished the second time again before witnesses, he must be brought before the judgement of the Church, that is before the Elders of the Congregation according to the commandment of Christ: where he must be more sharply reprehended as by public Actoritye, that if he reverence the Church, he may submit himself & obey. But if he hear not the Church A. As if he had said But and if he be as yet so incurable, that he will not be corrected neither by secret and brotherly admonition, neither by the conscience, consent, and agreement of two or three, neither by the shame of the publishing and disclosing the fault, neither by the authority of the Elders, then leave him to his sin, let him be cut of from the company of men, and let him be of no better estimation then if he were a heathen or a Publican. C. That which is spoken here of heathen men and Publicans, confirmeth the former interpretation, where we spoke of those kind of men. For, because heathen men and Publicans were greatly hated and detested among the jews he compareth unclean and incurable personnes to such. Notwithstanding that heathen men and Publicans were so abominable in the sight of the jews, Christ willeth them not to forsake themselves and to despair, for of such his Church was gathered: Neither is this place for their purpose which think that the faithful ought to abhor the Publican. But Christ to the end he might the more easily be understand of the rude and simple, borrowed the manner of speech of the Country where he was. So that his meaning is that we aught to have nothing to do with the contemners of the Congregation until such time as they repent. C. Notwithstanding we must not cast from them all hope of salvation, but must commit them unto the Lord, until such time as there appeareth some sign of repentance. Matth. 5.6. As concerning heathen men and Publicans, read the five and six Chapters going before. 18. Verily I say unto you, whatsoever ye bind on earth, shallbe bound in heaven. And what soever ye loose on earth shallbe loosed in Heaven. Verily I say unto you, Bu. This sentence pertaineth to the explication and confirmation of that which went before. For, because he had said: If he hear not the Church, let him be unto the as a heathen or a Publican: and because this might be the secret answer or privy thought of the brother which was the contemner: If they despise me I will despise them, and if they condemn me, I will condemn them also: because of these things (I say) he confirmeth here the judgement of the Church, and under the testimony of an oath he saith that before the Lord also they are either condemned or absolved, which the Church by divine judgement either absolveth or condemneth. A just ●…muni●… is 〈◊〉 Therefore a just excommunication aught to be feared, but an undeserved excommunication is of no force. Whatsoever ye bind on earth C. This place is nothing at all like unto the which is written in the sixteen Chapter going before: but is otherwise to be understood. Yet we make them not so contrary but that there is some affinity between them. Chief therefore they agreed in this that they are both general sentences, and that they have always one manner of power of binding and lowsinge, namely by the word of God, both one commandment, and one promise. And in this they differ that the former place in the sixteen Chap. of Matthew is peculiarly and specially to be understood of the preaching which the ministers of the word use, and this place pertaineth to the discipline of excommunication, which is granted unto the Church. Christ there went about to declare the authority of Doctrine, but here he appointeth discipline which is an Appendix, or thing annexed to the same. There he said that the preaching of the Gospel should not be in vain, but that it should be to some the savour of life unto life, and to other some the savour of death unto death: here he affirmeth that although the wicked to deride the judgement of the Church, yet notwithstanding that it shall not be in vain. So that we must remember this distinction: that in the sixteen of Mathewe he speaketh of the word preached, simplely, and here he speaketh of public judgement and discipline. The Church bindeth, 〈◊〉 Church 〈◊〉 power ●…de. whomsoever it excommunicateth: not that it casteth into perpetual ruin and desperation, but because it condemneth his life and manners, which is evil, and doth admonish him of his damnation at hand, unless he repent. Again the Church looseth, whomsoever it receiveth into the fellowship of the same: because it maketh him partaker of the unity which is in Christ jesus. C. Therefore whosoever forsaking his sin acknowledgeth his salt, and craveth pardon at the hands of the Church, the same is absolved and loosed not only of men, but also of God. On the contrary part, whatsoever he be that maketh a scorn and jest of the admonitions of the Church, if he be condemned by the same, he may be sure and certain, that he is also condemned in heaven. Neither shall he have now any more to do with men, but the lord himself shallbe the revenger. ●…ection. If any man do object & say that God by this means shall be as it were an under judge which subscribeth to the opinion and judgement of mortal men: ●●●swere. we may easily answer, and say that Christ doth not give authority to his Church, to the end he might diminish the right that pertaineth unto him & to his father, but rather to the end he might bring the greater majesty to his word. For as in the sixteen chapter going before, he went not about to stablish every doctrine, but that only which came out of his mouth: Even so in this place he saith not that all judgement shall be firm and stable, but that judgement only which proceedeth from his members, whereof he is the head. Whereupon it followeth that men are in no point prejudicial unto God, when they pronounce nothing but that which cometh out of his mouth, and do only seek to execute that faithfully which he commandeth. ●…iste the 〈◊〉 of the ●…e world. For although Christ be the only judge of the whole world, yet notwithstanding he will have the ministers of his word to be proclaimers of his justice, and the Church also to set forth his judgement. And so it cometh to pass that he derogateth nothing from himself, in using the ministry of men, but bindeth and looseth himself notwithstanding. Bu. Herby it is evident how unorderly, yea how falsely many gather of this place, that the Church can do all things, & specially that it can make laws as concerning religion, the which whosoever despiseth, despiseth the laws of God. But truly Christ speaketh not here as concerning the power to make divine laws, but as concerning Christian and brotherly admonition, as concerning exhortation, reprehension, correction, & taking away offences, A. and of the judgement of the Church, that which aught to follow the word of God in all things, that it may be not only human but divine judgement. Question. C. Notwithstanding here ariseth a question, That seeing the Church doth suffer many Hypocrites, and doth absolve also many, which do but fain repentance, whether such are absolved in heaven or no? Answer. We must answer that Christ doth not pronounce absolution to any, but to such as unfeignedly and truly reconcile themselves to the Church. For he seeking to comfort the weak and trembling consciences, and to take away all fear, pronounceth that whosoever have sinned, & are received again into the favour of the Church, are delivered from all guilt and absolved before God. Absolution. For he appointed this unto us as a pledge of his heavenvly grace, which pertaineth in no point unto Hypocrites, which pervert the pure use of reconciliation. This bringeth no small comfort to the godly, to the increasing of their hope, when that they hear their sins to be put away before God and his angels so soon as they have obtained pardon at the hands of the Church. In the other part the mind of Christ is nothing ambiguous and doubtful. For Christ, The obstinate by the judgement of the Church are condemned in heaven. to the end he might abate the pride of obstinate persons, which deny themselves to be under the rule of men, and always appeal to the tribunal seat of God, pronounceth that the damnation pronounced of those whom they so despise, is ratified before God and his angels in heaven. In the mean time he encourageth his ministers to execute Just severity, lest they be discouraged at their wicked obstinacy, which contemn and reject discipline. Whereby we may behold and see how that the jurisdiction of the spiritual Church which ponisheth sin by the word of the lord is most excellent, and a reamedy against corruption, a preservative of health, the foundation of order, and the bond of unity: Therefore when the Church doth excommunicate manifest and open adulterers, whoremasters, thieves, murderers, seditious persons, perjurers, false-witness bearers, obstinate persons and such like, which being admonished of their faltes, do make a jest at God & his judgement, they usurp nothing to themselves without authority, but use their power and rule committed unto them by God. Finally lest any man should despise this judgement of the Church, or make small account that they are deprived the company of faithful men: the lord openly declareth that their judgement is nothing else but the setting forth of his judgement, & that the same is established and confirmed in heaven, which they do in earth. For they have the word of the lord, by the which they may condemn the perverse and obstinate: they have the word of the lord, by the which they may receive the penitent into favour again. The Church of god can not err. And they cannot err, nor serve from the judgement of God, because they judge not but by the law of God, which is not uncertain, or any earthly opinion, but the holy will of God, and a divine oracle. Herby also we may see how foolishly the Papists wrist this present place to maintain their counterfeit authority, Popish excommunication grounded here. which was nothing else but tyranny. It is most sure and certain that authority, to excommunicate was committed to the Church: but whether any one man, not called by the church but created by the horned and monstrous beast, which sendeth forth at his own will and pleasure, vain blasts of excommunication, whether any such (I say) have any authority by the word of God, there is no doubt, for he hath not. For it is evident that the lawful government of the Church was committed not only to the clergy or ministers of the word, but also to certain of the laity, as to magistrates which should be judges of the manners of the people. Yet notwithstanding they being not contented with this impudency go about farther to prove out of this place (as we touched before) that what burdens so ever they lay upon men's shoulders, they ought to bear it. We will not say that they being mortal enemies of the Church usurp and take unto themselves by violence, the power & authority permitted unto the Church: only we say that they abuse this place of Scripture, not understanding the meaning of our saviour Christ. Auricul●●●●●fession. With no less madness and foolishness also, they go about by this place to defend their Auricular confession. But so vain and frivolous are their reasons, that they deserve not in this place any confutation. 19 Again I say unto you, that if two of you agreed in earth upon any manner of thing, whatsoever they desire, they shall have it of my father which is in heaven. Again I say unto you. M. Some old Greek books have, Again verily I say unto you. In this word (Again) there is a confirmation: if we add unto it, Verily, it will be a double confirmation: as if he should have said: It shall not be only confirmed and ratified in heaven if ye excommunicate any man: but moreover I say unto you, if ye pray for a sinner unto God, he will hear you: not only the universal Church, but also two, if they with one consent pray faithfully. C. Furthermore he teacheth that God will not only give his spirit of counsel & wisdom to those that ask it, Faithful●… in public assemblies 〈◊〉 pray with consent. but also will bring to pass that whatsoever they shall do, by his word shall want neither power nor effect. But he joining consent and agreement with prayer, teacheth how soberly and reverently the faithful aught to behave themselves in public assemblies. The sinner must be admonished of his sin, and except he receive admonition, he must be excommunicated. And herein we must not only ask counsel at the mouth of the lord, that nothing be done contrary to his word, but also we must go forward by prayer. Whereupon that which we taught before, appeareth here more evident & plain, namely that liberty is not granted unto men to do what them list, but that they must appoint God to be the revenger of their government, that he himself may defend & confirm his judgements, whereof he is the author. Therefore the Church aught to be endued with the spirit of judgement & discretion. Furthermore we must here note that christ went about to confirm the faithful as concerning the efficacy of prayer, ●●blique ●●●yer. & to commend public prayers, to the which there is a promise added. This concord (truly) and agreement is acceptable unto him, & is blessed of him, that it might have the full effect. Therefore as in many other places God doth often promise' that he will here our private and secret petition: even so Christ here vouchsafeth to add a singular promise to our public prayers, to the end he might the more stir us up to use them often. Upon any manner of thing what so ever. Bu. This is not to be understood so generally, as though God would grant the rash and foolish petitions of men. For it followeth: Being gathered together in my name, And saint john writeth thus: This is the trust that we have to Godward, ●…ohn. 5. that whatsoever we ask according to his will, he heareth us: And if we know that he hear us, whatsoever we shall ask, we know we shall obtain of him. 20 For where two or three are gathered together in my name, there am I in the midst of them. For where two or three. C. This promise is more large than that which went before. For the lord doth promise here his presence so often as two or three shall come together in his name, ●●ist is pre●● prayer. that he may direct them with his spirit and wisdom: and that he may bring all their enterprises to good success. There is no cause therefore why they should doubt, which commit themselves unto him to be governed, but that by his presence they shall obtain their hearts desire. And saying it is an inestimable benefit to have Christ our guide in all things, which may bless our works and counsels, even as there is nothing more miserable then to want his grace: this promise aught to be no small spur or provocation to prick us forward to lead a godly and holy life one with an other. For whatsoever he be that neglecteth holy and godly meetings and comings together, or seperatethe himself from his brethren, and behaveth himself negligently in imbracinge unity, by these he declareth that he maketh small account of the presence of christ. This promise therefore is most worthy to be noted, which ought to encourage us as well to public prayers, as to common and universal agreement. For what can be better to us, than the presence of christ? Of whose counsel if we be destitute, Esay, 8. it must needs be fulfilled upon us which is written, Take your counsel together, yet must your counsel come to naught. In my name. A This clause or restraint must first of all be noted: by the which is declared, C. that they which desire to have christ present with them, must come together in his name. They come together in the name of christ, which reject and put away all impediments which might stay them from coming to Christ, they also which sincerely come unto God, which wholly give themselves to obey his word, and which suffer themselves to be governed with his spirit. There is no doubt where this simplicity raineth, but that Christ will show himself openly, and will so further and help forward their beginning, that they shall well know and peyceyve, The wicked come together to pray in their own name. that they are not come together in vain. But on the contrary part, they are not gathered together in his name, which setting aside the commandment of God (in the which he forbiddeth any thing to be taken or added to his word) do all things according to their own will. The which thing may evidently be seen in the kingdom of the Pope. General counsels. C. The Papists cry that the counsels could not err, and that therefore their decrees ought to stand: because so often as two or three are gathered together in the name of Christ, he is in the midst of them. But truly first of all they should consider and be sure, whether they came together in the name of Christ or no, whose faith, doctrine, and affection they deny. seeing therefore they consider not of this, who seeth not that their coming together was not in the name of Christ? Who seeth not that they confounded the difference between holy and profane congregations? Who seeth not that they take away all power from the Church, and give the same to the sworn enemies of Christ? Let us understand therefore that none are encouraged to trust and hope for this promise, but the true and sincere worshippers of God, which seek christ with a pure heart. But as for all false, unclean, and counterfeit counsels, let us despise them, which weave the web of their own imaginations, and let us always cleave unto Christ and his Gospel. B. This is also a singular comfort unto us, that the lord hath made a promise to so small a number, Unity. even to two or three: to teach how acceptable we are unto him, when we agreed in one, be we never so few: Much more therefore we shall please him, if there be many of us that are linked in unity. 21 Then came Peter to him and said: Lord how oft shall I forgive my brother, if he sin against me: till seven times. Then came Peter to him. B. When Peter had diligently hearkened to those things which Chryst spoke, as concerning the power of kyndinge and lousing, he demandeth whether he that offendeth must be often forgiven. C. But Peter made this objection, according to the sense and reason of the flesh. It is naturally engrafted in all men to desire to be forgiven: insomuch that if any man do not obtain pardon by and by, he will complain and say that he is extremely handled and ungently dealt withal: but he which thus desireth to be gently entreated, is oftentimes very far from shewing gentleness towards others. Therefore when the lord had exhorted those that are his to meekness and sufferance, this doubt came into Peter's mind, in so much that he demanded saiinge, How often shall I forgive my brother? as if he should have said: What will come to pass if we be thus ready to forgive? shall not our lenity & gentleness give occasion and liberty to offend? he demandeth therefore whether it be meet often times to forgive those that offend? 22 jesus saith unto him: I say not unto thee until seven times: but seventy times seven times, jesus saith unto him. C. Christ is so little dissuaded from that which he had spoken, by the objection of Peter, that he plainly affirmeth, that there ought to be no end of forgiving. For he would not prescribe any certain number, but rather give commandment that we aught never to be weary. But seventy times seven times. M. Here the certain number for the uncertain, and the finite for the infinite is put: by the which our saviour Christ declareth that we must forgive our brother so often as he converteth. For as God is always ready to forgive, even so we must follow his clemency, unless we will be bastards, and degenerate from our heavenly father. Repent●● is the 〈◊〉 of God, For conversion or repentance is the work of God, the wonderful power of his spirit, and a new creation. The which if we reject we are greatly injurious unto God. C. Luke the Evangelist seemeth not a little to disagree from Matthew: because he simplely bringeth in the commandment of Christ, namely, that we should be ready to forgive seven times. Luke 17 For he writeth thus, If thy brother sin seven times a day against thee, & seven times in a day turneth him unto thee saying, it repenteth me, forgive him. Yet notwithstanding the sense is all one, that we should not forgive once or twice only, but that we should receive the offender into our favour so often as he submitteth himself unto us. This is only the difference, that out Evangelist Matthew maketh mention that the lord reprehended Peter, because he was to strait and severe, Hyperbol●… excess in advancing 〈◊〉 depressing and that Hiperbolically he increaseth the number, the which number is sufficient to set forth unto us at full the meaning of our saviour Christ. Neither did Peter demand whether he should forgive his brother seven times, as though he meant any certain number, but he made this demand to the end he setting forth a great show of absurdity might withdraw Christ from his purpose, as we showed a little before. Therefore he which shallbe ready to forgive seven times, will also be content to forgive seventy times. Moreover in the words of Luke there ariseth an other question: ●●estion. because Christ doth not command us to forgive except the sinner by converting and submitting himself unto us, declare his repentance: for by this he seemeth to grant liberty to his disciples, to deny pardon & forgiveness to the wicked We answer that sins are remitted two manner of ways. unswere. ●●es are ●●●ed two ●●●er of 〈◊〉. If any man do unto thee injury, and thou laying away all desire of revenge, ceasest not to love him still, but dost in steed of revengement, bestow good turns on him: although now thou have an evil judgement of him as he deserveth, yet notwithstanding thou shalt be said to remit and forgive him. For although God doth command us to wish well to our enemies, yet nevertheless he doth not require of us that we should allow that in them which he himself condemneth, but only that we seek to purge our mind of all hatred and malice. The second kind of remitting is, when we so receive our brother into favour, that we have a good opinion of him, and are certainly persuaded that the remembrance of his sin, is clean put out before the lord. And this is that which we spoke of before, that Christ doth not only here speak of injuries done unto us, but of all manner of offences also. For he would have those that are fallen to be lifted up again by our mercy and compassion. The which doctrine is therefore very necessary, because we are all for the most part by nature out of measure, wayward, and perverse: And Satan under the pretence of severity, bringeth us to fierce and cruel rigour, which maketh those men to whom we deny pardon, most miserable, and overwhelleth them with heaviness & despair. Again, Question. it may be here demanded whether we aught to believe the offender so soon as he hath with the mouth professed repentance. For what shall become of discretion and judgement, if every one may mock, deceive, Answer. and offend us until the hundredth time. first, we answer that Christ speaketh here of daily offences, in the which the very best hath need of pardon and forgiveness. saying therefore we have so slippery a journey in so great infirmity and weakness of the flesh, & so many deceits, and enticements, what shall become of us, if all hope of pardon should be taken from us, at the first, second, or third fall? Secondly we may answer and say that Christ doth not deprive the faithful of judgement & discretion, that they might foolishly and rashly believe every word: but that he goeth about only to make them indifferent and merciful, that they may reach out their hand to those that repent, if by any means we may perceive that they are displeased with themselves for their offence, and that unfeignedly. Repentance is a holy thing. For repentance is a holy & acceptable thing, and therefore it hath need of a ripe examination & trial: but so often as the offender shall show a probable and likely sign of repentance, Christ would have us to admit him to reconciliation, lest by repelling & shaking him of, he fall into despair. thirdly we must note, that when a man hath brought himself into suspicion by his lightness & inconstancy, we may so forgive him that asketh pardon: that ever after we may note and observe his manners, lest he make a jest & scoff at our sufferance and gentleness, which cometh by the spirit of God. For we must mark the purpose of the lord in this place, namely that they aught to be holpen up which are fallen: according to the example of our heavenvly father, who calleth sinners, being far of, that he may bring them to salvation. 23 Therefore is the kingdom of heaven likened unto a certain man that was a king which would take accounts of his servants. Therefore is the kingdom. M. What he meaneth by this parable, it is evident by that which he addeth in the end of the chapter, saying, So likewise shall my heavenly father do also unto you, if ye from your hearts, forgive not every one his brother their trespasses. C. For, because it is a hard matter to bring us to mercy and that specially when we must suffer and bear many sins of our brethren, the lord very aptly with this parable confirmeth the doctrine going before, teaching that they which will not yield to forgive the offences of their brethren, To the cruel God will be crewel also are to hard, severe, and cruel, by the which they do not only hurt their brethren, but also themselves, provoking the almighty to be likewise cruel towards them & not to be entreated. For this similitude consisteth specially of three parts: The lord is opposed or set against the servant: A great some is compared with a small value: And inspeakable compassion and mercy is set against extreme cruelty. These three being well considered & noted, we may easily gather the meaning of our Saviour Christ. For what are we if we be compared unto God? Which of us are not debtors unto him? Finally how light are the offences of our brethren committed against us, if our obligation and some which we own unto God be weighed? How unworthy therefore is he to drink of the well of God's mercies which will give no one drop of mercy to his brother? The kingdom of heaven. C. Here Christ maketh mention of the spiritual condition of the Church: as if he should have said, The matter standeth so between God & men, as it standeth between the soul and the spiritual life, between the master which is a cittezen and an earthly master, and his servants, between money, and the business of this present life. B. The kingdom of heaven (saith he) is like, when as notwithstanding he bringeth in the example of the unfaithful servant. But he meant not to propound a similitude which should hold or agreed in all points, Parables & simrlitudes do not in all points agreed for parables do not agreed in every respect: This was only his meaning. Will ye have God to be merciful to you, be ye then in like manner merciful to your brethren. 24 And when he had begun to reckon, one was brought unto him, which aught him ten thousand talentes. And when he had begun to reckon. M, In that he maketh mention of ten thousand talentes, and of a hundred pence also, we are admonished that we own more unto God then our brethren own unto us. For we do more grievously and more often sin against God than any one of our brethren do or can sin against us. When as therefore we pray daily to be forgiven of God, how wicked a thing is it, not to forgive our brother less faults, which daily craveth pardon and forgevensse at our hands. Ten thousand talentes. Bu. To the end our saviour Christ might set forth unto us the ample and plentiful mercy of God, he nameth ten thousand talents for the greatest debt and some, impossible to be paid, For he saith. 25 But for as much as he was not able to pay, his lord commanded him to be sold, and his wife and children, and all that he had: and payment to be made. But forasmuch as he was not able. Bu. There is no man able to satisfy for his sin. Sati●● can 〈◊〉 made 〈◊〉 For most false and blasphemous is the doctrine of Monks, which say that satisfaction may be made for our sins. The Prophet truly, Esay, ●… and christianly saith, that all our sins are heaped upon Christ, and he hath satisfied for us all. A. Therefore all we being debtors, are constrained to flee unto the mercy of the lord, that we may obtain remission of so great debt. His lord commanded him to be sold. C. To discuss here narowely upon every point were but in vain. For God doth not show rigour always at the beginning, until we being brought by compulsion to make entreaty, do ask pardon at his hands: nay he doth of his mercy and goodness oftentimes prevent us: but he only teacheth that if God should deal extremely with us, and according to justice, we should be brought to nought. Furthermore if he should require of us that which is due, ●●er is the 〈◊〉 refuge ●●●ertay●● to syn●●. how great occasion have we then to flee unto prayer: because that is the only refuge that remaineth to sinners. Bu. Whereupon the Prophet David being oppressed with the burden of sin, ●●●lm 143 said: Enter not into judgement with thy servant O lord, for no man luying shallbe justified in thy sight. And his wife and children. Christ speaketh here according to the manner of the country. For it was an old law that he which was not able to pay should be a bondman to the creditor, & should be punished by the body, for that which he was not able to pay in money, As concerning the which matter, Gelius in the first chapter of his twentieth book writeth. A. In the sacred histories also we read, that a certain woman of the wives of the Prophets cried unto Elisa, King. 4. saying: thy servant my husband is dead, and thou knowest, that thy servant did fear the lord. And the creditor is come, to fet my two sons, to be his bondmen. 26 The servant fell down, and besought his saying: have patience with me, and I will pay thee all. Z. In this, that he promiseth here to pay all, the similitude doth not hold. For a faithful mind dare not presume thus to say, neither can it have trust to his own righteousness. for Christ alone hath satisfied. 27 Then had the lord pity on that servant, and loosed him, and forgave him the debt. Then had the lord pity. M. Here the proper nature and office of the Gospel is depainted and set forth unto us: ●●me 51. Here also is declared how the lord dealeth with us, who despiseth not an humble & contrite heart, as saith the Prophet. ●●es are ●●waye by ●…he mercy 〈◊〉 God only. And forgave him the debt. This also is to be noted, that sins are forgiven by the mercy of God only, and not for man's merits. 28 So the same servant went out, and found one of his fellows which aught him an hundred pence: and he laid hands on him, and took him by the throat, saying, pay that thou owest. 29 And his fellow sell down, & besought him, saying: have patience with me, and I will pay thee all. So the servant went out. Bu. The manners and behaviour of wicked persons are here described, Cruelty of wicked persons toward their brethren who having received a general quittance of infinite sums of debt at the hands of God, will not for all this remit & forgive a small trifell, and a farthing in comparison of the other sum. Which aught him an hundred pence. C. We must always note the great difference between the two sums: for when as one talent is more than an hundred pence, what is then to some or value of a hundred pence in respect of ten thousand talents? Bu. Budeus & Plinius judge one of these pence to be in value & estimation as much as one of our groats: Budeus in. li. 2. de Ass. Howbeit Georgeus Agricola in his. 4. book of Roman weights maketh a difference between them. 30 And he would not but went & cast him into prison till he should pay the debt. Bu. Here more largely is described the cruel, sharp, and cutthroat dealing of some towards their brethren for tryfelles, when as God wonderfully hath blessed than in all that their heart can desire. 31 So when his fellows saw what was done, they were very sorry and came and told unto their lord all that hap, pened. So when his fellows saw Bu. Here is set forth unto us the just anger of the judge, & the punishment which is laid upon all such wicked & ungodly persons, as will not gently forgive the faltes and offences of their brethren. They were very sorry. C. Although in these words no misery is to be sought for, yet notwithstanding because they contain nothing but that which nature describeth we must know & understand that we shall have so many witnesses adversaries against us before God, as there be men living amongst us: because it can not be but that the cruelty which we show towards our brethren must needs displease them & be hated of them, specially when the every one is afraid of himself lest the same should fall upon his own pate which he seeth to come upon an other man. 32 Then his lord called him, and said unto him: O thou ungracious ser- 33 vaunt. I forgave thee all that debt, when thou desiredst me: shouldest not thou also have had compassion on thy fellow, even as I had pity on thee. Then his Lord called him. A. This is the Image and lively picture of the judgement of God, Cruelt●…e shall be punished. by the which we are taught that the cruelty of men shall not escape unpunished, which they show to their brethren Shouldst not thou also? A. This is an argument taken of the more to the less. 34 And his lord was wroth, and delivered him to the jailers, till he should pay all that was dew unto him. Eternal damnation. And his lord was wroth. C. Here our saviour Christ speaketh of eternal damnation. For as it was said before he was not able to pay the debt. All the similitude beside tendeth to this end, (as our saviour Christ expoundeth it himself) that if we do not forgive, we shall not be forgiven at the hands of God: the which is also declared in the sixth chapter going before. This man did not forgive, therefore he shall not be forgiven. The Scripture doth always apply itself to the reason, capascitie and understanding of men, that thereby they may be brought to the knowledge and feeling of spiritual and heavenly things. Wherefore some demand in vain, how God doth punish, which hath once forgiven sins: because the sense is here simple and plain, that although he offer his mercy to all men, yet notwithstanding cruel exactoures and demaunders of their own (of whom no remission or pardon can be obtained) are unworthy to have the fame. A. But this agreeth with that which S. james writeth saying: james. 5. He shall have judgement without mercy, that showeth no mercy. C. The like punishment is appointed unto those which will not be reconciled to their brethren in this life, as appeareth by this text, Matth. 5. Thou shalt not depart thence until thou have paid the utmost farthing. But the Papists show themselves too ridiculous and foolish, in going about to draw out their Purgatory fire out of these words. Till he should pay all that was Bu. For they bring in this new exposition upon this present place arguing after this manner: This fellow was given to the jailers, or to torment till he should pay the debt: therefore once he paid the debt: but not in this present world, neither in Hell, Purga●●● therefore in Purgatory: ergo, consequently there must needs be a Purgatory. A fine and right monkish reason in deed. For truely this place being well and truly understood, quite overthroweth & quencheth the flame of purgatory. C. For it is most certain that our saviour Christ himself maketh mention here of eternal death, not of a temporal punishment, or punishment for a time, by the which the judgement of God might be satisfied. A. And least our interpretation might seem new (as theirs is) let those new inventors and makers of fire hear what Chrisostom speaketh, Chriso●●● as concerning the true meaning of this place, when he saith: Let every one of us hear which continually showing cruelty, have compassion upon none, let us hearken I say which use judgement, not against others, but against ourselves. Wherefore when thou dost remember an other man's fault, consider that thou dost hurt thyself and not an other man. For thou gathereste thine own sins, and not thy neighbours sins, to the Sith, And what so ever thou workest against the offender in this life, thou dost it as a man: but God doth not so, but shall punish with great and eternal ponishementes. For he gave the man to the torments, Chris●● hath 〈◊〉 throw●●●●gatory. until he did pay the whole debt: that is, he gave him to perpetual punishment: for he shall never come from thence again: For, because he could be no better by benefits, it remaineth that he should be tormented in pain, Thus far Chrisostom. Bu. Therefore the words of our saviour Christ are as much in effect as if he had said: He delivered him to be tormented for ever. 35. So likewise shall my heavenly father do also unto you, if ye from your hearts, forgive not (every one his brother) their trespasses. So likewise shall my heavenly father. Bu. This is both the conclusion and the key, by the which the sense and meaning of the parable is opened. B. But he saith expressly, From your hearts. for although we would seem oftentimes to remit those injuries done unto us, yet notwithstanding we do scarcely remit and forgive them from our hearts, in so much that we make the same account still of those that offended us, that we did before, and are as ready to do them good as we were then. For commonly there remaineth a certain mischivouse remembrance of injury in our minds. ●●tained re●●ion. But God is true and can not abide deceit. Wherefore except all the remembrance of injury be quite put out of our hearts, there is no hope of forgiveness, of those sins which we have committed, to be looked for at the hands of God. M. Wherefore Christ taught us to pray thus unto the father: ●●th. 6. forgive us our debts as we forgive our debtors. The xix Chapter. AND it came to pass when jesus had finished those sayings, he removed from Galilee and came into the coasts of jewery, beyond jordane. When jesus had finished. M. It doth appear by Luke that this journey in the which Christ goeth to Jerusalem was the last, ●●t 9 for he saith thus: And it followed when the time was come that he should be received up, 〈◊〉. 16.17. he set his face to go to Jerusalem. And in the sixteen and seventeen chapters going before, Christ spoke to his disciples as concerning this journey. ●●ancy in 〈◊〉. But with what constancy of mind he went to Jerusalem, the Evangelist Luke declareth, when he saith that he set or hardened his face to go up to Jerusalem. Whereby we are taught with how great boldness we ought to take on us those things which we know are enjoined us of God, be they never so sorrowful. 〈◊〉. 21. A. So the apostle Paul with great boldness of courage, went to Jerusalem, not being ignorant what should happen to him in that City. And he came into the coasts of jewery. B, He would also visit this region with his benefits, that he might spread the beams of salvation every where, for the which end he came, being sent of the father into this world. 2 And much people followed him, and he healed them there: And much people followed. A. The Evangelists do very often declare how the people followed Christ, among which no doubt many had a great desire to learn. Read in the fourteen chapter going before. And he cured them. M. That is to say, those that were sick, and followed that they might be healed. There. M. The Evangelist addeth this word expressly. For Christ would not that this multitude should follow him into jewery, lest he should give an occasion to the backebitinge and slanderous reproaches of the Scribes and Phariscies. He knew that except he had thus done, Luke 23. be should have been accused of sedition unto pilate, and that this sedition should be moved from Galilee (from whence he came) even to jewry. He did not avoid this slander, Occasion of evil must be avoided. yet would he not give any occasion thereof. We are therefore admonished, that because we cannot escape the slanders of the wicked, yet must we take heed of this, that by our salt we minister no occasion unto them to speak evil. 3 The Pharisees came also to him temtinge him, and saying unto him: Is it lawful for a man to put away his wife for any manner of cause? The pharisees also came to him. Bu. The lord did good unto all men, and therefore the report of his glory was spread abroad far and near. But the enemies of the truth do envy the glory of the lord and are aggrieved, because the people forsaking the priests and the Scribes, cleaved unto the lord. The Pharisees therefore are come on a heap together. C. And although they do say wait to deceive Christ, and assault him subtly, to the end they might entrap him, God turneth all things to the best. yet this their wickedness turned to our commodity: even as the lord knoweth how to convert wonderfully into the profit of his, what so ever the wicked do devise for the subversion of his true doctrine. For by this means a doubt, which the liberty of divorcement did engender, is dissolved and a sure law of the holy and inseparable knot of wedlock set forth. The occasion of this captious question is taken hereof, because howsoever he answered (as they thought) it could not be but odious. Is it lawful for a man. (say they) for every cause to put away his wife? The subtle question of the pharisees. Now if Christ had denied it, than would they quickly have cried and made exclamation that he had abolished the law: if he had affirmed that it was lawful, then would they have reported him to be a band rather than a Prophet of God, which so lightly would give place and consent to the wanton and voluptuous lusts of men. This Dilemma and subtle question, they had conceived in their minds: but the son of God (who knoweth how to subvert the wise in their own folly) doth disapointe them, resisting severely their unlawful divorces: and yet showing also, that he said nothing but that which was agreeable to their law. For he concludeth the matter in two principal points: namely that the order of our creation aught to be as a law, that the man should maintain his promise made in matrimony all his life: and that divorces were permitted, not because they were lawful, but because they that granted them had to do with a froward & stiff-necked people. 4 He answered and said unto them: Have ye not read how that he which made man at the beginning, made the man and woman. Have ye not read. C. Christ doth not directly answer to the question of the Phariscies, when as nevertheless he did very well satisfy it in declaring that the first ordinance must be kept, and that we aught to be content with the doctrine of God, which is a most sure foundation. But he answereth, that it is not lawful for a man to put away his wife for every cause, and he answereth so that he sendeth them unto the Scriptures, by whose words he teacheth that the order of matrimony was ordained by God, Matrimony●… and that no man ought to depart from the prescript rule of the Scriptures. Even as if a man being asked now of the Mass should faithfully declare the mystery of the lords holy supper, and in the end should affirm that they were Sacrilegers and forgers, which dare presume to diminish, or to add any thing to the pure institution of the lord, might confound after this sort the feigned sacrifice of the Mass. M. But because the question was moved by the Pharisees, who boasted and bragged among the people of their skill and knowledge in the Scriptures: He saith, have ye not read? As if he should have said: Why ask you me ye Hypocrites? you have the Scripture in the which ye read, and therefore ignorance can not excuse you. He that made man from the beginning. E. This word (Man) in the latin books of the old interpretation is not read, The ●●tion of ●●●trimony. but is left only to be understood. C. Christ taketh this Axioma or general proposition, From the beginning God joined man unto the woman that two might make a whole and perfect man: therefore he that putteth away his wife, putteth away (as it were) from himself the one half of his body: but nature cannot abide that any man should divide himself, or tear his body in pieces. S. Therefore Christ doth so moderate and temper his answer, that he might neither hurt the authority of Moses, nor recant his own doctrine which he had vowched in the fifth chapter going before: and that he might stop the mouths of the pharisees and lawyers, by the authority of the law. C. For this is the sense and meaning of the words of Christ, That God the creator of mankind, made man and woman, that every man being content with one wife, should desire no other. For he standeth upon this number of two As also the Prophet Malachias, when he inveigheth against the having of many wives, he bringeth in the same reason, namely that God in whom the spirit was more abundant, so that it was in his will to created more, yet he made one man, even after this sort as he is here described by Christ. Bu. He saith not he made man & woman: but he made them man and woman. ●●ene 1. C. Therefore by the order of our creation, the inseparable society of the husband with one wife is proved. If any man will object and say, ●…biection that by this means it is not lawful, the first wife being dead, to marry an other: ●…nswere. we may easily answer, not only that the band is loused by death but also that the second wife is substytute and placed in stead of the first, as if she were one and the same. 5 And said: for this cause shall a man leave father and mother, and shall cleave unto his wife, and they twain shall be one flesh. For this cause shall a man. C. He addeth an other argument a Minori ad manus, that is, from that which seemeth less, to that which seemeth the more rather to be. ●●locke. The band of wedlock is more holy than that which joineth children unto their parents: but truly godliness bindeth the children unto their parents with an inseparable knot: much less therefore may the husband renounce and forsake his wife. Here upon it followeth that the divine bond is broken if the husband be divorced from the wife. Furthermore it is to be doubted whether Moses do bring in Adam, or God himself speaking there: but whether of the parts thou chose it maketh little to the purpose in this place: because it was sufficient in this place to allege the oracle and word of God, although it was pronounced by the mouth of Adam. If Adam speak it, he hath respect unto that which God had commanded and done: and Adam in this place is a Prophet, showing the work of God, & looking also unto the end. Man shall forsake father and mother. C. In this place he that marrieth a wife, is not simplely commanded to leave his father and mother, for than should God be contrary unto himself, if by matrimony he should abolish the dewety which he chargeth children to show towards their parents: but when the comparison between the duties is made, the wife is preferred before father and mother. But if any man should relinquish or forsake his father, and shake of the yoke to the which he is tied, no man might abide such a monster. Much less therefore there is liberty granted to break wedlock. C. B. Therefore truly the natural and mutual affynite of the father & mother with the children is holy: but the love of the husband and the wife is more holy. Wherefore if time and occasion so require, the society of the father must rather be forsaken then the fellowship of the wife. And shallbe joined to his wife. E. The Metaphor is taken of those things that are so set together with glue, A Metaphor is a transferring of words from their proper signification. that you would think them to be but one thing. By this word, Christ excludeth all causes, for the which the wives among the jews were rashly put away. And they two shall be one flesh. C, By this saying, the having of many wives is no less condemned, than the liberty of divorcing wives. For if the mutual conjunction between two was hallowed of the lord, than the mynglinge of three or four is adultery. But Christ (as we said before) doth apply it otherwise unto his purpose, that is, Adultery. that whosoever is divorced from his wife, Divorcements are forbidden teareth and renteth himself: because such is the force of holy matrimony, that the husband and the wife should grow together as one man. Neither was it the meaning of Christ to bring in the impure and filthy speculation of Plato, but did reverently entreat of the order appointed by God saying. 6 Therefore now they are not two but one flesh: Let no man therefore put asunder, that which God hath coupled together. Therefore now they are not two. B. Or, hereafter they are not two, that is, after they are coupled together or married. Unity in marriage. They were created two and not one, that is to wit, man and woman: and again, by the copulation of matrimony, of two he made them one. Therefore it should be as much against nature, to pull the wife from her husband, as to cut of any member of the body Furthermore in Genesis (from whence this place was taken) this word two is not read, Gene. 2. but only on this wise: And they shallbe one flesh. But the Evangelist Matthew addeth this word (two) to make the matter more plain: even as the apostle Paul hath done in the sixth chapter of the first epistle to the Corinthians: 1 Cor. 6. or else both of them did follow the threescore and ten interpreters. That therefore which God hath coupled. E. Or joined, & yoked in one yoke. This phrase and manner of speech is taken from the Oxen which carry together one yoke. Let not man separate. C. By this sentence Christ doth bridle the lusts of men, least they should break the holy knot, by putting away their wives. And as he denieth that it is in the husebandes' will to dissolve wedlock, so also he pronounceth a law to all other, that by their authority they should not confirm unlawful divorces. For the magistrate abuseth his authority which granteth favour unto the husband to cast of his wife, Yet notwithstanding Christ hath a due respect unto this, that every man for himself should devoutly reverence his promise made: and those, whom either lust or concupiscence should move to divorce, should have a consideration of this. What art thou that wouldeste make the breach of this holy conjunction free unto thyself? B. Christ (truly) in this place accuseth that mind to be guilty of Adultery, frowardness in matrimony must be avoided. which contrary to the laws of matrimony is so froward toward his wife, that it were better for her to be free from him than to be joined unto him. C. Moreover this doctrine may farther be extended. The Papists propounding and setting before us the Church pulled and torn from her head, do leave us a blockish and maimed body: In the holy Supper, Christ having joined bread unto wine, they are bold to take away the use of the cup from all the people: Papists are adulterers. to this devilish corruption, and adhominable adultery, we may boldly object this place of our saviour christ, and say. That which God hath coupled together let no man put a sunder. 7 They say unto him: why therefore did Moses command to give a testimonial of divorsement, and to send her away? They say unto him. M. By the words of our saviour Christ they did well understand his meaning, namely, that it was not lawful to send away a wife for every cause. And here they object unto him the authority of Moses, which authority no doubt came from God: as if they should have said: Hath Moses commanded that which is unlawful? Thou sayest it is unlawful: but Moses commanded it to be done: therefore it should seem by thy words that Moses hath offended, and sedused us. Therefore thou wouldst have us to credit thee more than Moses, who received this law & all others at the mouth of God. Therefore thou resistest the doctrine of God. 8 He saith unto them: Moses' because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. Moses because of the hardness of your hearts C. The Pharisees had invented that crafty Cavil, which I have above noted, to entrap Christ, if he (as they thought he would, and as it was likely) had shut out the lawful cause of divorces. For that which God by his law permitteth, whatsoever it be, seemeth lawful, whose only will appointeth a difference of good and evil. But Christ by an apt answer putteth away their false malice, because Moses' granted to this their perverseness & frowardness, & not as though he did approve it to be good and lawful. M. He doth not therefore deny but that Moses gave commandment as concerning the giving of a bill of divorcement: but he denieth that he commanded to put away their wives: only granting that he suffered it, adding the cause, namely for the hardness of their hearts, which hardness of heart Moses oftentimes casteth in the Israelites teeth: as appeareth in the ninth, sixth, Deut. 〈◊〉 and. 13. and thirtenthe chapter of deuteronomy. As if he should say: He did suffer you to do this, because by nature it was right, but knowing the hardness of your hearts, Of tw●… the lea●● be chose●… he pardoned the less evil, lest a greater should be committed by you. For he doth not allow divorcements, that suffereth them to be used, rather than manslaughter should be committed. Neither doth the testymoniall of dyvorcement prove that dyvorcement itself is right and legyttimate, but it is a witness of thy cruelty, who for every light cause dost drive away thy wife. And here be objecteth this very fitly unto the pharisees who were of all men most obstinate and hard hearted, that he might declare unto them that this their hardness of heart is an old disease, and of long continuance. But from the begining it was not so. C. He calleth them back to the pure and first institution, ●●is and ●●●ques 〈◊〉 be ●●ght to the 〈◊〉 constitu●●●● which also ought to be unto us a firm foundation so often as the adversaries of the Gospel do seek to invade us: that is to say, we must refer all things to the first institution so often as they prefer their own dreams before the word of God. Therefore Christ confirmeth his opinion by a very good reason, because it was not so from the beginning. But he taketh it as a thing granted, namely, that when God from the beginning did institute matrimony, he made a certain law and established the same for ever. which aught to stand in force to the end. Wherefore, if the institution of wedlock ought to stand as a law that may not be violated, it followeth that whatsoever declineth from it, is not according to the nature of the first law, but proceedeth of the corruption of men. ●●●tion. Now some man may demand whether it were lawful for Moses to permit that which of it own nature is evil and vicious? ●●●were. We answer that it is improperly said, to be permitted which he did not severely forbid. Neither did he set forth a law of divorcement, that by his consent he might approve them, but when the wickedness of men could not be otherwise restrained, he brought a remedy that was most tolerable, that at the lest the husband should give his wife a testymoniall of divorce in the which he should testify her chastity. For the law was not made but in the favour of the women, lest after they were unjustly cast of they should be subject to any reproach. Whereby we gather, that rather a punishment was laid upon the men then that by pardon and permission, their lust was increased. Moreover spiritual regiment differeth much from politic and civil order. The lord comprehendeth in ten words what is lawful, and standing with the law of God. Now because it may come to pass that many things may not be called before man's judgement seat, of which nevertheless every man's own conscience may reprove & convince him, it is no marvel though politic laws do wink at them. As for example. The Law granteth liberty to contend. A greater liberty to contend is granted us by the laws than the rule of charity doth bear. and why so? because right can not be given to every one, except the way to require it be as a gate open unto them. charity ought to be preferred before politic laws. But the internal law of God pronounceth that that aught to be followed which charity shall counsel. Neither yet is there any cause why the magistrates should hereby challenge an excuse of their negligence and slouthefulnes, if willingly they be slack in punishing of vices, or if they admit that which the ministration of their office doth require. But let private men take heed lest by clokinge their offences with the supportation of the law they double the salt. For here the lord rebuketh the jews overthwartly, as though it were not sufficient for them that their perverseness should be borne withal without punishment, except they ascribe and make God the author of their iniquity. Wherefore, Custom is preferred before the Gospel. if of the politic law a rule of living a holy and godly life, cannot always nor in every place be required, much less of custom, A. which nevertheless at this day is carelessly preferred of some before the truth of the Gospel, but not without cruel reproach against God. 9 I say unto you, who soever putteth: away his wife (except it be for fornication) and marrieth an other, breaketh wedlock. And who so ever marrieth her which is divorced, doth commit adultery. I say unto you, that whosoever. C. The Evangelist Mark in his tenth chapter, reporteth that this was spoken a part or in secret to his disciples, when they came home: But Matthew omitting this circumstance doth prosecute the words, as the Evangelists do often times leave out some thing in the midst of a story, because it is sufficient for them to gather the sums of things. There is no difference therefore but that the one declareth the matter more distinctly than the other. The sum and effect is this. Although the law doth not punish divorces, which do disagree and dessente from the first institution ordained of God, yet notwithstanding is it adultery if any man rejecting his wife do take unto him another. matrimony cannot be broken at the man's pleasure. For it is not at the will and pleasure of man to break the promise made in matrimony which he will have to remain constant and firm. Therefore she that occupieth and defileth the bed of the lawful wife is a harlot. Whoredom resolveth the knot of Matrimony. But there is an exception added, because the woman by committing whoredom doth cut of herself from the man as a corrupt member and setteth him at liberty. And of the man Christ speaketh expressly here, that he may for fornication put away his wife: but he showeth not whether the woman may leave her husband if he commit whoredom: the reason is, because he doth only answer unto that which was demanded of him. But if a general question be moved on this behalf there is a common and mutual right of either part, even as there is a mutual knot of faith and promise: otherwise the husband is the head of the wife and the wife is subject unto her husband. But as far forth as pertaineth unto the chastity of Matrimony and to the faithfulness of the bed, the like law is prescribed to the husband that is prescribed to the wife. The man (saith S. Paul) hath not power over his own body, 1. Cor 7. but the wife, neither hath the woman power over her own body but the man. There is like liberty therefore: if the husband or wife do violate the promise of the bed, the chaste wife may forsake her husband if he be a fornicator, as well as the husband may put away the wife if she have played the whore. Certain there be which invent other causes for the which one of the parties may be divorced from the other. But we must take heed that we seek not to be wiser than our heavenly Schoolmaster whilst we presume to imagine some thing otherwise then his word doth teach us. Some will have the Leprosy to be a just cause of divorce, Matr●● aught 〈◊〉 be bro●● only 〈◊〉 fornication because the contagion of the disease may infect both the husband and the children. But as the godly husband is not enforced to touch his wife infected with the Elephantine leprosy: so it is not permitted that he by and by put her away. If any man will object that they which cannot live chaste had need of some remedy that they be not set on fire with concupiscence: we answer that it is no remedy which is sought for without the limits of the word of God: and moreover we say that the gift of continency shall never be lacking unto them if they give themselves over to the Lords government, because they follow that which he hath prescribed. Some man doth loath his wife, so that he will not vouchsafe to company with her: shall this evil be remedied by having many wives? another man's wife is taken with the Palsy, or falling sickness, or is grieved with some other incurable disease: shall the husband under the cooler of incontinency turn her away? We know that those which walk in the ways of the holy ghost, are never destitute of his help. 1. Co●… The apostle Paul saith: for the avoiding of fornication let every man mary a wife. He that hath done this: although all things come not to pass according to his desire, yet hath he discharged his duty. Therefore if any thing be lacking it shallbe by the assistance of God's holy spirit repaired: to go any further is nothing else but to tempt God. But whereas S. Paul noteth another cause, that is, 1. Cor ●… when it so chanceth that in despite of godliness the wives are rejected of the unbelieving husbands, that the devout brother or sister is not then bond, it is not contrary to the meaning of our saviour Christ. For he doth not there dispute of the just cause of divorce, but only whether the woman doth remain bond unto the unbelieving husband, after that she being rejected wickedly in despite of God can by no means else return into favour with her husband again but by denying God. Wherefore it is no marvel if SAINT Paul refer the disagreement with man, before the alienation from God: of the which thing we will speak more hereafter. Objection But this exception that Christ bringeth in here seemeth superfluous. For if the adulterous wife deserveth to be punished by death, what need he speak of divorce? Answer. surely because it was the husbands part to pursue unto judgement the adultery of the wife, that he might purge his house of this wickedness, howsoever the matter should fall out, Christ absolveth that man that convinceth his wife of uncleanness, from the bands made in matrimony. And it might be that amongst that corrupt and degenerating people, a great negligence in punishing of that wickedness might rain. As at this day the perverse indulgence and favour of the Magistrates causeth that many husbands are enforced to put away unchaste wives, because adultery is unpunished. And that marrieth her that is divorced This part hath been very evil expounded of many interpreters. For they supposed that generally, ●●ror in in●●reters. and universally singleness was commanded so often as a divorce was made: so that if the husband did cast of his adulterous wife, either of them was urged with the necessity of singleness. As though this were the liberty of divorce only to lie a part from his wife, and as if Christ did not permit manifestly in this case that which the jews after their own fancies were wont to use without all consideration in every small trifle. Therefore that was to gross an error. For when Christ condemneth him of adultery that marrieth the wife which is divorced, it is certain that he restraineth this unto unlawful and frivolous devorses. The apostle S. Paul therefore biddeth such to tarry unmarried, or to be reconciled unto their husbands, which are so put away: because truly wedlock is not abolished by chiding and dissension: As we may gather by Mark, ●…arke. 10 where by name the wife is expressed that departeth from her husband: his words are these: And if a woman forsake her husband and is married to another, she committeth adultery: not because it was free for the wives to give their husbands a bill of divorcement, saving so far forth as the jews had declined to foreign customs but Mark meant to note and set down, that the abuse which was then every where common, was reprehended of the Lord: because after voluntary divorce, either party entered a new into marriage: so that he maketh no mention of adultery. Therefore he that marrieth her that is divorced, not for fornication, adultery. but for some other cause, doth not marry his own wife but the wife of another man: and therefore he doth not contract matrimony, but committeth adultery: although Moses to such a one as is divorced, hath permitted to marry another, by the same law that he suffered the husband to put her away. A. This is the true and perfect sense of the words of Christ, which I would they had retained, which have followed other contrary interpretations. C. For here the adversaries of the Gospel did exercise a marvelous tyranny, Tyranny in Papists. permitting divorces, & yet denying second marriages to the honest husband. But what liberty hath that man that is constrained to live in singleness? surely his liberty is mere bondage. 10 Then said his Disciples unto him: if the case be so between man and wife, then is it not good to marry. Then said his Disciples C. Much like as if the condition of men were not indifferent, if they were so tied unto their wives, that so long as they continued chaste, they should be constrained to endure all other things, rather than to depart from them: this the Disciples do gather, that it is better to have no wives than so to be snared, being moved thereunto by the answer of Christ. M. If this (say they) be the state and condition of husbands that they may not be desolued from their wives if the wife displease them, it were much more commodious not to contract matrimony. The jews until this time had used great liberty in deuorcing their wives: the which being taken away as unlawful, the apostles thought it much better not to marry. C. But why do they not in like manner consider how hard the servitude & bondage of the wives is, but only because carnal reason forceseth those that are addicted to themselves & their own commodities, to neglect other men & to have only a consideration of themselves? In the mean time wicked ingratitude bewrayeth itself, because by the fear and tediousness of one discommodity, they do reject the singular gift of God. According to their judgement it is better to avoid matrimony, than to tie themselves with the knot of perpetual society: but truly if God ordained matrimony, for the health and profit of all mankind, although it bring many sharp and unpleasant things with it, yet is it not therefore to be despised. Let us learn therefore, if any thing be not pleasant unto us among the benefits of God, not to be so divers, and wayward, but that we may reverently use them: but specially we must take heed of this wickedness, in the holy estate of matrimony, that we condemn not the same. Satan seeketh to make matrimony odious. For, because that estate is always subject to many troubles, Satan goeth about to bring hatred and infamy to the same, to the end he might make men forsake it. And in this point S. Hierom hath sheewed himself to perverse, Hieromes error. because he doth not only calumniate and speak evil of the holy and divine order of life, but also heapeth up all the places of opprobry that he can out of profane authors, and all to defame the honesty thereof. But let us remember that what things soever are troublesome unto us in the estate of wedlock, are accidental: and come by the wickedness of men. Furthermore let us remember, Sweet meat hath sour sauce. that because it began to be a medicine after our corrupted nature, it is no marvel if sweet meat have sour sauce. It is not good to Marry M. This goodness which they speak of here must not be referred to eternal life, but rather to the commodity of this present life. Bu. For the apostles understanding that the liberty of divorcement should be no more so free, that when soever they list they might put away their wives, by and by they also think that it is far better & more commodious to marry no wife at all, than to marry her whom they must for ever receive and cleave to. For they think it a cruel servitude, to suffer at home a froward, brawling, and drunken wife. M. Therefore they spoke as carnal men, not as spiritual. C. Wherefore the Lord refelleth and confuteth their foolishness. 11. He said unto them: All men cannot comprehend this saying, save they to whom it is given. He said unto them all men cannot comprehend this E. The Greek text hath (cannot receive this saying) or are not capable of this saying) it signifieth not to understand: even as we call that place capable which is so large that it is able to receive all that is brought unto it. Euenso the apostle Paul writing to the Corinthians useth this word, saying: 2. Cor. ●… Set yourselves at large and bear not ye the yoke with unbelievers: But that saying entereth not into the minds of all men. because they are otherwise affectioned, in somuch that there remaineth no room for the institution & ordinance of God. A. The like word also we may read in that which followeth, when he saith: he that can comprehend it, let him comprehend it. M. Christ setteth before them the necessity of Matrimony, which is such, that few are separated from the same: as if he should say: None can be free from this saying, that is from the necessity of this marrying, but such, to whom the gift of continency is given from above. C. For election or choice is not in man's hand, as though in those cases he might do what him list. If any man think it profitable for him to be without a wife, and so without any trial had before addicteth and giveth himself to the law of singleness, he is greatly deceived. For God (which pronounced saying: it is good for man that the woman be adjoined unto him to be a helper) taketh punishment on those that do contemn this order: because mortal men do trust to much to themselves when they go about to set themselves free from the heavenly calling. Save they to whom it is given. C. The Lord here bringeth in one cause in stead of all other, Contin●● is the 〈◊〉 God. for the which we must take a wife, because it is the special gift of continency. For when he saith, that all cannot comprehend it, save they to whom it is given, he plainly declareth that it is not given to all. Whereby their pride is convinced which are not afraid to arrogate that unto themselves, which Christ so manifestly taketh away. For they which are not endued with the gift of continency, ought to know that they are created of God to marry. Neither truly, is wedlock a necessary evil as certain blasphemous persons against the institution and ordinance of God do affirm: ●…edlocke is a necessary re●…edy against ●●ne. but it is rather a necessary remedy against evil. Wherefore except we cure and take away the disease which is naturally engraffed in us, by wedlock, we sin against God. Howbeit Christ doth not here only speak of the suppressing of lust, but also he showeth that he would have all those which have not the gift of continency to use wedlock, not only to remedy the evil which is in them, but also to obey the ordinance of God. B. But whereas the Pope's chaste Chaplains do affirm that every man may obtain the gift of continency by prayer, ●…opishe chas●●ye is mere ●●drye. let us know that expressly they speak against our saviour Christ who saith: All men cannot comprehend this saying, but they to whom it is given. But why also do they not pray that they be not overcome with surfeiting & drunkenness, & with the cares of this life? Yea why do they not obtain by their prayers that they may be blessed after they depart this life, The which thing were much better. For faithful prayer is only for the thing concerning the which, ●●yer. the mind of him that prayeth is certainly persuaded that it will make to the glory of God. Now it is not the will of God that all men should live chaste or a single life: therefore all singleness doth not make to the glory of God: wherefore all men aught not to pray for it. Furthermore there are some which think that this gift is given to very many, which will not acknowledge that it is given unto them. But they that so say speak even as absurdlye, as if they should say that a man hath had a great while in his hands, some notable gift, at the hand of the Prince, which he hath wished for, and yet that he knoweth not of it, neither will acknowledge it. For truly there can be nothing more aceptable to a godly man called to the kingdom of heaven, than that he may be made more fit and apt to the business of the kingdom of heaven. Wherefore if he have the gift of continency he will abstain from wedlock, as from a great & grievous burden. There are many which falsely persuade theimselues that they have this gift: and he which hath this gift in deed, & notwithstanding knoweth not of the same is not living. Even as there are many which think that they have the faith of Christ, which faith in deed they have not: but there are none which having the right faith in Christ in deed that can think that they have it not: for that is contrary to the nature of faith. Let every man therefore submit himself to the will of God: & if he have the gift of continency let him use it to the glory of God: if he have it not, let him then use the ordinary mean which God hath appointed, namely, wedlock. The which being taken let him therewith be contented. A. As concerning the which matter, read the judgement of Paul, 1. Cor. 7. which is a faithful interpreter of these words of Christ. 12. For there are some chaste which are so borne out of their mother's womb: and there are some chaste which be made chaste of men. And there be chaste which have made themselves chaste for the kingdom of heavens sake. He that can comprehend it, let him comprehend it. For there are some chaste M. Now our saviour Christ showeth to whom this gift of continency is given. And he putteth down unto us three kinds of chaste persons. Three kinds of chastity. Those which by nature are evenewkes or gelded. or which are made chaste by men, those (I say) by defection are put from wedlock: because they want those necessary members appertaining to men. He saith that there are other evenewkes, which have made themselves chaste, to the end they might be more at liberty to serve the Lord: these also he setteth at liberty from the necessity of wedlock. whereupon it followeth that all others which forsake Wedlock, do presumptuously strive against God. As do the Papists which urge this word of making chaste, as though it were in their wills to enjoin men to the law of continency. For first Christ affirmeth that the father gave the same to whom it pleased him. And a little after he affirmeth that they rashly take upon them a single life, which are not endued with the gift of continency. Wherefore continency or chastisement is not subject to our will, but whereas certain by nature are apt to marriage or Wedlock, although they do abstain, yet notwithstanding they tempt not God, because God setteth them at liberty. For the kingdom of heavens sake B. Some very perversely expound this clause: for, the kingdom of heaven sake that is (say they) to deserve everlasting life: that by chastity they might come to the same, saying, that chastity or continency is a meritorious work, esteeming it to be in the liberty of all men to make themselves chaste, continency in Papists was though as angel's life. & denying continency to be a peculiar gift. And so they do imagine that continency is not only an acceptable worship of God, but also the state of angelical life. But truly Christ ment nothing else then that they which were chaste should always have this end before their eyes, that they being loused from all the cares of this life, should give themselves wholly to the study of godliness. It is a foolish imagination therefore to think that chastity is a virtue: Chastity is no virtue. because it is more aceptable unto God of itself, than fasting is, neither doth it deserve to be counted among the duties of obedience which he requireth of us, but it aught to pertain to another end: yea Christ would expressly declare that though a man were pure from whoredom, yet notwithstanding that his chastity is not acceptable unto God, if he only have respect to his own ease and pleasure. B. They therefore are said to make themselves chaste for the kingdom of heaven, which when they may be married men, do willingly chose unto themselves a single life, that they may seek only to set forth the glory of God, and being addicted to no special thing, may seek for the profit of all men: that is, that they may have a care for those things which properly pertain unto the Lord, that they may love him above all things & their neighbour as themselves, that they may be holy in body and mind, and that they may with an inseparable mind cleave unto him. It is good for these men to live without wives: because it is given unto them so to do, & because they so live for the kingdom of heaven. Such a one Paul testifieth himself to be, and exhorteth other men to the same felicity, to the end they having a less care of those things which are in the world, may cleave unto the Lord, and may use the world as though they used not the same: 1. Cor. ●… being ready at every moment to departed hence unto Christ. But after his exhortation he addeth this saying: This I speak for your profit, not to tangle you in a snare. What are these words in effect●… but this: All men are not able to comprehend this saying, save they to whom it is given? To be short Christ teacheth that it is not enough if such as were continent persons live chaste, unless upon good consideration, they abstain from having of wives. He that can comprehend it, let him comprehend it C. By this part, our saviour Christ admonisheth us that we ought not to despise the use of wedlock, except we will cast ourselves by blind wilfulness into destruction: for it was necessary that he should reach out his hand to his Desciples, whom he saw ready to fall without judgement. But this admonition is profitable for all men, because in the choosing kind of life, (which is the life of bachelors as we term them) very few consider what gift is given unto them: but run rashly without choice whithersoever a foolish fervent love carrieth them: and I would god, as it is profitable so once it might be heard. I wish also unfeignedly that this admonition of our saviour Christ might enter into the ears of Papists. But their ears are so stopped with the bewitching of Satan, that contrary to nature and the will of God they put upon them the perpetual snare of chastity, whom God hath called to Wedlock. And then their miserable minds are so bound with the snare of a deadly vow, Popish vo●…es. that they can never easily be untangled again. A. For what mischief hath not the tyranny of the bishop of Rome brought forth? by the which the Priests, monks and friars have been constrained to vow continual chastity. Of the which matter we may read somewhat in S. Paul's Epistell to Tymothe. ●…. Tymothe ●…. and 4. 13. Then were there brought unto him young children, that he should put his hands on them and pray. And the Disciples rebuked them. Then were there brought C. This History is very profitable because it teacheth that they are not only received of Christ which come unto him by the motion of a holy desire & undoubted faith, but they also which for want of years are not able to feel how greatly they want his grace. ●…nfantes are ●…triued of Christ. There is no intelligence or understanding in these little children, that they might crave the blessing of Christ, yet notwithstanding they being offered unto him, he receiveth them gently and lovingly, and consecrateth them to his father with the solemn right of blessing. ●…uke 18. The Evangelist Luke with a word not ambiguous, calleth them infants lest any man should think, that mention were here made of such as were of ripe years. And we must note the purpose of those which offer these children unto Christ: for except there had been an undoubted persuasion in their minds that he had the power of the holy ghost, the which he should bestow upon the people of God, it had been an absurd thing to bring these children unto him. Wherefore there is no doubt but that they desire him to make these children partakers of his grace: therefore to amplify the matter, Luke addeth this word (also) as if he had said: After they perceived how many ways he did help those that were of discretion and cype years, & had conceived hope that he would do the like to young children, they brought them unto him knowing that they should not go away clean void of all the gifts of the holy ghost if he laid his hands upon them. That he should touch them C. The laying on of hands was a familiar sign among the jews, so often as there was any solemn kind of prayer or blessing: Laying on of hands. Exodus 29. Levit. 1. as when they offered sacrifice We have also an example in Isaac more agreeable to this place when he laid his hands upon his son jacob as though he did offer and consecrated him unto God, Gene. 27. that he might be the promised heir. That this was a common custom among the jews it is evident by another example of jacob which blessed the two children of his son joseph namely Ephraim, and Manasses. Gene. 28. But they were not wont to lay hands on any man which were not endued with some notable power or virtue, or set in some high office: even as the apostle taketh an argument of the blessing of Melchisedec, which blessed Abraham: Heb. 7. neither doth he feign the argument. For it is oftentimes read that there were Priests chosen which might bless the people, even as though God were present to bless himself. Blessing. The manner of blessing was prescribed unto Moses by the mouth of the Lord, when he said: Ye shall bless the children of Israel and say unto them: The Lord bless thee and keep thee. The Lord make his face to shine upon thee, and be merciful unto thee. The Lord lift up his countenance upon thee and give thee peace. Numeri. 6. The like also we have in the 118. Psalm. Psalm. 118. seeing therefore the laying on of hands was an ancient and solemn order of blessing among the jews, it is no marvel if the Parent's desire Christ to use this Seremonye in blessing their children. And the Disciples rebuked B. That is to say they rebuked the Parents that brought the children, as testifieth the Evangelist Mark. Mark. 10 The apostles were angry taking disdain that Christ should have to do with infants, yea they count it a reproach to his person, to admit children. Neither did their error want a cooler or cloak. For what had this excellent Prophet and Son of God to do with infants? But hereby we gather that they are perverse judges which esteem and judge of Christ after carnal reason: for they do as it were rob him of his own virtues proper unto him, and under the show of honour they yield unto him those things which belong not unto him. hereupon came a wonderful heap of superstitions which brought in unto the world a feigned Christ. Wherefore let us learn to esteem and judge no otherwise of him, than he himself hath fought, and to put no other person upon him, than his heavenly Father hath done already. We see what foolishness hath chanced into the Papacy: Popish worshipping of Christ. which think that they do bring great honour unto Christ in worshipping and falling down to a piece of starch or feigned bread: a most filthy abomination in the sight of God. Again because they thought it a great dishonour unto him, to have the office of an advocate, they have made unto themselves an innumerable sort of advocates: Papists rob God of his honour. but truly by this means the honour of a mediator is quite taken from him. M. If these infants which were brought unto Christ had been sick, peradventure they would not have forbidden and stayed those that brought them: but because there was no occasion offered unto Christ to show forth his power in these infants (as they thought) because they wanted reason to gather any thing either by his Doctrine or by his power: they saw no reason why these little children should be brought unto Christ. And this was the cause why the Disciples rebuked the Parents of the children. A. Such a preposterous zeal was there in the disciples. 14. But jesus said unto them: suffer the children and forbidden them not to come unto me: for of such is the kingdom of Heaven. But jesus said unto them M. The Evangelist Mark saith, when jesus saw it he was displeased and said unto them. And Luke saith: when he had called the children. etc. By these our saviour Christ doth testify that he would have children admitted, and taking them at the length in his arms, he doth not only embrace them, but also layeth his hands upon them and blesseth them. Whereby also we may gather that even unto this age of infancy his grace was extended, Infants are made partakers of the grace in Christ. and no marvel: for seeing all the posterity and offspring of Adam was included under the condemnation of death, it must needs come to pass that all from the highest to the lowest should perish, saving those whom the Redeemer should deliver. M. Therefore that embracing which Mark maketh mention of doth declare, that littelones do not only pertain unto Christ, but also that they are dear unto him. For what is it to come unto Christ, but only to come unto life by Christ? C. Therefore it were to cruel a deed to put away this age of infancy from the grace of the redemption. So that we do not in vain hold up this buckler against the anabaptists: The 〈◊〉 the Anab●●tistes. for they deny Baptism to infants because they be not capable of that mystery which is there sealed. But we reason and prove against them thus: Baptism●… ought t●… denied t●…●●fantes. that seeing Baptism is a figure and pledge of the free remission of sins & of the divine adoption, it ought not to be denied unto infants whom God doth adopt and wash with the blood of his son Christ. And whereas they do object and say that repentance, and newness of life are both together there figured: we answer that they are renewed according to the measure of the spirit of God, until the power which is hid in them do increase by degrees, and openly shine in due time. But whereas they do contend that we are no otherwise reconciled unto God and made heirs of the adoption than by faith, we grant that this is spoken of those that are come to the years of discretion: but as touching infants, this place doth prove it to be false. The laying on of hands (truly) was no trifling or vain sign, neither did Christ power out his prayers in vain into the air: for he could not offer them sollemlye unto God, but he must needs make them clean and purified. And to what end did he pray for them, but to this end that they might be received among the sons of God: whereupon it followeth that they were regenerated by the spirit of God into the hope of salvation. The very embracing itself is a sufficient witness and testimony that they were received of Christ into his flock. Wherefore if they were partakers of those spiritual benefits which Baptism do figure, it is an absurdity to say that they were deprived of the external sign. And it is wicked and impudent boldness to drive those from the shéepefoulde of Christ, whom he voutchsafeth to embrace in his arms & bosom, and to shut those as foreigners out of the gates whom he maketh of the household. For of such is the kingdom of Heaven 〈◊〉 godly children ●●mplicity. M. He saith of such, not of these: because he comprehendeth all sorts of little children. For Mark and Luke add: Verily I say unto you, whosoever receiveth not the kingdom of God as a little child he shall not enter therein. Of the like matter, read the eighteen Chapter going before. C. By these words therefore Christ affirmeth that these little children, and such like pertain unto him. M. By the kingdom of heaven in this place, is understood that everlasting felicity of the elect purchased by Christ: the which felicity is here felt in the hearts of the elect according to the measure of faith, and in the world to come shall more plentifully be poured upon them. He goeth not about therefore only to show that those little children which were then brought unto him, pertain to the kingdom of Heaven, but also that it doth so pertain that whosoever is not like unto them, pertaineth not to the kingdom of Heaven. C. And here let us note the admonition of S. Paul, when he saith. Let us not be children in understanding, Cor. 14. but in malice. 15. And when he had put his hands on them he departed thence. A. Mark saith, he laid his hands upon them and blessed them. To bless is here put for to pray for one, & to wish well unto him. For before in the thirteen Verse the evangelist Mathewe said, that he would put his hands on them & pray. As concerning the which we have already sufficiently spoken. 16. And behold one came and said unto him: good Master what good thing shall I do that I may have eternal life? And behold one came and said unto him A. Even as before our saviour propounded an example to his Disciples of simplicity and modesty: even now in the young man desirous of perfect godliness, but laden with riches, he setteth before their eyes how hard a thing it is for those that give themselves to riches, to come to the true and everlasting life. Mark hath: Mark. 10. and when he was gone forth into ●●e way, there came one running and kneeled to him, and asked him. etc. Luke saith that he was a ruler, that is one set in authority among the people, and not one of the common sort. Although truly that riches do bring honour, yet notwithstanding the estimation of a grave and honest man seemeth to be attributed unto him. For the circumstances weighed and considered it is likely although he were called a young man that he was of the number of those men which led a godly & honest life. He came not craftily & deceitfully as the manner of the Scribes was, but with a mind desirous to learn: the which he well declareth as well by his words, as by the bowing of his knee, reverentinge Christ as a faithful teacher. But again a blind trust of works did stay him that he could not profit under Christ, at whose hands he was desirous to learn. Euenso at this day we see divers which are not evil affectioned, yet notwithstanding because they have but an outward show of godliness, they have not a sweet taste of the Gospel. Good master what good thing A. By this beginning he declareth that he would willingly embrace the doctrine of Christ. C. To the end we may the better judge of the state of the answer let us note the form and manner of the question. He doth not ask how and by what way he may come unto life, but what good thing he might do to attain the same. He dreameth therefore that his merits are the mean to come to everlasting life, Merits are not a mean to bring us to life everlasting. as by a just satisfaction and recompense. Wherefore our saviour Christ very aptly chargeth him with the observation of the Law, the which Law no doubt is the true way to life, as by & by more plentifully we will declare. They are ever of this mind, which know not the true way to everlasting life: Such were the Scribes and pharisees which sought to get the kingdom of Heaven by their works. 17. He said unto him why callest thou me good? there is none good but one, and that is God. But if thou wilt enter into life, keep the commandments. He said unto him why callest E. Some Books have why dost thou ask me as concerning that which is good? The which words answer the which goeth before, what good thing shall I do? Mathewe, Mark and Luke have: why callest thou me, good? C. The which correction or reprehension is so taken of some of the interpreters, as though Christ should go about to insinuate and put in mind his duty. For they think that these words are as much in effect as if he had said: If thou know nothing to be in me more than in a man, thou dost falsely attribute unto me that little of good which belongeth unto God only. But these words of our saviour Christ are more simply to be understood. We grant truly that men cannot properly be said to be good, Men improperly are called good. they deserve not a title of such honour, not not the Angels which have no spark of goodness of themselves, but do borrow of God: also because the goodness which is in them is imperfect. But the purpose of Christ was nothing else than to maintain the faith and truth of his doctrine: as if he should have said: Thou dost falsely call me good master, except thou do acknowledge me to be come from God. Christ therefore doth not here reason as concerning the essence of his duty, but seeketh to bring the young man to the faith of his doctrine. He was already endued with some affection of obedience, but Christ would have him ascend a little higher, that he might be persuaded that he did talk with God himself For it is the common manner of men to make devils Angels, and to call those good teachers in whom they know nothing that is divine. But these are profanations of the gifts of God. It is no marvel therefore if Christ to the end he might get authority to his word, calleth the young man to the remembrance of God. There is none good but one M. Hereby we learn that what good thing soever is found in man, God the auctor of all goodness. it cometh from God as from the well of all goodness. Wherefore if thou require any good thing of a man, first pray unto God that he will give the unto the man which cannot otherwise be found in mortal men: and then if thou have received any good thing at the hands of a man or by a man, persuade thyself that thou hast received the same of God. It appeareth also how great the ingratitude & unthankfulness of mortal men is, in that they have less trust in none than in God, in whom only they aught to trust. A. For as God is only good, so he is only faithful and true: Psalm ●… Roma. ●… and every man a liar. But and if thou wilt enter into life C. Many of the fathers have expounded this place amiss, whom the Papists have followed: as though Christ should have said that we may deserve everlasting life by the observation of the Law. But truly Christ had not respect what man could do, but he maketh answer to the propounded question, what the righteousness of works is, namely that which the law defineth. And certainly we must thus make account that God hath comprehended the order and manner of a holy and just life in his law, in the which law righteousness is contained. Neither did Moses speak thus in vain: Leuiti●… Deut. 3●… he that doth these things shall live in them. Also: I call heaven & earth to witness this day that I have showed unto you life. It cannot therefore be denied but that the observation of the law is righteousness, by the which he getteth eternal life which is a perfect observer of the law. But because we are all destitute of the glory of God, there shall nothing be found in the Law but a curse: so that we have no other refuge then to fly to the free gift of righteousness. And therefore Paul the apostle appointed two kinds of righteousness: Two 〈◊〉 of righ●●●nes. namely the righteousness of the Law, & the righteousness that cometh of faith: he placeth the first in works: and the second in the mere grace of Christ. Whereby we gather the this answer of Christ is legal or pertaining to the Law: Rom. 3●… and .10. because the young man seeking for the righteousness of works, ought first to be taught that no man can be counted just before the Lord, but he only which satisfieth and fulfilleth the law: the which thing being impossible to be done, might be a mean to make him acknowledge his infirmity and to flee to the refuge & anchor hold of faith. Therefore the person of the speaker, and the question itself moved the Lord, thus to answer, and to send the young man to the consideration of the law, in the which is the perfect glass of righteousness, the which must be fulfilled if we will have the reward of eternal life. But who now shall fulfil the same? For how should they flee unto Christ, except they acknowledge themselves to be fallen from the way of life into the pit of destruction? And how should they have wandered and swerved from the way of life, except they first know what the way of life is? Therefore they are admonished and taught that then the sanctuary of recovering of salvation shallbe in Christ, when they behold how much difference and disagreement of their life there is with the righteousness of God, which is contained in the observation of the laws. To be brief this is the some: if salvation be sought for in works, the commandments must be kept, by the which we are guided to perfect righteousness: but we must not here stay except we will faint in the midst of the race. For none of us are able to fulfil the commandments. And when we had done all that ever we can, ●…e 17, yet we remain unprofitable servants. Because therefore we are excluded by the righteousness of the law, we must of necessity seek another stay, namely the faith in Christ. Wherefore as the Lord here called the young man to the consideration of the law whom he knew to swell with a vain confidence of his works, whereby he might know himself to be a sinner and subject to judgement: even so he comforteth those that are now humbled by this knowledge of themselves, by the promise of his grace, saying: Come unto me all ye that travail and are heavy laden and I will ease you, ●…eth. 11. & ye shall find rest unto your souls. We grant therefore because God hath promised the reward of everlasting life unto the observers of the law, that this way were to be followed & kept, were it not the the infirmity of the flesh did stay and hinder us: but the Scripture teacheth us that it is come to pass by our fault that the same must be given unto us freely, which we cannot obtain by our merits. If any man do object and say that righteousness in the law is propounded unto us in vain, Objection. of the which no man can be partaker: Answer. We answer that seeing it is a rule by the which we are brought to the righteousness of faith, it is neither superfluous nor vain. Therefore S. Paul, when he said that the doers of the Law are justified by the righteousness of the law, Roma. 2. excludeth all men. A. The which thing the Prophet David acknowledging, saith that all flesh shall not be justified in the sight of the Lord. C. To conclude, Psalm. 143 this place abolisheth all the tryflinge inventions of the Papists, which they made unto themselves to get salvation. Therefore whosoever will frame his life to the will of Christ, let him wholly apply himself to observe so near as he can the commandments of the Law. 18. He saith unto him, which? jesus said. Thou shalt not commit manslaughter. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. He saith unto him which? A. This question betokeneth & is a manifest sign of foolish confidence. Thou shalt not commit manslaughter M. Here it may be demanded why Christ forsaking the commandments of the first table, Question. bringeth in only those things which are of the second table. We answer that it was done, Answer. because it may the better be discerned what every man's mind is, by the duties of charity. For the truth of the first table is not so well perceived in men: the obedience of the which table was for the most part either in the affection of the heart or else in ceremonies: the affection of the heart did not appear: hypocrites daily gave themselves to ceremonies: but the works of charity are such, that thereby we testify and declare true and perfect righteousness. And let no man think, because Christ answereth out of the second table, that therefore the same is more excellent than the first: when as he speaketh not here of the estimation and excellency, but of the knowledge of righteousness, which cannot be taken by so certain an observation of the first as of the second. C. Let us understand therefore that those commandments were chosen of Christ, in the which there is a testimony of true righteousness: notwithstanding by a figure called Synecdoche, he understandeth the whole by part. M. Some writ that Christ propounded here the common commandments which were best known: not because those principals in the first table pertained not unto this matter, but because these commandments of the second table, were counted common of the jews, of the which every man almost thought himself a diligent observer, when as notwithstanding there were none of them almost which did keep the same, even as Christ himself casteth in their teeth saying: Did not Moses give you a law & none of you doth the same? john. 7. And S. Paul: Thou which teachest a man shall not steal, stealeth thyself. Thou that sayest a man shall not commit adultery, Rom. 2. breakest Wedlock. etc. Christ therefore went about to bring the young man from the false conceived opinion of keeping these common commandments to the knowledge of his own imperfection, & to break his exceeding presumption. 19 Honour father and mother: and, thou shalt love thy neighbour as thyself. Honour father and mother: C. Whereas he putteth this commandment as concerning the honouring of father and mother in the last place, there is no matter in that at all: because he had no such care to keep an exact order. But by the way this is to be noted, that those things are ascribed to the second table, least the error of josephus should deceive any man, joseph error. which thought that they did pertain to the first table. Two tables of the Law. M. Therefore we must remember this division of the commandments, namely that the first table containeth only tower commaudementes & the second, the other six. And thou shalt love thy neighbour C. This containeth nothing disagréeinge from the former commandments, but is a general exposition of all: A. As appeareth also by the apostle S. Paul. 20. The young man sayeth unto him: Rom. 13 Gala. 5 All these things have I kept from my youth up: what lack I yet? All these things have I kept C. This young man thought to hear some new thing of Christ: but when he heard nothing of him but that which is spoken of in the law, he boasteth with a foolish and vain confidence that he hath kept all these things from his youth. M. As if he should have said: Thou tellest me nothing but that which I know and which are common unto me, the observation whereof I may challenge unto me even from my youth hitherto. C truly it must needs be that the law was dead unto him, when he dreamt that he was so just, For except by hypocrisy he had flattered himself, it was a notable admonition to learn humility, and to behold his filthiness and sin in the glass of the law, which our saviour Christ gave him. But he being drunk as it were with a foolish trust and confidence of himself carelessly boasteth that he hath very well done his duty even from a child. Vaine●… The apostle Paul saith that the like cogitation was sometime in him, persuading himself that he lived, Rom. 7 so long as the rigour of the law was hidden from him: but when he knew what the force of the law ment, he received by and by a deadly wound. Bu. Therefore in this young man we have an example of the great arrogancy and vanity which resteth in mankind. We arrogate unto ourselves perfect righteousness, and persuade ourselves that we have exactly fulfilled the whole law, when as in deed we have scarce gotten a shadow of any righteousness. The like appeareth in the Pharisey which Luke maketh mention of. For none of us do narrowly examine ourselves, Luke ●… we search not out the natural corruption that is even in our bosom, and if we find it, we bewail not the same: we all rather rejoice in our own vanity, looking for great commendation, as though nothing were wanting in us, when as we are most worthy of great reprehension. 21. jesus said unto him: If thou wilt be perfect, go and cell all that thou hast and give to the poor, and thou shalt have treasure in Heaven, and come and follow me. If thou wilt be perfect M. In steed of these words the Evangelists Mark and Luke have: yet thou wantest one thing. For he is perfect in deed which wanteth nothing and which is perfect in all points. C. Christ here requireth nothing of the young man, but the commandments of the law. But because a simple rehearsal of them did move him nothing at all, by other words he uncovered the disease of covetousness. We grant that the law in no place commandeth us to cell all that we have: but seeing the end of the law is to bring men to deny and forsake themselves, and expressly condemneth concupiscence, we see that Christ had no other respect, than to correct the false persuasion of the young man. For if he had known himself, so soon as he had heard mention of the law he would have confessed himself to be subject to the judgement of God. Now, because the bore words of the law do not sufficiently convince him of guiltiness, his internal cogitation and thought by other words is expressed. For if Christ had now required any other thing save the commandments of the law, he would have contended with himself. ●…tion. Even now he thought that perfect righteousness was comprehended in the commandments of the law: how therefore will it agreed to have the law accused of imperfection? To answer this, admit and grant that the testimony which at the first we alleged out of Moses were false. ●…were. Therefore Christ doth not mean that the young man wanteth yet one thing beside the obseration of the law: but that he wanteth the same, even in the very observation of the law. For although the law at no time constraineth to cell all that we have, yet notwithstanding because it condemneth all our concupiscences, because it instructeth us to bear the Cross, because it would have us ready to suffer penury and poverty, the young man was far from the full and perfect observation of the same, so long as he was so inflamed with concupiscence, & tied to his riches. And he saith that one thing is lacking: because it was not needful to speak of whoredom & homicide, but to touch the special disease even as though with his finger he touched the scare. Go and cell all that thou haste, and give to the poor C. This is to be noted that Chris●… doth not only command to cell all that we have, but also to give unto the poor: because to cast away riches without any regard is not a virtue, but rather vain ambition. Crates of Thebes is highly commended of profane Historiographers, Crates Thebanus. because he cast his money and all the precious jewels that he had into the Sea: because he thought, that without the loss of his riches he could not be safe. As though in deed it had not been better to distribute that to others, which he counted superfluous to himself, than so to have done. truly, Coloss. 3. seeing that charity is the bond of perfection, he which depriveth himself & others of the use of money, deserveth no commendation at all. Therefore the selling of the goods is not here commended simplely of our saviour Christ, but the liberality in helping the poor. And thou shalt have treasure in Heaven M. That is to say: Then thou shalt receive eternal life which thou declarest thyself so greatly desirous to have. least the young man should think himself deprived of goods if he should give them to the poor, our saviour Christ adjoineth this utillity and profit to the commandment. But he speaketh by imitation, as if he should say: Thou thinkest that thou hast treasure because thou art rich, and dost covetously embrace the same not meaning lightly to forsake it: but and if thou wilt hearken unto me thou shalt rather seek to have treasure in heaven and to be rich in heavenly things then in earthly things. Read te sixth Chapter going before. C. Moreover Christ urgeth him with the mortification of the flesh, when he saith: And come and follow me. For he doth not command him only to give his name, but to submit his shoulders to the bearing of the cross: as the Evangelist Mark more plainly declareth: A. Come (saith he) and follow me, & take the cross upon thy shoulders, And certainly, it was necessary that he should be pricked forward with this spur, because he always living at home in ease and quietness, had never any taste to know what it was to crucify the old man, Perfection. and to tame the desires of the flesh. M. Therefore perfection consisteth in this, not in selling all that we have and giving to the poor only: but in following Christ in bearing his cross, and in mortifying the perverse and crooked disposition of the flesh. A. We aught always therefore to bear in mind this saying of our Saviour Christ: If any man will follow me, Matth. 16. let him deny himself and take up his cross and follow me. But the monks show themselves very foolish, Moonkishe perfection. when that under the colour of this place, they arrogate unto themselves the state of perfection. first of all, we may gather, that all men are not commanded without free choice to cell all that they have: for the husband man should offend, which liveth commonly by his labour, and thereby also feedeth his family, if he should cell away his farm being constrained thereunto by no necessity. To keep therefore in our hand that which God hath given unto us to the bringing up of our family sparingly, & to give part unto the poor, is a greater virtue, then to consume all that we have, or to cell it. Gene. 17. A. Abraham, who received a commaundent to be perfect before the Lord, did not cell all that he had to give unto the poor. Gene. 6. Neither did Noe, which was counted a just man cell all that he had and give unto the poor. Therefore this commandment which Christ giveth as concerning the selling of goods and riches, was but temporal and particular, not general and necessary for all men. But that place which we cited even now as concerning the denying of a man's self, and the bearing of the cross is general. The which thing whosoever doth, although he possess the substance of this world with Abraham and No, yet notwithstanding they are ready to forsake them at the lords pleesure, whensoever need shall require: and not only their earthly substance, but life itself. So hath the Evangelist Luke: Luk●… Except a man forsake all that he hath, he cannot be my disciple. C. But what excellent selling is that which the monks boast of, when that they come from poverty for the most part, to a monastery of great plenty. And being once there, M●● ma●… by 〈◊〉 every one of them slothfully eateth his bread by the sweat of other men's brows. A notable permutation and change in deed, that when they are commanded to distribute that which they justly possess, unto the poor, they, being not contented with their own, take away that which is other men's. Mark addeth: Mar●… jesus beheld him & favoured him. By the which place the Papists gather that all moral good works, or good works pertaining unto manners, which come not by the instinct of the holy ghost, but go before regeneration, do deserve: but this is to childishly gathered. For if merit or desert be brought in, and grounded of the love of God, then may we say that frogs, lice and fleas do deserve, because God loveth all his creatures without exception. It is needful therefore that we distinguish and make a difference of the degréesse of love. As touching this present place, it shallbe sufficient, briefly to note, that God doth love none with his fatherly love but his sons only, whom he hath begotten with the spirit of adoption, and that by this love it cometh to pass that they are accepted before his tribunal seat. According to this sense to be beloved of God, and to be justified before him, are all one. But sometimes God is said to love those whom he neither accepteth nor justifieth: For because the preservation of mankind which consisteth of righteousness, equity, moderation, wisdom, faith and temperancy, is acceptable unto him, he is said to love moral virtues: not that they do deserve salvation or grace but because they belong to an acceptable end In this sense according to divers respects, he loved & hated Aristides, & Fabritius. For in respect that he beautified them with external righteousness, he loved his work in them. Notwithstanding because the heart was unclean, the external show of righteousness did profit them nothing at all to get righteousness. ●…ctes. 15. ●…ohn. 14 ●…om. 8. Question. For we know that the hearts are purged by faith only, and that the spirit of truth is only given to the members of Christ But it maybe here demanded how Christ could love a man that was proud & an hypocrite, when as there is nothing more odious unto God than these two. vices. ●…unswere. Surely it is no absurdity to say that the good seed which God hath sown in some natures is loved of him, & yet notwithstanding so, that he rejecteth the persons, & their works, for the corruption that is in them. 22. But when the young man heard that saying he went away sorry. For he had great possessions. But when the M. Here it appeareth in what thing the young man was not perfect: he had said before, All these things have I kept from my youth up, A. as though nothing had been wanting in him. C. But at the length the end declareth how far he was from that perfection to the which our saviour Christ called him. For how cometh it to pass that he withdraweth himself from the school of Christ, save only because it was grievous unto him to be deprived of his riches? But truly, except we be prepared to poverty & to suffer hunger, it is manifest the concupiscence will have his rule in us. And this is the which we said in the beginning, that the commandment of Christ to cell all, was not an addition to the law, but a probation & trial of the secret sore with lay hid in the man: for as every man is infected with this vice, or that, even so by the reprehension of the same, it is chief revealed. M. Mark & Luke have: But he was discomforted because of the saying, & went away mourning. That is to say he being overcome in his conscience as concerning his imperfection, ●…arke 10, ●●ke. 18. which he knew not before the answer of Christ, wē●… away mourning. And this sorrow doth prove that he loved his riches more than God or his neighbour: to the knowledge whereof our saviour Christ meant to bring him by these words: Go & cell all that thou hast. Richeses do ●…epe us from Christ. If the young man had loved his neighbour, peradventure he should not have had so great abundance of riches: & if he had received them by his parents, having the love he would not have kept them, but would have bestowed upon the needy neighbours. For he had great possessions M. The Evangelist saith not, he loved his riches: but with a great Emphasis & force he saith, For he had great possessions: by the which words he declared after this sort the nature of this disease, that we might understand that the more we possess the greater is our disease. For this is a most true saying: Look how much the mass and sum of riches doth increase: The more we have: The more we crave. So much doth the love of them, our heart and mind possess. The Evangelist Luke hath: For he was very rich: to conclude, this example teacheth us to persist & abide constantly in the school of Christ, and so renounce the flesh. This young man departed from Christ which at the first brought with him both a desire to learn, & also great modesty, because it was bitter unto him to forsake his familiar vice. The like also will hap unto us, except the sweetness of the grace of Christ, do make all the intissing des●…ers of the flesh unsavoury unto us. Wither this temptation endured but a time, & whether he repented afterward or not, it is uncertain: but it is likely that he was withdrawn & could not profit, through covetousness. 23. Then said jesus unto his Disciples: Verily I say unto you, it shall be hard for the rich to enter into the kingebome of Heaven. Then said jesus Bu. jesus taking occasion of the young man, Richeses pluck us from the kingdom of heaven. doth show farther how hardly rich men shall enter into the kingdom of heaven: that is to say there is nothing that doth so greatly pluck us back from the kingdom of Heaven as riches. M. Mark and Luke have, jesus looking round about him and saying that he was sorry, said unto his disciples, with what difficulty shall they that have money enter into the kingdom of God. C. By the which words he doth teach not only how incurable & deadly a plague covetousness is, but also how great a let riches bring unto us Bu. And lest Christ might seem to speak this incidently, or beside the purpose, he addeth before an earnest asseveration saying. Verily I say M. And in Mark these words are pronounced with an admiration: How hardly shall they that are rich etc. He is said also to look about him, & then to speak these words, to the end he might make his Disciples more attentive, as if they should hear some notable matter. To enter into the kingdom Here he calleth everlasting life the kingdom of heaven or the kingdom of God: for he had said before: If thou wilt enter into life, keep the commandments. Mark after these words addeth, And the disciples were afraid because of these sayings. But jesus answereth again & saith unto them: Children how hard is it for them that trust in money, to enter into the kingdom of God? C. By the which words he doth seem to mitigate the sharpness of his former saying, when he restraineth it to those only which set their trust in riches. But in deed he doth rather confirm his former sentence than correct the same: as though he should affirm that it should not seem wonderful unto them that he maketh the entrance into the kingdom of Heaven so hard unto rich men: because it is an evil belonging almost to every man to trust in his riches. But this doctrine is profitable to all men: to richmen, because they being admonished of the danger that hangeth over them, may take heed: to poor men, that they being contented with their estate, covet not that thing greedily which in time to come shall bring them more harm than gain. It is most certain truly the riches of themselves are not evil neither of their own nature bring impediments unto us whereby we might be let from the service of God, Richeses of themselves are good. but the impediments cometh of our own corrupt nature, otherwise we might blame the auctor. For as the sufferance of the father doth often times bring corruption to the child, even so it cannot almost be avoided, but that the more oboundance is given to some▪ the more they ingurge themselves & take a surfeit as it were of the same: such is the wickedness of man's nature: So that they to whom riches do increase, are held as it were bound with chains of Satan, lest they should aspire into heaven. M. Whereupon it is no marvel if our saviour Christ in Luke calleth them the riches of iniquity, Luke. 19 of the effect: otherwise Zachaeus was very rich. Neither doth the Apostle Paul say, 1. Cor 1. Matth ●… None are called being rich, but he saith, not many being rich are called. And joseph of Aramatia, which is said to bury Christ and to be his disciple, was reported to be rich. Abraham, Lot, Isaac, jacob, David & job, were very rich: who, if they had lived in the time of Christ, had not been excluded at all from the fellowship of the Gospel, seeing that they were partakers of the kingdom of God in the old testament. Therefore the hearts of those rich men are blamed, which set their whole trust & affiance in riches. Whereupon the apostle saith not, they that are rich, but they which seek to be rich fall into divers temptations etc. Again he saith: the love of money is the root of all evil, he saith not the money simplely is the cause. And farther he saith to Tymothe in the same Chap. Charge them that are rich in this world that they be not high minded, 1. Tym. ●… nor trust in uncertain riches, but in the living God etc. 24. And again I say unto you: it is easier for a Camel to go through the eye of a needle, then for the rich man to enter into the kingdom of God. Again I say unto you B. Here our saviour Christ correcteth that which he spoke before, repeating it more sharply & amplifying the difficulty of the matter, which before more softly and favourably he expressed HUNDRED For he meaneth that rich men do so swell with pride & trust in themselves, that they will in no wise abide to be brought to those straits in the which God doth hold those that are his. For a Camel to go E. The Latin text is: Facillius est Camelum per foramen acus transire. This word Camelum a Camel in the English translation is expounded of some to signify in this place the Cabel of a Ship: & truly that doth better agreed to the eye of a needle: and yet Pollux writing of the instruments pertaining to a Ship maketh no mention of this word Camelus, and Suidas only is found to understand this word in that signification: yet understanding it so, it is written with i and not with e. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camilos not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camelos. For though there be little difference in the words yet notwithstanding in sense there is great contrariety: for the first signifieth a beast called a Camel, and the other signifieth the rope or cable of a ship. Other some do rather agree to Hierom which followed Origin, which taketh this word Camelum being a Greek word (as we shéewed before) for the beast called a Camel. For Christ would have it seem altogether as impossible for a rich man trusting in his riches to enter into the kingdom of heaven as for a Camel, being a monstruous beast to go through the eye of a needle. But and if this saying seem to any man obscure, let him remember the man reprehended of the Lord which went about to pluck the moat out of his brother's eye, & could not see the beam in his own eye. What can be more absurd than to say that a man carrieth a beam in his eye? But this absurdity of his words hath a great Emphasis & force. 25. When the Disciples heard this, they were exceedingly amazed: saying who can be saved? When the Dis. heard this By these words of Christ the apostle gathered generally that no man could be saved, when as he only spoke of rich men by name. And very well: for they did soon perceive & see that the same which should hinder rich men from entering into the kingdom of heaven, should be a let also to all mortal men how poor soever they were For rich and poor have all one disease of mind, ●●nerall case of all 〈◊〉. namely to be willing to forsake those things that are present & to desire those things which we have not. So that the hearts of both estates depend upon the creatures, having no intelligence nor affection in heavenly things. They knew therefore by the aid of the spirit that they themselves as yet had not clean put away these affections: and that they themselves were tied with the same chain, and with the same fetters that rich men were tied withal, except the Lord lifting them up from earthly cares did louse them. C. For which way soever we turn our eyes, a thousand let's appear before us. But let us note that the Disciples were so stricken with fear, that notwithstanding they forsook not the doctrine of Christ. Yet the young man (whom we spoke of even now) did otherwise: for the straightness of the commandment doth so terrefye him that he doth divorce & utterly separate himself from Christ. But the disciples, although they fear, & demand who shall then be saved, quail not, neither do they swerver from the race, but seek to overcome & put away desperation. Even so it shall profit us to tremble at the threatenings of the Lord so often as he pronounceth any sorrowful & fearful thing: so that our minds thereby do not faint, but rather ascend 26. But jesus beheld them and said unto them: with men this is unpossible: but with God all things are possible. But jesus beheld them M. Because (as it appeareth in Mark) they had said among themselves: who shall then be saved? Christ to whom nothing was hid, by this beholding of them went about to remedy their fear in mitigating the trouble of their minds, & in giving them a better hope. A. And it may be also that Christ by this beholding of them sought to prepare their minds to the end they might hearken more attentively to those things that should afterward be spoken, even as though he should set the matter before their eyes. With men this is unpossible C. Christ doth not altogether deliver the minds of his disciples from care because it was profitable for them to know that the way to everlasting life was very strait & narrow. First to the end they might endeavour themselves wholly and continually to travail in this way: Secondly that they distrustinge their own abillitye, might call for help from Heaven. We see how great our slothfulness and security is. What would come to pass (think you) if the faithful thought that they might walk thither by a pleasant and plain way with joy of the mind without trouble? This therefore is the cause why Christ doth not extenuate or diminish the danger, by the which notwithstanding he seeth that his Disciples are made afraid: but doth rather increase the same. For whereas before he said, it is hard, he saith now that it is impossible. Whereby it appeareth that they are not discrete teachers which are afraid to speak sharply, that they might bear with the sluggishness of the flesh. But truly it were more meet to follow the rule of Christ, which so ordereth his words, that he teacheth men to fall down in themselves, & yet notwithstanding he encourageth them to pray. For thus the infirmity of man may be helped, not by attributing any thing unto men, but by lifting up their minds to hope for the grace of God. M. Christ therefore sayeth: This is unpossible with men: as if he should have said: as touching the ability & strength in man, it is true which ye gather, that no man can be saved, wherefore be not troubled in vain. But with God all things are possible A. Luke hath thus: Those things which are impossible with men, are possible with God. M. As though Christ should have said: Ye aught not therefore to despair of the salvation of rich men or of any other mortal man because those things which are required to the entrance of the kingdom of God are impossible unto men. For that which man cannot do, God can do. C. And by this answer of Christ that common axioma or proposition which the Papists have taken out of S. Hierom is confuted, The Papists affirm that man is able to observe the Law. namely this. Whosoever shall say that the law is impossible to be kept, be he accursed. For our saviour Christ plainly pronounceth that it is impossible for man to keep the way of salvation, without the aid of God's grace. whereupon the apostle Paul sayeth that he is able to do all things by the power of the spirit, without the which power we can do nothing. 27. Then answered Peter and said unto him: Behold, we have forsaken all and followed thee: what shall we have therefore? Then answered Peter, M. It seemeth that Peter was moved to demand this question by the occasion of the rich man, and by the words of Christ. Peradventure he thought that God had a greater consideration of a rich man, if he forsook all that he had, and followed Christ, than of a poor man if he should do the like. C. Or peradventure he compared secretly himself and the rest of his Disciples with the rich man whom the world had alienate & withdrawn from Christ. But because they led a poor and wandering kind of life subject to reproach and grief, neither did there appear any better state of condition of life in time to come, he doth not without good cause demand whether they leaving all that they had, gave themselves in vain unto Christ. For it were not indifferent that they should be spoiled (as it were) by the Lord, and not restored to better. But what were all those things that Peter saith here he hath forsaken? For they being mean men, & of poor estate, had scant a house to put in their heads: this great all, and sum, therefore that Peter boasteth of, might seem ridiculous and great folly in Peter to boast of the same. And truly experience doth teach how liberally men persuade themselves to have done their duty towards God: The 〈◊〉 nature●… even as at this day we see that some which were almost beggars in the time of the Papacy, do proudly brag that they for the Gospel's sake have suffered great loss. And other some which before the Gospel was known, were reedy to suffer whatsoever should be laid upon them, after they were delivered from tyranny, & had left a little (god wots) behind them, being come to the place where the Gospel was more freely preached, by & by proudly and unthanckefully they boast that they have forsaken all: whereas God doth more esteem the affection than all the kingdoms of the world. C. Notwithstanding the Disciples may be excused, because although they had not abundance, yet notwithstanding they lived at home with their handy labour no less merely than they that had great plenty of riches. And we know that simple men accustomed to a quiet & competent life, are more hardly withdrawn from their wives and children, than they which are rich. Truly except some reward were in store for the Disciples, they had foolishly changed the state of their life. But as in this part they are excusable, so in this notwithstanding they offend, that having not made an end of the war taken in hand, desire to triumph. If at any time the like tediousness by reason of delay, do trouble, weary, and make us impatient, let us learn first to consider of the solace & joy which the Lord hath in store to mitigate the sharpness of the Cross in this life, and to lift us up to the hope of the everlasting life to come. For in these two parts the answer of Christ is contained. What shall we have E. Those words which jesus spoke to the young man saying: cell all that thou haste, and thou shalt have treasure in heaven, and come and follow me, did not a little kindle the hope of Peter, who although he were not rich, yet notwithstanding he forsook that which he had (as it was said before) with a willing mind, as his ship and his nets, and followed the Lord. Lord (saith he) behold we have done that which thou requiredst of the young man. What reward therefore shall we have? 28. jesus said unto them: verily I say unto you, that ye which have followed me in the regeneration, when the son of man shall sit in the seat of his majesty, shall sit also upon twelve seats judging the twelve tribes of Israel. jesus said unto them verily I say unto you, ye which Peter had spoken two things, when he said: We have forsaken all and we have followed. But Christ answering said not: you have forsaken all. For Socrates the Philosopher did so, and many other which despised riches. Because therefore it is not sufficient to leave all. Christ saith, (ye that have followed me.) For this belongeth to the apostles and the faithful. In the regeneration: shall sit C. Lest the Disciples should think that they had lost their labour, and lest they should repent them as of a foolish enterprise, Christ admonisheth them that the glory of his kingdom which then as yet lay hid, should be revealed: as if he should say: ●●fort to ●●●dly. There is no cause why this base estate should discourage you, for I which am of no reputation in the world will at the length ascend and sit upon the seat of my Majesty: abide therefore and content yourselves a while, for the time will come when ye shall see my glory. And what doth he promise' them then? sure he promiseth that they shallbe partakers of the same glory with him. For in that he attributeth unto them thrones or seats out of the which they shall judge the twelve tribes of Israel, he compareth them unto Legates, or to the chief counsellors and presidents which in the presence of the King have the chief places. We know that the apostles were choose twelve in number, that thereby it might be declared that God by the revealing of his son Christ would gather together the dispersed remnants of his people. This was an excellent dignity and honour, but as yet, hid: therefore Christ suspendeth their desire's even until the last time when the glory of his kingdom should be revealed, that then at the last they might perceive the fruit of their election. And although the kingdom of Christ in the preaching of the Gospel in some point doth shine, yet notwithstanding, there is no doubt but that he speaketh here of the last day. In the regeneration M. There are two kinds of regeneration. Two kinds of regeneration. The first is of the minds of men in this present life which is finished and brought to pass by the preaching of the Gospel & faith in Christ, & by the operation of the holy ghost: Regeneration. for that is a Christian life, when we consecrated ourselves to God and Christ. The second is of the bodies of men, being the state & condition of the life to come, which S. Paul calleth the redemption of our bodies: when our bodies shallbe raised up from death & shallbe regenerate, that is to say new borne into the heavenly glory, not into earthly corruption. Rom. ●…. For than the creature itself shallbe delivered from the bondage of corruption into the glory of the sons of God. If we well consider the time of the judgement to come, in the which all things shallbe renewed & altered, and that into another state and condition, how can it be more aptly termed then by the name of regeneration? Actor. 3. The apostle Peter calleth this regeneration the restoring of all things. C. For then shall mortallitye be swallowed up of life. 1. Cor. 5. Philip. 3. And our vile body shall then be transfigured into the heavenly glory of Christ. This regeneration notwithstanding aught rather to be referred to the first coming of Christ, because then the world began to be renewed, and the Church also arose out of the shadow of death unto life. And this manner of speech is found often times in the Prophets, and agreeth very well to the circumstance of this place. For the renovation and restoring of the Church, being so oftentimes promised, so soon as the Messiah appeared it brought a wondered hope of felicity. Christ therefore that he might stay that error, maketh a difference between the beginning of his kingdom and the finishing of the same. When the son of man shall sit in the seat M. He putteth into the Disciples minds his glory to come, being as yet but in a base estate, and in such a place where he showeth that they must bear the cross and forsake all for his name's sake. Ye shall sit also upon twelve seats Bu. He speaketh according to the manner of kings which sit in their heighe throne, and have their counsellors sitting round about them By a humane similitude (yet full of magnificence) he setteth forth (as under a shadow) the divine and perfect judgement of his majesty. This sitting therefore is nothing else but that which the apostle speaketh of saying: Coloss. 3. When Christ shall appear which is your life, then shall you also sit with him in glory. And in another place: And then heirs annexed with Christ: Rom. 8. if so be that we suffer with him, that we may also be glorified together with him. C. And it is the self same thing that Luke saith the Lord spoke to his Disciples on this manner: ye are they which have ●…idden with me in my temptations: and I appoint unto you a kingdom, as my father hath appointed unto me: Luke 22. that ye may eat and drink at my table in the kingdom, & sit on seats, judging the twelve tribes of Israel. For, because the apostles kept him company all the time of temptations and did constantly abide, he pronounceth that they shallbe partakers of his glory. judging the twelve tribes of Israel C. He named the twelve tribes by the same reason which moved him to make twelve apostles, namely because he was sent to be a minister of the circumsition for the truth of God to confirm the promises made unto the fathers: Rom. 1●… & (as we said before now) to the end he might gather the remnant of the twelve tribes of Israel into one. A. But whereas the Lord saith in this place that the apostles shall be judges of Israel, it must be referred to the last day of judgement as we sheewed before. M. For then they shall condemn the hard hearted and unbelieving Israelites. The which is no otherwise to be understood, then that the faith of the apostles (which were also Israelites, & unlearned simple men, and yet embraced Christ) shall take away all excuse from the israelites. We do read also before that this condemnation shall proceed from the Ninivites, Matth ●… and from the Queen of the south. And in another place our savi. Christ saith: He that refuseth me and receiveth not my words, john. ●… hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day. Otherwise Christ shall sit a judge alone in judgement. C. But this is not spoken as though the apostles should have no more excellency than the Queen of the south in the day of judgement. For this is a great matter that Christ speaketh of here: for what can be greater and more glorious, than to be so accepted and allowed in the day of judgement, before the world and the Angels of God, than that thy faith (O man) shall condemn whole nations that have been unbelieving? And yet notwithstanding we must not think that the apostles shall have no more save this: for the glory of the kingdom also is promised unto them. As we may gather out of the place which we cited out of Luke a little before. 29. And every one that forsaketh house or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life. And every one that forsaketh C. After he had listed up their minds to the hope of the life to come, he doth also sustain them with present solace and joy, and doth confirm them to bear the Cross. For God doth never forsake those that are his, ●…is a pre●… help in ●…le. though he suffer them for a time to be grievously afflicted, but sendeth aid and help in the midst of trouble. Neither is this here only spoken by the apostles, but having occasion he speaketh generally to all the godly. M. To forsake any thing for the name of Christ or for Christ, is to set Christ before all things, and to love him above all things: and to have him so dear unto our hearts, that for his sake we are ready to forsake all, be it never so dear unto us, which allureth, leadeth, or constraineth us to do any thing which is contrary to his glory. Or brethren, ●…secution 〈◊〉 not be ●…ewarded. or sisters, or father, C. He rehearseth our Parents and the rest of our friends, to the end he might show that there is nothing so precious which the reward that he setteth before us doth not exceed. This therefore is the sum and effect of his words: Whosoever lose all things willingly for Christ's cause, shall notwithstanding be more happy and blessed in this life than if they had lost nothing: but their chief reward is laid up for them in heaven. Shall receive an hundred fold E. The Greek text signifieth thus much, as if thou shouldest say: Every thing shallbe an hundred times doubled, for the Greek word is a number of moultitude. M. Luke hath, shall receive much more, lest we should stand upon this number of a hundred fold. As if he should have said none shall sustain loss for my sake but shall rather have great gain both in this life, ●●ke. 10. & also in the life to come. Mark hath: he shall receive an hundred fold now in this life, houses, brethren, sisters, mothers, children, and lands. C. Which promise notwithstanding doth not seem to agree with experience. ●…iection. For we see oftentimes, that they which are deprived, and forced to forsake their Parents, their children and the rest of their kinsfolks, & to leave their wives widows, and to be despoiled of all their substance for the testimony of Christ, are so far from the recovering of their own again with advantage, that all their life time they are constrained to live in exile and banishment with great penury. Answer. But we answer again to common experience, that if any man rightly consider and esteem the present grace of God by the which their miseries are holpen, he will confess that it is not in vain preferred before all the riches of the world. For although the unbelieving do flourish, yet notwithstanding, The ungodly are always vncerta●…ne of their estate. because they know not what shall befall them to morrow, it must needs be that they burn always in great perplexity and fear, neither can they without great torment turn the wheel of fortune, which to them pertaineth. But God doth make the hearts of those that are his joyful, that they may think that little which they possess and the trouble that they suffer, having the grace and favore of Christ, to be more pleasant and sweet unto them, than if they had exceeding abundance, without Christ. In the which sense the Evangelist Mark addeth these words: with persecutions. As if Christ should have said: Although the Godly all their life time remain in persecution and though the cross do (as it were) cleave unto their backs, God's grace in sweet to those that enjoy the same. yet notwithstanding the sauce of the grace of God is so sweet, that their condition is more pleasant & desired then the delights of kings. M. For they shallbe so far from losing the aid & help of kinsfolks, that they shall get many more in my kingdom than they had before, and of greater fidelity and trust. For look how many fellows they shall find & partakers of their faith, so many brethren, so many sisters so many fathers and mothers, so many children, so many kinsfolks and friends they shall find. For they are our Parents, Math. 12. sisters, bretherene, father and mother which hear the word of God and keep it. B. When he saith therefore: An hundred fold, he meaneth that we shall have a more infinite deal of pleasure in using that small quantity in persecution, which: the Lord hath given us for this present life, than we had with the abundance of those things which we enjoyed before we knew the Gospel. For the children of God esteem so much of the knowledge thereof, that they will not change the same for the whole world. Furthermore because they that fear the Lord shall want nothing that is good, Psalm 33. Matth. 6. and to them that seek the kingdom of God, and the righteousness thereof, all things needful shallbe given, although Christians are banished from their house, and are left destitute of things necessary, yet notwithstanding nothing shallbe wanting unto them, the use whereof might either be profitable unto them or necessary. In the mean time they have learned of S. Paul to be content with those things that they have: they know how to be low, and how to exceed, they know how to be full, and how to be hungry, both to have plenty and to suffer need. Philip. 4. And shall inherit everlasting life. Bu. This truly is the greatest comfort of all, to be the heir of God and coheyre with Christ, that is, to be partaker of the graces of God. A So in another place our Saviour Christ doth call those that are his to the bearing of the cross manfully, by the consideration of this exceeding benefit, saying: Be glad and rejoice, for great is your reward in heaven. Matth. 5. 30. But many that are first, shallbe last, and the last shallbe first. But many that are first BU. This sentence teacheth us that modesty becometh those that are Saints. Z. Because Peter very ambitiously had said: Behold, we have forsaken all & followed thee, what reward shall we have therefore? the Lord foreshowed that it would come to pass that many in the Church should conceive a great opinion of themselves, by reason of their works and merits, for the which they think that eternal life is due unto them, for the which they should glory, and boast themselves to be most acceptable unto God: Such were the Scribes & pharisees in Christ's time, men's merits deserve damnation. & such are the Scribes and pharisees in these our days (I mean the Papists) whom our Saviour Christ pronounceth here to be last or farthest from the kingdom of heaven, that is to say, such as shallbe excluded and shut out of the kingdom of heaven. This sentence therefore serveth greatly to drive away the slothfulness of the flesh. Perseverance For our Saviour Christ here showeth that they which are never so forward in their race, except they go on still and continued to the end, shall not obtain: According to S. Paul, 1. Cori●… which saith that all which run do not obtain the game. And in another place he exhorteth by his own example to forget those things which are behind, Philip ●… and to seek to get those things which are before, according to the mark appointed. But where as he saith: And the last shallbe first. he taketh away all desperation from the greatest sinner, whom the goodman of the house may call into his vineyard to be a labourer when he will, and give him eternal life: Luke ●… as to the thief hanging on the cross, which deserved no such thing Do we not see that the jews boasting themselves to be the first in the law, to be made last and to be rejected? & that the Gentiles which were last are now become first and most acceptable unto God, Acts ●… to whom he hath given repentance unto life? The which thing our Saviour Christ doth more largely declare in the Chapter following. The twenty Chapter. FOr the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. For the kingdom of heaven Bu. Here our Saviour Christ according to his manner to make the matter more evident and plain, taketh a parable, by the which he might make manifest his sentence (which went before:) Many that are first shallbe last, and the last shallbe first. C. But we must see how this similitude may be made apt and applied to the purpose. Certain interpreters conjecture this to be the sum and effect: Because the heavenly inheritance is not gotten by the merits of works, but is given freely, that therefore the glory of all men shallbe alike. But truly, Christ doth not here dispute of the equality of the heavenly glory, or of the state and condition of the godly that shallbe: but he only showeth that there is no cause why they should glory or boast more than other, which are first, or excel by reason of time: because the Lord so often as it shall please him, may call those whom he might seem to neglect for a time and so either make them equal, or prefer them before those that were first. If any man go about to discuss exactly every part of this parable, he shall show himself to curious. Therefore we must search no farther than the counsel and purpose of our saviour Christ. But we said a little before, ●…thful●…●…oth arise 〈◊〉 much 〈◊〉. that he had no other respect than that he might continually stir up his apostles to go forward. We do know that slothfulness doth arise most commonly of to much trust: and so it cometh to pass that many, as it were in the running of a race do faint and fall down in the midst of the way. Therefore Paul commandeth us to forget those things that are behind, 〈◊〉. 3. that we considering what remaineth unto us, may with a good courage prepare ourselves to run. The kingdom of heaven is like A. To know what the kingdom of Heaven is, read the four & twenty verce of the thirteen Chapter going before. C. The sense and meaning is, that the manner of the divine calling is even as if a man should higher workmen early in the morning at a certain price to dress his vinyeard: and afterward should sand other labourers without covenant or gréement, to whom notwithstanding he should give the same reward. But he therefore maketh mention of the kingdom of Heaven, because he compareth a spiritual kind of life to that which is earthy: and the reward also of eternal life to money, by the which men do reward those that work for them. Which went out early in the morning E. Or so soon as it warred day. C. The day in this place is divided, according to the old manner: for they did begin at the rising of the Sun: and then the other parts of the day were equal or a like. But the hours of the day were either longer or shorter, according to the time: for they were longer in Summer than in Winter. Beside that division, there were four special parts of the day, even as of the night: and therefore here is mention made of the third, sixth, and ninth hour. Bu. But one of the clock after midnight (according to the hours of the jews) was correspondent to six of the clock before noon, or in the morning, and three of the clock, to nine, six to twelve, nine to three, and a leaven to five. Wherefore Christ said: are there not twelve hours of the day? To higher labourers into his vinyeard, C. Here we must note that we are conducted, called, and sent of God the father, which is the husband man, to labour in his vinyeard, and that we are not created to live ydellye and unprofitably in this life without fruit, but that we might labour to the Lord in honest fruition acceptable unto God, and profitable to our brethren For there are many which do not think that they are borne to other men, No man is borne for himself. thinking it sufficient if they do no injury to any man: but truly we aught to be such as must seek for the profit of all men. In the mean time let us know that our whole life is unprofitable, and that we are worthily condemned of sluggishness, until every one of us do frame our lives according to the calling, and commandment of God. Whereupon it followeth that their busying of themselves doth profit nothing at all, which rashly take this or that kind of life in hand, and have no regard to the commandment of God. B. It is not therefore as S. Paul saith, Rom. 9 neither in the willer nor in the runner, but in the mercy of God, both that any man is called to the kingdom of God, and also that he bringeth forth fruit in the same. Let us therefore commend ourselves unto him, when we go about to frame our lives, that he may govern us with his counsel. 2. And when the agreement was made with the labourers for a penny a day, he sent them into his vinyeard. And when the agreement was made C. Some very subtly understand this place as though Christ should discern or sunder the jews from the Gentiles. For they say that the jews were called the covenant being made at the first hour, because the Lord had promised everlasting life unto them under a condition, if they fulfilled the law: but that in calling of the Gentiles there was no condition made, at the lest of works, because salvation was offered unto them freely in Christ. But all such subtle expositions are unsavoury, because the Lord did not make any difference in the covenant or condition, but only in time, because that they which came into the vinyeard not long before the evening, received the like reward with the first. No man hath at any time gotten salvation by his merits. For although we know that God in time passed promised in the law to the jews the reward of works, we know notwithstanding that this wanted effect, because there was never no man that God gave salvation by his merits. Question. Why then (may some man say) did Christ make mention of the condition speaking of the first, and when he spoke of other held his peace▪ Answer. Surely he did it to the end he might teach that the last are had in as great estimation & honour, without injury done to any man, as if they had been called at the first. For speaking properly, he oweth nothing to any man, and by his right he requireth of us, which are bound unto him, whatsoever we are able to do. But because he doth freely give unto us the reward, he is said to condition for those works, which are due unto him. Hereupon also it cometh, that under the name of a reward, he vouchsafeth to bestow the crown, which notwithstanding he freely giveth unto us. To conclude, that he might show we have no cause to quarrel or contend with God, if he make them partakers of the same honour that we have, which came a great while after us, he borrowed a similitude of the common manner of men, who first condition of the reward, and then send the workmen to their labour. For a penny a day. The latin text for a penny hath denarius, which is a kind of Roman coin, worth a groat, that is three french shillings and six pence, as Guilielmus Budaeus supposeth. And it is likely that this was the reward in those days of a days labour. That which is contained in the third, fourth and fift verses, pertaineth to the same effect that the other doth going before. 6 And about the eleventh hour he went out, and found other standing idle, and said unto them why stand ye here all the day idle? And about the eleventh hour . A. We have showed already that by this hour he understandeth the end of the day. M. We must here note by the way that the workmen do not run of their own volun. tarry will into the vineyard, Idle●… are ●● but are call- and sent by the goodman of the house. For he sendeth not nor calleth idle lords and prelate's, which fly as ●…auens to the carrian: but labourers: as concerning the which matter, read the ninth Chapter going before. 8. And when even was come, the lord of the vinyeard saith unto his steward: call the labourers, and give them their hire, beginning at the last until the first. And when even was come. C. In that the good man of the house commandeth to begin at the last, there is no mystery to be sought for, as though God would crown the first, which by order of time are last. For this interpretation should be far disagreeing from the doctrine of Paul, which saith: We which shall live and shall remain in the coming of the Lord, 1. T●… shall not c●…me ere they which sleep. But Christ here appointed & contrary order: because otherwise he could not express that which hereafter he addeth, saying, that the first murmured because more was not given unto them Moreover, he doth not affirm, neither is it his meaning that this murmuring shallbe in the last day, but he only denieth that there shallbe any cause of murmuring then. ꝓs●… is a ●…sed 〈◊〉 per●… supp●… fayn●… speak●… man ●…ther. For the figure called prosopopaeia which he bringeth in, doth not a little manifest this doctrine, that the liberality of God is not subject to any complaints and murmurings of men, when he bestoweth upon the unworthy without their merit, great rewards. They therefore had a vain imagination, which thought that the jews were touched in these words, which were malicious and envious toward the Gentiles. For it were an absurd thing to have such made equal in reward to the sons of God. But this wickedness doth not belong to the faithful to murmur against God. ●…aythful 〈◊〉 mur●… against But truly this is the simple sense and meaning of this place, that it is in the hands and choice of God (seeing that he doth defraud no man of his just reward) to give them an undeserved recompense, which he called late: that the first might be last and the last first. 15. Is it not lawful for me to do as me listeth with mine own goods? Is thine eye evil because mine is good? Is it not lawful. A. By these words he declareth, that the gentleness and liberality of God cannot justly be reproved of any man, although he give rich rewards to the unworthy and undeserving. Is thine eye evil? E He put the eye for the mind: for malice pertaineth to the mind, and not to the corporal eye. As if he should have said: Art thou therefore grieved, because thou seest me gentle towards those whom it pleaseth me? 16. So the last shallbe first, and the first last: for many be called but few be chosen. So the last shallbe first. C. Christ doth not now join the jews to the Gentiles as in another place neither the reprobate which swerver from the faith, to the elect which persever and continued: so that the sentence which some add unto this, doth in no point agree with the same. Many are called, but few. C. The purpose of Christ is only to show that as every man is called before another, so he aught more cheerfully to run: and then to exhort all men to modesty, lest they prefer themselves before another, but that they admit and give way one to another to come to the common reward. The Apostles were seen to take unto themselves some great and excellent thing, because they were the first fruits of the whole Church: neither did Christ deny but that they should sit as judges to judge the twelve tribes of Israel: but lest any ambition or vain trust in them selves should make them proud, they were also to be admonished that others which should be called a great while after them, should be fellows and partakers with them of the same glory, because God is bound to no man, God is bound to no man. but calleth every one whom it pleaseth him of his free mercy, and being called, he giveth them what reward seemeth him good. A. This is the simple and bore exposition of the parable set before us, the which more safely may be followed, then standing upon every part to fain and invent more matters which are not according to the mind of Christ. So the parable of the steward, in the sixteen of Luke, is not set before us to be observed and followed in all points, that we also should deceive and beguile our masters: but only the industry of the steward is commended unto us to be followed, which so carefully provided for himself, and that by his master's goods: and because so wittily he had found out that which was best for himself. If any man now should curiously search, and go about to teach what the debtor, what the book of accounts, the oil, the wheat, and measure signified in that parable: that man should easily decline from the purpose of Christ, and should follow his own inventions and vain comentes, and should also offend the Church and not teach it. For these similitudes are not set forth before us to the end they should be observed in all points. For Paul also compareth Adam and Christ together, and saith, Rom. 5. that Adam was a type and figure of Christ: when as notwithstanding Adam left unto us, for our inheritance, sin and death, but Christ life and righteousness. 17. And jesus going up to Jerusalem took the twelve disciples aside in the way, and said unto them. And jesus going up to Jerusalem. B. Now our Saviour Christ doth more plainly preach and speak of his death and passion to his disciples. M. For now the time of his passion was at hand, the time of darkness and offence: and this was the last journey that he made to Jerusalem. But the disciples which followed him were astonished and afraid: Mark. 10. for he ascending to jerusalem wont before them. Therefore although they were admonished and told before, what the end of the Lord should be, yet notwithstanding because that, which he had often spoken, did profit them nothing at all, he now repeateth the whole sum again from the beginning to the ending, and exhorteth them to constancy, lest they should fall so soon as they were tempted. But he confirmeth them by two manner of ways: for he foreshowing that which should come, doth not only guard and fortify them, lest a sudden mischief, and unlooked for should 'cause them to faint: but also by the offence of the cross he setteth before them a show of his deity, lest that a sudden onset should discourage them, they being persuaded that he is the son of God, and therefore the conqueror of death. The second way, by the which he doth confirm them, is of the resurrection which should shortly follow. A And truly, this exhortation was very necessary for them. C. For, because they saw by experience before, that he had grievous adversaries at Jerusalem, they go with Christ, not only afeard, but also greatly astonished. They therefore rather wished that he would seek to be quiet in some buy way or corner without danger, then willingly to put himself into the hands of such cruel enemies. But although this fear might by many means be reprehended as ungodly, yet notwithstanding in that they followed Christ, they show a sign of great obedience and piety. It had (truly) been far better, cheerfully, and without sorrow to run and make haste to what soever the son of God would have led them: but their reverence deserveth great praise, in that they rather seek to venture themselves then to forsake him. M. Our Evangelist Mathewe sayeth here that he ascended or went up to Jerusalem, because it stood upon an buy ground. took the twelve. C. It might seem strange, seeing fear had invaded them all, insomuch that they were without consolation, why he maketh the twelve only privy to his secret purpose. It is likely that he did therefore hide his death and keep it secret, because he would not have it spread abroad before the time. Furthermore, because he did not look for any fruit or profit of his admonition out of hand, he thought it better to commit the same to a few, which afterwards might be witnesses of it. For as the seed which is cast into the earth doth not by and by grow and ware grieve, even so we know the Christ had spoken many things to his Apostles, which by and by brought not forth fruit. But and if he had spoken these words generally in the ears of all men, it might have come to pass, that many for fear would have fled from him, and would have made his secrets common to all men. So contemptible was the death of Christ that he seemed rashly to bring the same upon him Therefore he speaketh to his Apostles in secret, that they afterwards (as we showed before) might be witnesses. 18. Behold we go up to Hierosalem, and the son of man shallbe betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death. Behold, we go up to Jerusalem. M. Here we see how patiently he beareth the imperfection of his disciples: he had twice before showed them of these things: and had exhorted them in all points to deny themselves, to the sufferance of the cross, and to the following of him, and although he findeth them as yet carnal and weak, yet notwithstanding he doth not reject them, or more sharply reprove them, but foretelleth them of that which should shortly come to pass, saying: And the son of man shallbe. C. Hereby we perceive that Christ was armed with divine fortitude to overcome and vanquish the terrors of death, who wittingly and willingly maketh haste to subdue the same. For why doth he take his way, no man compelling him to suffer the most shameful death of the cross, but only because the invincible power of the spirit, did subdue fear and all human affections? A. So he saith in another place: The prince of this world cometh, and hath nought in me. Ioh●… But that the world may know that I love the father. And as the father gave me a commandment, even so do I B. Therefore he goeth now to take this punishment willingly upon him, which before he oftentimes fled: because now his hour was come. After this manner all the children of God behave themselves, In all things they follow and obey the commandments of God, 〈◊〉 fortitude 〈◊〉 faith●… they abide constant, and their minds do not faint in the works of God, but they rather go forward cheerfully and boldly. A. Of the which matter we have Paul for an example, who, when the brethren did beseech that he would not go up to Jerusalem, answered after this manner: What do ye weeping and vexing mine heart? I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord jesus. ●…es. 21. C. The Evangelist Luke addeth saying: And all things shall be fulfilled which were written by the prophets, ●…e. 18. as concerning the son of man. Therefore Christ did not only foreshow those things that were at hand but he addeth also a lesson, namely, that those things which the Prophets had written must be fulfilled in the son of man. For this was an excellent remedy to overcome temptation, to know the very marks and token in the ignominy of the Cross, by the which the Prophets did sign the promised author of salvation. hereupon also they might know that nothing came by chance, but that all things were certainly determined and appointed before of God. And there is no doubt, but that the Lord did also declare out of the Prophets what manner of fruit of his death they should look for. For the Prophets do not only teach that Christ shall suffer: but they add also the cause, namely, that he might reconcile the world unto God. The Angel brought this fore warning into the women's minds after the resurrection, when he said: He is risen, ●●ke 24. he is not here: Remember how he spoke unto you when he was yet in Galilee, saying: that the son of man must be delivered into the hands of sinful men, and be crucified and the third day rise again. And Christ himself said unto his Disciples: These are the words which I spoke unto you: ●●ke 24. while I was with you: that all must needs be fulfilled which were written of me in the Law of Moses, and in the Prophets and in the Psalms. 19 And shall deliver him to the Gentiles to be mocked, and to be scourged, and to be crucified: and the third day he shall rise again. And shall delliver him to the Gentiles C. In the our saviour doth more nerelye declare the circumstances, he setteth forth a more plain document and instruction of his deity. For as he was man he could not conjecture that after he should be condemned of the high Priests and Scribes, he should be delivered to the Gentiles, and be spitted upon, and reprochfullye handled, whipped, and at the last hanged on the Cross. M. And it is well known that the Roman power did adjudge him that punishment, and that it did appoint him that death which at that time was most cruel and ignominious. C. We must also note, that although the Lord knew the infirmity of his Disciples, yet notwithstanding he would not hide this grievous stumbling block of offence. For there could be nothing worse at that time to strike and overthrow the minds of the godly, than to see the whole order of the Church against Christ: yet notwithstanding he doth not spare by deceiving their infirmity, but truly declaring the matter itself, he showeth a mean to overcome temptation, namely that they should certainly look for a resurrection: for he addeth, And the third day he shall rise again But because it was necessary for death to go before, he placeth in the mean time their triumph & rejoicing in hope. A. Read the sixteen Chapter going before. Luke. 18. The Evangelist Luke addeth: And they understood none of these things, and this saying was hidden from them, and they understood not what was spoken. What this dullness was, not to understand those things which were spoken plainly and familliarlye, not of no mystical or secret matter, our Saviour Christ told them. But it shallbe necessary also also here to repeat that which we spoke before namely, that they were kept in so gross ignorance, because when they had feigned to themselves a joyful and happy success, they did count it for a great absurdity that Christ should die so opprobrious a death. Blindness cometh of false persuasion. Whereby we gather how greatly a false imagination doth be witch & deceive men. Wherefore let us beware lest we being entangled by any deceits, and feigned persuasions, do wax blind in the clear light. We must also note that although those admonitions did nothing profit the Apostles at the very instant yet notwithstanding it did profit afterward. For all things being finished they began to call to mind these things and many other which they had heard before of their master, insomuch that at the length they were not unprofitable, although at the first they did profit nothing at all. Even so when we profit not at the first sight in the word of God, we must not give over, for the word may have his force in due time. Also there are left many infirmities in saints that they may know how that salvation cometh only from God. 20. Then came to him the mother of Zebedee'S children: with her sons, worshipping him, and desiring a certain thing of him. Then came to him the mother Bu. This history declareth how corrupt the nature of man is, and what flesh seeketh in the Gospel or the kingdom of God. C. It containeth certainly an evident spectacle of the vanity of man. For it teacheth that ambition or some other vice is always wrapped in a right and godly zeal, in somuch that they which follow Christ have respect unto that which they aught not. For they go far beside the mark, which being not content with Christ alone, seek for this and that without Christ and his promises. Neither is it enough in the beginning to addict the mind simplely unto Christ, Perseverance. Impuritye. except the same manner of purity continued always: because oftentimes wicked affections creep in, in the midst of the race, by the which we are drawn a part. For it is likely that the two sons of Zebede did give themselves severely at the first unto Christ: but when they see that they are in so small favour with him, & hear mention made of the kingdom at hand, they are by and by carried to a wicked desire. If this thing happened to two of the chief Disciples, how carefully and circumspectly ought we to walk, if we mean not to decline from the right way, specially when as any plausible occasion doth offer itself, we must take heed lest the desire of honour do infect the affection of piety and godliness. The evangelist Mathewe saith that the wife of Zebede came and desired that her two sons might sit in the highest seats of the kingdom of Christ. Mark saith that the two sons themselves made this petition. His words are these: And james and john the sons of Zebede came unto him saying, Mar●● Master we would that thou shouldest do for us whatsoever we desire. He said unto them, what would ye that I should do for you? They said unto him grant unto us etc. C. But it is likely that their mother made this petition, because they were ashamed to do it. But it may be gathered that this was their desire because Christ made the answer unto them and not unto the mother. Worshipping him and desiring C. In that the mother as a suitor declareth that she would demand somewhat, before she declareth her mind, and the sons themselves (as appeareth by Mark) do after a sort condition that he shall grant whatsoever they ask: they declare by this fearful and doubting insinuation, that their own conscience doth accuse them of an unlawful demand. It is manifest therefore that the Evangelist studiously and wisely went about to describe the rashness of the two sons of Zebede, not only in the petition itself, but also in the manner and form of making the petition. First of all they go about as it were to blind the Lord by making a promise, saying, we will that thou do for us whatsoever we ask. They show not what they will demand, but they demand the assent and agreement of Christ to their petition, before they make it, because afterward it should not be lawful for him deny. And because they say not simplely, That which we are about to demand, but, whatsoever we shall demand: Christ therefore answereth, What will ye have me to do for you? not allowing their rashness but biding them to declare what they demand. As if he should have said, It may be unreasonable and not to be granted which ye go about to ask. 21. And he saith unto her, what wilt thou? She said unto him: grant that these my two sons, may sit, the one on the right hand, and the other on the left, in thy kingdom. And he saith unto her. A. Namely to the mother of john and james, whom Mathewe reporteth to make the petition. Grant that these C. This was worthy of praise in the sons of Zebede to hope for the kingdom of Christ, no part whereof as yet appeared. They see that he is contemptible under the base form of a servant: yea they see that he is despised of the world, and subject to many reproaches: yet notwithstanding they persuade themselves that in short time he shallbe a king of great power, because he had so taught them. M. They had heard that the keys of the kingdom of heaven were promised unto Peter, then that the twelve Apostles should sit upon twelve seats to judge the twelve tribes of Israel, and that the resurrection of the Lord should be shortly, after the which they thought that the majesty of his kingdom should follow: insomuch that they thought that the time was now come to seek for superiority in the kingdom of heaven: A. the which kingdom (as they dreamt) should be carnal & of this world. M. To sit at the right or left hand of Christ in the kingdom, is nothing else than to have superiority in his kingdom. We have here truly and excellent example of faith: ●…e corrup●… of man's ●…t. but hereby we perceive how cas●…y the pure seed, so soon as it is sown in our hearts, is corrupted: because they imagined to themselves an earthly kingdom, and were by and by foolishly fallen to covet the chiefest seats in the same Therefore seeing this wicked desire did flow of the general beginning of faith, which of itself deserved not a little praise, we must pray unto the Lord that he will not only open the eyes of our mind but also that he will always direct them, and make them behold the true mark. We must pray also that he will not only give us saith, but also that he will keep the same from all mirsture. 22. But jesus answered and said: ye wots not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism, that I am baptised with? They said unto him we are. But jesus answered and said M. Christ here after a sort condemneth their ambition, by the which they desired more than become them: and also their foolish imagination of a carnal and earthly kingdom. C. For in stead of the heavenly kingdom of Christ they had conceived a vain opinion. As touching the first, that is to say ambition, whosoever, Ambition. being not content with the free grace of God des●…ereth to excel, goeth beyond his bounds, and rashly intrudeth himself farther than it doth become him, the same is unthankful unto God. It is now to absurd and perverse a thing to measure the spiritual kingdom of Christ according to our fleshly sense and imagination. And truly, look how much the more vain speculations do please the nature of man, so much the more they aught to be avoided: even as we see the Books of subtle deceivers to be replenished with such vain and feigned imaginations. B. These two Disciples craved temporal dignity which lasteth but for a time: to whom a spiritual and everlasting dignity was promised, but not without the suffering of persecution. For it is not meet that the servant should be in better case than the master: but it is necessary that they which will reign with Christ that they also die with him. Are ye able to drink of the cup that I shall drink of B. The Greek text, for this word (cup) understandeth all manner of drinking vessels, by a more general word. E. Now our saviour Christ to the end he might reprehend ambition, and reclaim his Disciples from a wicked desire, setteth before them the cross, and all kind of calamity which all the children of God must suffer: Affliction pertaineth to all the children of God. as if he should have said▪ have ye so much ease, & are ye so free from the present war, that ye provide already for the glory of the triumph? For if they had been seriously busied and occupied about the exercises of their calling, they should never have had this fond imagination come in their minds. Affliction is a bridle for ambition. Wherefore by this sentence our saviour Christ commandeth them which triumph before the victory, to be occupied in the exercise and business of godliness. And certainly by this bridle ambition is very well stayed: because such is our condition, so long as we are pilgrims in this world, that it aught to shake of all vain delights. We are beset on every side with a thousand dangers: one while the enemy by subtle and crafty means setteth upon us, another while he setteth upon us by open war. Is not he worse than mad, which among so many deaths, carelessly pleaseth and delighteth himself in depainting out the victory? The Lord commandeth his Disciples to be certarne and sure of the victory, and to triumph in the midst of death: because otherwise they should not be hold enough to fight manfully & boldly: but it is one thing to prepare themselves to fight cheerfully, and to endeavour themselves wholly thereunto, upon hope of the reward set before them, and it is another thing to be unmindful of the war, to forsake the enemy, to neglect all danger▪ and to triumph before the victory, the which should not be looked for before the battle were fought. Moreover this untimely making of haste, doth very much draw men from their vocation. For even as the more cowardly that a man is in the war, the more he seeketh for the pray and spoil: even so in the kingdom of Christ, none desire more the superiority than they which seek to avoid all labour and pain. Our Saviour Christ therefore doth not without good cause appoint those soldiers, their station and abiding place which they shall not pass, whose minds are elevated and puffed up with vain glory. But this is the sum of his words, 2. Ty●… that none hath the crown prepared for him, but he which fighteth lawfully: and that none shallbe partaker of the life and kingdom of Christ, but he which is a partaker of his passion and death. Rom. ●… M. Christ therefore asketh them, if they could suffer the cross and punishment which he should suffer. For so he meaneth by the drinking of the cup which he should drink of, and by the baptizing of the baptism wherewith he should be baptised. C For we know that by Baptism the faithful enter into the denying of themselves, to the crucifying of the old man, & to the bearing of the cross. But it is to be doubted whether the Lord do draw this word cup, to the mystery of his supper or not, but because his suppper was not then instituted & in use, it is better to take it more simply for the measure of afflictions which the Lord appointeth to every man. For, because it pertaineth unto him to lay upon every man his burden as it seemeth him best, even as the goodman of the house divideth equal portions amongst those that are his, therefore he is said to give the cup to drink. A. Whereupon our saviour Christ saith in another place: O my father, if this cup may not pass from me, Math ●… except I drink of the same, thy will be done. Also he saith to Peter in another place: john. ●… Shall I not drink of the cup which my father hath given me? B. He calleth the same also Baptism, as we have showed already, for it was even as a washing away of death, & a purging to everlasting life. The same Metaphor he used also in another place, Luke. ●… as when he said: I must be baptized with a Baptism: and how am I pained till it be ended? B. But the metaphor of the cup in the Scriptures is often times taken in both parts. For certainly God hath measured to every man both adversity and prosperity, and he shall drink his portion whether he will or no. It is taken in evil part, as when it is said: Psalm ●… storm and tempest shallbe their portion to drink. It is taken in good part, as when it is said: Psalm. ●… The Lord is my portion and my cup. C. Moreover in the words of Christ there is not a little consolation, to mitigate and assuage the sharpness of the cross, when as Christ in the same joineth himself unto us For what can be more excellent then for us to have all things common with the son of God? for so it cometh to pass that those things which seem deadly unto us, do turn to our salvation and life. But he which desireth to be altogether free from the Cross, how shall he be counted among the disciples of Christ, which refuseth to be subject to his Baptism? for this is nothing else then to refuse to be instructed in the first principles. But now let us learn so often as we hear mention made of Baptism, to remember that we are baptized upon this condition, and to this end, that we should willingly bear the cross. A. For all they which will live godly in Christ jesus must suffer persecution. They say unto him, we are C. In that james and john do so carlessly boast that they are able and ready to drink of the cup, their carnal confidence is perceived: for when we are out of danger, we think we can do all things. These two disciples persuade themselves that they are able to do much by their own strength, and that without God, forgetting their own imbecility. But at the length it came to pass that their rashness was bewrayed. For when they saw that the Lord was apprehended in the garden, ●…h. 26. all fled away and left him alone. Notwithstanding this was commendable in them that they offered themselves readily to bear the cross. 23. He said unto them: ye shall drink in deed of my cup, and be baptized with the Baptism that I am baptized with. But to sit on my right hand and on my left, is not mine to give: but it shall chance unto them, that it is prepared for of my father. He said unto them: ye shall drink. C. Now he openeth unto them and to all other the state and condition of his kingdom, and showeth what shall come to pass as concerning the same, that they might arm themselves with patience: because by many tribulations we must enter into the kingdom of heaven. 〈◊〉. 14. For this is the kingdom of Christ: and he which is the head in this kingdom testifieth by his example, that the same is necessary. He saith my cup, as if he should say, By my example suffer persecution. Or else he saith, my cup, to bring a consolation to them to bear the cross willingly: as if he should have said, I am a companion in the cross with you, and you with me. Also under the person of these two men he speaketh unto all his servants generally. For although many faithful men do die naturally, and not a violent or bloody death, yet notwithstanding it is common to all men, as S. Paul teacheth, Rom. 8. Psalm. 4.4. Rom. 8. to be fashioned according to the image of Christ. So that we are all the day long as sheep appointed to be slain. But under the name of Cross the Scripture comprehendeth all kind of sorrow and affliction, as bonds, prisonment, scourgings, banishment, ignominy, and such like. These two disciples were not exercised in these things, which (truly) do tame the flesh, and the affections of the flesh, and do bridle sin also. But to sit on my right hand, and on my left, is. A. What he meaneth by these words read the one and twenty Verse going before. Is not mine to give C. By this answer our saviour Christ derogateth nothing from himself, but only showeth that his father hath not enjoined unto him this office, that he should assign to any man his proper seat in the kingdom of heaven. He is come truly to bring all those that are his into everlasting life: but it is sufficient unto us, and we aught there with to be content that the inheritance purchased with his blood abideth for us For how much one shall excel another in glory it is neither our parts to seek, neither was it the will of God that Christ should reveal the same unto us, but would have the same deferred even until the last revelation. Now let us note the purpose of Christ: for he disputeth not here of his own power, but he only showeth wherefore he was sent of the father, and what is agreeable to his calling. And therefore he maketh a difference between the manner of teaching committed unto him, and the secret purpose of God. Even as when he saith in another place, as concerning the day of judgemenr, Mark. 13. But of that day & hour knoweth no man no not the Angels which are in heaven, neither the son himself save the father only. A very profitable admonition that we might learn soberly to be wise, and that we might not go about to burst out into the secret mysteries of God: and specially that we should not be to curious in searching out the state of the life to come: for it hath not yet appeared what we shallbe, 1. john. 3. neither shall it appear until such time as God hath made us like unto himself. But it shall chance unto them that it is M. These two presumed to take the prerogative of glory unto themselves, because they were a kin unto Christ: but Christ teacheth that it was not meet the the glory of the kingdom of Heaven should be given for that cause. He teacheth therefore that the glory of the life to come must be looked for by the only grace of the merciful God, which chooseth his elect without any respect of works or merits. Wherefore in the day of judgement he shall say, Matth. 25. Come ye blessed of my father possess the kingdom prepared for you from the beginning of the world. Ephesi. 1. And the apostle Paul saith, Even as he chose us in himself before the foundation of the world was laid. So that we must note that there is not an equality appointed among the sons of God, after that they are received into the heavenly glory: but that degree of honour is promised to every man, to the which they are ordained by the eternal counsel and purpose of God. 24. And when the ten heard this, they disdained at the two brethren. And when the ten heard this. BU. Truly saith the holy Prophet of God, that the heart of man is wicked and inscrutable. jeremy. 17. For we may see even in the disciples a certain bottomless pit of errors, and that when one vice is cut of, another is in his place, yea, and even those things which we thought cut of to flourish again: For even now the Lord had stayed the ambition of his two disciples: and by and by he is constrained to drive the same out of the other ten disciples breasts, and not only that, but the pestilent disease of envy also. M. For whereas the other ten are said to disdain the two disciples which were brethren, it was not because they did hate this ambition, A. but because they themselves also being led by ambition, did seek to excel in the kingdom of Christ. M. So that this disdain did arise of the ambition which lay secret in their hearts. C. The Evangelist Luke doth seem to refer this contention of the disciples unto another time. But whosoever doth wisely consider that two and twenty Chapter of Luke shall find that the words which were spoken at divers times, (the order being neglected) were knit together. Therefore the contention for the superiority whereof Luke maketh mention. had his original hereupon, because the sons of Zebede did covet to have the chief seats in the kingdom of Christ. And yet notwithstanding the indignation and disdain of the other ten was not to be allowed: for seeing the ambition in the two brethren was grievously reprehended, insomuch that they went away from Christ with shame, what did it hurt the other ten that they had foolishly desired that which they had not gotten? But the Lord went about by this occasion to have the disease which lurked in them to be revealed: for there was not one of them which willingly would give place to another, but every man in his heart hoped to excel the rest: & so it came to pass that one of them envy another, and contended one with another. Wherefore if this vice were in rustical, rude, and base men, and if it bursted forth in them upon a light, or almost upon no occasion, how much more aught we to take heed when there is sufficient matter to kindle the secret fire? We do see by experience how ambition doth burn in the greatness of power and honour, Am●●stra●… the 〈◊〉 God. and it casteth out flames far and wide, were it not that the modesty of the spirit did restrain from heaven the natural pride which cleaveth unto man. M. We do see how great ambition and pride remained in the sons of jacob, the twelve patriarchs, Gene●… and how grievously they took it to have their brother joseph preferred before them. A. Let us therefore so much as we may turn ourselves away from this pestilent disease ambition. 25. But jesus called them unto him and said: ye know that the Princes of the nations have dominion over them. And they that are great men exercise authority upon them. But jesus called them unto him M. Christ can in no wise abide the discord and disagreement of those that are his: therefore he calling his Apostles unto him, cutteth of again the root and occasion of the evil seeking to make them all of one mind. C. In that he calleth them unto him to the end he might secretly reprehend them, we gather that seeing they were ashamed of their desire, that they did not openly complain, but that there was a secret murmuring amongst them, and that every man privily did prefer himself before another. You know that the Princes C. The Lord according to his accustomed goodness and mercy doth not altogether reject and condemn the Disciples striving for the superiority, but beareth with their infirmity so much as might be. The which example Paul also commendeth unto us saying, ●●m. 15. We which are strong aught to bear the infirmity of those that are weak, and not to please ourselves. But he carrieth them from those base things, to things more excellent, taking from them both the error, and affection also of ambition. And the Disciples for their part do very well hearken to the counsel of the Lord: that in them also they might have an example of perfection to follow, which always allege for their excuse the errors and infirmities of the Apostles. For so doth the infirmity of the Apostles please some, 〈◊〉 fall ●…th the A●…tles, but thirse not ●…th them a●…e. but let also their aptness to be taught, and obedience please them in like manner. Moreover Christ doth not in this place generally show how deadly and pestiferous a disease ambition is, but doth simplely admonish that there is nothing more foolish than to contend for nothing. For he shéeweth that there was no superiority (which was the cause of their contention) in his kingdom. They are deceived therefore which extend this saying without exception to all the godly, when as Christ only by the matter itself teacheth that the Apostles were ridiculous which disputed about the degree and excellency of power and honour in their order: because the office of teaching to the which they were appointed, hath no affinity with the empires of the world. We grant truly that this doctrine doth extend itself aswell to private men, as to Kings and Magistrates: because no man is worthy to be counted of the flock of Christ but he which hath so profited under the master of humillitye, that he will arrogate nothing to himself, but submitteth himself altogether to embrace brotherly love. This is certainly true: but the purpose of Christ (as we said before) was to make a difference between the spiritual regiment of his Church, and the empires of this world, lest the Apostles should bring unto themselves Courtlike graces. For all men as they are peerless, and are loved of Kings, so they come to wealth and honour. But Christ hath put the pastors of his Church in authority, ministers of Christ. not they which rule, but they which minister: B. as if Christ should have said, You which are Apostles are called, that ye might declare and show forth the kingdom of Heaven: this your state and condition, is not like unto the state of the Princes of this world. Excellent is the dignity of kings: but there is a great difference between my ministers and kings Kings truly do serve neither aught they to be of a proud mind, but to submit themselves unto the Lord. But they differ in condition of life: both of them ought to be humble: but the kingdom must otherwise be governed than that spiritual government of the Church, A. of the which you are made ministers. C. And thus the opinion of the anabaptists is confuted, anabaptists which abolish kings & Magistrates from the Church, because Christ saith that his Disciples shall not be like unto them: when as the comparison is not here made between kings & profane men, but between their duties. Moreover Christ had not respect so much to the persons of men, as he had to the state of the Church. For it might be that he which was Lord and ruler of a town or City, might also for necessity's sake, take upon him the office of teaching. But the purpose of Christ was to declare what the office of the Apostles would bear, & what was contrary to the same. Question. notwithstanding it may be demanded why Christ, which appointed distinct orders in the Church taketh away in this place all degrees. For he seemeth so to direct all men, or at lest so to make them equal, that one of them should not excel another: whereas the reason of nature is far otherwise. Ephesi. 4. And S. Paul describing the government of the Church, doth so rehearse divers ministries, that he maketh the dignity of the Apostellship to excel the office of a pastor. 1. Timo. 1. Titus. .2 And no doubt he commandeth Tymothe and Titus, by the commandment of God to govern others with authority. We answer that if every thing be weighed wholly, Answer. we shall find that kings do not rain justly and lawfully except they serve: in this notwithstanding the Apostolical office differeth from woorldlye government, that Kings and Magistrates are not by their servitude let to rule and govern, or to rain with great pomp and majesty over their subjects and to excel them. So David, Ezechias, and others like unto these, being the voluntary servants of all men, yet notwithstanding they were adorned and beautified with the Sceptre, with the Diadem, and Throne, and with other excellent things appertaining to kings and Princes. But the government of the Church will admit no such thing: Lordship pertaineth not to Pastors. because Christ will have Pastors to do nothing else but minister, and to abstain altogether from Lordship. Here also we must note that he speaketh more of the matter itself than of the affection. Christ separateth his Apostles from the manner and order of kings, because there is a great difference between the Kingly state, and the Apostolical office. Humility pertaineth to all estates. Therefore seeing it becometh both of them to be humble, the Apostles must always have regard and see what manner of governing of the Church the Lord hath appointed. B. To be short Christ did not here command that there should be no King or Magistrate (as many falsely have interpreted this place) but he exhorteth those that are the ministers of his word to beware of ambition. C. As touching the letter, Matthew our Evangelist hath, They that are great men exercise authority over them: and Luke hath: They that have authority are called gracious: yet notwithstanding all in one sense: as if he should have said that Kings had plenty and abundance of all things, and that they have great riches, insomuch that they may be gracious and liberal. whereupon they are called in the Hebrew tongue Nedivim, Liberal pertayn●… kings. of giving liberally to all men: because tribute is paid them to no other end than to maintain their honour. Certain kings also of Egipte usurped this word, and were called Euergetes, for they delighted much to be gracious and beneficial. And the Apostle Paul said, The Magistrate is the minister of God for thy wealth. Rom. ●… Therefore the Magistrates office is to rule, and in ruling to do good, namely to maintain the innocent, and to punish the guilty and malefactor. 26. It shall not be so among you: But whosoever will be great among you, let him be your minister. It shall not be so among you, C. There is no doubt but that Christ here toucheth the foolish imagination by the which he saw his Apostles to be deceived. You do foolishly (saith he) and amiss feign unto yourselves a kingdom, the which I abhor. If therefore ye seek to do me faithful service, ye must meditate and study upon another manner of matter, namely to serve and love one another. Whosoever will be great among you, M. Our saviour Christ might seem here to grant unto his Apostles superiority. C. But he speaketh improperly, commanding him to be a minister, which would be great. For ambition will not suffer that any man should submit himself to his brethren. We grant truly that they flatter after a servile manner which aspire unto honour, ●…erers ●…claime thē●…es servant 〈◊〉 when they ●…ue to ho●…re. but their intent is nothing less than to serve. But the meaning and purpose of Christ is not obscure: for, because every man is given to love himself, he pronounceth that the affection must be otherwise transposed: as if he should have said, Let this only be your greatness, excellency, and dignity, to submit yourselves unto your brethren: let this also be your superiority, to be the servants of all men. M. For the greatest honour in the Church of Christ is that every man should minister and serve. Therefore he which is called in the Church to be a Pastor and governor of the Church, must know that he hath not obtained a Lordship but the office of a minister or servant. Therefore the Apostle Peter prescribing to ministers the duties of life, ●…eter. 5 saith: Reign not as Lords over the parishes, but see that ye be an ensample to the flock. And the Apostle Paul: Let a man thus wise esteem us as the ministers of Christ, ●…or. 4. and dispensators of the mysteries of God. They therefore which are chosen to a Bishopric have gotten the ministry and office of a servant, ●…hip per●●h not to ●…ps. not of Lordship, not of superiority, not of principality. Therefore Peter speaking of judas saith, ●●s. 1. He was numbered with us, and had obtained fellowship in this ministration. 27. And whosoever will be chief among you, let him be your servant. And whoso will be chief among you A. This is all one in effect with the sentence going before. By these words it is evident and manifest that the bishop of Rome is not of Christ, Pope is 〈◊〉 devil, ●…f Christ. but of the world, & of the devil the Prince of this world. It is a counterfeit humility which they feign, calling themselves servants of servants: for indeed they testify that they covet to be worshipped as the kings of all kings: but they have the Lord their judge. 28. Even as the son of man came, not to be ministered unto, but to minister, and to give his life a redemption for many. Even as the son of man Bu. The Lord to his commandment addeth his example to the end he might the more mightily persuade. We must always remember that the servant is not greater than his master, Math. 10. neither the disciple above his teacher. Christ speaketh here as concerning the time of his abasing, of the which S. Paul writeth thus: When he was in the shape of God, he thought it not robbery to be equal with God. Nevertheless he made himself of no reputation, taking on him the shape of a servant, and become like unto men, & was found in his apparel as a man. He humbled himself, Philip. 2. and become obedient to death even to the death of the Cross. Who will refuse this condition seeing that we have the example of our Lord and master? He behaved himself no otherwise than it become a servant, Rom. 15. yea a servant of men: for he was made the minister of circumcision for the truth of God to confirm the promises. Neither did he only declare himself to be a minister and servant in death but in the whole race of his life also. And to give his life also a redemption for many. C. To the end he might more plainly prove how far he was from a high estate, he putteth them in remembrance of his death: as if he should say, Because I have chosen you to be next unto me in honour, a wicked ambition doth inflame your hearts to rule: but I, to whose example ye ought to frame your lives, came not to extol myself, or to usurp unto me any kingly majesty, but I rather took upon me the ignominy of the Cross, with the base and contemned form of the flesh also. Bu. I am truly the only son of the living God, by whom all things were made, your Lord and master, the Prince of life, and the conqueror of death, and the power of Satan's kingdom: yet notwithstanding I arrogate and take unto me no dignity. For I came for the commodity of all men, and that I might give my life for sinners. Let therefore all your counsels and studies tend to this end▪ that you seek the health and profit of all men, and that you abase yourselves to the lowest degree. Philip 2. Objection. C. If any man do object that Christ was therefore exalted that before him every knee should bow: Answer. We may easily answer, that the thing which he now speaketh is referred to the time of his abaseing, as we showed a little before. And therefore the Evangelist Luke addeth that he was so conversant among them, as though he had been a minister. Not that he was inferior unto them either in form, in name, or in deed: (for he would be always acknowledged of them their Lord and master) but because he descended from the throne of the heavenly glory to so base an estate to take their infirmities upon him, & not only theirs but the infirmities of all men. Moreover we must remember that there is here a comparison made of the more, john. 13. and of the less, as we may read in john: where he saith thus, If I your Lord and master wash your feet, ye aught also to wash one another's feet. A redemption for many E. The Greek word signifieth properly a price or ransom by the which captives are delivered. C. But the mention of death (as we said before) was made to the end the Disciples might be brought from the false imagination of an earthy kingdom. Christ our redemption. Notwithstanding the force and fruit of the same is very aptly expressed, when that he affirmeth that his life is a price of our redemption: whereupon it followeth that we are freely reconciled into the favour of God only by the ransom of Christ's death. E. The Apostle Paul declareth what that redemption is, Ephesi. 1. namely the remission of sins, In whom (saith he) we have redemption by his blood, Coloss. 1. even the remission of our sins. And in another place: By whom we have a redemption by his blood, even the remission of our sins. And the apostle Peter saith: 1. Peter. 1. for somuch as ye know how that ye were not redeemed with corruptible things (as silver and gold) from your vain conversation, which ye received by the tradition of the fathers: Popish satisfaction, by the redemption of Christ ouer●…owen. but with the precious blood of Christ, as of a lamb undefiled. C. So that by this only word, redemption, all that the Papists brag and prate of their satisfactions is overthrown. For those things which Christ affirmeth here of himself cannot be true, if we be able to bring in and allege any other price, or any part of a price, that hath been paid for the remission of sins. To be short: seeing the Christ by his death hath made us a peculiar people unto himself, this submission, whereof he speaketh here doth so little derogate from his glory, that it doth rather much more set forth the same. For many E. The Greek word doth some what differ from the Latin. The latin text hath, for many: The Greek text, for the multitude. C. But Christ here putteth, many, not definitely for any certain number, but for a great number: because he opposeth or setteth himself against many. Rom. ●… And in this sense the Apostle Paul taketh it when he saith: For if through the sin of one, many be dead: much more plenteous upon many was the grace of God, and gift by grace: which was of one man jesus Christ. In the which place Paul speaketh not of any certain number of men, but comprehendeth all mankind. E. The Lord also by this place teacheth that those that are his aught so to be the servants of all men, that they do not only bestow all that they have, but their life also, if time and occasion so require. Bu. Not because they are able to make satisfaction for other men's sins (for that pertaineth only to Christ) but because they ought so to love and desire the health & profit of other men, that they should rather die than forsake their calling, by the which they are after a sort bound to men. john. ●… For a good Shepherd giveth his life for his sheep. Whereupon the Apostle Paul writeth thus to the Corinthians: 2. Cor●… I will very gladly bestow, and will be bestowed for your souls, though the more I loved you, the less I am loved again. 29. And as they departed from Hiericho, much people followed him. And as they departed from Hiericho Bu. The Lord had said before that he came to save sinners. This saying he now confirmeth by a certain benefit. teaching that the saving health and benefits of Christ are perceived and apprehended by a true faith. For therefore the faith of the blind men is depainted unto us, that thereby also we might learn what our faith is. Much people followed. A. This following of Christ is often times declared of the Evangelist: But the more that the time of Christ's glorification drew near, the more it is certain, that the people followed him. Whereupon his enemies alitel before his passion said, ●…n 12. behold all the world goeth after him. 30. And behold two blind men sitting by the way side, when they heard that jesus passed by, they cried saying: O Lord thou son of David, have mercy on us. And behold two blind men. C. Mark and Luke make mention of this same history, even as we may gather by the circonstances which do very well agree. But the disagreement doth offend some, because Mark and Mathewe, say that this miracle was showed upon one, or two blind men, as Christ was going out of the City: But Luke saith it was done before he came into the City: Further more because Mark an Luke make mention but of one blind man and our Evangelist Mathewe maketh mention of two But forsomuch as this is oftentimes found in the Evangelists, that in one history the one passeth over and omiteth that which is spoken and declared of the other, and again that which two omit the third declareth, it aught not to seem a new or unwonted thing in this place. We may truly thus conjecture, that when Christ drew near to the City, the blind man cried out: But when that he was not heard by reason of the noise, he went and sat him down in the way that leadeth out of the town, where at the last he was called of Christ. So that Luke the Evangelist began truly & orderly at the beginning, but doth not prosecute the whole narration to the end but omitteth the lodging of Christ in the City: & the other two Evangelists do only touch the time which was nearest to the showing of the miracle, omitting the beginning. And it is a probable conjecture, that as our saviour Christ always going about to try the faith of men, did differre them for a time, even so at this thme he sought to have a proof and trial of this blind man. Moreover, of the other doubt (whether there were two or one) we may easily be resolved: For we do see also in an other place that Mark & Luke do make mention but of the healeling of one Demoniake, or possessed of a devil, Mark. 5. Luke. 8. Math. 8. where as Mathewe saith that two were healed, even as in this place: And yet for all that they do not disagree. But rather we may conjecture that by the example of the first which in the beginning craved the grace and favour of Christ, the second was also moved to come, being in the same necessity. So that in the beginning of the miracle (of the which time Mark & Luke make mention) there was but one, but in the end (of the which Mathewe speaketh) there were two. Again it may be that Mark and Luke do make mention but of one, because in that one the power of Christ did as much appear as in the restoring of sight to two. And certainly Mark doth seem to speak of him which he best knew for he describeth him not only by his own name but by the name of his Father also saying: Blind Bartimaeus the son of Timaeus sat by the high ways side begging. Mark 10. Whereupon it followeth that seeing his calamity was commonly known to all men, the miracle was the more certain and wonderful. The reason why Mathewe maketh mention of both, is, for that he was present at the miracle and saw them both restored to sight. Sitting by the ways side. A. namely to beg as Mark and Luke make mention of one of them. R. M. In that therefore the jews suffered these and such other to beg openly, it is an argument that they neglected the observation of the law, and gave themselves more to the observing of ceremonies. For they had a special commandment given unto them: as appeareth in the book of deuteronomy where it is said: Deut. 15 You shall not suffer any to beg among you. But where faith is decayed, godliness, & integrity can not stand. Cried saying. C. This cry was a sign of an earnest affection. O Lord thou son of David. C. We said even now, that but one at the first cried, but when another being in the like necessity heard him cry for help, he cried also for the same. But these blind men bring no small fame and honour unto Christ, in crying to him to have mercy upon them. For it must needs be that they were persuaded that the help and remedy which they needed was in his hands. Thou son of David. C. In this the faith of the blind men doth appear, that they acknowledge jesus to be the Messiah: for the jews knew that the Messiah should come of David. They flee therefore for help unto Christ, not only as to a Prophet, but as to the only author of health which was promised of God. Even so aught we to think of Christ, & to judge of him according to the Scriptures, and not according to our own Imaginations. 31. And the people rebuked them, because they should hold their peace. But they cried the more, saying: have mercy on us O Lord thou son of David. And the people rebuked them. C. The people rebuked the blind men, either because they thought it unseemly for beggars to set Christ a work, as though it were against his glory to have to do with men of so base estate: either because they thought that they would crave an alms at the hands of Christ which they counted very filthy: other because they saw that jesus had no respect to their cry to give any answer, thinking their exclamation to be troublesome unto him, (when as he rather of purpose feigned as though he had no regard to their cry because ye might have the more trial of their faith & perseverance in prayer:) or else because some among the people were offended for that they called him Christ the son of David: by the which words they confessed him to be the Messiah promised in the Prophets. But it is here to be marveled at, that the Disciples of Christ which followed him for duty and reverence sake, would suffer these miserable ones to be driven from the grace and favore of Christ, & would seek themselves also so much as in them say to stop the way & passage whereby his virtue might appear. But this cometh oftentimes to pass that the greater part of men which profess the name of Christ, do rather stay us from coming to Christ, than call us to him. If Satan went about by godly and simple men, whom zeal and religion persuaded to follow Christ, to stop the way against these blind men of coming to Christ, how much more will he bring that thing to pass by hypocrites and ungodly men, if we take not great heed unto ourselves? Th●● Sath●●●…teth, 〈◊〉 aught 〈◊〉 pray. We have need therefore of constancy which may put away all impediments: Yea the more stumbling blocks that Satan doth cast in our way, the more we have occasion to pray, even as we see that the blind men, the more they were stayed, the more they cried. For it followeth. A 〈◊〉 faith, ●…tion ●…firme. But they cried the more saying. C. They persevere and abide howsoever the multitude forbidden them: they had therefore a constant faith which never quaileth in temptations. Yea when they knew that their words were odious in the ears of some, yet notwithstanding a fervent desire overcame fear, in somuch that they cried with the greater vehemency. Thou son of David have mercy on us. Even so we must strive against all stays and lets, and manfully resist them, neither must we make an end until we have overcome them. Pra●… time 〈◊〉 B. So shall every man them also by true & earnest prayer call for the mercy of the Lord, when he being oppressed with the like necessity feeleth how much he standeth in need of help 32. And jesus stood still, and called them and said: what will ye that I shall do to you? And jesus stood still. A. The evangelist Mark speaking of one of them only wrighteth thus: And jesus stood still and commanded him to be called, Mar●… and they called him that was blind saying unto him. Arise, be of good cheer he calleth thee: and he threw away his cloak, and arose, and came to jesus. Therefore the Apostles do obey the commandment of the Lord, they call him that was blind, and encourage him to hope well saying: Be of good cheer, arise, jesus calleth thee, whose help thou cravest with so loud a voice. By the which words the blind man conceived such a hope, that he casting aside his cloak, by the which he was defended from could, ran to jesus. In the which we must consider the cheerfulness of this blind man, and diligently note the same. So often as we are called unto Christ, we neither cast of our cloak, neither do we leap for joy, nor run to him, but do rather turn our backs, differ the time, stand still, make excuse, wallow still in darkness, and had rather in our filthy cloak to beg an Alms of this world then to receive the blessed light of jesus, which comprehendeth the whole state of felicity. If he cast away his clock for joy of his corporal sight, what ought we not to cast of to receive & possess Christ the most comfortable and blessed light? What will ye that I shall do. M. Christ was not ignorant of their demand, but because it was not known unto the people, that they craved so great a thing, somuch excelling humane power, thinking rather that they desired some alms at his hands, he therefore asketh them what they would have, to the end they might make open declaration of the same, that is, how great faith and trust they had in him, whose help they desired with so great a cry. For in the quality and largeness of the petition, the quality and largeness of their faith appeared also. C. He doth therefore very friendly and courteously demand what they desyere to have done unto them: because he was determined to grant their petitions. For there is no doubt, but that by the special motion of the spirit they made their petitions unto him: because, as the Lord will not have all men to escape their corporal diseases, so also he will not suffer them to pray. There is a rule prescribed unto us, what, how, and to what end, we should crave any thing at the hands of God: from the which rule we may not decline, except the Lord by the secret motion of his spirit do make us to wish for some special thing: which cometh very seldom to pass. But Christ (as it was said even now) asketh them what they would have, not so much for their own sakes, as for the people that stood by For we do see how the world devoureth the benefits of God without sense, except they be stirred up by provocations. Therefore Christ by his voice maketh the people standing by to give heed unto the miracle, even as hereafter he did by a visible sign, when by touching he opened their eyes. 33. They said unto him: Lord, that our eyes may be opened. A. The Evangelist Mark saith that Bartimaeus, made answer, saying, Lord that I may receive my sight: Using the Chalde word Rabboni, for the which the Hebrews have Rab. or Rabbi, that is to say Lord. 34. So jesus had compassion on them, and touched their eyes, and immediately their eyes received sight. And they followed him. jesus had compassion on them. A. These blind men craved the mercy of Christ to help their misery, as appeareth in the thirty verse going before, and now the Evangelist showeth that Christ was not only led by his free grace & goodness to heal them, but also by the compassion that he had of their misery. As concerning this compassion read the ninth chapter going before. And touched their eyes. A. Mark saith that Christ added farther saying, Get thee hence thy faith hath made thee safe. And Luke hath, receive thy sight thy faith hath saved thee. C. Where, Mar. 10. Luk. 18. by the name of faith, not only the sure trust of the recovering of their sight is understood, but also a farther persuasion, namely, that jesus was the Messiah promised of God. For the blind man did not rashly or without good consideration, add unto Christ the name of the son of David, Christ ascribeth the receiving of the sight to the faith of the blind men: because although the power & glory of Christ doth pierce even to the unbelieving sometimes yet notwithstanding no man doth truly and profitably enjoy his benefits, Infidels have no profit by gods-benefites. but he which by Faith apprehendeth the same yea to the unbelieving the use of God's gifts is so far from doing them good, that it is very hurtful unto them. Wherefore the health of the Christ speaketh here, is not restrained to the external health, but it comprehendeth a whole and safe mind also: as if Christ should have said that the blind man obtained by faith his desyere at the merciful hands of God. justification cometh by faith. Wherefore if God bestoed his grace upon the blind man for his faith, it followeth that justification cometh by faith. And by and by they received their sight Bu. In that that they receive their sight so soon, the power and great verte we of Christ is declared. And they followed him. C. This is a sign of great thankfulness that the blind men would wait upon Christ. And although it be uncertain whether they continued with him any long time or not, yet notwithstanding it was a great argument of their thankfulness that they followed Christ to set forth his grace and power, though but for a time. The Evangelist Luke hath. And they followed him glorifying God For to this end we are illuminated of Christ, that we should follow him the true light and the author of the same. A. And certainly so many as have truly ●…el●…e the redemption of Christ, they can not chose but follow their Saviour, and glorify God in all things, which by his only grace hath brought them thereunto. C. Luke also addeth that the people gave the glory unto God, which maketh not a little to prove the certainty of the miracle. The xxi. Chapter. AND when they drew nigh to Jerusalem and were come to Bethphage, unto mount Olivete: then sent jesus two of his Disciples. And, when they drew nigh to Jerusalem. Bu. Hitherto our evangelist Matthew hath described: What the Lord did in Galilee, and in his journey coming from Galilee to Jerusalem: and now he declareth what he did in that holy and kingly City itself. And the nearer that he approached to his death & cross, the more lively he declareth his power, virtue, and strength. For now he entering into that holy City with a new and ease kind of pomp declareth himself to be the promised king and deliverer, which the israelites had long looked for. C. Our saviour Christ therefore doth not send his Disciples for an Ass, because he was weary of his journey, but to an other end and purpose. For saying the time of his death was at hand, he ment to show after a solemn manner what the nature of his Kingdom was. The which thing truly he began to do even from the time of his Baptism: but this show remaineth for him to set for the even in the end of his calling: and (if a man might so speak) it was the last pageant he had to play. For why did he hitherto abstain from the name of a King, and now giveth liberty to have himself proclaimed a King, but only because he was not far from the end of his race? Therefore when his Ascension into heaven was at hand, he would have his Kingdom openly proclaimed in earth. This had been a foolish kind of pomp and very ridiculous, had it not been that Zachary had before Prophesied of the same. To the end Christ might take unto himself the honour of a King, he entereth into Jerusalem riding upon an Ass, a worthy pomp in deed to declare a King. Moreover the beast which he road upon was not so rude and base as the forniture that belongeth unto it was: For the Disciples for want of a saddle were fain to say their clotheses upon the Ass' back: which was a token of great poverty and neediness. We grant that he wanted no waiting men, for a great multitude followed him: But what surely such as came out of poor villages in the way as he went. joyful shouts and cries are made: but of whom? surely of poor men, and the contemned sort of the people. Therefore he might seem to do all that he could to make himself a jesting stock to all men. ●●st ry●…●…f christ ●…ou for ●●●es. But because there were two things adjoined unto him to be done, namely to show some document or example of his kingdom, and to teach that it was not like unto terrene or earthly empires, he used this base estate in riding to Jerusalem. Howbeit this also might peradventure seem unsavoury, and without reason, were it not that God had long before witnessed the same by his Prophet, namely, that his King which should come to restore salvation to his people, should ride after the manner that our Evangelist maketh mention here. Therefore least the contemptible and base estate of Christ do hinder us from the beholding, in this spectacle, the spiritual Kingdom of Christ, let us say before our eyes the word of the Lord by the mouth of his Prophet, by the which God, under that deformity of a beggar, doth more beautify his son, than if he should shine in all the majestical robes of a King. Without this sauce, this history will never be savoury or pleasuant unto us. Wherefore the words of our Evangelist Mathewe are of great force, when he saith that in this, the saying of the Prophet is fulfilled: because, he seeing that men which are to much addicted unto pomp and glorious shows, could not by the natural sense and understanding of the flesh gather any profit by the history, bringeth them from the bore beholding of the thing, to the consideration of the Prophecy, as we shall hear anon. And were come to Beth. M. This Bethphage was a little village at the bottom or foot of the mount of Olives, which was near to the City of Jerusalem, being distant from the same not above two miles as we may read in the first chapter of the Acts. 〈◊〉 l. He sent two of his Disciples. A. What the names of these two Disciples were, none of the Evangelists make mention. 2. Saying unto them: Go into the town that lieth overagainst you, & anon, ye shall find an Ass bound, and a coulte with her: lose them and bring them unto me. Go into the town that lieth. M. Some very fond have expounded this place, saying that by this town he meant the City Jerusalem: the which City (say they) he called a town in contempt. C. But the words of Christ aught to be understood of some village that was in the Subarbes, being such a one as we see commonly adjoining to Cities in the which they used asses for carriage between the City and the town. Again it may be that bethany or some other such town lay so between Bethphage and Jerusalem, that they which were at Bethphage could not see Jerusalem. That lieth over against you. A. That is, which lieth right before your face. He showeth them a place which was in their sight, which could not be Jerusalem by reason of the hill which lay between. For Bethphage stood of one side of the hill, and Jerusalem on the other. And anon ye shall find an Ass. C. seeing that Christ was so near the City, it can not be thought that he sent for the Ass to ease him of his journey: (for it had been a small matter to walk that two miles on foot) but even as kings ascend and sit in their chariots, because they will be seen, even so the lord meant to be seen of all men, and by some token to seem to allow the cries and shouts of those that followed him, least they should think that it was done against his will, and that without his consent they attributed unto him the honour of a king. M. He which was Lord of all men, and of all things else, 2. Cor. 8. borroweth a poor man's beast to ride upon, and hath nothing of his own: being made poor for our sakes although he were the richest of all. C. And lest any thing should stay the Disciples from fulfilling his will and commandment, the Lord doth prevent certain doubts which might arise in their minds. And first of all he declayeth that he sendeth them not by chance when he saith that even in the entrance into the town they shall find an Ass with her coulte. M. A wonderful foreknowledge treulye it was, which being absent could tell where and what manner of Ass it was, that he should occupy. The like of this we read in the Gospel after saint John, where it is thus written. nathanael saith unto him: whence knowest thou me? Ihon. 1 jesus answered and said unto him: Before that Philip called thee, when thou wast under the fig tree, I saw thee. C. Furthermore he saith that no man shall deny them the ass, but will suffer them to lead it away. For it followeth. 3. And if any man say aught unto you, say ye, Mar. 11. Luke. 19 the Lord hath need of them: and straytewaye he will let them go. And if any man say. B. The Evangelists Mark and Luke add to this, saying, Why do ye so, why do ye louse him? Thus shall ye say unto him, the Lord hath need thereof. C. By this means the Lord declared a notable argument and proof of his Godhead: For to know a thing not present, and to bend the hearts of men to agreed to his will, belongeth unto God and not to a mortal man. For although it might be that the owner of the Ass having a good opinion of Christ might grant willingly the love of the same: Yet notwithstanding to know and foreshow whether he were at home or no, to describe the Ass so nearly, and to know whether he would credit his Disciples coming as strangers, it was not in the power of a mortal man. B. By these things therefore he went about to reveal and make manifest his power and Deity to his apostles, least afterward they should doubt or despair of the same when they should see him hang on the cross with sinners. say ye the Lord hath need of them. M. The Lord sought not to take away any man's cattle, although he were the Lord of all creatures, but first showed his necessity, and then with their consent led and took them away. And strait way he will let them go. Some translations have. And he letteth them go: But it is better to read it in the futer tense, than in the present tense. 4. All this was done, that it might be fulfilled which was spoken by the Prophet, saying. All this was done. M. The Evangelist here showeth a reason, why Christ commanded the Ass to be brought, that he ●…ittinge upon the same might ride into Jerusalem: namely that those things which were spoken of before by Zacharias the Prophet might be fulfilled. john ●● Zach ●… And the Evangelist John allegeth the same place, to the same end and purpose saying: And jesus gate a young Ass, and sat thereon, as it is written▪ Fear not daughter of Zion, behold thy King cometh on an Ass' coulte. Moreover the Evangelist brought in this place of Scripture, to the end we might see that Christ came not because we had deserved his coming, We 〈◊〉 not the ●…mig o●… Chris●●●…rituall but because he would perform and fulfil the truth of God: For asmuch as he was promised long before were. It was necessary therefore that this portion of Scripture should be fulfilled in Christ, because it was appointed by God that before his passion he should ride into Jerusalem upon an Ass. And it was therefore foreshowed by the holy Ghost, because it should come to pass: & it should come to pass because it was so appointed by the eternal decree and purpose of God: and it was appointed by God, because it seemed unto him good by that means to set forth the quality & quantity of his Kingdom. The quality, because it should be full of righteousness, saving health, peace, and humility: The 〈◊〉 and 〈◊〉 of Cr●… kyngd●… the quantity, because it should be ample, large and full of power. 5. Tell ye the daughter of Zion: behold thy King cometh unto thee meek, sitting upon an Ass, and a coulte, the foal of an Ass used to the Yoke. Tell ye the daughter of Zion. E. This testimony of Scripture is taken out of the ninth chapter of the prophesy of zachary, Zach ●… howbeit the evangelist doth not agree with the Hebrew texste neither with the three score and tene interpreters. L. For first of all we must note that the Evangelists had no special regard to cite every word of the Prophets but counted it sufficient to allege their meaning, and manifestly to declare that those things whereof they prophesied were fulfilled, and that specially to this end they might give us occasion to search the Scripture, to see what they had omitted, and how that nothing was prophesied of before by the Prophets which was not fulfilled. This place therefore of the Prophet Zachary, according to the Hebrew text is thus written: Rejoice thou greatly, O daughter Zion, be glad O daughter Jerusalem. For lo thy thy King cometh unto thee, even the righteous, and Saviour. lowly and simple is he, he rideth upon an Ass and upon the foal of an Ass. For these words of the evangelist Tell ye the daughter of Zion, are not in Zachary, as touching the very word: yet notwithstanding the evangelist very conninglye and aptly transferreth that to all the godly teachers, which God commanded one Prophet only to testify. For this was the only hope, 〈◊〉 comfort ●…he faithful by the which the sons of God aught to erect and comfort themselves, namely that the Redeemer at the length should come. And therefore the Prophet teacheth that full and sufficient matter of joy is brought unto the faithful by the coming of Christ. For seeing that God can no otherwise be favourable unto them than by the mean of a Mediator, who delivereth those that are his from all evil: What thing can there be without him which can exhilarate and make glad the hearts of men, who are drowned in their sins, and oppressed with many miseries? And even as it is necessary, Christ being absent, that we be sorrowful and heavy, even so again the Prophet admonisheth the faithful that there is good cause why they should rejoice when a Redeemer is come unto them. C This therefore is an exhortation to Prophets & Preachers, to declare these glad tidings to the Church of Israel: for by the name of sons the Prophets did call as well the Cities themselves, as the Cittizenes' that dwelt in them. For so often as we hear the Lord speaking, let all Prophets. apostles, and Pastors know that they are commanded to speak in the name of the Lord and to declare their Embassage. Tell ye (saith he) the daughter of Zion. He commandeth therefore his Ministers to speak unto the congregation of Saints and to the Church of Jerusalem, and to declare unto them the coming of their Christ. The daughter of Zion, and the daughter of Jerusalem, are both put for the Church which was at Jerusalem. For Zion was a part of the City. The evangelist being content●… that he had showed the place of the Prophet, exhorteth the Ministers of the Church to declare that the Prophecy of the Prophet as concerning the Messiah is fulfilled, when they see jesus sitting on an Ass to enter into Jerusalem, as it was Prophesied before. Behold. E. By this word he goeth about as one having some great and weighty matter to speak of, to awake us from sleep, and infydellitye, to the end we might with the greater joy receive this joyful tidings. The King cometh. L. That is to say which was promised unto thee, whose peculiar people thou art, who only aught to govern thee all other set aside, but in spirit, not in external rule and Empire: of whom thou shalt and art so governed, that being delivered from sins, from Devells, from Hellegates, from the flesh, from the world, mayest most pleasantly be brought up & governed of him, in grace, in spirit, in life, in heaven, in God: the which thing cometh to thee only by Faith, by the which thou dost believe him to be such a King, and that he doth use no other government, & that he came to no other end. Christ a spiritual King. For if thou do not believe these things of him, thou shalt never attain them by any other thing nor by thine own labour and industry. For such a one as thou dost dame and esteem, thou hast: whatsoever thou dost persuade and promise' thyself to be in him, that same shalt thou find in him: and in all things, as thou believest so shall it be unto thee, he for ever abiding, all one and immutable, which is the King of life, of grace, of felicity, whether ye be so taught or no. cometh unto thee. He it is that cometh. For it is not thou the comest bringing thyself unto him: his dwelling is so high and so far hence that thou canst not come unto him by thy riches, Christ cometh to us. not we to him. by thy work or by thy labour: that thou mightest have nothing to boast that thou by thine own merit or desert haddest purchased him unto thee. He cometh also because he foreshowed the same in the Prophets and promised that he would come. So that now he hath faithfully performed his promises, and is come. Bu. Thou hast looked for him a long time O Zion, and haste wearied they self with waiting where and when thou shouldest behold that King which in all ages was promised to come into the world. Now therefore he cometh, there is no cause why thou shouldest wait for his coming any more. And he cometh truly, to thee, that is to thy use, for thy profit, not for any matter of his own, as commonly Kings do: but to save thee, to lift up thee, and to make thee happy. B. He came also to make thee his peculiar people. For Christ thought it not sufficient to make us free from tyranny, from the rule of sin, death and hell, and to be our King: but also to give himself wholly unto us, that whatsoever pertained unto him might be our own. Rom. 8. Of the which saint Paul wrighteth saying: 1. Cor. 1. God spared not his own son, but gave him for us all: how then with him should he not give us all things? And again he saith: Christ is made unto us of God Sanctification, righteousness, wisdom, and redemption. In this therefore that he cometh unto thee thou haste a great benefit above all other, namely, that thou mightest have power over those things that belong unto him. Even as the wife taketh those things for her own which pertain to her husband, namely the apparel with the which he adorned and beautified her, so we take those things which pertain to Christ as our own. The riotousness 〈◊〉 Christ ●…neth 〈◊〉 Beside these words of the Evangelist we may read in the Prophet more, namely, when he saith that he is righteous and a saviour. Christ is here said to be righteous, because of the righteousness wherewith he is said to justify us, and not of that whereby he judgeth us. For all those things which the Scripture attributeth to God and Crist our saviour, aught to be referred unto us. He came therefore righteous unto thee, that is, he came to justify thee by his grace only: being not ignorant of thy unrighteousness. And that thou mightest be made righteous thou hadst no need of any thing that pertained unto thee, but of his grace, of his goodness, and liberality, that thou mightest by him alone obtain righteousness. In this sense the apostle Paul useth these words when he saith, Christ is the obteyner of mercy through faith by the means of his blood to declare his righteousness, in that he forgiveth the sins that are paste, Rom. ●… which God did suffer, to show at this time his righteousness, that he might be counted just, and the justifier of him which believeth in jesus. For he should not have come a Saviour to every one, if he had come with his severe, straight, and judgeinge justice, but rather a condemner to all men: forsomuch as all men are unjust, and sinners. But now he cometh not only to make us Godly and Just, but also to save so many as receive him: that we may acknowledge him only to be the righteous, and saviour, which is just and a Saviour, both justifying and saving us, and that by his own mercy and goodness, and by no desert or merit of ours, but by his free grace offered unto us. meek. B. In that our Evangelist saith that Christ came meek, it is nothing contrary to that which the Prophets hath, when he saith that he came poor and afflicted: for there is none meek but he which willingly suffereth affliction, and so he is also poor. Moreover Christ was not poor but with meekness, ●●es 〈◊〉 con●… suf●… as we read in the fift Chapter going before. Furthermore the Hebrew word Any, which signifieth poor and the which also Zacharias useth in this place, doth not always signify him to be poor which is destitute of money and other riches, but which is of a broken heart and humble spirit: who is altogether free from wrath and arrogancy, and full of humility and meekness. Of the which signification & meaning we have an express example in our saviour Christ when Luke describeth him to have wept over Jerusalem, 〈◊〉 19 and to bewail the misery of the same at this his entrance therein. So that the Hebrew word signifieth that which thou readest here as concerning the behaviour of our saviour Christ, whether thou interpret it to be poor or meek. His heart is oppressed as thou seest with affliction and compassion over Jerusalem: here is no show of anger or token of revenge, but a certain sign of meekness bewailing the destruction of his enemies. The affliction of the heart with the which he was disquieted and troubled, had made him so gentle and meek, that no anger no cruelty, no threatening, nor no revenge, could once take place in his mind: he could do nothing but suffer, and offer his inspeakable goodness to his enemies. Behold this is the cause why the Prophet calleth him here poor, and the Evangelist meek. Blessed is he to whom it is given thus to believe and acknowledge Christ. And sitting upon an Ass, B. The Greek & the Hebrew word also signifieth either the male or female kind. But the other three Evangelists do declare that it was a male: and the evangelist john who bringeth in the same place of the Prophet Zachary, writeth thus: And jesus got a young Ass and sat thereon, 〈…〉 as it is written: Fear not daughter of Zion, behold thy King cometh sitting upon an Ass' coulte. And whereas the Prophet writeth that jesus road upon an Ass and the coulte of an Ass: he useth a figure very common to the Prophets, by the which they double one thing by divers voices. For according to the manner of the Scripture he putteth the coulte of an Ass, in steed of an Ass. And the Hebrew word, for the which we have this word coulte doth properly signify a beast broken to the saddle and meet to ride upon, and not a colt: as we may evidently gather by that place where we read these words: And he had thirty sons which rood upon thirty Ass coultes. judges. 10. and 12. C. But very fond is the allegory which many make here in the Ass and the coulte. For they make the Ass a figure of the people of the jews, which a long time had been subject and accustomed to the yoke of the Law. And by the coulte they say that the Gentiles are understood: And that Christ did therefore first sit upon an Ass, because he aught to begin at the jews: and that be afterward road upon the colt, because after that he had done his office concerning the jews, he should finish his work in the Gentiles. And our Evangelist Matthew truly seemeth to note the rydinge upon them both. Synecdoche is a figure where part is used for the whole, & the whole for the part. But seeing the figure called Synecdoche, is often used in the Scripture, it is no maruelle if he name two for one. B. But by the other two Evangelists (as it is said before) it is evident that Christ used but the colt only. And the Prophet Zachary taketh away all doubt, who according to the familiar use of the Hebrew tongue repeateth o●…e thing twice. C. But whereas the Evangelist saith that the foal of the Ass was used to the yoke (that is to say, which was used daily to carry burdens, and to labour) which words the Prophet hath not, the evangelist therefore did it to express of what kind of Ass the Prophet spoke, as if he should have said: The prophesy is fulfilled in that Ass, which was brought up, not to journey, but to carry burdens (according to the manner of that country) upon whose coulte, the Lord did ride. So abject and base was the fulfilling of this prophesy, lest any man should think that the Prophet did foreshow any excellent thing or pompous majesty. C. The Evangelist Matthew therefore went about to show what manner of king Christ should come, namely, far unlike to the kings of this world which excel in gorgeous and sumptuous ornaments. 6. The Disciples went and did as jesus commanded them. The Disciplles went and C. Here the readiness of the Disciples in seeking all means to obey and fulfil their masters will & commandment, is to be commended, who without delay did that which he bade them. For Christ was not of so great authority that his name only was sufficient to move strangers & unacquainted persons: furthermore, the Disciples might have feared the infamy of theft. Hereby therefore it appeareth how great a credit they had in their master's word when that they answer not nor question about the matter, but bearing them bold upon his commandment and promise make haste to the place whereunto they were sent, and being come thither they were not deceived of their expectation. The which thing aught to be a lesson unto us, God's promises are sufficient to content the godly. that we may learn to quiet and content ourselves with the promises of God, and to go forward to the fullfilling of his promises through all manner of lets that we by our obedience may fulfil those things which he commandeth. For he, all impediments being removed, will find out the way, and will not suffer our travail to be void & of none effect. R. Luke saith, They which were sent went their way, and found as he had said unto them. 7. And brought the Ass, and the colt, and put on them their clotheses and set him thereon. And brought the Ass, A. Our Evangelist Mathewe omitteth certain things which are read in Luke. For he saith that it was said unto that Disciples which loused the coulte: Why louse ye the coulte? which said, Because the Lord hath need there of but all these are included in the verre going before: for so the Disciples made answer as they were commanded of Christ. And put on them their clotheses E. The Greek word doth rather signify, gowns, and cloaks, than apparel. The Disciples spread therefore their cloaks upon the Ass in steed of a saddle. And set him thereon, A. Namely, upon their garments, not upon the Ass and the coulte, as though he had ridden upon them both. For we have declared already that Christ sat upon the coulte only. And the Evangelist Mark hath these words: And they brought the coulte to jesus, and laid their garments upon him and he sat thereon. B. Our saviour Christ thought good to make this show of his kingdom unto the people before he should suffer, that thereby he might confirm the good in the faith towards him, and might make the wicked void of excuse. It was a great pomp therefore & very kingly if we have respect to the desire of the people and to their rejoicing, and to the virtue and power also by the which he cast the buyers and sellers out of the temple, and made himself to be feared of his cruel enemies. C. Furthermore the jews themselves are constrained to expound the Prophecy of zachary, (which was then fulfilled) of the Messiah, notwithstanding they deride us, judging us to be deluded under the shadow of the Ass, because we attribute the honour of the Messiah to the son of Mary. But our faith is not only grounded upon this place, of the Prophet, but upon far greater testimonies. Moreover, when we say & affirm that jesus is Christ we take not the gr●…unde there of upon this that he entered into Jerusalem riding upon an Ass: But hereupon we ground the same because he made the blind to see, the deaf to here, Rom. ●… the lame to walk, and the dead to rise out of their graves, & because he raised himself to life (being put to death) the third day. Yet notwithstanding this confirmation of the base entrance of Christ into Jerusalem must not be despised, because the almighty did foreshow by the mouth of the prophet Zachary the same thing, that men might know that the kingdom of his son was disagreeing with the pomp, glory, & power of this world, and that it was also rather spiritual. 8. And many of the people spread their garments in the way: Other cut down branches from the trees, and strawed them in the way. And many of the people C. Here the evangelists do declare that Christ was known of the people to be a king. M. Surely the counsel and purpose of God in this was wonderful that he useth the rude, simple, and abject sort of people, and not the great Cittizenes' of Jerusalem, the Scribes, Pharisees, and high Priests, to receive his son, and to set forth the beginning of his kingdom, and so stirreth up their minds, and maketh them so joyful, that setting all fear aside of the higher powers, and of excommunication, they proclaim him with open cry to be their king and the Lords anointed, and so condemned their elders. And that these men were not Cittizenes' of Jerusalem but such as came from far by reason of the feast day, we may gather by the words of john who saith: 〈◊〉. 12. On the next day much people that were come to the feast, when they heard that jesus should come to Jerusalem, took branches of Palm trees, and went forth to meet him, and cried. It might seem truly a may-game or jesting matter for the rude multitude cutting down bows, and spreading their garments in the way, to give unto Christ the vain title of a king: notwithstanding as they did this in good earnest, and did faithfully declare their minds, even so Christ thought them meet and worthy proclaimers of his kingdom. Neither is there any cause why we should marvel at any such beginning, when as he sitting at this day at the right hand of his father, doth send obscure and base men from his heavenly throne, of whom his majesty is cellebrated in a most contemptible manner. Other cut down branches C. Many conjecture that the cutting of the branches of the Palm trees came of an ancient and solemn custom of the day: as concerning the which matter we may read much in the three and twenty Chapter of Leviticus: ●…iti. 23. but it is a great deal more probable that this honour was given unto Christ at a sudden by the motion of the spirit, first in the Disciples, who had premeditated of no such thing: than in the multitude which was set one by the Disciples, as may be gathered by the words of Luke where he saith, And when he was now come nigh to the going down of mount Olivet, the whole multitude of the Disciples began to rejoice, and to praise God with a loud voice for all the miracles that they had seen saying: Blessed be the king that cometh in the name of the Lord Luke 19 9 Moreover the people that went before, and they that came after cried saying: Hosanna to the son of David. Blessed is he that cometh in the name of the Lord. Hosanna in the highest. Moreover the people B. This acclamation and cry is taken out of the hundredth and eighteen Psalm, where (other things properly answering and agreeing to the present pomp of the Lord) it is thus read. The same stone which the builders refused is become the head stone in the corner. This was the Lords doing & it is marvelous in our eyes. Psalm. 11●…. This is the day which the Lord hath made: we will rejoice and be glad in it. Help now O Lord: O Lord send us now prosperity. Blessed be he that cometh in the name of the Lord etc. This verce: Help now O Lord: O Lord send us now prosperity, was applied of them unto Christ: whereby it is evident that the Psalms were then used. C. Also the Evangelist Matthew doth not without good cause recite the Hebrew words, that we might know that these acclamations and joyful cries were not rashly given unto Christ, and that the petitions and words of the Disciples were not spoken without consideration: but that they reverently followed the order of prayer which the holy ghost had committed to the whole Church by the mouth of the Prophet. For although he do there speak as concerning the kingdom, yet notwithstanding there is no doubt but that he himself hath specially respect and would that others also should have regard to the eternal and everlasting succession, which the Lord had promised unto him. For he framed & gave unto the Church a perpetual law of praying, which, notwithstanding that the riches of the kingdom were decayed, was in use. And so the custom prevailed and grew that oftentimes they made their prayers as concerning the promised redemption, in these words. Also it was the purpose of Mathewe (as we touched even now) to recite the verse in Hebrew, to the end he might teach the Christ was known to the people to be the Messiah and redeemer. E. This shout therefore of the people was a wishing of prosperity, and a prosperous cry, even as we in these days, when any Magistrate is newly chosen into his office, shout and wish him good success. After the same manner this people was affectioned towards Christ, they thought now that his corporal kingdom should begin and prospero, therefore they prayed and wished that all things might happen unto him luckily. For this word Hosiah-na is as much to say as help now, or save and prospero allthings that this man taketh in hand. B. And when they added, to the son of David, it was as much as if they should have said, Help Lord we beseech thee, and prospero all things that belong to this son of David, that his kingdom may prospero luckily and take good success: prospero him thou (we say) which dwellest in the highest. This cry of the people seemeth to agree with that whereof mention is made in the tenth Chapter of the first book of Kings where the people said, God save king Saul: and in the first Chapter of the third book of kings, 1. King. 10. 3. King, 1. where the people cried, God save king Solomon. A. Therefore the Disciples and the multitude, being moved by the instinct of the spirit, prayed for the felicity of the king, & for the prosperous success also of his kingdom. C. And truly as the spirit of God did then appoint that people to pray daily for the kingdom of Christ, even so also he doth now prescribe the same rule unto us. And seeing that God will reign by no other means than by the power of his son, we aught daily to wish and pray for his kingdom, according as we are taught, Thy kingdom come: under the which sentence the same is noted which more plainly in the Psalm is expressed. Psalm. ●… Blessed is he that cometh in the name of the Lord C. The Hebrew word (Berach) in the Psalm, out of the which these were taken, signifieth to praise and to increase one with goods, whereupon cometh the Hebrew participle Baruch, that is praised, blessed, or increase with goods. By this voice therefore they wish unto Christ the increase of all goodness, and the prosperous success of all things. For repetition seemeth to be a familiar thing to the Hebrews and oftentimes used of them. For that which before they wished in these words Hosanna to the son of David, or God prospero the son of David, they now wish again in saying, Blessed is he that cometh in the name of the Lord: as if they should have said, Hitherto we have been oppressed with divers tyrannies, but now our king coming all things shall prospero well and he shallbe happy, which cometh unto us in the name of the Lord, or being sent or anointed of God: save, prospero, and bless thou him therefore which dwellest in the highest. The Evangelist saith expressly in the name of the Lord, because the Messiah should come as one sent, and not as one that thrusteth in himself, but should be sent of the father. For he is said to come in the name of the Lord, which intrudeth not himself, but taketh the kingdom at the will and commandment of God. The which thing may more certainly be gathered by the words of Mark when he saith, Mark ●… Blessed be the kingdom that cometh in the name of him, that is the Lord of our father David. For they spoke after this manner in respect of the promises, because the Lord had promised that he would at the length be the deliverer of that people, and had appointed a mean, namely the renewing and restoring of the kingdom of David. B. The like and the very self same meaning almost had those prayers of the servants of Solomon, when they said, As God hath been with my Lord the king, even so be he with Solomon also, ●…ng. 1. and make his seat greater, than the seat of my lord king David's hath been. C. We do see therefore that the honour of a mediator (of whom all good things, and the benefit of salvation was hoped for) is attributed unto Christ. But seeing they were rude and ignorant people which called the kingdom of Christ the kingdom of David, we may hereby learn that this doctrine was common and well known to the vulgar sort, which doctrine seemeth to some at this day very hard, because they are not exercised in the Scriptures. Hosanna in the highest. B. This repetition doth declare a great fervency to be in the people, which heartily and unfeignedly received Christ to be their king: as if they should have said, Thou O God which dwellest in the heavens, save the king which thou hast sent unto us, C. and deliver us by Christ, which in thy name is come unto us. C. The Evangelist Luke addeth somewhat more, saying, peace in heaven, and glory in the highest: In the which there were no obscurity if it were agreeable to the song of the Angel in the second of Luke. For there the Angels assign glory to God in Heaven, and peace to men in earth: but here both peace and glory are referred to God. In sense notwithstanding there is no disagreement: for although the Angels do more distinctly show the cause why it was necessary that the glory and praise should be yielded unto God, (namely because by his mercy men enjoy peace in this world) yet notwithstanding, it meaneth the same thing that the multitude in this place proclaimeth, namely that there is peace in heaven: ●…ted con●…es are ●…ed one●… God's ●…liation because we know that miserable consciences in this world are no other ways pacified then by the reconciliation of God to them from heaven. 10 And when he was come to Jerusalem, all the city was moved, saying: Who is this? And when he was come. Bu. It was necessary that the glory of the king christ should not be obscure or hidden, but evident and manifest, and therefore by the ordinance of God all the citizens of Jerusalem, are moved at this unwonted ●…ight, that we might know that the coming of Christ in this order and appearance was not unfruitful and void of profit. C. The matter was not done in huggermugger, or by stealth in secret without the knowledge of the high priests and Scribes, but openly all the people beholding the same. Wherefore in that contemptible state of the flesh, the majesty of the spirit was evident: for how could all men have suffered (without their great peril) that Christ should be brought into the City with kinglike pomp, except they had been amazed at the sight? A. This sight therefore might have seemed a laughing game, had not the power of God been present. C. This therefore is the some, that the entrance of Christ into the city was neither secret, nor his enemies quiet, because they contemned him: but rather that they were stayed by secret fear, because God had stricken them so, that they durst not attempt any thing. In the mean time the careless security of the city is reprehended, and the zeal and religion of strangers is commended. For when the citizens (by reason of the noise) make inquiry, who it was, they plainly declare themselves to be none of the disciples of Christ. Finally, these words aught to be extended to all those things which pertain to the kingdom of Chryst, the which kingdom seemeth to the world contemptyble and base, and the ministers and servants of this kingdom do feme unto them to be mad and out of their wits: but in the mean time God blesseth their labour, and finisheth his work began contrary to the expectation of all men. Bu. All the world is stricken and amazed at the preaching of christ, as the Acts of the apostles do testify: but nevertheless the king of kings is received of the fainctes, how so ever the world doth rage. And here specially the power of God is perceived in weakness. 2. Cor. 12, Who is this? M. This is marvelous that this princelike and excellent city in the which the worship of God did devil, and in the which the authority of the priests was great, was so ignorant of Christ promised in the prophets and declared by so many miracles that now at the last it asketh who this is whom the city seeth to enter with so great honour of the moultitude, and with such public consent. So unknown likewise is the truth of Christ at this day, and that in those places where the sanctuary of the world, and priestly obstinacy do devil & rain, that they say even as these did at the hearing of the word of Christ: what doctrine is this? 11 And the people said: this is jesus a prophet of Nazareth a city of Galilee. And the people said. S. Our Evangelist saith here that the multitude made answer to the demand. Confession of Christ is the effect of faith. This confession is the effect of the word of God wonderfully working in the multitude: it is also the effect of faith, which is not offended at the baseness of the person. This is jesus a Prophet. S. By this word (jesus) the people make a difference between him and the other prophets. For all other proclaimers and preachers of the word among the jews, No prophet was jesus but Christ. were prophets, but not jesuses, that is to say saviours. Moreover by this word jesus, the multitude confess the both that the promised Messiah was now present, and also his proper office, which is to save. M. The people therefore understand that prophet of whom Moses' wright thus saying. Deut. 18. A prophet shall the lord your God raise up unto you of your brethren like unto me, him shall you hear. Act. 3. &. 7. The which place Peter and Steven both do interpret of christ Luke. 4. of Nazareth a City of Galilee. A. Where Christ was nourished and brought up. 12 And jesus went into the Temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves. And jesus went into the temple. Bu. It was the manner of kings in old time being received of the people to restore and amend those things which were depravid and corrupted, either by the negligence or else by the malice of other princes. For so David being settled and established in the kingdom, exercised, and restored iudegement and righteousness which had been neglected in the time of Saules government. After the same manner therefore our king and lord jesus Christ, being received of the people, and acknowledged to be their king, went strait way into the temple, A, to the end he might correct and amend the great abuse which was there admitted. B. And truly these things were done, even the self same day upon the which he entered into Jerusalem, riding on an Ass, and the people shoutinge unto him: as plainly may be gathered both by our Evangelist Matthew and Luke also, although Mark seem to write otherwise. C. For he saith simplely that Christ the same day of his entrance into the city, beheld all things: and that he cast the buyers and sellers out of the temple the day following. But thus these places may be reconciled: Mark, having not spoken of the purging of the temple, bringeth in the same at the last, but out of order & place. He declareth that the first day he came into the temple, & there beheld all things. But to what end did he thus behold them, but only to correct that which was amiss? For seeing that he had often times before beheld and viewed the temple, it cannot be thought that he was moved by the newenes of the sight, But when Mark should have by order added by and by, that they which bought and sold were cast out of the temple, he than saith that Christ went out of the city. But that which he omitted worthy of mention, he rehearseth afterward. Peradventure some man will say that Mark observed that time which was neglected of the other two: but this which we have already noted, is more probable a great deal. For it is likely that this show of Christ's power was set forth in the presence of the people. But who so ever doth diligently mark and consider, how little the evangelists observed the noting of times, this diversity of writing shall not offend. And cast out all them that sold. Bu. Here we must acknowledge the office of christ, that he was the high priest of the temple, having power in the temple. Furthermore, we must acknowledge him to be a king, but spiritual, yea, the truth of the temple, being endued with great power, to take away offences and stumbling blocks. C. But for all this, he oftentimes coming into the temple, and seeing these abuses before his face, did but twice only move his hand to correct them: ●●n. 2. once in the beginning of his embassage, and now again, in the end of the same. But seeing there was then an utter confusion of all things, and the temple with the sacrifices thereof being brought to utter decay, Christ thought it sufficient openly to reprehend the same twice only. When that therefore he had declared himself to be a teacher, and a prophet sent of God to stir up the jews, and to make them more attentive, he took in hand to purge the temple. And the evangelist john only in his second chapter toucheth this former history. But now toward the end of his race, he taking the same power again to himself, admonyshethe the jews as concerning the polluting & defile the temple, and doth also show that there is a new reformation at hand. In the mean time, notwithstanding there is no doubt, but that he testified himself to be both a king and also a high priest (as we touched even now) and the chief governor of the worship of the temple. ●…e pertai●… to the ●…y. But this pertaineth not to every private person: but the zeal with the which Chryst was moved to do these things, belongeth to all the godly. For least any man rashly rush out beyond his bounds, under the pretence of Imitation, he must first see how far his vocation will extend itself. If there be any abuses crept into the Church of God, it becometh all the sons of God to be grieved. But because God hath not given power & authority to every man those which are private persons let them sigh, until such time as it shall please God to send a remedy. We grant certainly that they are worse than insensible blocks, which are nothing moved, and not displeased at the defiling of the temple: neither is it sufficient that they be sorrowful in mind, except they withdraw themselves from the corruption and abuse, and testysie with their tongue, that they desire a reformation, so often as occasion shall serve: but let them which have not authority public, seek to amend those abuses with their tongue, which they cannot remedy with their hand: C. and let them pray unto the lord, that he will either purge his Church himself, or else suffer those to purge it, to whom he hath committed power and authority. Question. Notwithstanding some demand here, why Christ did correct this small and tolerable abuse, when he saw the temple to be replenished with gross superstitions, Answer. which he let alone. We answer that it was neither the purpose of Christ to restore all the sacred ceremonies into their former use, neither that he had any consideration, which faltes were greater, and which less: but that he had only this regard, that under one visible sign, he might teach that the parts of the temple were committed unto him of God to be purged: and also that he might show that the worship of God was corrupted with palpable & sensible abuse. Notwithstanding this market of buying and selling in the temple wanted not a cloak: for they said that it was an ease to the people, lest they should be troubled to feke their sacrifices a far of: and then that every man which ment to offer, might have money at hand. But these choppers and changers did not sit in the temple, but in the court or yard of the temple, which place is oftentimes in the scriptures called the temple But because there was nothing more unseemly for the majesty of the temple, then to have a fair or market erected so near the same, this profanation was not tolerable. And our saviour Christ did the more earnestly inveigh against the same, because it was openly known that this abuse was brought in by the covetousness of the priests, to receive their filthy lucre. For as a man entering into a shop or bowth, in the which diverse fine and pleasant things are to be sold, is enticed and alured by the glittering show thereof to buy somewhat, where as at the first entrance into the same, he had no such affection: even so the priests of the temple laid their enticing snares, that by craft and subtlety they might draw unto them some gain by oblations of every one. M. God truly had commanded to offer, but yet he would not have his institution to serve for the maintenance of the covetousness of men: furthermore he could not abide to have his holy temple so profaned. For what face or show of the temple was this? Covetousness crept into the temple of Jerusalem. Christ therefore heinge entered into the temple, first of all purgeth this fowl spot and blemish, to declare how greatly they did displease, & how untolerable they were in the Church, which under the show & pretence of piety, sought after nothing but gain. Hypocrisy most abominable. There were many other wicked abuses in the temple which he left untouched, to teach us that those evils which do most nearly concern the glory of God, aught first of all to be purged, and that there is wickedness more abominable in the sight of God than Hypocrisy. And where as he doth not only by his word, but also by his deed abolish those things out of the temple of God, which did displease him, although he knew that in short time, both the city and temple should be destroyed, they are taught which have received power from God in the Church, that they aught not only by their word, but also by their deed purge the congregations of christ, although they know that their corruption, superstition, and idolatry shall firmly abide still in the hearts of the reprobate. A. For by this means God hath given them power, to seek chiefly and first of all, for the setting forth of his divine worship. 13 It is written, my house shall be called the house of prayer. But ye have made it a den of thieves. It is written. B. Our saviour christ here showeth a reason of his doing, bringing in the end and use of the house of God. My house is the house of prayer. C. This place is taken out of the prophesy of Esay, Esay. ●… which very well agreed with the circumstance of the time. For there is foreshowed the calling of the Gentiles. Esayas therefore promisethe that God will bring to pass, not only that the temple shall recover the excellency that it was wont to have, but also that all nations round about shall come thither, and that all the world shall come into true and sincere godliness. It is certain truly that he speaketh metaphorically,: for the prophets do shadow by figures of the law, the spiritual worship of God, which should be under the kingdom of Christ. This certainly was never fulfilled that all people came to Jerusalem to worship. When as therefore he pronounceth that the temple should be a place of prayer for all nations, it is as much as if he should have said that the Gentiles should be gathered together into the church of God that with one mouth and consent together, they might call upon the true God, with the sons of Abraham. But because he maketh mention of the temple, in respect that it was then the visible and public place of piety, Christ doth not without good cause cast the jews in the teeth, that they have brought the same to an other use than at the first it was appointed for. The sense and meaning therefore is this, namely, that God would have the temple stand hitherto as a sign to the which all the worshippers of him might be tied. How unworthily and wickedly therefore do they convert it to a profane market? Moreover in the time or age of Christ this temple was in deed the house of prayer, that is to say, so long as the law with the shadows thereof flourished. For it began to bethe house of prayer to all nations so soon as the doctrine of the Gospel sounded by the which the whole world grew into one consent of faith. And although it were afterward quyghte overthrown, yet notwithstanding, the effect of this prophesy appeareth as yet unto this day, For, because the law went out of Zion, it is necessary that all they which seek to pray aright have respect to that beginning. ●…y, 2. We grant truly that there is no difference of places, because the lord will be called upon in every place: but as the faithful are said to speak with the tongue of Canaan, ●…y. 19 which profess that they worship the God of Israel, even so they are said to come into the temple, because from thence true religion came: and there was the self same beginning of waters, which in a short space did wonderfully increase and flow and give life to the drinkers thereof, as testifieth the prophet Ezechiel. In like manner also those waters of life had their beginning, ●…chi. 47 which ran the half part of them toward the east sea, and the other half to the uttermost sea, as we may read in the prophesy of Zachary. At this day, ●…tha. 14. although we use temples to make holy meetings and comings together, yet notwithstanding there is a diversity between our temples and that: because seeing that Christ is now come, the extern and shadowed Image thereof is not set before us, as it was in times passed before the fathers under the law. A. Therefore the temple of Jerusalem had a special signification. But the truth aught to be in us, that we may be the lively temple of the living God. C. Furthermore we must note that by the name of prayer the prophet noteth the whole worship of God. For although there were many ceremonies at that time, yet notwithstanding his purpose was to teach the jews briefly to what end every one of them ought to be referred, namely that they might worship God spiritually as it is said in the Psalm more plainly: for there also God revoketh all the exercises of godliness to prayer. ●…m. 50, But ye have made it a de●… of thieves C. Our saviour Christ doth here declare the the complaint of jeremy did very well serve for his time, in the which the temple was no less abused. Bu. For this place is taken out of the. 7. chapter of jeremy, ●…rites ●…e the 〈◊〉 of god 〈◊〉. where the prophet accuseth the people for the abuse of the temple and ceremonies, even as Hypocrites abusing the name of god, whose property is to turn that truth of god into a lie. C The jews were contented with the vain pretence of the temple, as though it were sufficient to observe external ceremonies, and by this trust they gave unto themselves liberty to sin. But the prophet reclaimeth them, declaring that God is not tied to the temple, or bound to external ceremonies, & therefore they do falsely brag of the name of the temple, which they had made a den of thieves. For as thieves do more boldly sin & offend in their dens, because they hope they shall escape unpunished: even so Hypocrites wax so bold under the pretence of godliness, that they are not afraid almost to mock God. But because this den is metaphorically extended to all corruptions & abuses, Christ doth very well apply this present place of the Prophet to the present occasion. C. For as thieves lurking in their dens go craftily about to spoil men, Hypocrisy is a den for a thief, even so these priests in the temple of God, and under the pretence of the worship of God, brought men unto their pray. For they which exercise and seek after gain in the house of God, do cover themselves with the holy cloak of God's worship, that thereupon, as by deceits, they might set upon the simple people and spoil them. For as the obscureness of the cave or den doth hide the thief, even so hypocrisy and the pretenced show of God's worship do cover and hide these covetous priests & thieves, that they be not known. Otherwise who could perceive that the temple at any time werea den of thieves, being so holy, so excellent and sumptuous, in the which there was nothing pretended but the worship of God, and the true worship of God? The evangelist Mark addeth that Christ gave commandment that no man should carry a vessel through the temple, that is, he would not suffer that any thing should be seen there contrary to the holy things. To be short, christ took away whatsoever did obscure the reverence and majesty of the temple. 14 And the blind and halt came unto him in the temple, and he healed them. Two special offices belong unto Chryst. S. Two special offices belong unto Christ, one is to louse men's consciences from impiety, and this pertaineth to the soul: the other is the healing of corporal diseases, & this pertaineth to the body: as for example in this place. For the blind & the lame come unto Christ, being certainly persuaded that he is the saviour. C. And lest that the authority which he had usurped unto himself contrary to the usual manner and custom, should be suspected of rashness, he confirmeth the same by miracles. He healed therefore the blind and the lame in the temple, that all men might see that the honour and right of the Messiah did truly appertain unto him. For the prophets did foreshow that he should be known by these marks and excellent tokens. Whereby again we may behold and see that which we showed a little before, that it pertaineth not to every private person to imitate and follow this deed of Christ, and rashly to exalt himself into the throne of the Messiah. And this truly we must note, that the blind and the lame which were healed were witnesses of the divine power of Christ, even as though God had made a proclamation with his own voice from heaven to the multitude. M. For after this manner God went about to take away all excuse from this people. 15 When the chief priests and Scribes saw the wonders that he did, and the children crying in the temple saying: Hosanna to the son of David they disdained. When the chief priests. Bu. We have heard how the godly received the king Christ: in these words it is showed how the wicked do envy his glory: they disdain that Christ should be glorified, and they hate & calumniate him for his well doing, and that for no other cause than for that they perceive that he resisted their evil affections. C. The Evangelist Luke saith that the Pharisees would have had Christ to rebuke his Disciples: Luke 19 for then the Disciples cried only, But he answereth, that if they should hold their peace, the stones would cry: because God would sooner make the stones to speak, than to suffer the kingdom of his son to be overwhelmed. The Scribes & pharisees thought they had bitten Christ shrewdly, when they object and cast in his teeth that he sought the praise of children: but he answereth their objection as followeth. 16 And said unto him: hearest thou what these say? But jesus saith unto them, why not? Have ye never read: Out of the mouths of babes & sucklings thou hast ordained praise? Hearest thou what these say. C. Notable and great was the malice of the high priests, as concerning the signs which they had seen they say nothing, but they cavil and calumniate at the acclamation of the children: when as notwithstanding without all doubt the excellent show of miracles did more grieve them then the voice of the children. For those miracles gave a greater testimony unto christ, than the crying of the children. A. Notwithstanding we must see wherefore these priests were so malyciouselye offended at those prosperous cries of the children, C. and what thing did most of all prick them. We know how earnestly and straightly they strove for their right for zeal drove them to this pass, that they would have the cruel and straight law abide firm unto themselves, which they had once usurped. Again this was not the smallest impayring and dyminishinge of the Empire, if it had been lawful for the people to attribute the name of a king to christ: yea, in the smalllest things they would have their decrees to be counted for divine oracles, that it might not be lawful to allow or to reject any thing, except it had passed by their consent. So that they count it an absurd and perverse thing to have any man extolled with the title of the Messiah by the people, whom they with their consent, had not advanced thereunto by some decree. And truely it had been meet if that they had discharged their office and calling, that they should have gone before all the people as authors and captains. For the priests were created and appointed, that all men might seek for the knowledge of the law at their lips: ●…alach. 2. and that they might be the angels and interpreters of the Lord of hosts. But because they had falsely extinguished the light of the truth, Christ doth very aptly answer, that they profit nothing at all, whilst they go about to suppress the doctrine of salvation, because rather than they shall bring that to pass, it shall by violence burst out of the stones. Notwithstanding under this there is contained a secret granting: for Christ doth not deny but that this is a preposterous order, that the unlearned multitude and children should be the first that with their voice and cry should cellebrate the coming of the Messiah: but because they do maliciously choke the truth, which ought to be the lawful witnesses thereof. he saith it is no marvel if God stir up others, and do chose children in their steed, to their great ignominy and shame. Hereby there cometh to us no small consolation. For although the wicked will not a little seek to cover and obscure the kingdom of Christ, yet notwithstanding here we hear that all their labours and devices are in vain. They hope when they have destroyed some, and stayed other some through fear from helping forward the kingdom of Christ, that they have obtained their purpose. But truly the lord will frustrate their expectation: ●…dts glo●… cannot be ●…ered. because he will rather give mouths and tongues to stones than the kingdom of his son should want witnesses. C. The priests and scribes speak in contempt, saying, Dost thou hear what these say? As if they should say, Thou seekest praise of these children which know not what they say. But jesus saith unto them: why not? Bu. That is to say, I hear them well enough. The which answer doth constantly meintaine it, all doubt being wholly taken away: but it seemeth to signify somewhat more, as if he should have said, The voice which you yourselves aught to utter, these children do express. Have ye never red: Out of the mouth of babes. C. The priests and Scribes take occasion to calumniate of that, that he suffereth himself to be called a king of children: according to the manner of the wicked, which always proudly despise humility in the disciples of Christ. This malice Christ confuteth by the testimony of the Prophet David, which maketh infants also to be proclaimers of the glory of God, A. This place which our saviour Christ allegeth is taken out of the viii Psalm, C where, Psalm. 8. as touching the letter is thus written, Out of the mouth of very babes & sucklings hast thou ordained strength. By the which words the prophet meaneth that although tongues hold their peace, yet God hath no need of other retoritians or eloquent persons, to set forth his power, than young infants, which as yet hang on their mother's breasts. They truly are many, but the wonderful providence of God, which shineth in them, is like unto the sound of great eloquence. A. as if the Prophet David should have said. Thy wonderful works (O Lord) which thou showest in infants, (whom thou wonderfully preservest) do declare that thou art such a one which haste a care for mankind, by whose providence all things are governed. There is no great need of eloquence to extol & set forth thy power, the very infants which suck their mother's teats, do preach the same. C. For they which way and consider with themselves how the child is begotten in the womb of his mother, how the same is nourished there for the space of nine months, how the same at length is wonderfully borne, and how it findeth food to nourish it so soon as it cometh into the world: he must of necessity not only feel & confess that God is the creator of the world, but also he shall wonder & marvel at the same. Even so the Son and the Moon, although they be dumb creatures, yet not withstanding they are said to preach & set forth the praises of God. Yea treuly whatsoever is in heaven, & whatsoever is in the earth, although it want a tongue, yet notwithstanding it setteth forth the praise of God. To be short, seeing in the tongue of infants the glory of God doth sound, Christ doth hereby gather that it is no absurdity at all if he receive the praise of Infants which are endued with the use of speaking. As if he should say, If Infants do preach the power of God to all men, why do ye count it an unseemly thing that children should yield praises unto me at this day? For these of the twain are more feet thereunto because they have their tongues. By these words (but covertly) he proveth himself to be God. M. There are certain which say that the Lord usurped this place, not according to the letter, (seeing that they were neither sucklings nor infants which cried Hosanna in the temple: but children of more riper age than those of whom the Prophet maketh mention in the Psalms) but according to the spirit of the Prophet, whom they say had not respect in this place to infants and sucklings in age, but to children in spirit and estimation. Because the little children did give testimony in the temple to the power of God, whom the Scribes and Pharisees being enemies to God and desirous of revenge and bloody men did most obstinately resist: therefore they think that this verse was objected unto them of Christ But the former exposition is more apt, and agreeable to the sense. M. Moreover by this example we are taught not to be children in understanding, but in malice, that we may deliver out of our mouths the praise of God, to the confusion of wisdom and the power of this world, and that we may instruct our children with a singular study to the praise of God, all hypocrisy and dissimulation being set apart. 17. And he left them and went out of the City unto Bethany and had his abiding there. And the left them. M. The evangelist Mark hath. And when he had looked round about upon all things, and now the even tide was come, he went out unto Bethany with the twelve. Mark. 11. Many show a reason why our Saviour Christ did so, namely, because he would not before the time give occasion to his enemies to say hands on him. Unto Bethany. Where he had raised Lazarus from death. And had his abiding there. desiring rather to have to do with the godly and faithful, than to abide in the City which was so much corrupted. 18. In the morning as he returned into the City again, he hungered. In the morning. M. That is to say returning from Bethany. For the Evangelist Mark hath. When he went out of Bethany. C. For we must note that between that solemn entrance of Christ into Jerusalem and the day of Passover, he lodged at Bethany: and the day time he came into the temple to teach. M. And so writeth the evangelist Luke saying: In the day time he taught in the Temple: and at night, he went out, and abode in the mount that is called Olivete. And all the people came in the morning to him in the temple for to hear him. Luke ●● Mathewe and Mark make mention of the history which happened in the mean time, namely, that Christ coming into the City an hungered, came unto the fig tree, & when he found nothing of the same but leaves he did curse it, and the tree being accursed vanished away by and by. Yet notwithstanding the narration of Mathewe and Mark seem somewhat to differ For Mathewe saith that this was done, the day after that Christ had professed himself to be a King: But Mark reporteth it to be done the day following. Notwithstanding the solution is soon made: For in this they agreed that Christ when he came into the City the next day after his solemn entrance into the same, cursed the tree. Only Mark expresseth that which Mathewe omitteth, namely, that the Disciples marked what was done by the withering of the tree the day following. Although therefore that Mark more distinctly noted the order of the time, yet notwithstanding he doth not disagree from Mathewe. He returned into the City again. M. Let us here learn that Christ preached the word in that place and time when all things were thought past all hope of recovery (as it seemed then to the Cittyzenes of Jerusalem): For all were not past hope of amendment, but there remained some in whom the truth might take place. He hongered. C. We doubt not but that all men will grant that Christ did not fain this hunger, but that he did truly feel and suffer the same For we know that of his own free will he was subject to our infirmities: although his nature were freée and at liberty. As concerning the which matter we may read more in the forth of Ihon. 19 And when he had spied a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it: Never fruit grow on thee henceforwardes. And anon the fig tree withered away. And when he had espied the fig tree. E. Or a certain fig tree. For the Hebrews usurp this word (won) for certain. He came to it and found nothing thereon. M. The Evangelist Mark addeth. For the time of figs was not yet come. C Therefore some here demand how he was deceived seeking fruit on a tree where none was to be found, ●●tion. specially seeing that the time of bearing fruit was not yet come: then, why he took such displeasure at the tree in the which there was no salt? But there is no absurdity at all herein if we say that as he was man the kind of the tree was unknown unto him: ●●ert. notwithstanding it may be that he came of purpose knowing well enough what should come to pass. Certainly as he was man he might seek for meat well enough. For we must always have this discretion and consideration in the scriptures, that when mention is made of divine matters, we must consider of God: and when mention is made of humane things, than we must have respect unto man: & in those things that pertain to the office of a Mediator, we must consider that God is manifested in the flesh. The Godhead gave place so often as it was necessary that the humanity should either do or suffer. He was able by his word to provide meat for himself, yet notwithstanding he did it not. Furthermore as he was God he knew that time of figs was not yet come. Never fruit grow on the henceforwards. C. In that Christ curseth the fig tree, we must not so take it as though it were done in anger, or as though he poured out his displeasure against the fig tree: as commonly blind rash and unruly men are wont to do, who curse those things the have no life, when they can not frame them to their mind: for if he had thus done, his revenge should not only have been unjust, but also childish and rydi, culouse. But seeing that hunger was grievous unto him by reason of the flesh he sought by a contrary affection to overcome the same, to the end he might set forth the glory of the father: Ihon. 4. according to that which he saith in an other place, My meat is to do the will of my father. For there also he striveth with weariness and thirst. And we may conjecture very probably that hunger was an occasion unto him to show forth a miracle, and to teach his disciples. Therefore when hunger oppressed him, he having not meat in a readiness, he feedeth and satisfieth himself by an other means, namely by setting forth the glory of God. And he would declare in the tree, what the end of Hypocrites shallbe, and how vain and frivolous their ostentation and bragging is. And anon the figtree withered away. C. Here by we may learn of what fort the word of cursing is, namely, that the tree might be condemned of unfruitefulnes: even as likewise God doth bless when by his voice he inspireth fertility and fruitfulness into any thing what soever 20 And when his Disciples saw it, they marveled saying. How soon is the figtree withered away? And when his disciples. C It is evident by the words of Mark, that the figtree did not wither out of hand, or at least that it was not marked of the Disciples, until they saw the next day following that it was void of all grevenes. And the same Mark also, assigneth that to Peter, which Matthew attributeth to all the disciples: but seeing that Christ doth answer in the plural number, we may easily gather that one demanded the question in the name of the rest. 21. jesus answered and said unto them: verily I say unto you. If ye have faith & doubt not, ye shall not only do this, that is happened unto the fig tree: but also if ye shall say to this mountain, remove and cast thyself into the sea it shall be done. If ye have faith. C. Our saviour Christ doth farther extend the use of the miracle, to the end he might animate his Dsciples to faith & trust. M. And whereas Christ doth answer as concerning the power of faith, and not of the mystery which he had in hand, it was done by the wisdom of the spirit, which frameth all things to the profit of the hearers. It was better by this deed to admonish the Disciples what the power of faith was, that they might crave the same, than to expound what this deed did signify mystically, But these words which we read here are as much in effect as if Christ should have said: Marvel not without reason at that which was done, but know and understand ye whereby it was done, namely by the power of God: but and if ye would have the same to appear unto you, have confidence in God, as saith the evangelist Mark. We are said to have confidence in God, Confidence in God. when we have respect to God alone, C. And do promise unto our selves & look for those things at the hands of God whereof we have need. Faith therefore is not a confused opinion of God, but a certain persuasion as concerning the promises of God. And doubt not. E. The evangelist Mark hath. And doubteth not in his heart. And as it were declaring what it is to doubt, he addeth by and by saying: Doubting putteth away faith. But shall believe that those things which he saith shall come to pass, whatsoever he saith he shall have. Where doubting is there faith is wanting. And there is no access unto God without faith when we do certainly determine to have our prayers heard of God, and do doubt nothing of this matter. But if ye shall say to this mountain. C. Christ doth not here teach that hills may be removed, but showeth only the certainty of faith. They which cleave unto the Lord by a sure and undoubted faith, are able (the Lord when he seeth good aiding them) to do that which seemeth impossible to flesh. A. Read the seventeen chapter going before where Christ teacheth the self same thing. 22. And all things that ye ask in prayer (if ye believe) ye shall receive them. And all things that ye shall ask in prayer. C. Because faith, (if there be any at all) bursteth forth into prayers, and pierceth even to the treasures of the grace of God, (which are declared by the word) to enjoy them, therefore Christ joineth prayer to faith. For if he should have said that we shall have whatsoever we wish for, faith might seem to some imperious or to secure. Wherefore Christ doth show that they do truly believe, which bearing themselves bold of his goodness, and promises, do humblely flee unto him. A. Therefore the evangelist Mark as it were expounding what it is to believe, wrote saying, and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, whatsoever he saith he shall have. Therefore I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. Mar. ●… C. This place serveth very well to express and set forth the force and nature of faith, namely because the certainty and assurance resteth in the goodness of GOD, which putteth away all doubt. For Christ doth not acknowledge any to believe, but those which do undoubtedly persuade themselves that God is favourable unto them, and doubt not but that he will grant whatsoever they ask. Whereby we may see how divelishelye Papists were bewitched, which affirm that we aught to doubt of our salvation: yea they say that it is foolish presumption, if we persuading our selves of the favore of God towards us, dare present ourselves before him. And yet truly the apostle Paul doth specially commend this: The 〈◊〉 would 〈◊〉 us do●… saluati●… benefit of Christ because by faith in him we have boldness and confidence to come unto God. Furthermore this place teacheth that the true example of faith is contained in prayers. ●…ection. If any man do object these petitions were never heard of that mountains should cast themselves into the sea, ●…nswere. we may easily answer that Christ did not give liberty to the fond and unlawful requests of men, when he joineth prayers to the rule of faith. For so it is necessary that the spirit of God do bring into obedience all our affections being bridled by the word of God. Our saviour Christ doth require and undoubted faith & trust of prayer with out wavering. But how shall the mind of man conceive the same but by the word of God. We see therefore now, that our Saviour Christ doth promise' nothing to his Disciples, except they keep themselves within the limits of his divine william. A. Hereupon the apostle Saint John saith. ●●n. 5. This is the trust that we have to Godwardes, that if we ask any thing of him according to his will he heareth us. 23. And when he was come into the temple, the chief Priests and elders of the people came unto him (as he was teaching) and said. By what authority dost thou these things, and who gave thee this authority? And when he was come into the Temple. Bu. Christ our Saviour before as he bore the office of a King expulsed and cast out of the Temple all those that bought and sold in the same: and now according to his priestly office also, he teacheth the people in the Temple, fulfilling both the office of a priest and a king, together. This thing did greatly burn and vex the minds of the chief priests and elders. M. For these men saw the great glory of his miracle, and the fervent affection of the people toward Christ: they felt and perceived a certain authority of the teacher, & of him which purged the temple: by all the which things they looked for nothing but for the contempt of his authority and power, and the obscuration of his wanted glory. C. But because their other counsels and devices had not prospered and taken effect, and their practices by the which they went about to resist him being manifest, now they go about to prove if peradventure they might put him from the office of teaching. They seem not to doubt of the doctrine itself whether it were true or false: the proof whereof they had often times already in vain attempted: neither durst they reprehend the glory of the miracles, because he always set forth the divine power of God: but by an other way they go about to reproach him, namely by moving a controversy or doubt as concerning his calling, and commandment. M. They saw that he had neither any principal or priestly form or show of power, as touching this world, which did these great & wajghty matters: the which if any man do without authority, he is worthily counted rash and seditious. They come therefore with a great appearance and ostentation of power, demanding by what authority he doth that which he doth. For they thought by this question they might convince him either as a blasphemer if he said that he did these thindes by the power of God, seeing he was a man: or else as a seditious person, if he answered that he used his own authority. They dispute not therefore as concerning his doctrine (as we said even now) but as concerning formality (as we term it) as if they should have said. Although thy doctrine be true, yet notwithstanding thou oughtest not to presume to teach without thou be licensed thereunto by our authority. C. This truly was a special cooler: for seeing it become no man either to intrude himself into the honour of the priesthood, or into the office of a Prophet but should wait for the calling of God: much less was it meet for any man to take unto him the name of the Messiah, unless he were certainly known to be chosen by God: because it was necessary that he should not only be appointed by the voice of god, but also by an oath, as it is written in the Psalm where it is said: The Lord swore and will not repent: Psalm. 110. thou art a priest for ever after the order of Melchisedech But they deal wickedly and perversely, seeing that the divine majesty of Christ by so many wonders and signs was declared, to ask (as though they were the most ignorant of all men) from whence he came For what can be more absurd, than when they see the hand and power of God to be openly declared, as by making the lame to walk, and the blind to see, to doubt whether any private man can rashly take unto him this liberty or no? But in deed they could not but confess that Christ was sent from heaven, and that God was the author of the works that he did. They stand therefore upon this, that he is not the lawful minister of God, whom they by their authority do not licence, as though the power hereunto belonging did wholly rest in them. But truly although they were the lawful governors of the Church, yet notwithstanding it was a monstrous thing in them to bear themselves against God. Now let us note why Christ doth not directly answer unto them: surely because the thing which they demanded of him without shame, was most manifest & plain. The chief priests and elders came unto him. A. The Evangelist Mark saith that as he walked in the temple there came to him the high priests, and the Scribes, and the elders, and said unto him: by what authority dost thou these things? And who gave thee this authority? Repetition is often times used in the Scriptures 24. jesus answered an said unto them: I also will ask of you a certain thing which if ye tell me I likewise well tell you by what authority I do these things. jesus answered and said. M. The Lord understanding their craft and subtlety doth not simplely answer to their demand: (because they did not demand this question simplely to learn, but to in trap the answerer): but setteth one question against an other, that he might take and confound the crafty in their wiliness. Therefore he saith. I also will ask of you a certain thing. Our Saviour Christ might seem here to give an evil example in denying to give a reason of his calling. But it is not so: For in this question there was contained a full and perfect answer by the which he did satisfy the adversaries. For when S. John had witnessed that jesus was the son of GOD, the Pharisees no doubt being taught of him, ought to have acknowledged jesus to be the messenger of God, whereby they could not doubt, by what authority he did both preach and show forth miracles: For they held S. John as the Prophet of God, sent of God, to whom they gave great credit. The Lord also by his demand would evidently declare how wicked and malicious the high priests and Pharisees were, not only for resisting him, but also because they had showed the like malice towards others, namely towards S. John the baptist: in whom when they could find no salt they rejected his doctrine and ministration of Baptism: that it might be no marvel if they did the like here to him. For when as all the people believed John the baptist to be a Prophet sent of God, and therefore received his Baptism, and the high priests Scribes and elders of the people contemned the same (as we may read in the seventh of Luke where they are said to contemn the counsel of God) Our Saviour Christ going about to call to mind this their former obstinacy objecteth unto them this question to the end he might detect and uncover their deceit, by the which they would seem to be led by a certain zeal of defending the people, least by a contrary and false doctrine they should be seduced by those which had received no power of God. 25. The baptism of John: whence was it? from heaven or of men. And they thought among themselves saying: if we say from heaven, he will say unto us: Why did ye not believe him? The baptism of Ihon. C. He doth ask them of the baptism of S. John, not only that he might show that they were unworthy of all authority, because they had despised the holy Prophet of God: but also that he might reprove them by their own answer, that they imprudently feigned ignorance in a matter so well and evidently known. S. John was sent to be the fore roonner of Christ that he might prepare the way before him: he had pointed out Christ with the finger, and had witnessed that he was the only son of God. Whereupon therefore will the Scribes now prove unto themselves the new authority of Christ, when as S. John by his preaching had brought sufficient credit to the same? Therefore that, whereof we spoke even now, seemeth to be true: namely that Christ did not use any subtlety to escape, but did soundely in all points satisfy the question objected against him. For John could not be acknowledged to be the servant of God except the Lord himself were acknowledged also. So that he did not embolden and encourage troublesome and perverse persons which rashly without the commandment of God usurp unto themselves public authority: neither did he also by his example teach any man subtly to hide and conceal the truth, as many crafty persons falsely Imagine him to be the author. ●…th must ●…es be ●…ed. It is certainly true that we must not always answer alike, when the wicked craftily go about to deceive us: but we must so wisely be ware and take heed of their malice, that the truth may always have her dew defence. By the Baptism of S John he understandeth all that pertained to the office of S. John, ●…. 1. &. 3. yea his doctrine also. For by and by it followeth that the high priests gathered of the words of the Lord thus: If we say from heaven: he will say unto us why do ye not believe it? But we believe his doctrine. For he taught that jesus was the son of God, 〈◊〉. 19 and that the father had given unto him all power. And it shall not be amiss if by this word Baptism we understand the Sacrament of Baptism. For John baptized with the Baptism of repentance, saying unto the people that they should believe on him, which should come after him: that is on Christ jesus. C. To be short Baptism in this place is taken for the whole ministry of Ihon. For Christ went about to draw out an answer whether John were the true & lawful Prophet of God, or whether he were a deceiver. Notwithstanding this demand doth contain a profitable doctrine, namely whether the Baptism of John were of God, or of men: because thereby we gather that no doctrine, nor any holy sign aught to be admitted among the Godly, except it be well known that the same came from God, and that it is not in the hands of men to invent any thing. Mention is made of John, whom the Lord in an other place with a singular titel & name extolleth above all other Prophets. Yet notwithstanding his Baptism is denied of our Saviour Christ to be received except it had been commanded of God. Math. 11. What shall we say then of the feigned and false invented Sacraments which were foolishelye brought in of men without the conmandements of God. For our Saviour Christ by these words doth plainly pronounce that the whole government of the Church doth so depend upon the will and pleasure of God, that it is not lawful for men to bring in any thing of themselves. Bu. That is said to be of heaven, which is usurped among men by the appointment and ordinance of God. And that is said to be of men, which is invented and decreed at the will and pleasure of man contrary to the ordinance of God. So Gamaliell said. For if this counsel or this work be of men it will come to naught, but and if it be of God ye can not destroy it, least happily ye be found to strive against God. He saith that to be of men, which is invented by the wicked affection of man, as by the faction, and sedition of Theudas, and judas of Galilee. The words of Christ therefore are in effect as if he should have said, Act. 5. I demand of you whether the Baptism and doctrine of S. John were invented of John, or whether it were committed unto him of God. And they thought within themselves. C. Here we may behold the impiety of the high priests. They consider not of the truth neither do they enter into their conscience, but do rather seek to resist than to confess that which they know to be true. Even so all the wicked ones, although they fayne themselves to be desirous to learn, yet notwithstanding they will not give place to the truth, if they perceive that it is contrary to their desire. Why did ye not believe him? A. He bearing witness of me, affirming that I was the son of God, and that all my deeds are directed by she power of God Bu. For if they had confessed that John had been a Prophet, and that he had received his office from heaven, they must needs have confessed that jesus was Christ, john. 3. and that he did all those things that he did in the name of his Father. For John had said unto them that the Father had given all things into the hands of his son. M. Behold these wicked ones here confess that he is worthy to be reprehended which believing the doctrine to be of God, will not embrace and follow the same. 26. But if we shall say: of men, then fear we the people. For all men held John as a Prophet. But if we shall say. M. In stead of these words, them fear we the people, the Evangelist Luke hath. The multitude will stone us. By the which we have to note that the wicked stand in fear of their life. Fear & vain glory are always joined with impiety. For these two vices are always joined with impiety, the study of vain glory, and fear, not of God, but of mortal men. For all men held John as a Prophet. A. That is (according to Luke) the people were persuaded that John was a Prophet. 27. And they answered jesus and said: we can not tell. And he said unto them: neither tell I you by what authority I do these things. They answered jesus. Bu. When they would confess neither of them, they impudently deny themselves to know that, whereof they were not ignorant. Therefore the wisdom of God maketh the wisdom of man ashamed, and driveth it to such shifts, that it can not answer. Neither tell I you. M. If he would have followed the order and manner of their answer he should have said, Neither do I know in what power I do these things: because they said, we know not: but he saith not so: first because he could not lie. For he knew by what authority he did those things that he did. Secondly, because he knew that they did not simplely answer when they said we know not, but feigned ignorance, he thought it better to answer, that he would not than that he could not. As if he should have said: seeing ye will not answer to that which ye know, neither will I answer plainly and directly to that which ye demand. For after this manner he made as it were a covenant or promise that he would declare what power he used, if they had told whence the Baptism of John had been. C. Howbeit Christ sendeth them not away without answer but maketh them confounded and ashamed, sufficiently declaring by the testimony of John, that he had power and authority from God. Bu. Whereupon also we learn to give credit unto Christ, because all his deeds are done by divine power and authority. 28. What say you to this. A man had two sons, and came to the first and said: Son go and work to day in my vinyeard. What say you to this. C. These words do show to what end this parable tendeth, when as Christ preferreth those before the Scribes and Pharisees, which were odious and detestable among all men. For he taketh away the collored cloak from these hypocrites, to the end they should no more boast themselves for the ministers of God, and seem to be studious of Godliness which they regarded not. For although their ambition, pride, cruelty, and covetousness were known to all men, yet notwithstanding they would have borne a face and countenance of other men. And of late when they came to our Saviour Christ they falsely seemed to be careful for the order of the Church, as though they had been faithful and honest defenders of the same. Seeing therefore they did so groselye dally with God and man, Christ refelleth their impudence, showing that they were nothing less than those manner of men which they boasted themselves to be, & that they were so far from that dignity in that which they pleased themselves, that they were far inferior to the publicans and harlots. For whereas they boasted themselves to be the best worshippers of God and the faithfullest observers of the law, our Saviour Christ saith that this is even as if the son should promise', to fulfil his father's commandment, and yet not withstanding dischargeth the same in no point. For (saith he) how think you of this that I will show unto you? Here he reproveth the of impenitency because they continued obstinate against God, and turn them not unto him: when as nevertheless they would seem to be the sons of God and the doers of his wil And this is the Scope of the parable, as he himself expoundeth in the two & thirty verse following. In that exposition, to the end he might express their malice and obstinacy he useth a collation, comparing them not to their equals, but to their inferiors: for what was more inferior to the high Pristes, Scribes, and Pharisees, than publicans and harlots. 29. He answered and said I will not, but afterward he repented and went. C. Here he setteth forth the type of publicans and harlots, whose life saith nothing less than we will not do the will of God. such were Mathewe, Zache, and the sinful woman of whom saint Luke maketh mention in the seven. chapped. 30. Then came he to the second and said likewise. And he answered and said: I will sir, and went not. Then came he to the second. E. Our Saviour Christ goeth forward with the parable bringing in here the answer of the other which said. 〈◊〉 ●…9. 〈◊〉 19 〈◊〉 ●…7. I will sir. These words are read in all Greeks books & in the old Latin interpreter. It is a kind of speech declaring a man to be ready and at hand to do any thing. C. Specially belonging to the Hehrewes. For when the Hebrews go about to offer their endeavour, and declare that they are in a readiness to fulfil any thing, they speak after this manner: Behold I am here Lord. Even so the child Samuel when he thouhgte that he was called of Heli, said I am here. For the which the Lattines have I am ready or at hand. M. This son did represent the high priests Scribes and Pharisees, 1. King 3. who in words and profession said. Behold Lord we are here, and are ready to do what soever thou commandest, but in deed they did nothing less. C. It is a virtue deserving great praise to fulfil with all diligence the will of God so soon as by his word he hath commanded the same. But as our Saviour Christ doth not here commend the promising of that which we fulfil not, so he doth not allow negligence or starknes in the Lord's business: for to promise', and boast of that which we do not, is mere hypocsyire, an a vice less tolerable a great deal. 31. Whether of them twain did the will of the father? And they said unto him: the first. jesus saith unto them: verily I say unto you: the publicans and harlots go into the kingdom of God before you. Whether of them. M. To do the will of the father is (as it followeth by and by) to repent and believe the Gospel: which is to enter into the kingdom of God. And they said unto him. M. Here our Saviour Christ doth by force wrest out of their mouths their own judgement against themselves: even as Nathan caused David to do. But They could not say before the people, we know not, 2. King. 12. to this question without to great impudency, but they are constrained by reason of the manifest verity to answer that which was true. The publicans and harlots. When he had heard their answer he declareth to what end he propounded the parable, namely that he might declare that they by their impenitency and hardness of heart deprived themselves of the kingdom of God, the which they did not now only show, but also before when john came. Go into the kingdom of God before you. By those words our Saviour Christ meaneth that the publicans and harlots were more ready to repent them and to believe the Gospel than were the high priests Scribes and Pharisees. For thus doth the verse following teach us to expound it. But we must not understand this word (go before) as though the high priests Scribes & elders should follow the Publicans and harlots into the kingdom of heaven. For the words following do deny that, where it is said. And ye when ye had seen it were not moved afterward with repentance that ye might have believed him. Moreover the parable following doth sufficiently declare how greatly they were hardened in their malice For although some of them (as we may read in the Acts) were afterward converted to the faith: Act. 6. yet notwithstanding this priestly corporation, or state of the high priests, here Scribes and elders of the people abode in their unbelief. Also we see here how hard a thing it is to bring them to repentance, Hypocrite●… are hardly brought to repentance. which being most ungodly, yet hypocritically boast themselves to be the true worshippers of God. Yea this is so hard a thing that it is more easy to bring the vilest sinners to a new and reformed life. Wherefore it is no marvel if these kind of hypocrites in our time can by no means be brought to repentance. There is no doubt but that the Pharisees took it grievously at the last to be compared to publicans and sinners of most wicked name, when as they thought scorn to have the holiest sort of men compared unto them. C. Now let us note the purpose of Christ. He doth not only reprehend the Scribes and Pharisees because they obstinately resisted GOD, and because they repented not being so often admonished, but he spoileth and taketh from them that honour whereof they were unworthy: because their impiety was more abominable, than the lascivious wickedness of harlots. For the one was hypocrisy, the other whoredom: Of the which evells the first is most abominable in the sight of God. 32. For john came unto you by the way of righteousness and ye believed him not: but publicans and harlots believed him. And ye (when ye had seen it) were not moved afterward to repentance that ye might have believed him. For john came. C. seeing that john was the faithful minister of GOD, whatsoever he taught, Christ attributeth it to the person of GOD himself. It had been a more perfect speech to have said, GOD came shewing the way of righteousness by the mouth of Saint john: but because S. john did not speak in the name of GOD as a private man, he is justly as a substitute set in the place of God. Also this place bringeth no small authority to the preaching of the word, Luke. ●… Ihon. 1●… when they are said to be rebels against the same which despise the Godly admonitions of the teachers. A. Whereupon our Saviour Christ said not in vain to his apostles, he which heareth you heareth me, he which despiseth you despiseth me. And in an other place: Desp●… Gode●…●…sters ●…bels t●… Whosoever receiveth whom I send receiveth me: and he that receiveth me receiveth him that sent me. C. There are some which more subtly expound the name of righteousness, but here it seemeth to signify nothing else, than that the doctrine of Saint john was pure and true: 1. Ioh●… as if he should have said there was no cause why they should reject the same. For whosoever receiveth not the true minister of GOD he is a rebel to God. He saith therefore that they have no excuse to say for themselves. And ye believed him not. namely when he testified and declared that I was the Son of GOD, and the lamb or sacrifice of GOD taking away the sins of the world. You were not moved to repentance. C. He amplifieth their obstinacy because they were moved and stirred up by no example: the which was a sign of extreme desperation. As if he should have said. When ye saw that publicans and harlots entered into the Kingdom of heaven before you by the changing of their former life, & repentance, being moved by the doctrine of john, (whom they believed preaching me to be the Messiah,) ye were moved nothing at all to repent and believe him. M. The high priests swelling with arrogancy and disdain, would not receive and embrace any way if they themselves were not the first that had received it, although it were just & right, leading to life, lest these great ones and of high degree might seem to follow the judgement of the lesser and inferior sort. Furthermore, they thinking that it was not lawful for any man to attempt any thing without their power and authority, sought rather to persist & abide by impenitency in their evil, than to put on the shame and dishonesty of the priestly state, and so rather to look for the terrible judgement of God, and eternal punishment, than to forego their former glory. C. Moreover, when Christ saith here that the publicans believed, he doth not only mean that they agreed to the word, but also that they with an earnest affection Embraced that which they heard. 〈◊〉 const●… hea●… word 〈◊〉 and in ●…his will Whereby we gather that faith doth not only consist in subscribing to the true doctrine, but also in framing our lives according to the will of God, which will we learn by his word. 33. hearken an other similitude. There was a certain man an householder, which planted a vinyeard, and hedged it round about and made a wine press in it, and built a tower, and let it out to husband men, and went into a strange country. There was a certain man. Bu. There was no exhortation to repentance that could prevail anything at all with the adversaries of the Lord were it never so vehement, neither were the examples of the faithful in any point regarded with them: for they constantly went forward in their unbelief: wherefore the Lord in the parable following declareth unto them the judgement of God. C. & maketh them inexcusable, that they might have no occasion to pleat ignorance. Notwithstanding the words of Luke do seem somewhat to disagree with the words of our evangelist Mathewe, who saith that Christ spoke unto the multitude: Objection. But here by the words of Mathewe our saviour Christ seemeth to speak to the high Priests and Scribes. But the solution of this matter is easy, because Christ, Answer. although he direct his words unto them, yet notwithstanding he detected and uncovered their ignominy and shame before the whole multitude. The evangelist Mark, when he saith that Christ began to speak in parables, he omitteth that which by order should first have been spoken: even as in other places, of the whole somme, he toutcheth but part. But the some of this parable is, that it is no new thing if the Priests and other Rulers of the Church wickedly go about to defraud God of his right: For with like cruelty not long before they raged against the Prophets, and now they are ready to kill the Son of God himself: But they shall not scape unpunished, because GOD at the length will revenge his own right. And he useth this parable to two ends, namely that he might cast the wicked ingratitude of the high Priests in their teeth: and that he might take away the offence which approached by his death at hand. For they had brought to pass by a false title, and had got such credit among, the ignorant multitude and simple people, that Religion did stand at their will and pleasure among the jews. Christ therefore doth fortify the weak afore hand, and teacheth that seeing so many Prophets afore time were slain one upon an other by the high Priests, there was no cause why any man should be troubled now if the like example also were showed forth in his person. Bu. In the end of the parable he plainly declareth that the jews must be rejected, and that the Gentills must be chosen in their place. C. But now let us consider of every part as it lieth in order. Which planted a vineyard. Note here that the vine was planted of God, whereupon the Prophet Esay calleth it the flower of the Lords planting. Moreover Christ himself saith. Every plant which my heavenly Father hath not planted shallbe plucked up by the roots. Math 15. Bu. They with whom Christ had to do were not ignorant that this parable was fet even from the Monuments of the Prophets. C. For this similitude of the vine is often read in the Scriptures as in deuteronomy, in Esay, Deut. 32. Esay. 5. jeremy 2. Psalm. 8. in jeremy, and in the Psalms. The householder, is God: the vine, is the house of Israel, as saith the Prophet Esay in his fift chap. C. But our Saviour Christ only meaneth in this place, that when he setteth the Pastors of his Church in authority over the same, he doth not commit unto them his right, but doth even as if a householder should commit his vine or filled to a husbandman, Esay, 5. which bestowing his labour in tilling the same, payeth his yearly fruit thereof. And as in the places of Esay and jeremy before cited he complaineth that he hath received no fruit, in filling whereof he had bestowed great labour and cost: even so in this place he accuseth the vine dressers themselves, which as violent robbers rake unto themselves the yearly profit of the vine. But God planted the vine, when he being mindful of his free adoption, separated the people. being delivered out of Egipte as peculiar unto himself, and did promise' that he would be their God and Father, calling them into the hope of everlasting salvation. Esay. 60. This is that planting whereof mention is made in the. 60. chapter of Esay, and in other places also. And hedged it round about. M. The diligence of God towards his people is expressed: Esay. 5. as if he should have said. What is there more that might have been done to my vinyeard, that I have not done? And made a wine press in it, and built a tower. C. By the winepress and tower also, we may understand all those small things and of little weight which were adjoined to the doctrine of the law to nourish and increase the faith of the people: as Sacrifices and other ceremonies. For God is like unto a provident and careful householder, which is negligent in nothing, but provideth and defendeth this Church in all things. And let it out to husband men. C. God truly of himself is able without the aid and help of man to defend and maintain the well ordered state of his Church: but he taketh unto him men, as ministers, and useth their hands as means. God 〈◊〉 not man's help. Even so in time paste he appointed priests, which should be as it were trimmers of his vine, But this is to be noted, that when Christ saith that the husbandmen received the vine well ordered and trimmed in all points at the hands of the householder, he doth not a little set forth their salt. For the more liberally that they were dealt with all, so much the more hatred was their ingratitude worthy of. This argument the apostle Paul useth when he goeth about to exhort the pastors boldly to discharge their office, because they are chosen stewards to govern the house of God, which is the pillar and ground of truth. 1. Tim●… And he useth it well. For the more excellent and honourable their condition is, the more they are bound unto God diligently to discharge their work and office. So that their ingratitude & wickedness is most detestable, which lightly regard so great liberality of God and honour also bestowed upon them. A. As concerning this work in the vinyeard, the apostle writeth after this sort saying. M. He made some apostles, some Prophets, some Evangelists, some shepherds, and teachers: Ephe●… to the edifying of the saints, to the work and ministration, even to the edifying of the body of Christ, till we all come to the unity of faith, & knowledge of the son of God, unto a perfect man, unto the measure of the full perfect age of Christ. Except the vine be daily trimmed & cut it can not bring forth fruit: so that the Lord hath appointed that it shall be ordered as it ought to be. Let the faithful therefore remember that they have need of his dressing, and that without it they can not bring forth fruit. And went into a strange country. Bu. This is spoken according to imitation and the manners of men, which after they have committed their possessions or lands to their tenants and farmers departed into some other place. But the Lord never departeth, but daily worketh all in all. S. By these words he only noteth the expectation which the Lord of the house hath for the fruit of his vine. For the Lord speaking of his vine by the mouth of the Prophet's saith, I looked that it should have brought forth grapes and it brought forth thorns. And he declaring in the seventh verse following what he meant by Grapes saith, ●…y. 5. he looked for equity, but see there is wrong. 34. And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And when the time of the fruit. But Hitherto he hath made mention of the benefits showed upon this people: now it followeth how unjustly they recompensed so loving and beneficial a Father. He sent his servants. His servants were the Prophets, by whom the Lord urged the priests to tender fruit unto god. But it is marvel why Christ compareth the Prophets to servants, who, the grape gathering time being paste, are sent to require fruit. ●…stion. For we know also that they were vinedressers, and that the same office that was enjoined the Priests, belonged unto them. We answer that it was not necessary that Christ should exactly, ●…swere. or scrupulouslye express, what was like or unlike between these two orders. The priests certainly in the beginning were ordained for this cause, that they with sound doctrine should perfectly and truly till and instruct the Church. But when they neglected the work committed unto them by slothful negligence, the Prophets were sent as extraordinary helpers to purge and take away all weeds that were hurtful to the vine and supplied the want of the Priests. Notwithstanding in the mean time they did sharply reprehend the people, they restored the decayed godliness, they wakened sleapie minds, and brought again the worship of God, and a new life. And what other thing was this than to require the yearly profit dew unto God out of the vine? The which thing, Christ both aptly and truly applieth to his purpose. 35. And the husband men caught his servants, and bet one, killed an other, and stoned an other. And the husbandmen caught. C. Here the Evangelists Mark and Luke differ somewhat from Mathewe. For our evangelist Mathewe saith that he sent many servants, and when those were evil entreated he maketh mention of the sending of a greater number: but the other two say that he sent them one after an other, and not two or three at once- But we must note that although the purpose of the Evangelists was all one, namely, that the jews durst deal so with the son as they had dealt oftentimes with the Prophets before: yet notwithstanding Mathewe doth more exprestye declare the matter itself, namely, that the Lord by sending so many Prophets did contend with the malice of the priests. Whereby it doth appear how incurable their madness was, which by no means could be corrected, and amended. beat one, killed an other. S. The priests allowing and upholding the false Prophets which prophessed lies (as saith the Prophet jeremy) killed the true Prophets of God. jere 5. Some of the Prophets they did beat, as jeremy and Mycheas: Some of them they killed, as Esay and Amos: & some they stoned in the temple▪ as Zacharias and Barachias. 36. Again he sent other servants, more than the first, and they did unto them likewise. Again he sent. S. They slew also the Prophets that came in the latter days, among whom S. john the baptist was one. As concerning these we read thus: Moreover all the Rulers, the Priests, and the people trespassed more: synning after all the abominations of the heathen, and polluted the house of the Lord which he had hallowed in jerusalem. And the Lord GOD of their fathers sent to them by his messengers, rising up betimes and sending, for he had compassion on his people, and one his dwelling place. 2. Cron. 36. But they mocked the messengers of God, and despised his words, and misused his Prophets until the wrath of the Lord arose against this people, and till there was no remedy. And Christ himself saith. Behold I send unto you Prophets, and wise men and Scribes and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues, Math. 23. and persecute from City to City. And again he saith: jerusalem, jerusalem, which killest the Prophets, and stoniest them which are sent unto thee. Luke 13. 37. But last of all he sent unto them his own Son, saying: they will stand in awe of my son. But last of all he sent his. A. The goodness of God (as we said before) contendeth with the malice of the Priests. For although certain of the jews did not believe yet notwithstanding their unbelief could not make the faith of God of none effect. Christ was that immaculate lamb, which was ordained of God to be a sacrifice before the foundation of the world: Rom. 3. it was necessary therefore that he should be made manifest in these latter days, and that he should be sent into this world for the truth of God to confirm the promises made unto the fathers. Rom. 15. Moreover God in times passed diversly and many ways spoke unto the fathers by Prophets, but in these last days he hath spoken to us by his own Son, Heb. 1 whom he hath made heir of all things. They will stand in awe of my Son. E. The Evangelist Luke hath: Peradventure they will stand in awe of my Son. But this (peradventure) is not found neither in the Greek books, neither in the old Latin books. C. The which cogitation truly doth not properly belong unto God. For he knew what would come to pass without all peradventure: so that he was not deceived by hope of better chance. But in parables, we do often times see that humane affections are attributed unto him. Notwithstanding this sentence was not without cause added of our Saviour Christ, because he would thereby declare as in a glass how far pass all recovery their wickedness was grown, the which they, to evidently declared in rising with devilish fury against the son of God which came to bring them to perfect health. 38. But when the husbandmen saw the son, they said among themselves: this is the heir: come let us kill him, and let us enjoy his inheritance. But when the husbandmen. A. Now he declareth how his son was received of them. They said among themselves. E. The Greek word is somewhat doubtful, whether it signify, within themselves, or among themselves, howbeit the most feet sense is, among themselves that thereby we may understand that they had secret talk among themselves of this conspiracy. But they spoke these words within themselves, when (in spite of their teeth) they were constrained to think him to be the Messiah: and when they said, If we let him escape thus, all men will believe in him, & the Romans shall come, john. 1●…. and take away both our room and the people. Come let us kill him. They spoke this when Cayphas said. It is expedient for you that one man die, for the people, & not that all the people perish. Also, away with him, crucify him. And let us enjoy his inheritance. john. 11. Bu. As if they should have said: john. 1●… This man challengeth the vinyeard for his inheritance making himself the King of the people of God: He arrogateth to himself equal with the Father: come hither therefore & let us kill this blasphemous person, whereby we may in safety enjoy his inheritance. The inheritance of the Lord is the power of all things, the people of God, the holy City, the dignity of the priesthood, and the government among saints. To the end therefore (say they) it may be lawful for us to retain and keep the dignity of the priesthood, and the government over the people let us kill him, least peradventure the romans hearing that a king and saviour is come unto us, set upon us with battle, spoil our city, lead our people into captivity, and burn our temple. A. This was the wicked madness of the priests. C For as they by their cruel murder of the prophets, did thrust and deprive God (so much as in them lay) from his inheritance: even so this was the heap of all mischiefs, to kill the son, that they might reign as in an house without an heir. For this was the cause that the adversaries did so rage against Christ least they should forego and lose their tyranny as a pray. For he it is by whom God the father will rule, and to whom he hath given all empire, Therefore the ambition and covetousness of the priests is noted, which went about to usurp unto themselves the government of the vineyard, they themselves being but servants. This is an example worthy to be noted of the ministers of the Church, ●…rs of ●…rche ●…des ●…es. to the end they may remember that they are God's servants, and how that they aught not challenge and take to themselves his authority & rule, but so to labour in the vineyard, that the fruit thereof may remain to God, and that they may only seek for his glory. A. For so the lord said unto his apostles, 〈◊〉 ●…5. I have chosen you and ordained you to go and bring forth fruit, and that your fruit should remain. 39 And they caught him and thrust him out of the vinyeard and slew him. And they caught him. A. That wicked and cruel decree of the pharisees against the professors of Christ is well enough known, 〈◊〉 ●…9. by the which they conspired that if any confessed him to be Christ he should be cast out of the synagogge. Moreover when they rated the blind man they said. Be thou his disciple, for we are Moses' disciples. And slew him. Bu. For the Lord jesus being taken, and being condemned as ablasphemer, and an excommunicate person, was delivered to Pilate to be crucified. But the rulers of the people were in this point chiefly to be blamed, which persuaded foolish and common people, 〈◊〉 27. that they should ask to have Christ given them to be crucified, and Barrabas to be loused. 40 When the lord therefore of the vinyeard cometh, what will he do unto those husband men? Bu. Here the judgement of God is showed, which is prepared for all rebellious, obstinate and unthankful personnes. For God the father cannot leave such horrible and cruel contempt of his only begotten son unpunished. A. For he had also spoken to them by Moses, saying: Deut. 18. Whosoever will not hearken unto the words of the prophet which he shall speak in my name, I will require it of him. But those men durst not only reject the son of God, teaching and speaking unto them, but also they presumed with violence to put him to death, yea even to the most shameful death of the cross. Wherefore they being worthy of the cruel vengeance of God, have felt at the length the hand of the lord and the just punishments of their rebellion. 41 They said unto him. For as much as they be evil, he will truly destroy them, and will let out his vinyeard to other husbandmen, which shall deliver him the fruit in due seasons. He will truly destroy them. Bu. Our saviour Christ by his former question caused the unwise to confess the truth. For they are constrained openly & with their own mouths to grant that which he would himself. C. Notwithstanding the evangelists do here vary and differ a little. Our Evangelist Matthew saith that they were forced to confess this themselves. Mark saith that Christ did symplelye pronounce what the punishment of such wicked servants should be. And Luke more evidently as it might seem dysagreeth from them both: Mar. 12. Luke. 20. for when Christ had pronounced the punishment against these wicked servants, they did dislike of it saying, God forbidden. But if we do more deeply way & search for the sense and meaning, we shall find no repugnance or disagreement at all. For these priests not perceiving at the first, that this parable pertaineth unto them: but thinking that Christ spoke in deed of such wicked and unthankful housebandemen, they by and by said, Such evil and unjust persons are worthy of destruction. But when they understood that this parable was spoken against them, they retracted and denied their former sentence, saying. God forbid that the wicked should be destroyed, and that we should kill the Messiah. The wicked are ready to condemn other men, but no●… them selves, how much so ever they deserve it. And this is always the manner of the wicked, when other men's matters are in hand, they will straight way define & give judgement against them: but if the case touch themselves, they are soon changed into an other mind. And will let out his vinyeard. C. They did not only give sentence against themselves, being deceived by the parable, but also they pronounced that the gentiles should justly in their steed be received into the grace and favour of the Gospel, and that they should by Faith a great deal better order the vineyard, than they themselves did. The which thing Christ a little after confirmeth saying. The kingdom of God shall be taken from you and given to a nation that shall bring forth more fruit. M. This therefore is to be noted, that the lord of the house will let out his vinyeard to other husband men. God hath always a care for his church For although he shall destroy the wicked, yet notwithstanding he will not neglect his vineyard, but will always have a regard to his Church, and will not suffer it to lie waste: but will commit it to the charge of other men, who also stand in the like danger and peril of destruction, if they follow the steps of their predecessors. A. As touching the yielding of fruit endue time, that pertaineth to stewards and dispensators, 1. Cor. 4. that they may be found faithful 42 jesus saith unto them: did ye never read in the Scriptures, The stone which the builders refused, the same is become the head of the corner: this is the lords doing. and it is marvelous in our eyes. Did ye never read. M. Because they would not admit the parable, in that the wicked should be destroyed, and in that the son of God, the lord of the vinyeard should be destroyed of them (for they would not be counted such, which should kill Christ promised of the prophets, and coming into his vinyeard) he bringeth in a most evident place of Scripture out of the prophet which evidently teacheth that Christ shall be rejected of his own: and that he being rejected, shallbe by the wonderful counsel and power of the Lord, the prince and head of the house of God: and that with the great admiration of all men. C, But this interrogation hath a great Emphasis and force in it: as if he had said: You count it a very absurd thing, that it should come to pass that the labourers of the vinyeard should wickedly conspire against the son of God. But I pray you, Doth the scripture make mention that he should be received favourably with gladness: or doth it not rather declare that the chief rulers shall be his enemies? The stone which the builders refused. M. As before, the Church was compared to a vinyeard, evenso now it is also compared to a building. Christ is the stone: the priests, magistrates, and seniors of the people, are the builders. For so saith the apostle Peter. This is the stone which was cast aside of you builders, Act. 4 which is now become the head stone in the corner. To build in the Scripture is oftentimes usurped for to teach. But this place which our saviour Christ here allegeth is taken out of the same psalm, out of the which the prosperous cry that the people made to Christ, when they cried Hosanna, was taken. And that it is a prophesy of the kingdom of the Messiah, it is hereby evident, that David was made king upon this condition, that his seat should stand for ever, so long as the son and Moon endured, and that the decayed kingdom should come again, by the grace of God, into his former state. Seeing therefore that psalm doth contain a description of Daviddes kingdom, there is a perpetuity and a restitution also annexed to the same. If the Prophet had spoken there of any temporal kingdom, Christ should very improperly have drawn the same to himself: but we must always note what kingdom God erected and set up in the person of David: surely that which he ment to stablish in the true Messiah, even to the end of the world. For that ancient custom of anointing was but a shadow. Whereby it is gathered that that which was done in the person of David was a foreshowing, and figure of Christ. M. The priests and Scribes therefore could not deny this Scripture, and say unto it, God forbid. For they confessed that this Psalm was made of the Messiah, and at that time also the cry of the people, and the cry of the children shoutinge and saying Hosiah-na, blessed is he that cometh in the name of the Lord, etc. did declare what understanding and knowledge the common sort of people had of the Messiah. the which cries and shouts (as we said before) were taken out of this psalm. C. Now let us come to the words of the psalm. The priests & Scribes thought it incredible that Christ should be rejected of the chief rulers of the Church. But he proveth by the psalm that he must be placed in his seat by the wondered power of God in despite of men, the which thing was prefigured in David, who, being rejected of the rulers of the people, was received of God, to the end he might declare what he would do at length in his Christ. And the prophet taketh the metaphor of building. For seeing the church was the holy place of God, Christ (in whom the same was builded) was worthily called the corner stone, that is to say, that part which holdeth up the whole building. For the similitude should agreed in all points, if any man would apply every part thereof unto Christ: but in this it doth excellently well agreed, because the saving health of the whole Church resteth in him, and he holdeth up the state thereof. And therefore other prophets also took hereupon occasion to follow the same manner of speech, as Esaias, and Daniel. But Esa●…as cometh nearer to this place, speaking in the person of almighty God thus: Behold, I lay in Zion for a foundation a stone, 〈◊〉 28. even a tried stone, a precious corner stone, a sure foundation, at the which both the houses of Israel shall stumble. Also this self same manner of speaking is often times found in the new testament. Therefore the some of this place is that the kingdom of God must be built upon that stone, which the builders themselves reject as a cast away, and good for nothing: and the sense and meaning is this: that the Messiah shall not be chosen by the common consent of men: but when God will wonderfully advance him by his secret power, and vnloked for, then shall the princes set themselves against him, to whom the charge of building was committed. Bu. It is manifest therefore by this testimony of scripture, and by the judgement of david that these husband men and dressers of the vineyard, which are said to be the builders of this spiritual building, were the greatest enemies, & wickedest murderers of the redeemer sent unto them, Two things to be considered. C. But here we must consider two things. For God before the time come hath told us that it shall thus be, lest, the wicked endeavours and behaviour of men do trouble us, which do arise to hinder the kingdom of Chryst. Furthermore he hath declared that his power in erecting and setting up the kingdom of Christ shall overcome and prevail against all the actions of men. These two things ought diligently of us to be noted. It is very strange and wondered, that the author of salvation should be rejected, and that not of strangers and foreigners, but of them of the household and cittesens, not of the foolish and ignorant multitude, but of the high priests and rulers, which held the government of the Church. Against such absurd furor and unwonted madness of men, our faith must be fortified, lest that it quail at the newness of the thing. Now we see how profitable the forewarning is, which putteth away fear from the minds of the godly, which else they might have at so sorrowful a sight. For there is nothing more unmeet, than for the members to rise against the head, the husband men and farmers against their lord, the counsellors against their king, and for the builders to cast down the foundation from the building. Is become the head stone in the corner. There is such efficacy in this sentence (when God pronounceth that the wicked in rejecting Christ shall so little profit, that his dignity shall remain whole and sound to him) that the faithful bearing themselves bold upon this promise, may laugh and deride the foolish pride of men in despifing Christ. Christ's kingdom shall stand in despite of the wicked. For when they have done all that ever they can, yet notwithstanding Christ maugre their heads shall hold that place which the father hath given him. And although they stamp and storm as though they were mad, which seem to excel in honour, yet nevertheless he shall stand in his degree, and shall not loose any thing by their wicked contempt. To be short, the authority of God shall prevail, that the stone may be chosen and precious, which holdeth up the Church, the kingdom and temple of God. For he is not said to be the head corner stone only because he is a part of the foundation, when as it is evident by other places, that in him alone the Church is founded and builded: but the prophet symplyment, that he should be the chief sta●…e of the building. Many do subtly stand upon these words, (of the corner) saying that Christ is placed in the corner, because he joineth together two contrary gates, namely the jews and the Gentiles: yet notwithstanding the prophet David seemeth to have no further respect, than that the corner stone should bear the chief weight of the building. A. Even as also the apostle Paul testifieth saying, And are built upon the foundation of the apostles and prophets jesus Christ himself being the head corner stone, Ephe. 2. in whom what building so ever is coupled together, it groweth to an holy temple in the lord. C. But it may be demanded how the spirit calleth them builders, Question. which only sought the ruin and destruction of the temple of God, for Paul doth therefore boast himself to be a good builder, 1. Cor. 3 because he built the Church upon Christ only. Answer. It may easily be answered that although they do wickedly execute the office committed unto them, yet notwithstanding the holy ghost granted unto them this title in respect of their calling. Dest●… a●… of●… called ●…ders. Even so the name of a prophet, is oftentimes given in the Scriptures to seducers, and they are called pastors and shepherds which oftentimes devour the flock like unto wolves. But this is not so honourable unto them, as it maketh them detestable, when they utterly overthrow and destroy the temple of God, for the building whereof they were appointed helpers, and overseers. Hereupon may be gathered a profitable admonition, Lawe●…●…linge ●…neth to r●…ne●● Chrys●… namely that the lawful calling doth not let or hinder, but that the wicked may be ungodly and pernicious enemies of Christ, which aught to be his ministers. The Legal priesthood truly was ordained by God: and the lord of the Levites, the power and authority to govern his church, doth it follow therefore that they faithfully discharged their office? Did it become therefore the godly to obey them to the denying of Christ? Let the Pope go now with his horned bishops, and boast that they are credited in all things, because they are set in place of pastors. For although they be rightly called to the rule and government of the Church, yet notwithstanding in vain do they arrogate unto themselves more, than to be called governors of the Church. But this cometh not always to pass, that they which are called shepherds are ravening wolves, and that they which bear the name of prophets are seducers, or that they which profess Christ, and have the government of his church, should reject Chryst: (for under the law there were many godly priests, & under the kingdom of Christ divers faithful shepherds & professors which have painfully and truly laboured in building the church) but for all that, because this must be fulfilled, that the builder shall reject the stone, it is meet that we have a discretion wisely to discern the one from the other: and the holy ghost hath admonished with great diligence, that the vain title and dignity of the calling deceive no man, This is the lords doing. B, Namely both that this stone should be rejected and cast aside of the builders, & also that it should be made the head of the corner. C. Because the common judgement & understanding of men is not able to comprehend this that the pastors themselves of the Church should reject the son of God their Prince, the Prophet doth put us in mind of the secret counsel and purpose of God: the which, although we cannot comprehend with our sense and understanding yet notwithstanding we may suspect & wonder at the same. Let us know therefore that here all occasion is cut of from all questions, and that here it is forbidden plainly that no man judge or deem of the nature of Christ's kingdom according to the flesh. For what foolishness is it for us to go about to comprehend that miracle with our slender capascity, which the Prophet exhorteth us to adore and reverence? Thou wilt admit nothing as concerning the kingdom of Christ, but only that which seemeth probable unto thee: the beginning whereof the holy ghost pronounceth to be a mystery worthy of great admiration, because it is hidden from men's eyes. Let us remember therefore that so often as we hear mention to be made of the original, restitution, state, and safeguard of the Church, we must not go about to comprehend it with our sense: but we must give the honour to the power of God, that we may marvel at his secret work. Here is also a secret Antithesis or comparison between God and men. For we are not only commanded to embrace the wonderful manner of the government of the Church, because it is the work of God: but also we are revoked from the foolish reverence of men, which oftentimes obscureth the glory of God: as if the Prophet should have said, Although men have excellent titles, yet notwithstanding they do amiss if they set them same against God. 〈◊〉 pre●… own ●●nati●…e the ●…f God By the which the devilish impiety of the Papists is refelled, who doubt to prefer their own determination before the word of God. For where upon (as they deal) doth the authority of the word of God depend, but only of the will and pleasure of men, insomuch that there remaineth no more right unto God than that which he receiveth of the Church? But the holy ghost hath taught us another manner of lesson in this place, namely that so soon as that majesty of God doth declare itself all the world ought to be silent. B. Moreover the words of Peter do confirm this place of David when he saith thus: Him have ye taken by the hands of unrighteous persons, Act. 2, after he was delivered by the determinate counsel and fore knowledge of God, and have crucified & slain him. A. And again: Of a truth against thy holy child jesus (whom thou haste anointed) both Herode and also Poncius Pilate, Act. 4. with the Gentiles gathered themselves together (in this city) for to do whatsoever thy hand and thy counsel determined before to be done. B, We see therefore how it cometh to pass the the works of God are known. He doth not work only wonderfully, but by means also far distant from the judgement of our reason: the which means do bring unto his works (so soon as they are finished) both a mark by the which they are known not to be of men but of God, & also a certain admiration. This is declared both by the example of David and of Christ. For the exaltation of them both appeared to be specially of God, and obtained admiration because both of them were rejected of the builders and Princes of the people. Whereupon it came to pass that the more wickedly they were rejected, the more their exaltation obtained glory, and admiration. 43 Therefore say I unto you, the kingdom of God shallbe taken from you and given to a nation, which shall bring forth the fruits thereof. The kingdom of God shallbe taken from you. B. This is the conclusion of the parable, & it is such that it containeth a most severe threatening pertaining to all those which have neglected to bring forth fruit in the kingdom of Christ. C. For hitherto Christ directed his talk to the guides & chief rulers of the people, but before the multitude: but now he toucheth the multitude themselves, and that not without cause seeing that they were companions and helpers of the high priests and Scribes in hynderinge the grace of God. The mischief truly began of the priests: but the people had deserved this by their sins, to have such corrupt and degenerate pastors: and the whole sort of them almost were infected with like malice to rebel against God. And this is the cause that Christ pronounceth a general vengeance without exception to light upon them all. For as the priests desired superiority, and were ambicyousely puffed up, even so the rest of the people swelled with pride, under the show of their adoption. But now our saviour Christ plainly saith that God is not bound unto them, and that therefore it will come to pass that he shall give the honour to others, whereof they made themselves unworthy. And given to a nation. A. By this word (given) he declareth that this is a free benefit▪ that the Gospel shall be preached ●…o the Gentiles. Which shall bring forth the fruits thereof. The Gospel is not without fruit. The Gospel is not therefore preached to the end it might lie barren and unfruitful, but to the end it might fructify. For God doth require fruit of his vineyard, Math. 9 namely the righteousness of his kingdom. According to that which our saviour Christ saith: first seek the kingdom of God, and the righteousness thereof. And in this place he doth not only say bringing forth fruit: but bringing forth fruit thereof: because he will not have all manner of fruit, but such fruit only as is peculiar and belonging to his kingdom. The fruits of the kingdom of God are such as the spirit of God worketh in the hearts of his children, Galathi. 5. Ephe. 5. of the which the apostle Paul writeth in the fyfet chapter to the galatians. A. This threatening therefore is grievous and fearful, which was once pronounced and executed upon the jews, and is written for our sakes, th●…t if God have choose us to be his people, we aught to beware that we do not lasciviouselye stand upon the vain confidence, and wicked trust of the flesh, and that we show ourselves to be such sons towards him, as both his clemency, and our duty requireth. For if God spared not the natural branches, Rom. ●… what will he do to those that are but engraffed and not natural? The jews thought that the kingdom of God did belong unto them as an inheritance, and therefore they were carelessly obstinate in their sins. We are now set in their place, but contrary to nature: the kingdom of God is much less tied unto us, except it take deep root amongst us of true godliness. And as the grievous threatening of our saviour christ, containing the deprivation of such from the kingdom of God, wh●…che profane the same, ought to terrify us: even so the perpetuity and everlasting continuance thereof, which is here noted, aught to comfort the minds of the godly. For by these words our saviour christ declareth, that although the wicked do set at naught the true worship of God, yet notwithstanding they shall never bring to pass that the name of Christ shall be abolished, and that true religion shall perish: because God, in whose hands are all the ends of the world, will find a mansion place, and seat for his kingdom some where else. A. Wherefore seeing he hath placed us by his grace and favour in his kingdom, let us bring forth condign fruits of our calling, and let us largely extol and magnify (as our duty is) the mercy of God. 44 And whosoever falleth on this stone shall be broken in pieces: but on whom soever it falleth, it shall all to grind him. And whosoever falleth on this stone. C. Our saviour christ more plainly confirmeth that which went before. Bu. and evidently declareth, as well to the priests, as to the whole world, how frivolous, vain, and pernicious their practices are, which bend themselves against Christ and his kingdom, C. Christ truly for his part can lose nothing, when he is rejected of the wicked: because as their obstinacy is stony, and no less hard than steel, even so he will break them in their hardness, and so their destruction shallbe more manifest. He did perceive great stubbornness to be in the jews: it was necessary therefore that this kind of punishment and vengeance should severely be set before them, that they might not so securely kick against the same. This doctrine doth partly teach us to commit ourselves quietly to be tamed of Christ with a gentle and flexible heart: partly also he confirmeth the godly against the obstinacy and furious madness of the wicked, for whom there remaineth horrible destruction. M. To fall upbn the stone, and to stumble at the stone Chryst signifieth all one thing, namely to reject christ, and not to believe him. C. Therefore they are said to fall upon christ, which rush upon him to oppress him: not that they climb above him, but because their madness doth so bewitch and carry them an end, that they go about to throw down Christ, as it were from an high. But he teacheth that this is only their gain, even in the midst of the conflict to be broken and bruised. But when they do so proudly exalt themselves, he showeth that an other thing shall befall them, that is to say, they shall be broken under the stone, upon the which they so boldly rushed. Bu. These men do as they which in climbing pluck from a loft, some great stone or other upon their own heads, by the which they are broken to pieces. For when they think that they have overcome the followers of christ, and that they have brought their purpose to pass, and that they are in safety void of all danger, then are they most near to destruction, and sudden vengeance hangeth over their heads. A. These things are more plentifully declared by the apostles: And namely by the apostle Peter when he saith: ●…ri. 2 Unto you therefore which believe, he is precious: but unto them which believe not, the stone which the builders refused, the same is begun to be the head of the corner, and a stone that men stumble at, and a rock whereat they be offended which stumbled at the word, and believe not that, whereon they were set. Also the apostle Paul saith: Behold, I put in Zion a stone to stumble at, and a rock that men shallbe offended at. And who so ever believeth on him shall not be confounded. Rom. 9 45 And when the chief priests and pharisees had heard his parables they perceived that he spoke of them. And when the chief priests. C. The Evangelist showeth, how little Christ profited, least we should marvel that the doctrine of the gospel at this day constraineth not all men to obey God. They know (saith the Evangelist) that they spoke of him. M. For their conscience was an interpreter to them of the parables of Christ. For they knew who they were, how they were affectioned, & what they went about. Even so at this day, when the ministers of the word do speak against hypocrites, against fornicators against ydolators, against Simoniakes, & against false teachers, by & by, the Pope, the bishop, the sacrificing priests, and the monks, think that they are spoken of. And how cometh this to pass? Surely every one of them know their own deeds. 46 And they went about to say hands on him, but they feared the people, because they took him as a prophet, And they went about to say hands. Bu. They being overcome by the scriptures & perfect reason, give not place to the truth: and although they had herd the divine judgement of God, Thretchings do make the wicked to rage's more and more. yet notwithstanding they fear nothing, but going forward in their wonted malice and envy, they go about and take counsel how they might destroy the lord jesus. C. Let us therefore learn that it cannot otherwise come to pass, but that threatenings should more & more kendell the outrageousness of the wicked. For as God doth seal our hearts by his word, so also he doth wound wicked consciences with his whose iron: whereby it cometh to pass that wickedness doth the more increase, We must pray therefore that he will vouchsafe to bring us to a voluntary fear, lest that the bore knowledge of vengeance do more exasperated us and provoke us to wrath. But they feared the people. M. Bu. Here the Scribes and Pharyseyes according to their manner, are more and more inflamed against christ: but because his honour was not yet come, they are able to do nothing, being stricken once again with vain fear. deliverance cometh to the godly in time of need. hereupon we have a singular comfort and consolation, namely that the Lord will take and deliver those that are his, even from the mouths and chaws of the Lions. For he restraineth his enemies, even as it were with a bridle, in so much that they are able to do nothing without he grant them leave: to the end he might prove their patience. Because they take him as a Prophet. M. The multitude and common sort of people think a great deal better of Chryst, than the wise, holy, and chief heads of the people. The like whereof also we see at this day. A. For as touching those things that pertain to the exact knowledge of the kingdom of God, Math. 11. God hath hidden them from the wise and prudent of this world, and hath revealed them to babes, to base and simple men. The xxii. Chapter. ANd jesus answered and spoke unto them again by parables and said: The kingdom of heaven is like unto a man that was a king, which made a marriage for his son. And jesus answered and spoke again. Luke. 14. A. The evangelist Luke rehearseth the same parable, the which (as it may seem) was propounded of our saviour, not by and by after the parable going before, but before, when he sat at the table, of a certain Pharyseye: as it appeareth by the words of Luke. C. But because it was the purpose of Matthew, to show for what cause the scribes were so provoked to madness, he put this sermon also in convenient time, and united it to the terte, (neglecting the order of time) amongst his sermons, that were so hated and detested of the scribes and pharisees. And we must note the narration of Luke, that when one of the gests had said, that they were blessed which ear bread in the kingdom of heaven, christ thereupon took occasion to cast the ingratitude of the jews in their teeth. And although it be scarce credible, that the geste and friend of the Pharyseye burst forth into these words by an earnest affection of godliness, yet notwithstanding he should not seem to scoff or mock by these words: but as men of a mean faith, and not openly known to be wicked, do in the midst of their cups prate and talk of everlasting life: even so it is likely that this man cast forth these words, to the end that he in like case might have some talk with Christ. And his words do declare that he ment nothing, but that which was gross and terrestrial for he did not speak of eating bread metaphorically, for the fruition of the glory eternal, but he seemeth to dream of a certain state, replenished with the happy store and plenty of all things. Notwithstanding the sense is, that they are blessed which do eat the bread of God, after that he hath chosen and gathered them into his kingdom, to be his sons. But let us come to the explycation or exposition of the similitude. The kingdom of heaven is like to a man that was a king. B. This same similitude pertaineth to the same effect that the other did which went before, although it were propounded and put forth at an other time. For our saviour Christ goeth not only about to cast the ingratitude of the jews in their tethe, but also their froward obstinacy: which did not only make themselves unworthy of the grace of God, but also furiouselye rejected the same from them. C. And as that excellent man of Sparta, said sometime, that the men of Athenes knew that which was right and good, but would not do it: even so here our saviour christ casteth the jews in the teeth, saying, that they could talk well of the kingdom of God: but when the almighty went about lovingly and gently to call them unto him, they disdaynefullye rejected his grace. And there is no doubt but that he did touch the jews by name as here after it shall more evidently appear. Which made a marriage for his son In this our evangelist Matthew differeth from Luke, that he expresseth many circumstances, and Luke in a short somme toucheth the matter only. For Matthew saith, that the king made a marriage for his son: where as Luke simply maketh mention of a feast. Luke also speaketh but of one servant, and this our Evangelist maketh mention of many. Luke noteth but one sending only: Matthew noteth more. Luke affirmeth that they which were bidden, only contemned and despised the Supper, doing nothing else: but Matthew saith that they evil entreated some of the servants, and killed other some. To be short, our evangelist Matthew saith, that he which came to the feast without his wedding garment, was cast forth, of the which the Evangelist Luke maketh no mention at all. But in an other place also we noted the like difference, where as Mathewe in teaching one thing, is more plentiful and large than the other. Yet in some they do very well agreed, that when God vouchsafed to make the jews to excel all other nations in honour, making unto them as it were a wedding dinner, they despised the honour offered unto them. Bu. Therefore the king, is the omnipotent father, the well and fullness of all good things. This king and father prepared a marriage for his son. By the marriage we may understand the fellowshypp of the son of God, the unity of the Church, but specially the eternal joy and heavenly felicity. C. For christ is the end of the law: neither had God any other respect in his promise than to make him the head and ruler of his people, and to conjoin him to the Church, with the holy bond of spiritual wedlock. 3 And sent forth his servants to call them that were bidden to the wedding, and they would not come. And sent forth his seruauntee. C. Our saviour Christ by these words ment to note the twoofolde grace of God: namely in that he preferred the jews before other nations: also because he revealed to them his adoption by his prophets. For he applieth it to the common custom of men, which, when they go about to make a marriage, make a scrol or bill, in the which they wright the names of those, whom they mean to make their guests, and then afterwards they send for them by their servants: Even so God chose the jews before all other, as though they had been his familiar friends: then he called them by his prophets, to the end they might be partakers of the promised redemption. And although they which were first called, lived not till the coming of Chryst, yet notwithstanding we know that all had salvation a like set forth unto them, from the which they were deprived by their own ingratitude and malice. For from the beginning that people wickedly despised the calling of God. B. Therefore so often as we hear the Prophets and servants of God let us understand that we are called, and that the grace of God is offered unto us. The first calling of the jews. The first calling was in the covenant that was made with Abraham: when it was said unto him. I will be thy God, and the God of thy seed after thee. Gene. 17. Look now how many were of the seed, so many were called. the same calling abode until the coming of Christ in the flesh. And they would not come. This negligence hath a double ingratitude: first because they did resist God: and secondly because they rejected the dainty fare of the word, by the which the souls of men are refreshed. A. This thing notwithstanding must not be understood of all the jews, but of the greater part. Even as this also is to be understand: john. 1. He came into his own, and his own received him not. That is, Many of his own did not receive him. And the greatest part of the jews would not come. 4 Again he sent forth other servants, saying: tell them which are bidden: Behold I have prepared my dinner: my oxen and my fatlings are killed. and all things are ready, come unto the marriage. Again he sent forth, other servants. C. He speaketh as though he had sent still to won sort of men, because the body of the people was won. But the sense and meaning is, that when the happy and joyful day of the redemption drew near, they were admonished to come betime: for the time was promised unto them long before. But now our Saviour Christ saith, that they are urged by new messengers, at the very instant to make haste to come. For the first calling, whereof he speaketh, comprehendeth all the former prophecies, even until the time that the Gospel was published. Tell them that were bidden. A. To the end the jews might require nothing at the hands of God, which he showed not upon them, this gentle and loving imitation and calling doth declare to what great honour he had promooted them. Bu. Come (saith he) not to labour, or sorrow, but to the wedding. Behold all things are prepared for you, the dainties and delicates are set on the table, and there wanteth nothing, but that ye sit down thereat, and refresh yourselves. A. But our saviour Christ here by earthly things understandeth heavenly things, and by carnal things spiritual things: according to the manner of parables. And these things here mentioned do signify the innumerable benefits bestowed upon the people of the jews, by whose wicked contempt, their obstinacy and ingratitude was increased, of the which it followeth. 5 But they made light of it and went their ways: one to his farm place, an other to his merchandise. But they made light of it. Bu. Here the obstinacy of the jews and cruel ingratituding is condemned. For when they were called to be partakers of the heavenly glory, and to the fellowship of the son of God, they rather desired the earthily and corruptible things. And went one to his farm. E. or to his own land or field. A. The evangelist Luke saith. And they began all at once to make excuse. The first said unto him I have bought a farm. etc. C, By the which words our saviour Christ declareth that the jews were so addicted to the world and earthly things, that no man had any leisure to come unto God. It is a foul and unseemly thing, that men which are created to the heavenly life, should all together be carried and inclined like bruit beasts, to earthily things. Man i●… incline●… carthly●…ges th●… the scry●… of God. But this disease is general, so that there is scarce one among a hundred, which preferreth the kingdom of God before transitory and corruptible richesse. And although all men have not one kind of disease, yet notwithstanding every one is diversely led by his own desire: and so it cometh to pass, that men faule into diverse vices. Further we must note that profane men do allege honest excuses to reject the grace offered unto them, as though their negligence and ingratituding were excusable, when they going about the business of this present life, do little regard or set at naught the heavenly inheritance. But truly we do see here that our saviour christ doth put away all such excuses from us, least any man should think that he did somewhat profit in alleging that he was stayed and let by earthly business: nay rather the faltes of men are doubled when they stay themselves by things lawful, by the which they rather aught to be holpen. For to what end doth God grant unto us the commodities of this present life, but only to allure and win us to himself? but truly every man is so little holpen by the benefits of God, to reach unto heaven, that they are rather snares to tie him fast to the earth. A. To the which end pertaineth the sentence of our saviour Christ in an other place, where he saith: He also that received the seed into the thorns, ●…h. 13. He also is he that heareth the word: and the cares of this world, and the deceytefulnesse of richesse choke up the word, and so is he made unfruitful. 6 And the remnant took his servants and entreated them shamefully, and slew them. And the rest took his servants. A. We said a little before, that the first calling did comprehend all the former prophecies, even till the time that the Gospel was published. C. And although this cruelty was showed long ago upon the Prophets: yet notwithstanding because the furious madness increased in time, which at the length with all the rigour that might be, was showed towards christ and his apostles, he accusethe the people that were of old time, of contempt and of pride only. But the last servants which were sent about the supper time, even when supper was ready, were (as saith our Sovyoure Christ) evil entreated and killed: into such extreme mischief fell this people, when that mad cruelty had caused them proudly to reject the grace offered unto them. Yet for all that, he doth not say this salt to all men's charge: because even in the last calling, which was made by the Gospel, the grace of God was derided partly of careless contemners, and partly it was furiously rejected of Hypocrites. And thus it was wont to come to pass, that the more God did call the wicked to salvation, the more they swelled and raged against him. M. Here also we may note that there are two sorts of men, Two sorts of men despise the heavenly marriage. which despise the heavenly marriage. The first sort are they which neglect and care not to come, such are the Atheists and contemners of Heavenly things, of the which sort, there is a great multitude at this day: or else they are such which being called, rejoice that they are delivered from the doctrine of Satan, by the which they did not acknowledge christ to be the only saviour: but for all that, being withdrawn by the care of corporal things, and being enwrapped with the business of this present life, do neglect and make no account to come. The second sort are Hypocrites which join inhumanity and cruelty to contempt, and do cruelly entreat and kill the servants of christ, by whom they are called to the marriage. Such were they unto whom our saviour christ speaketh hear, namely the high priests, scribes, pharisees, and elders of the people, to whom he himself saith, Behold I send unto you Prophets, wise men, and Scribes: and some of them shall ye kill and crucify, and many of them shall ye beat in your Synagogges, Math. 23. and shall persecute them from city to city. 7 But when the king heard thereof, he was wroth, and sent forth his men of war, and destroyed those murderers, and brent up their City. But when the king heard thereof. Bu. Here the punishment which should be executed upon the unthanckeful and murdering jews is showed: Punishment of ingratitude and therewith is also declared that they should be oppressed by no frowardness, which should remain in God, but by their own insuperable malice. C. Of this ponyshement only our evangelist Matthew makeeh mention: because in Luke there is no mention made of the injury done unto the servants. Both of them say this, that they were excluded and deprived of the honour of the feast, which came not at the time appointed. Christ therefore doth foreshow unto the jews their destruction, because they had oftentimes rejected the grace of God, and furiously rebelled against him, And brent up their City. C, This was brought to pass by the army of the romans, which destroyed Jerusalem, and slew and utterly destroyed above a leaven hundred thousand men: and then they burned the city, and made it even with the ground. jere. 25 M. We must also note, that the host of the Romans is called God's host. Even so the king of Babylon is called God's servant, as we may read in the prophesy of jeremy: because the lord by him chastened his people. So the lord is oftentimes in the scripture called the lord of hosts. C. This doctrine also belongeth unto us for the like ponishement that christ here threateneth to the jews, with the same destruction, also remaineth to all wicked persons which violently rise against the ministers of the Gospel. But whosoever they be that are so careful for earthly things, that they regard not the calling of God, all these in the end shall perish miserably with pining hunger. Therefore so often as he calleth us, let us be prepared and ready to follow. Esay. 55. A. Let us seek the lord while he may be found, let us call upon him while he is nigh. For the Lord will not always suffer the contemners of his word, neither will he sleep for ever, but will at the length be revenged of ingratitude. 8 Then said he to his servants: the marriage in deed is prepared, but they which were bidden were not worthy, The marriage in deed is prepared. Bu. This sentence showeth, that the unbelieving jews perished through their own fault, For being called, they would not answer: they being bidden, refused to come, and they maliciously despised the grace of God offered unto them: therefore they made themselves unworthy of celestial benefits. M. Even as Paul also casteth them in the teeth, saying, It was meet that the kingdom of God should first be preached unto you: but because ye put the same from you, Act. 13. and count yourselves unworthy of everlasting life: behold, we go unto the Gentiles. As concerning those that were unworthy, read the tenth chapter going before. 9 Go ye therefore out into the hiewaies: and as many as ye find bid them to the marriage. Go ye therefore out. M. After that the jews despised the Gospel, the apostles were sent to the gentiles. For God in any wise would have this marriage fulfilled. Wherefore if any refuse to receive the grace of God, he doth justly forsake them and pass to other. Into the high ways. M. That is to say, into public and common places, where passengers and strangers use to walk: As if he should have said, get you forth to all foot paths, and hiewayes. Get you out into the whole world, Mark●… and preach the Gospel to every creature. And as many as yefind. C. Here the calling of the Gentiles is described, which maketh the jews to be jealous, even as it is said in the Canticle or song of Moses: They have angered me with that which is no God, and provoked me with their vanities, And I also will provoke them with those which are no people. Deut. ●… I will anger them with a foolish nation. Because they were chosen before all other nations, they imagined and persuaded themselves that his grace was tied unto them, and that he could not want them. And how proudly they despised all other nations, it is well enough known. Therefore he compareth the Gentiles to beggars, to blind, and to lame men. A. According as it said in Luke: Luke. ●… Go out quickly into the streets and quarters of the city, and bring in hither the poor, the feeble, and the lame, and the blind. C. He saith that these are called out of the streets and high ways, as strangers and unknown men: notwithstanding in the mean time he affirmeth that they must be put in the place which was neglected of the friends and familiar sort. And so he plainly expresseth that which was obscurely preached of the Prophets. And truly this wickedness of the jews brought to pass that God heaped his vengeance upon them, ●…. 11. and cut them of and planted the wild Olive branches into the true olive tree: and they being banished he received the filthy and polluted Gentiles into his house. Wherefore if he did not then spare the natural branches, he will no more spare us at this day but will show the like vengeance upon us, if we answer not our calling. But the Supper shall not be lost, that is prepared for us: For if we come not God will prepare other gests for the same. Bu. He shall always find where to bestow his grace: Yea, and he shall be found true in his promises. 〈◊〉 Gospel 〈◊〉 general 〈◊〉. Bid them to the marriage. M. This is that general calling by the which, through the external preaching of the word, God calleth all men at once unto him. A. The evangelist Luke addeth that the servant made answer to his master saying. Lord it is done as thou hast commanded & there is yet room. And the Lord said to the servant: Go out unto the high ways and hedges and compel them to come, that my house may be filled. By the which words our Saviour Christ declareth that God will rather scrape together all the refuse and of scouring of the world than he will admit such unthankful persons hereafter to his table. Notwithstanding he doth seem to apply it to the manner of of the calling of the Gospel: because the grace of God is not simply set forth unto us, but with doctrine exhortations are adjoined. In the which we may behold the wonderful goodness of God, who when he seeth us, being called, to wax negligent, he doth seek to drive away our sluggishness: and that, not only by exhortation, but also by threatenings he forceth us to come unto him. ●…t ca●…●…er ●…a●…●…e the 〈◊〉 This constraint therefore is spiritual: and the violence by the which the servants of Christ do constrain their auditory to come to the feast of the Gospel is the preaching of the law, and the declaring of sins, whereby it cometh to pass that men's consciences being terrefyed with the fear of damnation, are constrained to look for the true salvation in Christ. So john the Baptist foreced his hearers to repentance, that is, to seek Christ, when he said: Now is the axe laid unto the root of the tree. Every tree which bringeth not forth good fruit is hewn down and cast into the fire. Math. 3. And the apostle Paul writing to Timothe saith thus: Preach thou the word, be fervent in season, and out of season. Improve, rebuke, exhort, 2. Tim. 4. with all long suffering and doctrine. 10. And the servants went out into the high ways: and gathered together all, as many as they could find, both good and bad, and the wedding was fornished with guests. Mar. 19 And the servants went. A. As concerning the sending forth of the Apostles we read thus. And they went and preached every where. And this was the gathering together of all such as they found in the high ways. Math. 13. Both good and bad. M. That is, they gathered without respect of persons every one, refusing none but the hard hearted and such as were scorners. Our Saviour Christ here seemeth to speak of the same which he did in the parable of the tars and of the net cast into the Sea. E. There are some which by the good, understand the jews (who even at this day think themselves the good) and by the evil the Gentiles: and that Christ spoke by the affection of the jews, when as both of them were evil. But he speaketh here of the calling of the Gentiles only: & before of the calling of jews. And the wedding was fornished with guests. E. To come unto the marriage, is to receive the Gospel without any respect, yea though all men do despise the same, notwithstanding to give our name to Christ, and to desire to be counted of his Church. But this profession belongeth also to hypocrites: And therefore it followeth. 11. Then the king came in to see the guests, and when he spied there a man which had not on a wedding garment, he said unto him: Friend how camest thou in hither not having a wedding garment? And he was even speacheles. Then the king came in. M. Now followeth the judgement of these men, which are mingled among the Christians without desert: judgement of hypocrites. not as Christians in deed, but in name only. For he doth not here now cast the jews in the teeth with their wicked contempt of the grace and calling of God: but he forewarneth them which should be appointed & placed in their room, that they defile not the marriage with their filthy spots, seeing that God had vouchsafed to make them partakers of his heavenly table. Therefore hitherto he hath taught that the jews must be deprived of a singular privilege of honour, by reason of their wicked disdain and contempt, and that there should be called out of the Profane and outcast Gentiles those that should succeed them. But now he declareth that such must be banished out of this number also, as do bring reproach unto the Church. For, because God calleth all without exception by the Gospel, many unclean and filthy persons do rush in among the rest: who, although they have place for a time among the rest, yet notwithstanding at the length when God doth discern and behold his guests, they are cast out of the doors & punished. The some of this place is that not all which once enter into the Church shallbe partakers of everlasting life, but such only which are found to have on apparel worthy and meet for the heavenly Palace. M. Therefore it is not sufficient to be numbered among those Christians that are called to everlasting life: But the hypocrites shallbe discerned from the just, & the wicked shallbe separated from the good. It is a most certain sign of perdition to despise the profession of the Christian faith, Righteousness. consisteth in the sincerity of profession. and it is necessary to salvation to Embrace the same. But the sincerity and truth thereof is required also, which only pertaineth to the elect, without the which no man is saved, although he be numbered among those that are called. And this ingression or entrance of the king among his guests: The general judgement. of the which there is mention made here, shallbe in the day of judgement, in the which the reprobate shallbe separated from the elect, even as Christ himself declareth in the parable of the tars, and of the net cast into the the Sea. Also when he speaketh of the goats and of the sheep. Which had not on a wedding gar. C. Many do in vain here contend about the wedding garment, whether it be faith, or a holy and godly life: Math●… Mat●… seeing that faith can neither be separated from good works, neither can good works proceed but from faith. But the only meaning of our Saviour Christ was this, that we are called of the Lord upon this condition, that we should by the spirit be made like unto him, and therefore that we might continually abide in his house we must put of the old man with all his pollutions and defiling spots of sin, and must frame and give ourselves to a new life, that our apparel may answer so honourable a calling. They therefore are clothed with this wedding garment which have put on the Lord jesus Christ, and the new man, Rom●… Ephe●… which after God is shapen in righteousness and true holiness. And as the wedding garment doth declare the mind to be joyful affected towards the wedding dinner, & to reverence the same: evenso also by this wedding garment there is required, that the guests be such, which with joy, with reverence of the divine Majesty, and with giving of thanks should obtain and enjoy the heavenly benefits. Friend how camest thou in. A. This is a sharp reprehension of him, which defileth to honest a table of the father with his filthiness. And he was even speechless. M. Condemnation here proceedeth from the guilty conscience. Euenso shall they be speechless which are now full of tongue, and do glory of their feigned holiness, when the king cometh in the end of the world. 13. Then said the king to the ministers: Take and bind him hand and foot and cast him into utter darkness there shallbe weeping and gnashing of teeth. Take and bind him hand and foot A. These words do pertain to the describing and setting forth the punishment of the reprobate and damned. C. But it may be demanded how it was meet or just that the beggar should be so grievously punished for not coming with his wedding garment: ●…estion. as though truly it were a new and unwonted thing to see the miserable which get their living by begging by the high ways, to go deformed and torn with uncomely apparel. 〈◊〉. 16. We may answer, that there is no entreaty here, how or whence apparel must begotten: for the Lord apparelleth those whom he calleth whatsoever they be, & that whereof the Prophet Ezechiell speaketh is fulfilled in all things, seeing that when God findeth nothing in us but miserable nakedness, and filthy uncleaneness, he doth apparel us with excellent and costly garments. For we know that we are not changed into the Image and likeness of God except we put on Christ. For Christ doth not affirm that miserable men which bring not precious apparel out of their chest, shallbe cast out: but they which are found in their filthiness, when God cometh to have an oversight & trial of his faith. And cast him into utter darkness. For this matter read the eight chapter going before. 14. For many are called but few are chosen. Many are called. C. This conclusion doth declare that few are chosen although many are called. Whereby we gather that every particular member of this parable is not to be discussed. For Christ even now affirmed not that the greater part should be cast out, but he maketh mention of one man only: and here we hear that a few of a great number shallbe retained. And truly when as at this day more are gathered together into the Church by the voice of the Gospel, than there were in time passed by the preaching of the law, yet the least part do approve their faith by newness of life. Wherefore lest we should flatter ourselves with a vain title of faith, let every man seriously examine himself, that in the first election we may be thought meet and convenient guests for the Lord. For (as the apostle Paul teacheth) there are many kinds of vessels in the house of the Lord: 2. Tymo 2. Therefore let every one that calleth upon the name of the Lord depart from iniquityy. Three kinds of calling. M. Therefore Christ speaketh of the external and general calling by the preaching of the Gospel: of the which there are three degrees. All men are called, yea, even they also which hear not: they which come, and are dease in mind are also called. The second sort enter in and promise' that they will serve God: Nevertheless their own conscience condemneth them, Act. 8. because they have not the true root. As Simon Magus, which did not fayne himself to be one of the faithful, being convicted in his conscience by the truth of the Gospel professed the same: but he had not root, as Peter casteth him in the teeth. Such are they truly to whom the Lord sendeth his holy spirit, and whom for a time only he illuminateth: but at the length by the just desert of their ingratitude he forsaketh them & striketh them with greater blindness. The third calling is special and of great efficacy, by the which God doth very much advance the elect and faithful only, when that by the inward lightning of the spirit. He bringeth to pass that the word preached abideth in their hearts To these testimony is given by the same spirit that they are the adopted sons of GOD. We can not judge who are the elect and who are, the reprobate: for we aught to leave this judgement unto God. A. Notwithstanding by signs there may be some conjecture had: Rash judgement aught to be avoided. but we must always beware of rash judgement. M. Every one that is the elect and chosen of God, is fully certified in himself of his calling: the which thing we may daily behold, For many are brought into the Church which afterwards fall away from the same, either being terrified by persecution, or else being overcome, with some other temptation. Such truly are of the number of them that are called, but are not elected: For hereby our election is proved, Perseverance proved our election. if we persevere to the last end. C. To be short, our saviour Christ by this place teacheth that the external profession of faith profiteth little and sufficeth not that GOD should acknowledge every one for his son which seem to have obeyed his calling M. And the name of election doth only signify a separation: because the elect are so discerned that they have a peculiar lot, as we see often times in judges. Bu. We have hard now in these two parables that the jews shallbe grievously punished which so oftentimes have rejected God their caller. And again that the Gentiles shall not be spared which succeed and come into the place of the rejected jews, if they go forward in hypocrisy, and defile their evangelical profession with filthy and wickedness. Therefore let every on of us in all things fear the Lord, which loveth faith and righteousness, & hateth hardness of heart, and wickedness. 15. Then went the Pharisees, and took counsel how they might tangle him in his words. Then went the Pharisees and took. C. When the pharisees had oftentimes and many ways sought how they might hurt Christ, at the last, they thought this ready way, and excellent mean to bring their purpose to pass, if they might deliver him to the deputy as a seditious person, & an inventor of new things. As concerning tribute, there was at that time (as we may see in an other place) great contention among the jews. For when the Romans had transported to themselves the tribute which God in the law of Moses commanded to be paid unto him the jews oftentimes fretted and said that it was very unmeet and a horrible thing not tolerable, that Profane men should rake unto themselves after this sort, the right which pertained unto God. Moreover it may be, that seeing that legal appointing of tribute, was a witness unto them of their adoption, they thought themselves to be spoiled of their dew honour. Now the more poor that any man among them was, the more bold he was to make a tumult. The Pharisees therefore devise this snare to take our Saviour Christ: because how so ever he should answer to this question of paying tribute he should (as they thought) snare himself: if he should deny tribute to be paid, he should be guilty of sedition: but and if he should confess it to be dew by right, then should he be counted an enemy to his nation and a betrayer of the liberty of his country. Ma●… But their whole intent was in deed to draw away the people from him. Luk●… This snare the evangelist noteth when he saith How they might tangle him in his words. B. So great was their blindness that they could not be quiet although they had tried this matter so often before in vain. To entangle or entrap one in his words is to propound a doubtful or dangerous question, out of the which a man hath no less trouble to unfold himself, than out of a snare or net. The evangelist Mark hath: to take him in his words. And so hath the evangelist Luke also. 16. And they sent out unto him their Disciples, with Herodes servants saying: master we know that thou art true, and teachest the way of God truly, neither carest thou for any man, for thou regardest not the outward appearance of men. And they sent out to him. C. Because the Pharisees were the sworn enemis of Christ, and therefore knew that they should be suspected, they suborned and craftily set forth certain of their Disciples. B. Of whom they thought him to have no knowledge or consideration. Luke saith, that they sent forth spies, which should fayne themselves righteous men: that is which should deceitfully pretend a simple affection to learn that which is true. For the feigning of righteousness in this place is not taken generally but it is restrained to the present cause except they had borne a pretence of docility and sincere study, they had not been admitted. With Herodes servants. M. E. He calleth those Herodians or Herodes servants which defended Caesar's cause. When juda began now to be tributary to the Romans, King Herode the son of Antipater was by Augustus Cesar, put in authority to gather the tribute. C They join therefore unto themselves the Herodians, which did more favore the Empire of Rome: whereby they were more feet to accuse. But this is worthy to be noted, that although there was great dissension among themselves, yet notwithstanding such was their hatred against Christ, 〈◊〉 enemies ●…rist al●…h they ●…e amog ●…elues, ●…cy a ree●… to hu●…t 〈◊〉. that they could conspire in one against him. As concerning the sect of the Herodians this is to be noted. seeing that Herode Antipas was only half a jew, or unlike to his ●…unceters, and a counterfeit professor of the law, whosoever would exactly and in every point observe the law, him they condemned with their impure worship & counterfeit holiness: for he had flatterers about him which brought in a cooler to his false and perverse doctrine. So that beside other sects at that time there was sprung up a courtelyke religion. Master. M. This is a deceitful dissimulation. E. They are not ashamed of inconstancy, by the which they now call him master, whereas before, they blasphemed him saying that he had the spirit of Beelzebub. A. Even so in an other place the Pharisees, 〈◊〉. 12. 〈◊〉 ●…. which were the masters of these imbassators, said unto Christ, master we would see a sign of thee. And again, Master this woman was taken in adultery. But they called him master whose disciples they would not be, For they said unto that beggar to whom Christ restored his sight: Be thou his dissiple, for we are Moses Disciples. Here the proverb is fulfiled, such lips such lettuce. The Pharisees were dissemblers and hypocrites and their Disciples follow them in all points: We know that thou art true. C. This is the righteousness which they feigned, when they flatteringly submitted themselves unto Christ, as though they were desirous to learn, and not only endued with godliness, but also thoroughly persuaded of his doctrine. For if they had spoken without dissimulation, this was the true and right way. M. They praise him for the study of truth, because he was free from all dissimulation, because he regarded no man, and because he feigned nothing. And teachest the way of God truly. By these words they declare what they ment when they said, thou art true, that is to say, thou teachest faithfully and truly the will of God, and that which is acceptable unto him and not unto men. They fain and bear a show as though they sought God, and that they were not of the Pharisees mind which said, in what power dost thou these things? Math. 21. but rather to be truly persuaded of the doctrine of Christ, and to believe that he was a teacher of the truth sent of God. Neither carest thou for any man. As if they should have said: By thy dealing with our Scribes, by Priests, and elders oh the people, thou hast declared, & thoroughly persuaded us, that thou art no accepter of persons, and that thou carest for no man, neither for the people, neither for the nobles and Potentates, neither for Cesar, nor Herode, but only haste regard unto God. Bu. showing unto us with great liberty those things which thou knowest to be acceptable unto us. C. But by the words of these sly and subtle deceivers, a definition of a true & faithful teacher, such a one as they seemed to persuade themselves that Christ was, may be gathered. They say that he is a true teacher, which teacheth the way of God, that is to say, A true teacher. which is a true interpreter of God, and that in verity, that is without any corruption. The way of God is opposed or set against the invencione or strange doctrines of men: and truth against ambition, covetousness, and other wicked affections which are wont to vitiate and defile the pure order of teaching. Therefore we must count him a true teacher which thrusteth not in the inventions of men and departeth not from the true & proper sense of God's word: but doth as it were dispense and deliver that with his hands which he hath received at the mouth of God. Furthermore he applieth his doctrine by a singular study of edifying to the profit and salvation of the people, and he falcefieth not the same by any tradition. As touching that which pertaineth to this latter sense, the apostle Paul when he saith that he doth not chop and change the word of God, 2. Cor. 2 he meaneth that he is not like unto those which either being covetous, ambitious, or inconstant do falsify and corrupt the purity of doctrine. So that he compareth them to choppers and changers or mingelers of wine, because they do deprave and vitiate the pure and right use of God's word. This is also worthy to be noted which these hypocrites do add, saying that Christ doth rightly & truly teach, because he regarded not the persons of men. Galathi. 1. For there is nothing that doth more withdraw the teachers from the faithful and perfect dispensation of Gods word, than the regard and respect of persons. For it is impossible that he should addict & wholly give himself to serve and please God, which seeketh to please men. It cannot be denied truly but that we aught to have a certain care and regard of men: yet not so that we should seek to wine their favore by flattery. To conclude, let all acceptation and respect of persons cease that we may be perfect, Deut. 1 Deut. 16. I mean such regard and respect as doth obscure and darken the true light, and doth pervert and overthrow true judgement even as God doth often times inculcate in the law, john 7. and experience showeth the same. Therefore Christ doth compare together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is respect of persons, and true judgement, in the seventh of john. C. And the person is taken, for every consideration, which is beside the cause and matter: as kindred, riches, commendations of men, age, form or comeliness, & whatsoever winneth favour towards men. For if in iudgemtnt we discern between a good man and an evil man, we have not respect unto the person, but to the matter and cause itself. 17. Tell us therefore how thinkest thou Is it lawful that tribute be given to Cesar or not? How thinkest thou. A. The hypocritical Disciples of the Pharisees those hypocrites beginning after this manner do at length propound the question to Christ. Is it lawful that tribute be given to Cesar or not? M. This deceit hath not one snare alone but two. It was great danger to be silent, for so he should have seemed to have regard to the persons of men, and to be stayed & held with humane fear, and so to hide the truth in a matter of so great weight. Again to answer it was dangerous: for they thought that he would either say that tribute aught to be given to Cesar & so incur the hatred of the people, that they might afterward with less fear of the people kill him: or else that he would deny tribute to be given to Cesar, & so might fall as a seditious person into the hands of Caesar's power: And this is that which Luke saith: They watched him & sent forth spies, which should feign themselves righteous men to take him in his words and to deliver him unto the power and authority of the deputy, to the end they might put him to death, as a traitor and seditious person, the matter nothing appartaining to the Pharisees. For how dangerous a matter it was openly to deny tribute to be given to Cesar, Theudas and judas, taught by their example of whom we may read in the acts of the apostles and in josephus. aso. Mark addeth that they said, shall we give or shall we not give? 18. But jesus perceiving their wickedness said: why tempt ye me ye hypocrites? But jesus perceiving. E. Not only their wickedness and malice, but also their subtlety, as saith the evangelist Luke. C. These hypocrites seemed as though they had been after the best manner desirous to learn. How then doth our Saviour Christ know what they were, but only because his spirit was the searcher of the heart. For he did was the searcher of the heart. For he did not espy and find out their crafty and double dealing by human conjecture, but because he was God he pierced even to the hearts of them: in so much that they covered themselves in vain with flattery & the cloak of rigeteousnes. Therefore before he answered them, he made a plain declaration of his divinity, detecting, & revealing their secret malice and spirit. Now seeing the like sleights & deceits are daily set & laid for us of the wicked to entrap us, & seeing their malice lieth secret & hidden from us, let us pray unto god, that he will instruct & arm us with the spirit of discretion, and give unto us freely that which he had by nature and his own proper right. And how necessary this wisdom & discretion is for us, it is hereby evident, that if we do not take heed of the snares of the wicked, we shall make the doctrine of God to be subject to their reproaches. Why tempteye me ye hypocrites. Bu. He plainly declareth that he doth understand their crafts and deceits. M. As if he should have said: It is not the part of a good man to deceive, & to demand any thing, to the end he might tempt, & lay a snare to destroy. He calleth them hypocrites, that is to say dissemblers. For they feigned themselves to be just, & for that cause to desire to know the truth and the will of God, when as in deed they sought for none of this with all their heart, but far otherwise. But they did very well ressemble their masters the Scribes & Pharisees. First of all therefore we must here learn to prevent such false deceivers, by bewrayring & publishing their hypocrisy (if it may be) and then afterward they shallbe able to do the less harm. 19 Show me the tribute money. And they took him a penny. Show me the tribute money. C. To the end our Saviour might declare that he was not deceived by their deceivable flattery he so tempered his answer by his wonderful wisdom that he endangered himself to neither part. In that he commandeth them to show him the tribute money, although it seem not at the first sight of any great weight, notwithstanding it is sufficient to louse and break the snares which they laid for him For by this part was expressed unto them a confession of subjection: the Christ might not be constrained to command unto them any new thing. The money was coined & stamped with the picture of Cesar: therefore the authority of the Roman empire was by general & common use allowed & received: whereby it was evident that the Iewes themselves had all ready by their own accord put a law or yoke upon their own neck of paying tribute, because they had granted the power of the sword to the Romans. And they brought to him a penny. Bu. This penny was a kind of Roman coin, of the which we have spoken in the 20 chap. going before. It was the manner & custom of the Romans when they had vanquished & overcome the Gentiles, to make them tributary in silver, Plinius lib. .33. chap. 3. not in gold, as writeth Plini. This penny was paid by every one of the jews to the Romans yearly for tribute As concerning the which matter read the seventeen chapter going before. 20. And he said into them: Whose is this image and superscription. Whose is this Image. M. He doth not simplely answer that they must give unto Cesar those things that are Caesar's, but first of all he demandeth a question, to the end he might force them to answer that which pertained to the purpose. Bu. Therefore even as when he was asked by what authority he taught he so tempered his answer by the question opposed, Math. 21. that if they would have confessed the truth, they themselves had aptly & truly answered to their own question: even so in this place also desiring to have the tribute money given unto him, & demanding whose the Image & inscription of the penny was, he maketh them of force to absolve the question themselves. M. So that he was not ignorant what he demanded, but because he had to do with those which went about to catch him in his words, he therefore maketh their own words to catch themselves. 21. They said unto him Caesar's. Then said he unto them give therefore unto Cesar, the things which are Caesar's: and unto God those things that are Gods. They said unto him Caesar's. Bu. The Emperors of Rome were wont to title and writ themselves upon their coin and money Parthians, Asians, and Syrians, and such like, of the Gentiles which they had subdued This penny therefore had the image of Augustus, or else of Tiberius Cesar, and peradventure the inscription containing much of the Empire of Cesar, over the jews, the which was sufficient to confound them & their subtlety. give therefore unto Cesar. C. Our Saviour Christ here declareth that seeing the subjection of the whole nation is plainly published by the money, they aught not of their part to strive: as if he should have said: if it seem an absurd thing unto you to pay tribute then be ye not subject to the Romans. But truly the money which goeth amongst you from man to man, doth testify that Cesar hath the government of you, that by your secret approbation and likening also, the liberty, which ye pretend, perished and decay. But the answer of Christ is not so indifferent but that it containeth a full and sufficient doctrine as concerning the question propounded. For there is here put a plain and evident distinction between spiritual & political government to the end we might know that the external subjection doth hinder nothing at all, whereby our conscience might be at the less liberty before God. For Christ went about to confute their error, which thought that they were not the people of God, except they were free from all subjection of human power. Even as in this part. the apostle Paul diligently endeavoureth himself, lest the Romans should think that they served the only God the less, if they obeyed human laws, if they paid tribute, and were subject to other burdens. Rom. 3. To be short he pronounceth that the law of God is not violated and that his worship is not hurt if the jews in respect of external policy and politic government obeyed the Romans. Bu. And he also showeth that they are made subject to the Romans by the will of God when he commandeth them to give unto Cesar those things that belong unto Cesar. As if he should say, Cesar is your King, pay therefore unto your King the rights that belong unto a King. C. Moreover he seemeth to touch their hypocrisy, because they carelessly suffered the worship of God in many things to be violated, yea because they did wickedly defraud God of his power, only bearing a show of great zeal in a matter of no weight: as if he had said, You take great care of tribute to be paid to the Romans, least that God should lose any part of his honour. But truly ye aught rather to seek that ye give the honour and worship unto God which he requireth of you, and in the mean season give ye that unto men which belongeth unto men: and unto God the things that belong unto God. M. Here also we do see how far we ought to obey magistrates, How●… trates●… to be 〈◊〉 and how we must make a difference between God and Cesar. For although he be the minister of GOD yet notwithstanding it is one manner of thing that belongeth unto God, and an other manner of thing that belongeth unto him. C. This partition truly doth not seem to agreed: because in speaking properly, when we do our duty unto men, we do also our duty towards God. But Christ applying his words to the capascity of the people, thought it sufficient to make a difference between the spiritual kingdom of God, and politic order, and the state of this present life. Wherefore this difference must be had, that seeing the Lord willbe the only ruler and lawmaker to govern the souls of men, we must not seek for a rule of worshipping him from any other thing. than from his word & we must abide in the only & pure worship which he hath there prescribed, & that the power of the sword, laws & judgements, do hinder nothing at all, but that the worship of God may remain whole and sound amongst us. M. Therefore that which pertaineth to the earth belongeth as right unto Cesar, and that which pertaineth to religion belongeth unto God. In earth we have the image of Cesar in money, which teacheth what we own unto Cesar. Again in our mind we bear the seal of Christ & of the holy ghost, Cesar must have his dew and God his ●…ighte. being sealed by baptism, and engraved also by the name of Christ: whereby we are taught what we own unto god. God doth not command us to withhold from Cesar those things that are dew to Cesar: it were amost wicked & ungodly act if Cesar would not suffer those things to be given to God which are dew unto him, but take them to himself. C Now this doctrine may serve for a general admonition, that every man according to his calling may give that duty which is dew to all men, as the children honour to their parents, servants submission to their masters, subjects obedience to the higher powers, that all men may live according to the rule of charity, and that God may have that which belongeth unto him. Therefore the some of this place is, because they are rebels unto God which despise politic order & government we must note that obedience towards princes & magistrates is joined with the worship and fear of God, but again, if princes usurp unto themselves the right which belongeth unto God, we must not obey them, but submit our necks rather to the block. Bu. Wherefore if a heathen & wicked magistrate must not be resisted much less aught we to resist a godly & Christian magistrate. subjects 〈◊〉 obey 〈◊〉 prince. Let therefore all wicked anabaptists take heed, ●…baptistes 〈◊〉 politic ●●●●ement. & all such also which overthrow politic government, what they teach and go about. 22. When they had heard these words, they marveled and left him, and went their way. When they had heard these words they marveled. B. The enemies of the truth do here marvel at the great wisdom and experience of Christ, but they are nothing at all moved, to turn themselves unto God by faith. And left him, and went their way. C Here also it appeareth how God doth frustrate & bring to naught the wicked practices and devices of his enemies: neither doth he only deceive their expectation and hope, but doth also give them the repulse with shame. It cometh to pass some times that the wicked, although they be overcome, yet notwithstanding they cease not to make exclamation: but although their wantonness be unbridled which resist the word of God, yet for all that, God hath so many victories in his hand, that he will triumph over them, and over Satan their head also. But in this answer, Christ goeth about specially to manifest and set forth his glory, when he constrained his enemis to depart with ignominy & shame. A. Let us therefore acknowledge this sentence of Solomon to be most true when he saith: There is no wisdom, Proverb. 21. nor prudence, nor counsel against the Lord, 23. The same day came to him the saducees (which say that there is no resurrection) and asked him saying. The same day came to him. C. We do see here, how Satan gathereth together all the wicked which else are at contention among themselves, to resist the truth of God. For although there were deadly disagreement between these two sects, yet notwithstanding they conspire together against Christ, that it might not displease the pharisees to have their doctrine resisted in the person of Christ. Euenso at this day we see all the arms of Satan, although at all other times they be one contrary to an other, yet notwithstanding to arise on every side against Christ. And the Papists also do burn with such mortal hatred against Christ & his Gospel, Papists join themselves with heretics to destroy the Gospel. that they will willingly suffer Libertines, Epicures, & such kind of monstrous Heretics, so that to destroy the Gospel they may use their helps To be short we see that they went out on every side such as sought to bend their force against Christ: & they did this, because every one of the hated the light of sound & perfect doctrine. But the Saducees propound a question unto Christ, that by the show of absurdity they might either make him partaker of the error. or else that if he did disagree, they might defame him, & make him a mocking stock among the rude & unlearned multitude. And it may be (truly) that they were wont with the same cavil to vex and molest the pharisees, but now they lay the same grin or snare for Christ. M After therefore that the Pharisees had done nothing against Christ, the Saducees come to assay if they could bring that to pass which the Scribes and Pharisees before them had sought for. Which say that there is no resurrection. A. As concerning this sect of Saducees read the chapter going before. C. But the evangelist Luke witnesseth that they denied not only the last resurrection of the flesh, but the immortality also of the soul. And certainly if the doctrine of the Scripture be well weighed, the life of the soul without the hope of resurrection is but a mere dream. God doth not so pronounce the souls to be free from death, Act. 3. as though already they were in possession of the present glory and beatitude: but he suspendeth their hope until the last day. We grant truly that the Philosophers, to whom the resurrection of the flesh was unknown, disputed much about the immortal essence of the soul, but they speak, so rashly and unadvisedly of the state of the life to come, that their writings are of no weight. But seeing the holy scripture doth declare that the spiritual life doth depend upon the hope of the resurrection, and that the souls being dissolved from the bodies do thither depart: whosoever taketh away the resurrection, he doth also spoil the souls of immortality. Moreover hereby we may perceive the horrible confusion of the jewish Church, in that the chief heads and professors of religion took away the hope of the life to come, that men after the death of the body differ nothing from brute beasts. They did not for all this deny but the men aught to live justly & godly: neither were they so profane and heathenish, that they accounted the worship of God to be profane & superfluous: but they rather affirmed that God was the judge of the whole world, and that human things were governed by his power: but seeing they did restrain as well the reward of the godly, as the condign punishments dew to the wicked, although they had said truth, that every man now in this life is dealt with all according to us desert, yet notwithstanding this was to preposterous and out of order, to include the promises of God into so strait bounds. Now experience doth declare evidently that there dullness and incensiblenes was to gross, seeing that it is manifest that the reward which is laid up in store for the godly is suspended until the life to come, & that the wicked have not their punishment in this life. To conclude, there is nothing to be imagined more absurd than this error, the men, being created after the Image & likeness of God, should be extinguished & clean put out by death even as the brute beasts. But how filthy monstrous was this opinion when as there was no nation whether they were heathenish or profane Idolaters, or wrapped in blind ignorance, which had not some hope of the life to come, whereas this seed of godliness was quite abolished among the Iewes being the peculiar people of god. But first of all this there reward was just which divided the Church of God into sects: Moreover by this means God was revenged of the wicked contempt of his doctrine. 24. Master: Moses said, that if a man die having no child his brother should marry his wife, and raise up seed unto his brother. Master, Moses said. A. By the same subtlety & deceit they call Christ master, which the Disciples of the Pharisees & Herodians used before. All these made a jest and mock at the doctrine of Christ, yet notwithstanding they feigned themselves to be very desirous to learn. C. The Saducees do here propound a question unto Christ that by the show of absurdity they might condemn the doctrine of the resurrection. That if a man die having no children. C. seeing that it was sufficient to propound the matter without any circonstance, why do they begin after this manner? Surely they do craftily allege for themselves the name of Moses to the end they might ●…roue those marriages to be lawful which were contracted not by the will and pleasure of men, but by the commandment and ordinance of GOD himself. For it was necessary that he should agree with himself. Therefore the snare which they laid for him was such, if God shall gather in time to come the faithful into his Kingdom he will also restore unto them that which he gave unto them in the world: What shall then become of the woman which God gave unto seven men? After this manner all wicked ones and heretics do calumniate and quarrel to the end they might deprave the true doctrine of Godliness, and make the servants of Christ ashamed: yea the Papists are let by no shame openly to jest at God and his word, when they go about to entangle us. ●…itus. 1. Therefore the apostle Paul not without cause would have the teacher sufficiently appointed with weapons by the which he may repel and put to flight the adversaris of the truth. As touching the law by the which God commanded that the kinsmen should succeed the dead in matrimony, which were next of blood, if the first departed without children, this was the reason, that the woman which married into any stock or kindred, should thereby receive seed. But and if children were brought forth in the first state of wedlock, it was incestiouse wedlock which was between the degrees forbidden by the law His brother should marry his wise. M. In the name of brother other degrees also more near are contained, as the cousin germans and such like of the same kindred. And raise up seed unto his brother. B. This law was made as all other politic laws were, for public tranquillities sake, the which was not a little established, if the inheritances abode with out mixture, and every stock & kindred possessed his own inheritance. Wherefore, the Lord did diligently provide as well by other laws as by this (which the Saducees objected) for the continuance and perpetuity of stocks and kindreds, and for the lawful succession of inheritances, th' t one brother being dead without seed, the other brother by marrying his wife should go about to stir up his posterity, and should make the first begotten son of his brother's wife to possess the name and inheritance, even as though he were adopted to the dead brother. 25. There were with us seven brethren, and the first married a wife and deceased without issue, and left his 26. wife to her brother: Likewise the second and the third, unto the se- 27. venth: Last of all the woman died also. A. This example they bring in to make their mind and meaning more plain and evident, being agreeable to the law. 28. Therefore in the resurrection, whose wife shall she be of the seven? For they all had her. Therefore in the resurrection. M. That is to say, in the everlasting life to come, which we shall enjoy after the resurrection from death. They thought if there were any resurrection to come, that the state of that world whereunto they rose should be like unto this which is now: but hereof there came an infinite sort of absurdities and things incredible. 29. jesus answered and said unto them: ye do err not knowing the scriptures, nor the power of God. ye do err M. He saith that they err generally because they denied the resurrection. Ignorauce is the cause of error. Not knowing the scriptures. C. Although our Saviour Christ doth only touch the Saducees, yet notwithstanding this reprehension doth belong generally to all the inventors of false opinions. For seeing that God doth brightly shine unto us in the scriptures, it must needs be that the ignorance of them is the wellspring and cause of all error. Mar. 12. M. As more plainly appeareth by the words of Mark, where it is thus written: Do ye not therefore err, because ye know not the scriptures neither the power of God? They erred therefore because they knew not the scripture, wresting the sense thereof amiss. C. But this is no small consolation to the godly, in that they shallbe safe from the danger of erring so long as by humble and modest docility they do seek & search for that which is right & true out of the Scriptures. Psalm. 119. For the word of God is a light unto our feet and a lantern to our paths: and it shineth in this world as a candle in the darkness. Whereupon the apostle Paul saith All Scripture given by divine inspiration is profitable to teach, 2. Timo. 3, to improve, to correct, and to amend that the man of God may be perfect and given to all good works. Neither the power of God. C. Whereas Christ joineth the power of God to the word, it is referred to the circomstance of the present cause. For, because the resurrection doth far exceed the capacity of human sense, it shallbe incredible unto us, until our minds do arise to the beholding of the unspeakable power of God, Philip. 3. by the which he can bring all things in subjection to himself as saith the apostle Paul M. Therefore the Saducees denying the resurrection, were ignorant of the power of God, Rom. 8. Philip 3 Colos. 3. which is specially declared in the resurrection, the which power also Paul setteth before us to consider of in the resurrection of Christ. C. Moore over it was necessary that the Saducees should be deceived because they measured amiss the glory of the heavenly life by the present state and condition of this transitory life. Notwithstanding in the mean time we are taught that they do truly and wisely judge and speak of the mysteries of the heavenvly kingdom, which do join the power of God with the Scriptures. 30. For in the resurrection they neither marry nor are married, but are as the angels in heaven. For in the resurrection. M. He showeth unto us the state of those which shallbe happy and blessed after the resurrection. taking away the opinion of absurdity as concerning the state of the world to come. And he useth a distinction of the times present and to come, the which the evangelist Luke more plentifully and plainly expresseth saying. The children of this world mary wives and are married: but they which shallbe counted worthy of that world and the resurrection from the dead, do not marry wives neither are married. He calleth all those the children of this world, which live in the world. And he calleth those worthy of the world to come which apprehend the felicity and happiness that is to come. But are as the Angels of God in heaven. C. He doth not mean that the sons of GOD when they arise shallbe like to the Angels in all things, but in respect of this, that they shallbe free from all the infirmity of this present life: even as if he should deny them to be any more subject to the transitory and corruptible necessities of this life. The Evangelist Luke doth more plainly express the order and manner of the likeness that Christ here speaketh of saying that they can die no more, Luke 20. for that they are equal to the Angels, and are the sons of God. But he speaketh of the faithful only: because the end of his talk doth not tend to the reprobate. As the Angels therefore cannot die, Death●… our res●…tion ha●… more 〈◊〉 evenso they which are raised from the dead, can die no more, but shall live with the Angels eternally: and because they are the sons of God, to whom the inheritance of God's riches doth pertain, they cannot perish: & because they are called the sons of the resurrection, therefore they shall enjoy the everlasting benefits of the resurrection to come: which benefits are, perpetual joy, and continual felicity. C. But it may be demanded why he saith that they shallbe then the sons of God, because they shallbe the sons of the resurrection: when as the Lord doth give this title of honour to the faithful although they be included and shut up in the frail prison of the body. And how should we be heirs of everlasting life after death, except God did now acknowledge us for his sons. Aunsw●… Rom. 8. Galat. ●… We answer that so soon as we are by faith engraffed into the body of Christ, we are made the adopted sons of God, and that this spirit of adoption is a witness, seal, earnest, and pledge, that by this trust we may boldly cry, Abba Father. But although we know that we are the sons of God: yet for all that, because it hath not as yet appeared what we shallbe, until we be transfigured into his glory, (when we shall see him what he is) we are not as yet in the effect itself said to be his sons, And although we be regenerated by the spirit of God, yet notwithstanding because our life is hid as yet, the revealing thereof doth in perfect wise make a difference between us and strangers. And in this sense the apostle Paul dyfferreth our adoption, ●…n. 8. even until the last day. M. We must therefore note how great the felicity of the life to come shall be. For that which is now full of infirmity, Mortality, and corruption, yea that which is now heavy, troublesome, slow, miserable, and base, shall be, by the resurrection, made strong, immortal, incorruptible, light, pleasant, quick happy, and glorious And the soul shall be free from ignorance, blindness, false opinions, wicked affections, anger, envy, fear, pride, and such like. Wherefore, whosoever he be that is oppressed and afflicted in this present life, either by the wicked affections of the mind, either by corruption and trouble: let him have respect to this angelical state of the life to come, and there solace himself. 31 But as touching the resurrection of the dead: have ye not read that which is spoken unto you of God, which 32 saith: I am the God of Abraham, and the God of Isaac, and the God of jacob? God is not a God of dead, but of living. But as touching the resurrection of the dead Bu. The Lord being not contented that he confuted the absurdity of the Saducees, and showed the causes of their error proveth very strongly the contrary part, that it might be evident that the faith of the resurrection of the body and of the immortality of the souls, is sure & confirmed. C. After therefore Christ had confuted the absurdity objected against him, he confirmeth the doctrine of the last resurrection, by the testimony of Scripture. ●…re ●…er●… God's ●…es. And truly this order is to be noted of us, that when we have overcome the enemies of the truth with all their cavils, we must give them to understand that they have resisted the word of God: for until they be convinced by the testimony of Scripture. they shall ever have liberty to exclaim. Have ye not read B. The Evangelist Mark hath: As touching the dead that they rise again, have ye not red in the book of Moses. etc. And the Evangelist Luke hath: And that the dead shall rise again. Moses' also showeth beside the bush, when he calleth the Lord. etc. The words of Mark make the words of Luke more plain. He doth as it were note with the finger this place of Moses, when he saith: Exodus. 5. How in the bush God spoke unto him saying: I am the God of Abraham. C. Our saviour Christ citeth this place here out of Moses, because he had to do with the Saducees, who gave no great credit unto the Prophets, for they made no more account of them, than we do of the book of Ecclesiasticus, or of the book of the Maccabees. And because they alleged Moses for their author, he thought it better to repel them with their own authority, than to set before them the testimony of any one of the Prophets. Moreover it may be that he endeavoured not himself to gather all the places of Scriptures together: as the apostles, who do use as we see diverse testimonies of Scripture in one cause. And yet for all that Chryst took not this place before others without cause, but he chose it with an excellent judgement, although at a blush it might seem more obscure: because first of all it was meet that this place should be known above all others, among the jews, namely, that they were redeemed of the Lord, because they were the children of Abraham. For there God doth pronounce that he came to help the afflicted people: and addeth also that he doth acknowledge that people for his own, in respect of the adoption, for the covenant that he made with Abraham. How cometh it to pass that God hath more respect to the living than to the dead, but only because he attributeth the first degree of honour to the fathers, with whom he made his covenant? And how should they excel if they were extinguished by death? This also is very well expressed by the relation. For as no man can be said to be a father without children, neither a king withoute-people: even so the lord cannot properly be called God, except he be the God of such as live. Howbeit Christ doth not reason so much of the common order of speech, as he doth of the promise which is included in these words. For the Lord doth offer himself unto us to be our God upon this condition, that he might in like manner make us to be his people: the which one thing is sufficient to the trust of full and perfect beatitude. Whereupon the Church cried after this manner (as appeareth by the Prophet,) Thou art our God from the beginning, Habac. 1 we shall not die. Seeing therefore he promiseth salvation to all those whose God he saith he is, and seeing he publisheth the same of Abraham, Isaac. & jacob after their death: God is a god of the living. it followeth that there is hope of life left to those that be dead B. We see therefore how cunningly our saviour Christ hath gathered this, that to whom soever the Lord is a God, to him also he is a saviour, and quickener for ever: the which he cannot be altogether to the dead: that is, to those from whom all hope of life is taken away. For to whom soever God is a God, him he blesseth, that is he declareth himself to him to be a God. But if the dead were wholly void of life (as the Saducees thought) and should never return to the same, how should God bless them, or bestow any benefits upon them? The saints therefore are not void of participation of life. And lest the Saducees should say, no man denieth God to be the God of Abraham, Isaac, and jacob, he therefore addeth, God is not the God of the dead But Abraham, Isaac, and jacob, were dead. It is true, they were & are. But to God they were not dead, they are only dead to the world & to the flesh, and live unto God. For all live unto him as saith the evangelist Luke. C. The which saying in the Scriptures is taken diversly. M. For we live unto God, when we live unto him, and not to the flesh. We are said also to live unto God, when our life dependeth upon his power, and not of ourselves. C. But our saviour Christ meaneth here that the faithful, after they die unto the world, live a heavenly life with God: Rom. ●… according to that which the Apostle Paul writeth, saying that Christ after he was received into the heavenly glory, liveth unto God, because he was exempt from the infirmities and troubles of this transitory life. But our saviour Christ doth here with good advisement declare, that we aught not to judge of the life of the Godly, according to fleshly sense: because it is laid up in the secret power of God. For if they be almost like unto dead men, while they walk in the world, much less any show of life shall appear in them after the death of the flesh. But God is faithful, and will preserve them alive before him, beyond the reason of man. If any man do object and say that the souls may remain alive without any resurrection of the flesh: We answered them a little before where we said that these two were so knit and linked together that there could not be any separation: Auns●… because the souls do aspire and come to the heritage laid up for them that as yet they might not obtain their state. M. After these things the Evangelist Mark writeth that Christ said again: you therefore greatly err. And the Evangelist Luke addeth saying: Then certain of the Pharisees answered and said: Master thou hast well said. C. When as it is probable that all of them were evil affectioned, God by his secret power did as it were eitorte & wring this confession out of their mouths. Peradventure it might be, that although the Pharisees wished that Christ might be overthrown and put to silence in this conflict with the Saducees, yet notwithstanding because they see that they are armed by his answer against the contrary faction of the Saducees their enemies, ambition brought to pass that they yield the victory unto Christ. Perchance also they were inflamed with envy, lest the Saducees should bring that to pass (namely by putting Christ to silence) which they nor other for them could do. But how soever it was it came to pass by the providence of God, that the most deadly enemies that he had, subscribed and yielded also to his doctrine. 33. And when the people heard this, they were astonied at his doctrine. And when the people h●●rde this Bu. The people are justly amazed at the answers of God, so excellent and full of wisdom. For in them all there is wholesome profit and a certain divine majesty. C. Notwithstanding we must note the the doctrine of Godliness was at the time so infected with so many wicked and false comments, that it was not without cause counted as a miracle to have the hope of the resurrection so truly and aptly proved out of the law. The people therefore are amazed at the wonderful grace: but obstinacy is mad, and never in quiet: and impiety is led by furious violence, specially when the power of God appeareth. 34. But when the Pharisees had heard that he had put the Saducees to silence, they came together, M. Here again the nature and property of malice appeareth. For although the Pharisees had been twice before put to silence and made ashamed, yet notwithstanding they assay again. They came together Because the Saducees were inferior in learning to the Pharisees (as our saviour Christ objected against them) the Pharisees thought it no marvel if they could prevail nothing at all against Christ. Therefore they themselves boasting of the knowledge of the Law do determine once again more boldly to set upon Christ. They do now therefore suborn and coollerablelye set forth a Doctor of the Law, whom Mark calleth a Scribe, which might object a question of the law, not to learn, but rather to tempt. 35. And one of them which was a Doctor of law, asked him a question tempting him and saying. C. This lawyer, was a pickte, and chosen fellow among the whole sects (as it is said before) which seemed to excel others in wit and learning. This good fellow being sufficiently instructed before, came unto Christ saying: 36. Master: which is the greatest commandment in the Law? C. Because this man was an interpreter of the Law, he is offended at the doctrine of the Gospel, by the which he thought that the authority of Moses was demynished. Howbeit he is not so much affected through the zeal of the law, as he taketh disdain the any thing should depart from the honour of his Mastership. Christ therefore demandeth of him whether he would profess any thing more perfect then the law. For although the lawyer do not express this in words, yet notwithstanding his question is very captions, seeking thereby to make Christ hated of the people. The greatest commandment B. The Evangelist Mark hath: which is the first of all the commandments. The greatest, first, & chiefest, signify all one thing, as that, to the which all the rest may be referred. 37. jesus said unto him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Thou shalls love thy Lord, Bu. The Lord answereth to the question, even out of the profoundness and depth of the Law, that by these few words, all men might gather & know, that the Lord was most skilful and cunning in the Law. M●…. Notwithstanding the Evangelist Mark saith that Christ spoke more words, namely these following: The first of all the commandments is, Hear O Israel: The Lord our God is Lord only: and thou shalt love thy Lord thy God with all thy heart etc. C. By the which words God getteth authority to his law for two causes. For this also aught to be unto us a most sharp prick and provocation to the worship of God, when that we are certainly persuaded the we worship the true creator of heaven and earth: (because doubting doth naturally engender sluggishness:) & a pleasant enticement also to love him, seeing that he hath adopted us freely to be his sons. Therefore lest the jews should be afraid (as commonly men are in doubtful matters) they bear a true rule of life prescribed unto them by the true & only God. And jest distrust should stay them, God cometh familliarlye unto them, & comitteth unto them his free covenant. In the mean time notwithstanding there is no doubt, but that he separateth himself from all Idols, lest the jews should be led amiss, but might keep themselves in the true worship of him only. Now truly if uncertainty and doubting do stay nothing at all the miserable worshippers of Idols from being carried by foolish zeal to the love of them, what excuse is left to the hearers of the law, if they forsake God? M. Further▪ more by these words: The Lord our God is one God: he doth not only go about to prove the Lord to be one only God, but also to have us so to esteem & believe of him. But truly, to believe that theridamas is one God it doth profit us nothing: but to account him for one only God, & for our God, is salvation and life, and the fullness of all the commandments. Even so said the holy patriarch jacob: Gene. 28. the Lord shallbe my God: as though be were not his God before: but he meaneth that he doth fully determine with true worship to account the Lord only for his God. He saith therefore that we must account the Lord our God for one God only and no more, that is, that we aught not to worship him with divers worships invented of us, but with the only worship which he himself hath appointed. And this is done by faith. For no man can have one God except he depend only upon him, and believe only in him: otherwise he shallbe earyed into the variety of works, and shall feign unto himself divers Gods. C. That which followeth Thou shalt love the Lord is the epitome or brief compendium of the law, the which is also to be seen in the sixteen Chapter of deuteronomy. For seeing the law is divided in two tables, Two tables of the Law. whereof the first is referred to the worship of God: and the other to love. Moses' did very well and wisely gather this short somme that the jews might know what God required in every commandment. Moreover, although it be meet that we love God far otherwise than men, yet notwithstanding God doth not without cause required of us love, voluntary service is most acceptable to God. for his honour and worship: because by this means he declareth that no worship is so acceptable unto him as that which is voluntary. For he doth truly at the length give himself to the obedience of God, which loveth him. But because the vicious and wicked affections of the flesh do withdraw us from the right way, Moses showeth that our way and life is framed aright, if that all our senses be replenished with the love of God. Let us therefore learn that the beginning of godliness is the love of God: because God rejecteth the coacted and constrained obedience of men, and will be worshipped liberally and willingly. And by the way let us learn that the reverence which is due unto him is noted under the love of God. In the Book of Moses this word mind, is not added, but only mention is made, of the heart, mind, and strength. And although that the participation of these sour members is more full and perfect, yet notwithstanding it altereth not the sense. For Moses' going about briefly to teach the God ought to have our love in whole and sum, he thought it sufficient to add strength to the soul and heart, lest he should leave any part of man void of the love of God. B. As if he should have said, thou shalt so unfeignedly love thy God, that the love of him shall invade and possess thy whole nature, and senses every one: whatsoever is in thee apply it to the love of him, let thy mind always think upon him, let thy will delight in him before all things, and let all thy strength and endeavours be to the fulfilling of his pleasure. The which love is the first fruit of faith. C. Furthermore we must note that the Hebrews under this word heart) do sometimes note the mind, specially where it is joined to the mind For what doth the mind differ from the heart in this place? surely nothing but in this that it seemeth to signify a more high seat of reason, from whence all counsels and cogitations do springe. B. C. Moreover, these things are not so spoken, as though wéé aught to love no other thing but God only, when as all the things that he made are exceeding good and to be beloved: We●● all th●…res 〈◊〉 but because nothing aught to be made equal in love with him, or to be preferred before the love of God C. Also it doth appear by this compendium and short sum, that God had not respect in the commandments of the law what men could do, but what they aught to do. For in this infirmity of the flesh it cannot be that the perfect love of God should obtain the kingdom: for we know how prove all the senses of our mind are to vanity. B. C. Whereby we gather that all mortal men were far from perfect righteousness, and that there was no sinful man neither shallbe which hath not offended in either of both namely, either in making account of one only God, or in loving of him, or else in both: when as there is none which at some time hath not wavered in the faith, and joined other things in equal love with God. C. Lastly here we learn that god careth not for the outward show of works, but specially requireth the inward affection, that good fruits may springe from the root. 38. This is the first and greatest commandment. A. He meaneth that all the commandments of the first table are comprehended in this commandment. 39 And the second is like unto it. Thou shalt love thy neighbour as thyself. And the second is like to it M. He calleth it second in order, because to love God before our neighbour is first in order. C. For the worship of God hath the first place. He saith that it is like to the first, because it hath some affinity and agreement with the first: or rather because it dependeth of that. For seeing every man is addicted and given to himself, true charity shall never abide between neighbour and neighbour, but whereas the love of God abideth. It is a sergeant love, with the which the children of this world love one another, because every one hath care for his own profit. Again, it is impossible for the love of God to reign, but the same shall breed and engender brotherly love between man and man. B C. Othersome will say that it is therefore like to the first, both because in each of them the true and perfect affection of love is commanded: and also because, as love is head of all those things which are due unto God, which are shortly comprehended in that commandment, that we love God with all our heart: etc. Even so also the love of our neighbour is the head of all those things which are due and belonging to our neighbour: which are comprehended in this commandment, Love thy neighbour as thyself. And this is that which they say the Apostle writ in the thirteen to the Romans, Rom. 13. Galat. 5. and fift to the galatians. Thou shalt love thy neighbour This word neighbour doth not only signify kinsmen and friends, or such which are joined to us by some affinity: but those also which are unknown to us, and our enemies: Math. 5. whom Christ commandeth us to love in another place. C. For we come all of one, Love of our neighbour. being made after the Image and likeness of God: neither is there any man so barbarous or base, but he is joined unto us in this knot, which is inviolable and holy, and cannot be abolished by the wickedness of any man. All mankind must be embraced by one affection of love: there ought to be no difference between the barbarous and Scythian, between the worthy and unworthy, between the friend and enemy, because all are one in Christ jesus, and they are to be considered in God, not in themselves. From the which way if we decline, it is no marvel if we be entangled in many errors. Neither can we hereupon deny but the more a man is near unto us, the more we aught to help him. For this the nature of man itself bringeth to pass that the more they are knit together either by the bond of kindred, familiarity, or affinity, the more they are priest and ready to do them good. A. Also we are bound according to the rule of S Paul, to love those saints & faith full men, in whom the repaired Image of God shineth, more, than such as bear the image of the devil the Prince of this world, though they be our nigh kinsmen. For he saith: Let not to do good to all men, but specially to them of the household of faith. Even as thyself C. When Moses the man of God commanded us to love our neighbours as ourselves, he ment not to set the love of our selves in the first place, as though every man should love himself first and then his neighbour, as the sorbonical Sophisters do cavil. But, seeing we are to much addicted to ourselves, Moses going about to reform this vice, commandeth us to give the like and same love to our neighbours that we give to ourselves: even as if he had forbidden all men to neglect others, and to have a care for themselves, because love joineth all men into one body. And going about also to correct Philautian, or self-love, which separateth one man from another, he reduceth all men to common society and mutual love. Therefore we are not here taught how to love our selves. But he teacheth us this, As every man is wont to love himself, so let him love also his neighbour. And whereas the affection of love was wont to remain in us by a natural corruption, he showeth now that it must be otherwise: that we might have no less desire and care to benefit our neighbours than ourselves. Colos. 3. Rom. 13. Whereby we gather that Paul doth not without good cause call love the bond of perfection, and in another place the fulfilling of the law because all the commandments of the second table are referred to the same. Bu. The Evangelist Mark addeth that to love a man's neighbour as himself is a greater thing than all burnt offerings and sacrifices. For these things were never acceptable to the true, living, and eternal God without faith, and love: as we have already declared in the fifth chapter going before. Now, if we gather all these things into a compendium and short somme, we shall see that the lord hath taught us that, in few words, which the whole scripture discourseth of at large, namely that there is one God only in substance: that this God is our God, which would us well, which loveth us, and seeketh to save us. And that this God aught to be loved and worshipped of us for himself, as the father, lord and chief felicity: and that every man also must be loved for God's sake, and that so unfeignedly, as we love ourselves, and as Christ hath loved us. 40 In these two commandments hung all the law and the prophets. C. How the law and the prophets do depend upon these two commandments read the seventh chapter going before. What so ever is taught in the law and the prophets as concerning the doctrine of life, is fulfilled of them which love God and their neighbour. A, Mar. 12. After these things the evangelist Mark addeth that a Scribe answered Christ saying: Well master, thou hast said the truth, for there is one God, and there is none but he. 41 While the pharisees were gathered together. jesus asked them saying. While the Pharisees were gathered together. M. The pharisees were now gathered together to suborn, and craftily to set forth some one, which by putting forth a question, might tempt and entangle Christ: the which thing they went about a little before to bring to pass by the Lawyer (of whom we spoke even now) but in vain. When as therefore the pharisees were gathered together, which took unto themselves the knowledge of the law and the prophets, and yet were ignorant of the coming of Christ, because they did not greatly desire the same, neither understood his majesty and glory, it is not without cause if christ demand of them saying. 42 What think ye of Christ? Whose son is he? They said unto him the son of David? What think ye of Christ? B. This is thought to be the last talk that our saviour Christ had with the pharisees, and his adversaries, by the which he went about to provoke them to know him, except those things which he answered them to, when he was taken of them. By these words therefore he went about to stir up their minds, and to admonish them of his kingdom, if so be that there were any amongst them which were curable, the they might look for Chryst to be greater than the carnal king, yea and more excellent than David his father. For those that were carnal hoped for nothing but carnal things. Whose son is he. C. The Evangelists Mark, & Luke, do more plainly express, why Christ demanded this question: namely because a wicked opinion prevaileth among the Scribes, that the promised redeemer should be one of the sons & successors of David, which should bring nothing with him more excellent than the humane nature. For by & by at the beginning Satan by all means possible, went about to supplant some false feigned Christ, which should not be the true mediator of God and man. And because God had so often times promised, that Christ should come of the seed and spring out of the loins of David, this persuasion was so deeply rooted in the hearts of all men among the jews, that they could in no wise abide to have him deprived of the humane nature. Satan therefore suffered Christ to be acknowledged to be a true man, and the son of David, because he should in vain have gone about to take away this part of faith, being so evident & common among all men: but that which was worse, he spoiled him of his deity, as though he should be some one of the sons of Adam. And after this sort the hope of the everlasting life to come, & spiritual righteousness was abolished. But so soon as Christ was declared unto the world, the Heretics went about by many subtle means & deceits to overthrow, one while his humane nature, & an other while his divine nature, lest that he should either have full power to save us, or else lest we should have familiar access unto him. But because the hour of his death was at hand, the lord himself thought good to make his deity & Godhead known, that the trust of all the godly might be reposed in him without all fear or doubting. For if he were only a man, it were neither lawful for us to glory in him, nor yet to hope for salvation by him. Now let us note that his purpose and intent was not so much for his own sake to declare himself to be the son of God, as it was to ground our faith upon his heavenly power. For as the infirmity of the flesh, by the which he made himself near of kin unto us, doth encourage us that we should not doubt to come unto him: even so if we should have only respect unto the same, we shall be rather filled with fear and desperation, than with any god trust and confidence. Notwithstanding we must note that the Scribes are not reprehended because they did teach Christ to be the son of David: but because they imagined him to be a mere man which should come from heaven to put upon him the nature and person of a man. Neither doth the Lord altogether speak of himself, but simplely showeth, that the Scribes do wickedly err, in that they looked that the redeemer should come only of the earth and humane progeny. And although it was an old opinion among them, yet notwithstanding we gather by this our Evangelist Mathewe that they were asked before the people what they thought. They said unto him the son of David Bu. It was evident by many promises of Scripture that Christ should come of the seed of David: A. but they which daily red these promises and interpreted them to the people, looked for nothing to be more in the person of Christ then a man. Therefore they make answer unto Christ which was most common and usual amongst them, namely, that the Messiah, was the son of David. 43 He said unto them: how then doth David in spirit, call him Lord saying: How then doth David, M. Christ our saviour, doth not reprehend the Pharisees (as we said even now) because they confessed him to be the son of David: but because men commonly denied him which should be the Messiah, to be nothing else but an earthly king, which should bring the people of God into a certain earthly liberty, and that he should so enlarge the tereene and transitory kingdom that it should extend itself even to the ends of the world, & that he should be of the tribe of David: for this cause (I say) he thought good in the presence of some to give them occasion to have a farther consideration of his glory, & majesty: namely, that he was not the son of David according to the flesh, but also the son of David & David's Lord. For in respect that he took flesh of the virgin Mary, Christ the son of David and the son of God. his is the son of David: & in respect that he was conceived by the holy ghost, he is the son of God, and David's lord. Therefore this is no new, or late invented error. For this impiety reigned among the Pharisees long before be came into the world. So that the devil hath sought from the beginning (as it is said already) to take away the deity & godhead from Christ: that by that means all the salvation of mankind might be utterly & quite overthrown. In spirit. The Evangelist Mark hath: Inspired with the holy ghost: And the Evangelist Luke in stead of both these hath: In his book of Psalms. C. But Christ declareth that Daviddyd speak in the spirit, expressly & with great emphasis and force. For he opposeth and setteth the prophesy of the thing to come, against the testimony of the thing present And the cavil by the which the jews at this day excuse themselves, is this. They say that by this prophesy the kingdom of David is celebrated, as though he appointing God to be the author of his reign, would rise against the mad enterprises & beastly practices of his enemies, & should deny them to profit any thing at all, without the permission of God. Lest that the Scribes should object some such thing, Christ foreshoweth that the psalm was not made of the person of David, but that he was inspired with the spirit of prophesy, to describe the kingdom of Christ to come: (even as also we may gather easily by the text) that those things which are there read, do neither belong to David, nor to no earthly king else. For there it bringeth in David the king to be adorned with a new priesthood, by the which it was necessary that the old figures and shadows of the law should be abrogated. Now we must see how he proveth that Christ should be of more excellency, than if he sprang only of the sede of David: namely because he calleth himself the lord which was the king & head of the people. Whereupon it followeth that there was in him somewhat more than in a man. Notwithstanding it seemeth to be a week & slender reason: because it may be objected, that when he gave the psalm to the people to be song, not having respect to his person be attributed the rule & government to Christ over others: but we answer on the contrary part, that seeing he was one of the members of the church, there was nothing more unmeet, than that he should deprive himself of the common doctrine. Here he commandeth all the sons of the God of heaven, and of the invincible king, to glory (as it were) and rejoice with one voice, that they, by his help and aid, are in safeguard. If he be separated from the body of the church, he shall not be partaker of the promised salvation in Christ: if this were the voice of a few, the rule and lordship of Christ would not extend itself even till David. But now neither he, nor any other can make himself free from his subjection, but he must fall from the hope of eternal salvation. Therefore seeing there was nothing better to the prophet David, than to be comprehended in the Church: he applied this Psalm no less to himself, than to the rest of the people. In fine, by this title Christ is made the chief and only king, by the which he may excel among the faithful. Neither ought there any exception to be admitted, but so soon as the redeemer is made head of the church, all men aught to submit themselves unto him. Wherefore there is no doubt but that David submitteth himself to his domination and rule, that he might be reckoned among the people of God. But here another question may be demanded, Q●… whether god could not extol some one man which should be the redeemer, to be David's lord, although he were his son. For here the substantial name of God is not put, but the name of lord only, which oftentimes pertaineth to men also, We answer that Christ taketh this for a grant, Au●… that he which is taken from among men, and is so exalted to honour that he is the head of the Church, is not a mere man, but endued also with the majesty of God. Esay. ●… For the eternal God which challengeth this thing to himself with an oath, that every knee should bow before him, Esay. ●… doth also swear that he will not give his glory to another But truly as the apostle Paul witnesseth, when Christ was ascended into heaven & established in the kingdom, Phili. ●… he had a name given to him above all names, that before him every knee should bow. And although Paul had never spoken this, yet notwithstanding the matter standeth so, that Christ was therefore made David's lord, and the head of other kings also, because he excelleth angels, the which thing cannot belong to a mortal man, except the same were God manifested in the flesh. We grant truly that his divine essence is not here expressed according to the word, but a man may easily thereupon gather, that the same is God, which is exalted above all other creatures. 〈◊〉 natu●… Christ. M. Whereupon we may note that there are two natures in Christ jesus: For he is perfect God, & perfect man: as he is God, he is like unto the father, and equal unto him in all things: and as he is man, he is inferior to the father. He which judgeth not of Christ according to both natures, affirmeth him either to be God only, or man only, the which many heretics do, and have done. 44 The lord said unto my lord, sit thou on my right hand, till I make thine enemies thy footstool. The Lord said to my lord. B. The Hebrew text for this word (Lord) in the first place hath jehovah, and for Lord in the second place Adonai. As if it had been said, The eternal God said unto my Christ. Our saviour Christ would be known to be more excellent than David in this, that David himself calleth him his Lord. For the father would not have called the son Lord, except he had known him to be greater than himself. C. Therefore here the holy ghost, hath set down and committed to all the children of God a verse of triumph, that they might boldly scorn at Satan, and all his ministers, and deride their furor, because they go about to cast down Christ from his throne. Lest therefore men beholding great business and trouble in the earth, should quake & fear, they are commanded to set against all the practices of men, the holy and inviolable decree of God. The sense therefore and meaning of the place is this. That although men do rage and swell, yet notwithstanding whatsoever they shall take in hand to destroy the kingdom of Christ shallbe void, because the same being erected & set up by the power of God, and not by the will of man, is stayed and upholden of him for ever. So often therefore as we see this kingdom assaulted with violence, let us remember this heavenly & divine sentence of the holy ghost. For certainly this promise was put into the hands of Christ, that all the faithful might apply the same to their use. For God is neither inconstant nor deceitful that he should altar the thing that is gone out of his lips, Sat thou on my right hand. C. The sitting at the right hand of God is here taken metaphorically, for the second or next degree which belongeth to the vicar of God. Wherefore it is even as much as to obtain his rule and power in the name of God, even as we know the God committed to his only begotten son, his parts and portions, that by his hand he might govern his Church. B. Therefore to sit at the right hand of God, is to reign in his name, so that he might be thought justly to hold the same power: that wherefore so ever he did reign he might be thought to sustain the power of God. For as the legate and ambassador doth represent and sustain the person of the king: even so God governeth all things by the hands of his christ. C. So that this manner of speaking doth not appoint any certain place, but it doth rather include heaven & earth, Ephe. 1 under the rule & government of Christ. A. How Christ doth sit at the right hand of God, read in the first chapter of s. Paul's epistle to the Ephesians, Heb. 1 & in the first chapter of his epistle to the Hebrews. Until I make thine enemies. C. This word (until) doth not signify somewhat to come or not to come, but it signifieth the time which goeth before, B. We must also note the Christ useth the testimony of this psalm, to declare that he is not only David's lord, but also to set forth the invincible power & victory of his kingdom against his enemies. As if he should have said: ye shallbe so far from resisting me that ere it be long, my father will set me at his right hand, and give me full possession of all power, the which power I will exercise, until such time as you and all my enemies are made my footstool. C. The holy ghost therefore doth pronounce that Christ shall sit until his enemies are laid prostrate and brought into subjection, that we might know that his kingdom shall ever remain invincible: not because his enemies being overcome, his power shall be taken from him again, but because all the rabble of his enemies being overthrown, it shall stand whole and sound for ever. In the mean season, the state and condition of his kingdom at this day is noted unto us, to the end it should not be grievous unto us, when we see the same resisted on all hands. For it will come to pass, that whosoever rashly riseth to rebel against the kingdom of Christ, shall utterly be destroyed and cast down. As concerning the which matter read the fifteen chapter of the first epistle of S. Paul to the Corinthians. 1. Cor. 15. Thy foot stool. B. M. By these words he understandeth absolute subjection: even such subjection as that which the apostle Paul speaketh of, Phili. 2, when he saith, that in the name of jesus every knee shall bow. These words do contain severe threatenings against the enemies of Christ. The holy martyr S Steven had the like meaning also, when he said: Behold I seethe heavens open, Act. 7. and the son of man standing at the right hand of the power of God. 45 If David then called him lord, how is he then his son? A. Our saviour Christ concludeth with great boldness, that there should be somewhat more in the Messiah, than the Humanity. M. Yet notwithstanding he doth not this to prove that he is the son of David, but to reprove the ignorance and blindness of the high priests, scribes, and pharisees, by the which they judged nothing else of christ, than that which might also appertain to the son of a man. A. They did so assign unto him the terrene and transitory kingdom, that they never remembered the heavenly and everlasting power with the which the father endued his son. He seeketh therefore to bring them to the consideration of this heavenly kingdom. 46 And no man was able to answer him any thing, neither durst any man (from that day forth) ask him any more questions. C. They did perceive the power of God in his answers, the which they were not able to resist, except they should seem to contend and strive against God: and that in vain. M. These words are added of the Evangelists, partly to declare the light of the truth, which cannot be extinguished, and partly to declare how hardly the malice of the wicked may be overthrown. For although they be not able to make any answer, nor dare any more ask him questions to prove him, yet notwithstanding they cease not to hate. But this profit cometh by the confusion of the enemies of the truth, namely, that their impudency is revealed: And this is the cause that the apostle Paul commanded Tytus to reprove sharply the obstinate, Titu●… with wholesome doctrine. The xxiii. Chapter. THAN spoke jesus to the people, and to his disciples, saying: The Scribes and the Pharisees sit in Moses' seat. Then spoke jesus to the. Bu. When our saviour Christ had tried and assayed all the ways and means he could, and saying there was now no hope left to convert the high priests, and rulers of the people at any time unto the lord (for they were fully determined to persever in their errors, and obstinately to perish in their sins) least they should bring the people with themselves into the same ruin and destruction, he teacheth them at the last to beware and take heed. C. This admonition above all other was necessary & profitable, that among the discords, dissensions, & burliburlies in matters troublesome & confused, in the dissipation of the right & lawful order, the authority notwithstanding of the word of God should remain safe & sound. For to this end did the purpose of Christ tend least the people being offended at the wickedness of the Scribes should cast from them the reverence of the law. For we know how easily the minds of men are inclined to disdain the same: specially when the life of the pastor or teacher is dissolute and louse, and not agreeable to his doctrine. ●…senesse of 〈◊〉 in the pa●… cause the ●…h wicked●… in the. 〈◊〉. For then all men for the most part by their example think that they may do the like without danger of punishment. The like, yea, a great deal worse cometh to pass by discord, dissension, and strife. For the greater part, the yoke being cast of, give themselves to pleasure, & burst forth into extreme contempt. But at that time the Scribes were exceeding covetous, they swelled with pride and ambition, and their rapine, greediness and terrible cruelty was so well known, with the corruption of their manners, that they might seem to have conspired the utter destruction of the law. Beside this, they had perverted the true and natural sense of the law, with their false comments and interpretations: in so much that christ was constrained sharply to contend with them: because that a wondered outrageous madness carried them headlong, to extynguyshe the light of the truth. Therefore, because it was dangerous least that many, partly by such corruptions, and partly by the tumult of contentions, should wholly contemn and despise true godliness, christ in good time meeteth with the same, and pronounceth it to be done amiss, if that true religion, and reverence of the law run into contempt, through the wickedness of men. seeing the scribes were altogether obstinate enemies of the truth, because through their tyranny, they held the Church in oppression, christ was constrained to de●…ecte and disclose their wickedness. For except that good and simple men had been drawn from their servitude and ho●…dage, the passage and way had been shut and stopped against the Gospel. There was also an other reason: namely, because the people thought that to be lawful for them which they saw their guides and ringeleaders do, and feigned unto themselves a law of their vicious and corrupt manners. Moreover, lest any man should misconstrue that which he was about to speak, he foreshoweth that what soever the teachers be, yet not withstanding it is meet, either by their filthiness, to defile the word of God, or by their wicked examples, to take liberty to sin. And this wise consideration must diligently be noted: for many when they get this one thing, that they may hate and defame the wicked and ungodly, they do mingle and confound all things with their rash and unadvised zeal. For all discipline is contemned, shame trodden under foot: to be short, there remaineth no regard of honesty, yea, many thereby wax bold and seek by all means to bewray the sins of the priests, that they themselves under that colour may have more liberty to sin. But Christ doth so inveigh against the scribes, that first of all he bringeth the law of God from contempt. We therefore must use the same caution and diligence, if we desire to have our reprehentions profit. Again, it shall be profitable for us to note that for all this, christ was not terrefyed by fear of the offending of any, whereby he might be stayed from reprehending these wicked teachers: according to their deserts: He only observed this moderation, least the doctrine of God should wax vile for the wickedness of men. Mark. 12. The Evangelist Mark saith, that he spoke unto them in his doctrine, to the end we might hear that he preached against vice and not to breed envy towards any person: How be it the Evangelist Luke seemeth to restrain it to the disciples, but it is more probable, that he spoke without exception, to the whole multitude: as more plainly appeareth by the words of this our evangelist: and the matter itself required also, that christ should have respect to all in general. In Moses' seat. 1 M. Because the lord jesus went about to reprehend those things for the most part, which did make and appertain both to error, by false doctrine, and also to seducing of people, by false imitation, he goeth about before all other things to bring to pass, that they should not reject that good which they had, with that which was evil. They did good in that they administered Moses' chair or seat, that is, because they taught the people the law, and the prophets. C. He exhorteth therefore the faithful, seeing the Scribes lived so ungodly, not to frame their lives after their manners, but to live rather according to the rule of the law, which they hear out of the Scribes mouths. For it was necessary for him (as we showed even now) to reprehend many corruptions in them least they should infect the whole multitude. Therefore jest their wicked abominations, the doctrine whereof they were ministers, & preachers should be brought into contempt, he commandeth the faithful to give ear unto their words, and not to have regard unto their works: as if he had said that there was no cause why the wicked examples of the pastors should stay the faithful from leading a godly life. M. Christ also taketh away that suspicion, by the which he was thought to be an enemy unto the law of Moses, because he did so earnestly inveigh against the priests: as though he were by and by, an enemy unto the law of God, which reprehended the ministers of the law, Scribes, and high priests, in any matter. For as at this day also they are counted for adversaries & enemies unto Christ and of the Church, which do speak against the wickedness of the priests, of religion & of the church: even so at that time, they which understood not the purpose and scope of Christ, did easily fall into this suspicion, the they thoughto this that jesus did impugn & resist the high pristes scribes, and Pharisees, because he hated the law of Moses. To take away therefore this error, he doth first give them an admonition, by the which he goeth about to establish in them the authority of Moses' law, that men might know that he did not resist or gainsay the ministry of Moses' law, but those things only, which they loved and taught against Moses, Sat the Scribes and the pharisees. C. By the name of Scribes we may note well enough the doctors & interpreters of the law, and that by the Hebrew phrase: The which the Evangelist Luke calleth Lawyers. But the Lord doth specially touch the pharisees, which were of the number of the scribes, because then this sect had the prerogative and pre-eminence in the government of the Church, and in the interpretation of the Scripture. What the scribes, Saducees, and pharisees were, we have showed before. Moses' Chair. B The Chair of the which our saviour christ maketh mention here, doth not signify the authority of Moses, which the Scribes abused, but it signifieth the place out of the which they purely red and interpreted the law of Moses. C, To sit therefore in Moses' Chair, is nothing else than to show out of the law of God, how men aught to live. And although it be not certain out of what place they did speak or preach yet notwithstanding, their conjecture is probable, 1. Esr. ●… which refer it to the pulpit which Esras made, to have the law taught in He therefore sitteth in Moses' Chair, which preacheth not of his own brain, but by the authority and word of God. E. G. The Scribes and pharisees were wont to read and interpret the law of Moses & the prophets also, on the Saboth days. Whereupon the Evangelist Luke hath these words: After the lecture of the law and the prophets, the rulers of the sinagogges sent unto them etc. 3 All therefore whatsoever they bid you observe, that observe and do: Act. ●… but do not ye after their works: for they say and do not. All therefore whatsoever. C. This sentence ought thus to be understood. The lindsays and rest of the scribes (or the Scribes, among whom the pharisees do most excel) when they speak unto you, are good masters and teachers of an honest and godly life: but they lead you far wide by their wicked works: Wherefore see that ye have more regard to their words than to their hands. B. For I will not that any man contemn and despise the sacred and holy ministry and office of teaching, for the corrupt manners of the Scribes. C. Now here it may be demanded whether that all whatsoever the doctors do command aught to be followed without exception. ●…estion. For it is well enough known that the Scribes of that age did wickedly corrupt the law with their own inventions, that they oppressed the miserable consciences of men with unjust laws, and that they polluted the service and worship of God with many superstitions: But truly Christ would have their doctrine observed and kept, although it were not lawful to resist their tyranny. The answer may easily be made, ●…nswere. that all kind of doctrine is not simplely compared with the life, but that this was the purpose of Christ, to put a difference between the holy law of God, and their profane works. For to sit in Moses seat (as it was said before) signifieth to teach out of the law of God how men aught to frame their lives. Here also is noted the lawful calling: because Christ therefore commandeth the Scribes to be heard, because they were the public teachers of the Church. The Papists count it sufficient to have a title and to occupy the place of such as should execute the law. For to this effect they wrist the words of Christ, as though it were necessary obediently to receive whatsoever the ordinary governors of the Church do command. But truly this their cavil is sufficiently confuted by the other edict of Christ, 〈◊〉. 16. where he commandeth to beware of the leaven of the pharisees. If it be not only lawful before GOD (as our saviour Christ saith) but also necessary to reject whatsoever the Scribes of their own brain do mingle with the law, it shall not be meet truly without great choice, deliberation, and judgement to receive whatsoever it shall please them to command. Furthermore if Christ should here tie the consciences of those that are his to the precepts of men, he should falsely say in an other place: that they worship God in vain with the commandments of men. Mat●… 〈◊〉 C. G, By these it appeareth that Christ doth not here speak generally: But so long as they sat in Moses seat, and continued in the pure and simple interpretation of the law, teaching those things which the Lord had commanded Moses to be done, he would have the people to hear them, and those things kept also which they commanded and taught in the name of God. For Saint Augustine very well and according to the mind of Christ, Austin. 〈◊〉 in johan. ●…. expoundeth that the Scribes sitting upon Moses seat taught the law of God, and that therefore the sheep ought to hear the shepherds voice: by them as by hyerelings. john 10. To the which words he addeth by and by saying: God therefore teacheth by them: But if they go about to teach their own inventions, neither hear them nor follow them, To the which sentence agreeth that which the same father hath in his fourth book De doctrina Christiana saying: Because the good and faithful do not hear every man, but obediently hear God himself, Aust. lib. 4. de doctrina Christiana, therefore they are heard proffitablelye, which also live not proffitablely. Therefore the seat, not of the Scribes, but of Moses constrained them to teach that which was good, although they did not that which was good. For in their lice they did what them list, but the seat being none of theirs suffered them not to teach what them listed. That observe and do. A. For blessed are they which hear the word of God and keep it. And Saint james saith, be ye doers of the word and not hearers only deceiving yourselves. But do not ye after their works. M He therefore uttered these words because he knew that the life of the teachers was more followed, than their doctrine obeyed. But he speaketh specially of their hypocrisy, Luke 11. by the which they did contaminate and destroy all their works, james. 1. yea even those which were good. whereupon he addeth, as hereafter followeth, saying: All that they do is to be seen of men. For they say and do not. They said or taught (truly) out of Moses, that all things should be done by a true faith and just fear of the Lord, that truth and equity should be embraced, that every man should so do unto his neighbour as he would be done unto, that they should have a steadfast heart given to the glory of God in the ceremonies of the law, that they would at no time follow their own will, and such like. These things they spoke, but these things they observed not For whether they gave alms, prayed, or fasted, or fulfilled any of the ceremonies, they did it to be seen of men, not to be accepted of God: as it is said before. They sought every where for their own, but in the mean time they wanted mercy and compassion, judgement, and faith: even as the Lord himself (as followeth) casteth in their teeth. But to work & do after this manner is as available with God: as to do nothing at all And this is the cause that our Saviour Christ saith: They say and do not. 4. Ye they bind together heavy burdens, and grievous to be borne, and lay them on men's shoulders: but they themselves will not heave at them with one of their fingers. Ye they bind together heavy burdens. C. Our Saviour Christ doth not here accuse the Scribes as though they did tyrannically oppress men's minds with unjust laws. For although they had brought in many superfluous rites (as may appear by other places) yet notwithstanding Christ doth not now touch that salt: because he doth compare the true doctrine with a wicked and dissolute life. So that the grievous burdens, and hard to be borne which being bound together, they laid on men's shoulders, were the lively and express commandments of God, the which (as Peter also witnesseth) neither they nor their fathers could bear. For who ever at any time was endued with that spirit, that he was able to observe without any transgression so many rites and ceremonies as the law prescribeth? Who also fulfilled at any time those things which properly are contained in the law, Christ only excepted? C. It is no marvel therefore if the law be called a burden heavy and grievous to be borne, and specially in respect of our infirmity. But although the Scribes did require nothing more than that which was commanded of God, yet notwithstanding Christ doth here reprove that which was to strait and austere an order of teaching, which was common to these proud ypocrits namely in that they imperiously exacted, and cruelly demanded of others whatsoever was dew unto God, and were inexorable and severe in urging and requiring of duties whereas they favoured themselves in those things which they so severely enjoined to others. In the which sense the prophet reproacheth them, Eze. 3. ●… when he saith that they ruled the people of God cruelly and churlishly. For they which fear GOD in deed although they study to frame disciples according to his will, yet notwithstanding because they are more severe toward themselves than towards others, they are not such severe exactors and urgers of duty. Furthermore because they know their own infirmity they do willingly bear with the weak. But there is nothing more bold and cruel to command then the wicked contemners of God: because they have no regard to the difficulty, from the which they exempt themselves. Wherefore there is no man that shall moderately command others, but he which is first a master to himself. But they themselves will not heave at them with one of their fingers. M. G. The evangelist Luke hath these words: Luk●… You lad men with burdens which they are not able to bear, and ye yourselves touch not the packs with one of your fingers. But by those commandments of the law and by those hard precepts of the rites and ceremonies thereof, the Lord would have his people made humble, and constrained as it were to crave and seek for his mercy, by the which only, salvation happeneth to men. 5. All these works do they for the intent that they may be seen of men. They set abroad their philateries, and make large the borders of their garments. All these works do they to be seen of men. C He said alitell before that the Scribes taught far otherwise than they lived: and now he addeth that if they have any show of goodness, it is feigned, hypocritical, and vain because they did seek for nothing else but to please men, and to show forth themselves. Bu. C The Pharisees therefore did either transgress the law of God openly, or else they so feigned & dissembled that they might seem honest when as in deed they were otherwise. He detected also their ambition before as appeareth in the sixth chapter. C. But here the painted show of their works, which only served to ostentation, is opposed and set against the true study of piety and godliness of life. For the true and sound worshipper of god shall never be given to these vain glorious shows with the which hypocrites are puffed up. So that ambition in the Scribes and Pharisees is not only reprehended: but also when the Lord had condemned the transgression and contempt of the divine law in their whole life, least they should defend themselves with their feigned sanctimony as with a buckler, he answereth by occupation (that is, by a subtle preventing) that they are but frivolous & vain trifles, and not to be accounted of, in the which they boast themselves: because there reigned among them nothing but mere ostentation. They set abroad their Philateries. He nameth here one particular order of their pride, by the which such ambition might be easily known. E. This word Phylatery is a Greek word taken of Phylacterion, which signifieth a preservative, because in them the remembrance of the law was kept. ●…lacte●… Phylacteries also were (if SAINT Hierome be to be credited) parchment skins in that which the ten commandments of the law was written, ●…rom. the which they folded and ware upon their heads in manner of a crown, to the end they might always be seen of men. And the same S Hierom, witnesseth that this manner and custom continued even until his time through out all judaea. Persia & Babylon, and that he which had this thing upon his head was counted religious. But some think that this manner was taken out of Moses, for he writeth thus: Deut. 6. Let these words which I command the be in thy heart etc. And thou shalt bind them for a sign to thy hand, and they shallbe a remembrance between thine eyes: thou shalt writ them also upon the posts of thy houses, and upon thy doors. C. For, because flesh and blood will easily forget the law, the Lord hereby went about to bring his people in remembrance of him. For therefore also such sentences were commanded to be written out of the law upon the posts of their houses, that on which side soever they should look, they might by and by behold some godly admonition. But what did the Scribes? Surely they to the end they might differ from the rest of the people, carried the commandments of God more beautifully written on their garments. But in this vain show their filthy ambition bewrayed itself. For they also which would seem among the Scribes and Pharisees to excel the rest in the diligent observing of the law, were wont to make their phylacteries most broad, to the end they might have more sentences of the law than others written therein. And make large the borders of their gar. M. The making large of the borders of their garments, and the setting abroad their phylacteries were done to one end. For the more that they did extend the borders of their garments, the more religious were they counted among the superstitious and simple. As concerning the borders and guards of garments there is a commandment in Moses, where it is said: And the Lord spoke unto Moses, saying: Speak unto the children of Israel and bid them, that they make them guards in the quarters of their garments throughout their generations, and put upon the guard of the quarters a rybande of yellow silk. And the guard shallbe unto to you to look upon, that ye may remember all the commandments of the Lord and do them, and be holy unto to your God. C. Let us also hereby learn how ready wise men be to mingle vain toys with the commandments of GOD, Num. 15. that they may cover their vices and wickedness under some cooler & cloak of virtue: when as in deed they wrest the exercises of Godliness which God hath commanded, to their own hypocrisy. There was nothing more profitable than to exercise all the senses in the meditation of the law, neither was the same also commanded of the Lord in vain. But they were so far from profiting in these rudymentes and rules, that they placing perfect righteousness in apparel, despise the law all their life time. For the law of the Lord could not be more contumeliously decided and contemned, than by this, that they feigned the same to be kept by wearing a masking and playing kind of apparel. M. Here also we may take occasion to condemn the superstition of certain women, which wear about their necks certain short sentences of the Gospel, Superstitius wearing of the Gospel about the neck and the sign of the cross, when as indeed they are altogether ignorant of the force of the Gospel. Yea truly the Priests and monks themselves, have followed, many triffells like unto these, all the which things are nothing else but a hawking after the estimation of men: and therefore they are here severely condemned of Christ, who specially requireth the integrity of the heart, and a mind void of all dissimulation. 6. And love the uppermost seats at feasts, and to sit in the chief place of counsels, and greetings in the market, and to be called of men Rabbi. And love the uppermost seats. M. These things do declare what the hypocrites do seek for by their ostentation and bragging. The end of their bragging is to obtain glory and praise of men. For it is a glorious thing, in all places to have the superiority. C. But to seek for the uppermost seats and highest places pertaineth only to those, who rather desire to be exalted among men, Pride pertaineth to the wicked. than to be allowed of God. At feasts. A. For so signifieth the Greek word, & so hath our common English translation: but the Latin text hath: At suppers. And to sit in the chief place of counsels. M. Or synagogues (for so hath the Latin translation) that is to say, Ecclesiastical meetings. But what of this? Is it not lawful for some to sytt in the highest seats at feasts, and counsels? Is it not meet that they which excel others in virtue, should also have honour among men? Auns●… Yes truly, for Christ goeth not about to take away the honour and reverence dew to the elders and superiors, but he only reproveth ambition and the affection of vain glory. Therefore he saith not: they are placed in the uppermost seats at feasts & counsels, but he saith: they love to sit in the uppermost seats: the which thing pertaineth only to the proud. After the same manner also the admonition which Christ gave in the fourteen chapter of Luke is to be understand. Luke●… For there he reproveth the same that he doth in this place. And as it is not of itself evil to sytt in the highest room, even so it is not good of itself to sytt in the hindemost seat. For it may be that a man being set in the highest place, may be of a modest and humble mind: & that an other being placed in the lowest seat may be of a proud lofty stomach. And greetings in the market. M. The Scribes and the pharisees did not only love to be saluted, but to be saluted before all others: and that in the market, that is, in a public place where many should behold it. And to be called of men Rabbi By this name, judas saluted our Saviour when he betrayed him saying Rabbi Rabbi. Mar. ●… E. In all our Greek books this word, is doubled, as Rabbi, Rabbi. For the doubling of this word seemeth to have some honour among the Hebreves. A. whereupon our saviour Christ expressing this manner saith: Not every one that saith unto me Lord, Lord, shall inherit the kingdom of heaven. Matth●… This word Rabbi is a Chalde word, which signifieth, master, the which word our Saviour Christ as it were expounding, when he saith: Be not ye called of men Rabbi, addeth by and by: for ye have one master. Christ therefore doth condemn this thing specially in the Scribes, because they desired to be called masters. For although this word Rabbi of itself signifieth excellency (as we said before) yet notwithstanding such was the custom among the jews that they so called the masters and doctors of the law. But Christ denieth this honour to appertain to any man saving to himself only: whereupon it followeth that the same cannot be attributed unto men without injury done unto him. For thus he saith. 8. But be not ye called Rabbi. For one is your master even Christ and all ye are brethren. But be not ye called Rabbi. C. This saying at the first sight seemeth to hard, and absurd, that they should be deprived of the title of honour, to whom Christ hath given and enjoined his office, and hath made and ordained them to be our masters, he himself having left of any more to teach us in his own person: yea when he was conversant in earth he appointed apostles which should take upon them the office of teaching in his name. But and if the matter be as concerning the title, Paul truly, would not glory with the injury of Christ in any usurped honour, when he affirmed himself to be a teacher of the Gentiles. But because our Saviour Christ went about nothing else than to bring all men from the high to the loest into subjection, 〈◊〉. 2, that his own right might remain whole to himself, there is no cause why any man should curiously stand upon the word. Christ therefore doth not care by what title or name they are called which have the office of teaching committed unto them: But he seeketh to keep them within their just limits and bounds, least they should rule the faith and reign in the conscience of their brethren. For we must always hold this distinction, that Christ only aught to be obeyed, because the voice of the father did concern him only when it sounded from heaven: 〈◊〉. 17. hear him: But that the teachers, are his ministers so, that he in them ought to be heard, and that they are masters under him, in that they take upon them his person. C. But in the Pharisaical ambition this salt was found, that they took unto themselves the thing that appertained unto Christ by right: For they would so be called Rabbi or masters that they might be thought to teach of themselves, as though the Scriptures were in their hands to expound and understand as they thought good, which thing belongeth only unto Christ, whom the father hath appointed unto us to be our only teacher in that respect. For what good and wholesome things soever are taught of men, they proceed from his spirit. So many therefore as teach the people aught to be subject unto this, and of him alone they aught to receive their doctrine, and it is meet for them to teach the same doctrine that he taught, even as though they were sent of him, and to show nothing unto the people contrary unto that which he hath prescribed. This Christ alone should the Scribes and pharisees have preached to the people of Israel to be the Saviour, shadowed in that ceremonies at the time: promised in the law, Prophets, & psalms: to that which thing it was necessary that they were led and taught by the spirit of Christ: with the which spirit they being inspired, had never propounded and set forth to the people their own dreams and traditions in stead of the word of God, by the which they boasted themselves as though they had been masters alone, not taught by the spirit of God, but of themselves. Hereupon, they being proud and ambitious, would be called Rabbi. But they which are led and guided by the spirit of God, they acknowledge themselves to be his ministers, and they attribute all things unto him which saith thus. For one is your master even Christ. As if he should have said: Seek not to persuade men to call you masters because I send you forth to preach my Gospel and to teach all nations, as though the words of doctrine proceeded from you, and from your spirit, and so wax proud as rulers in the inheritance of God. C. Christ is the head, that his authority might remain whole unto himself, and that no mortal man might diminish any part of the same. After this manner he his the only pastor: but notwithstanding he suffereth many shepherds to be under him, so that he may be above them all, Act. 20. and may only by them govern his Church. A. Even as he alone bought the same with his precious blood. And all ye are brethren. C. This member or part which is opposed or set against the other, must be noted. For, because we are brethren, no man desireth to be a master over others: whereupon it followeth, that mastership, by the which the brotherly communication and fellowship of the godly is not broken, is not condemned. And truly seeing we have one father and are all brethren among whom Christ is the first begotten, it is meet that there be so great concord among us, Rom. 8. that no man prefer and exalt himself above an other, although he be endued of God with great gifts for the use and profit of his brethren. C. To be short, there is nothing else here commanded, but that all men do depend only of the words of Christ. The apostle Paul speaketh almost in the same sense, Rom.. 14. when he teacheth that men do rashly judge one of an other: because all men are brethren, and must all be brought before the tribunal seat of Christ. 9 And call no man your father upon the earth, for one is your father which is in heaven. And call no man your father. B. Christ doth not here prohibit or take away the bore appellation of father, seeing he voutchsafeth himself to give that name to our carnal progenitors, commanding us to do good unto our father and mothers, Math. 15. for he seeketh to take away from us the faith and trust no the bore appellation. C. So that he challengeth to GOD the honour of a father in the same sense almost by the which even now he affirmed himself to be the only master. For men did not take this name of father unto themselves, but it was given unto them by God. Wherefore it is not only ment that we call those that begot us our fathers in earth, but it is also a wickedness to deprive them of this honour. Neither is that distinction which some bring of any force or to be esteemed that those men which beget children are fathers after the flesh, Heb. ●… 1. Co●… Galat●… Phili●… & that God is only the father after the spirit. We grant truly that God is thus distinguished from men, as appeareth in the twelfth chapped. of S. Paul to the Hebrews. But seeing that S. Paul calleth himself a spiritual father, we must see how the same agreeth with the words of Christ. Therefore the true sense of this place is, that the honour of a father is falsely attributed unto men, if it do obscure the glory of God: & this is done so often as a mortal man is thought to be of himself a father alone, God set apart, when as all the degrees of kindred do depend upon God alone by Christ, and do so agree together, that God alone is properly the father of all. B. Christ therefore would have us all to acknowledge one God our father in heaven, at whose hands only we should look for all care and providence of food, and also the true inheritance of everlasting life, being assured that he doth acknowledge us for his sons and heirs. 10. Neither be ye called masters, for one is your master even Christ. Neither be ye called masters. C. This sentence, as concerning the mastership of Christ is therefore repeated twice, that we might know that this is the lawful order, if God be ruler of all men, & have the fatherlike right and government: and if Christ make all men subject to his doctrine, and to be his Disciples: even as it is said in an other place that Christ is the only head of the Church: Ephe●… because it is meet that the whole body be subject and obedient unto him. B. This sentence is also repeated because the desire of honour and excellency hath taken to deep root in the hearts of men. For so soon as God hath brought any indifferent thing to pass by us, or if he have endued us with a small gift, we are by and by proud thereof, and exalt our selves above other men. A. Wherefore he doth exhort us again & again that we seek with all our might to put away this pestiferous and deadly disease ambition. ●…ation is ●…adlye dis●…. To the which effect also the sentence following appertaineth. 11. He that is greatest among you shallbe your servant. C. This short sentence declareth the Christ did not Sophistically contend about words, but that he had rather respect unto the matter, lest that any man forgetting his order and state, should usurp more unto himself than were meet. He pronounceth therefore that the greatest dignity in the Church is not rule and empire but ministry and service. Whosoever keepeth himself in this measure, taketh nothing neither from God, nor from Christ, what title or name soever he be adorned with. Even as also power is in vain counterfeited with the title of a servant which derogateth from the mastership and honour of Christ. For what doth it profit that the Pope oppressing the miserable minds of men with cruel and tyrannical laws calleth himself the servant of the servants of God? ●…he Pope vn●… the cooler ●…humility is ●…bitions. But as Christ standeth not upon callings and voices, even so he commandeth this thing precisely to his Disciples, that they aspire not higher than that they may equally maintain brotherly fellowship under their heavenly father: and that they which are in honour might humble themselves to serve others. And although this doctrine of Christ doth specially belong to the Apostles of Christ, yet notwithstanding it appertaineth to all estates, yea to those also which are in public matters: that every one which is in office might know, that he is a servant and minister. He which desireth only an office, or name, or glory or gain, is not led by the spirit of God. ●…odly magi●…ates either ●…rituall or ●…poral may ●…ue the name 〈◊〉 Lords. But he which taketh an office with great faith and diligence, and serveth others in love, if honour and praise follow this man let no man condemn him: yet notwithstanding he must not seek for glory, A. but give all glory to GOD alone. 12. But whosoever exalteth himself shall be brought low, but he that humbleth himself shallbe exalted. Z. He exalteth himself, which either attributeth to much to himself, or which would appear, or else which usurpeth somewhat to himself by a secret opinion. And contrary wise he humbleth himself which reputeth himself as nothing before God, Humillitye. which acknowledgeth that he hath nothing of his own but all things of God, and which showeth himself gentle and loving towards all men. For whereupon cometh arrogancy, cruelty, and contempt of our brethren, but only by a wrong and false opinion that we have conceived of ourselves. Submit yourselves (saith Saint. 1. Petri. 5 Peter) one to another, knit yourselves together in lowliness of mind. For God resisteth the proud, and giveth grace to the humble. And S. james saith, james. 4. Humble yourselves before God, and he will exalt you. C. The Scripture is full of such testimonies, that God is an enemy unto them which desire to exalt themselves. For this is pride to glory in the gifts of God, as though there were in ourselves a worthiness which might for our own desert extol us: even as humillitye also ought not only to be thought an outward lowliness, but a true and inward emptying and abasing of the mind acknowledging our own infirmity, and knowing that we do excel only by the grace of God. The Evangelist Luke maketh mention that the Lord repeated this sentence twice at other places, as in the fourteen Chapter, where he teacheth them modesty which pressed to the highest rooms at the feast, and in the eighteen Chapter, where he correcteth the arrogancy of certain which seemed unto themselves just and despised others: to whom also he propounded the parable of the Pharisey and the Publican. By these it appeareth that this sentence was much used of Christ, and objected to the common sort of people as a proverb. 13. woe unto you Scribes and Pharisees, ye hypocrites for ye shut up the kingdom of heaven before men ye neither go in yourselves, neither suffer ye them that come to enter in. woe unto you Scribes and Pharisees C. Our saviour Christ as yet doth earnestly inveigh against the Scribes & Pharisees, the which he doth not so much for their sakes, as he did it to revoke the people and simple sort from their sect. For although we see that the vengeance of God is oftentimes in the Scriptures pronounced against the reprobate, to the end they might be made the more void of excuse: yet notwithstanding under their person the children of God are profitablely admonished that they wrap not themselves in the same snares of wickedness, but that they beware of the like destruction. Truly when the Scribes, the worship of God being overthrown, and the doctrine of godliness being corrupted, would bear no correction, and set themselves against the redemption offered unto them, by desperate madness, to the destruction both of themselves and of the people, it was necessary that they should be hated and detested of all men. Howbeit, Christ had not respect so much what they deserved, as he had what was profitable to the rude and ignorant. For he ment about the end of his life, to leave some solemn testimony, lest that any man, except willingly and wittingly might be deceived by those wicked varlates. For we know how great a let to the simple, the foolish reverence of false teathers is, lest they should be delivered from errors. The jews at that time were endued with false doctrine, yea from their infancy they had sucked in many superstitions. How difficult & hard a thing should it be then of itself, to bring them into the way? for the preposterous and wrong opinion which they had conceived of the false teachers, did greatly hinder them, because in deed they thought them to be the lawful governors of the Church, the prelate's of divine worship, and the pillars of piety. Moreover we may deem that they were so bewitched that they could not well be drawn from the same except it were by violent fear. Christ therefore doth not pronounce the horrible vengeance of God against them, that he might cure the Scribes, but that he might fear the rest from their deceits and snares. In like manner at this day we are constrained to thunder more vehemently against the Popish clergy, for no other cause but this, that they which are tractable, and easy to be taught, God's ●…ninges prono●…●…gainst ●… probate●… form th●…lecte. and not altogether rejected and cast of, of the Lord, may attend and give ear to their salvation, and being stricken and astonied, at the judgement of God, may break the deadly snares of superstition with the which they were held captive. Whereby we may gather how cruel their tender softness is to whom our vehemency is grievous. It displeaseth them that the wolves are sharply vexed and punished, which daily seek and gape to spoil and devour the sheep: and yet notwithstanding they see that the silly sheep being deceived by a vain and counterfeit show, do willingly cast themselves into the mouths of the ravening wolves, except the shepherd which desireth to have them saved, and goeth about to deliver them from destruction, do drive them away with the cry of his voice. We must note therefore the purpose of Christ, that we by his example may severely threaten the wolves and wicked deceivers, and may boldly cry against them, that whosoever are curable, may flee from them for fear of destruction. For although this profiteth nothing with the enemies of the truth, yet notwithstanding they must be cited to the tribunal seat of God, and others admonished, that they may know that the same curse hangeth over their heads, except they depart be times from their wicked purpose. Ye hypocrites M. Christ pronounceth this malediction or curse against these hypocrites eight times in this Chapter, and that truly with such vehemency of the spirit, as he is read never to do the like to any man, at any other time. We are therefore admonished and taught by this place that no sort of men how pestilent and hurtful soever they be, can be subject to a greater curse than these hypocrites, and not only these, but all such of like condition. For ye shut up the kingdom of Heaven C. Christ doth denounce a curse against them, because they pervert their office to the destruction of the whole multitude. For seeing that the regiment of the Church was in their hands, they should have been as porters of the kingdom of Heaven. ●…ligion is the ●…ye of the ●…gdome of ●…en. For to what end pertaineth Religion and holy doctrine, but only to open the kingdom of Heaven unto us? For we know that all mankind is banished from God, and excluded from the inheritance of everlasting life and salvation. But the doctrine of Godliness is as it were the way by the which we enter into life. Therefore the Scripture saith metaphorically that the keys of the kingdom of Heaven are given to the pastors, ●…th 16. as we have more largely declared in the sixteen Chapter going before. And this definition must be observed, which more evidently also may be gathered by the words of S. Luke, ●…ke. 11. where Christ reproveth the Lawyears' and casteth in their teeth that they took away the key of knowledge: and that because they being the keepers of the divine law, defrauded the people of the true understanding thereof. Even as therefore at this day the keys of the kingdom of Heaven are committed unto the pastors that they may admit the faithful into everlasting life, and deprive the faithful of all hope of the same, even so in times past the same office was enjoined and committed to the high Priests and Scribes under the law. M. The door of the kingdom of Heaven was opened by the coming of the preaching of the Gospel: the which the Scribes did shut up before men, when they drove them from the entrance thereof, that is to say, from the faith of the Gospel, condemning the doctrine of Christ lest the people should receive the same. C. Furthermore by this word (knowledge) whereof Luke maketh mention, we gather how foolishly the Papists feign and imagine to themselves keys, as though there were a certain magical power without the word of God. For Christ declareth that no other use these keys than they which are the ministers of doctrine. ●…ction. If any man object that the Pharisees although they were perverse interpreters of the law, yet that they had nevertheless the keys, ●…weare. we answer are that although they were committed unto them in respect of their office yet notwithstanding that they were suppressed by malice and fraud, insomuch that no use of them remained. Therefore Christ saith that they took away or stole that key of knowledge by the which they should have opened Heaven door: even as it is seen in the Papacy at this day, Papists shut up the way to heaven against us. for they shut and close up the way to heaven against the miserable people, being the door keepers themselves (or at lest to whom this charge is committed) and that by their tyranny. But except we be to secure & careless, we will not give our hand to wicked tyrants, which cruelly stay us from the entrance into everlasting life. Two ways to shut up the kingdom of heaven. Ye neither go in yourselves M. By two means they did shut up the kingdom of Heaven before men. Firstlye, because they themselves would not enter in: for the simple people did greatly stand upon their authority: as may appear by this their saying: john 7. Do any of the rulers or Pharisees believe in him? but this multitude which knoweth not the law are accursed. Therefore to believe in Christ is as much as to enter into the kingdom of Heaven. Secondly, because they stayed those that desired to enter in, both by the wrong interpretation of the law, challenging to themselves the key of knowledge, and not allowing any opinion or intelligence of the law and Prophets which they themselves had not taught: and also by the commination and terror of excommunication. john. 9 For they had already conspired in this that they would cast the confessors of Christ out of the temple: the which truly, did not only bring corporal griefs, but also the consciences of the people of God being tied with Religion it seemed to heavy and grievous. Bu. Therefore while they desired to have their pray of the common sort of people which were subject unto them, they neither entered into the kingdom of Heaven themselves, neither did they suffer those which would enter. 14. woe unto you Scribes and Pharisees ye hypocrites, for ye devour widows houses, and that under a pretence of long prayer: therefore shall ye be the sorer punished. woe unto you Scribes and Pharisees Bu. Our saviour Christ in all the beginnings of his accusations calleth the Scribes and Pharisees, hypocrites, striking their consciences, and declaring that whatsoever they do in religion is but feigned counterfeit and false. For ye devour E. The most ancient and best latin and Greek books have: Because ye devour: Widows houses C. Now he proceedeth farther, accusing not only their feasts, which were worthy to be hated and abhorred before all men, but he wipeth away also the feigned and counterfeit shows of virtue by the which the common sort of people were deceived. If any man allege and say that those things were not needful to be reprehended which could not hurt by example, we must remember this, that they could not otherwise be saved which were tied unto the errors of the Scribes, except they did wholly forsake them. This was the reason therefore that constrained Christ to bewray and uncover the vain show of virtue which was the foam of superstition. So that in some and effect he saith that when they seem to do very well they do falsely abuse under the pretence of religion. In their long prayers there was some sign of virtue seldom seen: For the more holy that every man is the more he giveth himself to prayer. But our saviour Christ saith that the Scribes and Pharisees were so impair, that they usurped not truly the principal part of the worship of God, without sin: because the daily custom of praying was to them a subtle mean to get filthy gain. Neither did they cell their prayers otherwise, than do hirelings their daily labours. B. He doth reprove therefore their religion set out to sale: for when he nameth prayers, he understandeth also all other things pertaining to external worship. C. Whereby also we gather that long prayers are not precisely reprehended, Long prayers are not precisel●…e reprehended. as though the fault consisted in the length, specially seeing it behoveth the pastors of the Church above all others to be occupied in prayer: but this corruption is condemned, that a thing laudable of itself should be drawn to so evil an end. For when gain is made of hired prayers: the more that the show of fervent devotion increaseth, the more is the name of God profaned. B. Our saviour Christ nameth here the houses for the goods and substance. By the name of widows, he understandeth such as are poor and needy and set out to the prey, good and simple men, & the meanest sort among the people which wanted patrons and defenders: notwithstanding he specially understandeth widows, which are more inclined to superstition, and may more easily be deceived by the pretence of sanctimony and holiness. Prayer is a holy thing which they defiled, abusing the same to filthy gain. For it is the duty of all men to pray one for another, and not to make merchandise of prayer. For they which cell prayers what do they else than by and cell, make a market and exercise sacrilege in the temple of God? Christ therefore toucheth the Pharisees, because under the pretence and cooler of long prayers they alured and enticed widows and other simple persons to this that they should bring their houses, or else truly the price of their houses, sold, to Corban. And because a false persuasion was already entered into the hearts of the common people, Corb●… a box 〈◊〉 sure ch●… the wh●… people●… for th●… therefore our saviour Christ doth more sharply threaten the Scribes and Pharisees saying: Therefore shall ye be the sorer punished E. The Greek text hath ye shall receive the greater judgement. Bu. He useth the comparative degree, because they did not only fill their bellies with the riches and substance of widows, whose need they should rather have holpen: but also because they did a wicked thing under the pretence of Godliness: or else because they did not only oppress the nedier sort, devouring their substance, but also because they had therewith long prayers, taking to themselves sanctimony, and covering their cruelty. A. Therefore there remained unto them no small punishment, because the pollution of so holy a thing was no small or light offence. Bu. The Popish clergy also grievously offend in the like pretence of Godliness. In time passed in the holy or Ecclesiastical company the Psalms hymns, and sacred lessons were red: the solemn action of the lords supper was cellebrated, according to the institution prescribed of Christ: for these things no man paid any thing, all things were received freely. ●…she pre●…s are ●…el●… of pray●…. But at this day by the covetousness of sacrifycinge priests the matter is come to this pass that all things are set out to sale. Canonical hours, masses, and watches are red, and other canticles of sufficient length are song: all things are done under the pretence of soul's health, when as by this means they are enriched and made fat, but the poor are made lean. C. Neither is it any marvel if widows were intangeled with these false persuasions: because (as we said before) women being prove to superstition, it was always the manner of the lewd persons to rob and despoil them clean, by craft, of their money. Tymo. 3 So Paul objecteth to the false teachers of his time that they bring into bondage women laden with sin. Bu. Wherefore most grievous punishment doth hang over the heads of such deceivers, except they convert and forsake their sins. And it is not to be omitted that the Evangelist Luke doth rather use this word of devouring than of eating. For so he noted the excessive and insatiable desire of these hypocrites to the end all men might beware of the like devouring. 15. Woe be unto you Scribes and Pharisees, ye hypocrites, for ye compass sea and land to make one proselyte: and when he is become one, ye make him two fold more the child of hell, than ye yourselves are. Woe be unto you, M. Here our saviour Christ toucheth another kind of ypocrits. C. For by this zeal also the Scribes had got unto themselves favour, by the which they sought to bring foreigners and the uncircumcised to the jewish Religion. Therefore if they had deceived any man by their enticements or by any other deceit, they triumphed wonderfully as though their Church had been increased. hereupon also it came to pass that the common sort of people did so highly esteem of them, namely because by their industry & virtue they did insert & join strangers to the Church of God. But Christ on the contrary part pronounceth that the same their study and industry, aught so little to be attributed unto them for their praise, that they rather thereby provoke the wrath of God: because they are drawn into more grievous destruction which give themselves to their sect. For we must note how corrupt the state of things was then, and how religion was dissipated and decayed. For as it was a godly and excellent work to bring Disciples unto God: even so to allure and entice the Gentiles to the jewish worship, which was then corrupted, and filled with wicked profanations, was nothing else then to bring them from Scylla and to carry them to Charybdis, or to bring them from one mischief, and to cast them into a greater. Christ therefore doth not condemn the study and diligence in drawing of strangers, but he declareth by the end itself that they do not the same upon a good affection, seeing they made those worse by two fold than they themselves were. For when the Ethnic or heathen man was led upon hoop of learning religion, they made him such a one by their superstitious doctrine and corrupt manners, that he should not only forsake the pure and true worship of God and the inheritance of Heaven, but also that he should be a more wicked jew than he was an Ethnic, and in more danger also of hell fire than the jews themselves were. For it cometh almost to pass that the disciples do overcome their evil masters in malice. You compass sea and land E. The latayne text hath, (the sea and dry) calling the land dry after the manner of the Hebrews. Genesis. ●… To make one proselyte The Greek word signifieth a stranger. They which came from Ethnicisme to judaisme, (that is, which having denied and forsaken the religion of the Gentiles, received the religion appertaining to the jews, and were circumcised) these were called proselytes and strangers. And when he is become one ye make him the child This is spoken in the Hebrew phrase, according to that which is written in the twenty Chapter of the first Book of Samuel where Saul calleth David the child of death, for the man deserving death, 1. Samu. 20 or worthy to die. So he calleth that man the child of hell which deserved to be cast into hell and to die with everlasting death. Two fold more than ye yourselves are The Greek text hath, ye make them more double the children of hell, than ye your selves are, as though both of them were two fold the children of hell: but in this place the strangers are said to be in greater peril of damption than they. For by the wicked abuse of God's name they provoked greater vengeance upon themselves: seeing that Religion gave unto them a more groose liberty to sin. The like example at this day we may behold in the Monks: for they gather from all places proselytes: but such as they make of wicked men wikced devils. For such is the corruption of these idle bellies and filthy lechers, Monks are makers of proselytes. that they deprave even the Angels of Heaven. Notwithstanding their monkish apparel is a most fit veal to cover all kind of wickedness. 16. Woe be unto you ye blind guides, for ye say whosoever doth swear by the temple it is nothing: but whosoever sweareth by the gold of the temple, he is guilty. Woe be unto you ye blind guides, C. Even as ambition is always almost joined to hypocrisy, so the covetousness and greedy raking of the pastors doth commonly suffer & maintain the superstition of the people. The world truly of his own accord falleth into errors, and doth as it were of purpose bring unto itself deceits and all kind of seduringe: but then at the last they obtain wicked worshippings, when the chief guides themselves do confirm them: but truly oftentimes it cometh to pass that they which are the chief do not only by their winking suffer errors because they see that they are gainful unto them, but also by their means they do more increase them. So we see in the Papacy that superstitions were increased by infinite practices, when the Sacrifycers enhanced the prey: who also daily devise many things by the which they may the more deceive the foolish multitude: For when men's minds are once darkened by the enchantments and delutions of Satan there is nothing so absurd or monstruous, but they will receive it. Hereupon it came to pass, that the jews gave more reverence to the gold of the temple and to the holy oblations than to the temple and to the altar. But truly the holiness of the oblations, did depend upon the temple and the Altar. Also it is credible that this error came from the Scribes and high Priests, because it was an apt and fit hunting to get preys: but this error was no less pernicious than foolish, because it led the people to groose inventions. There is nothing more prove and inclined to fall from the pure worship of God than men: it was therefore the purpose of Satan by this veal to draw those a far of from the beholding of God, which already leaned to much to foolish imaginations. This is the reason why Christ so sharply reprehendeth this error. And yet notwithstanding the Papists are not ashamed to set forth the holy name of God to a more filthy jest. For they make more account to touch a piece of filthy carreyens than the holy volume of the Bible, or to lift up their hands to Heaven. And by this means the carnal worship of God is brought in, which by little & little defaceth the true end & scope thereof, Ye blind guides, for ye say whosoever A. In the fifteen Chapter also going before he calleth them blind guides. It is nothing That is to say he doth not offend against the commandment of an oath: to the which that which followeth by and by is quite contrary, when it is said he is guilty, that is, he offendeth against the commandment of swearing. And Christ himself in the twenty verce following expoundeth it saying: He the sweareth by the Altar, sweareth by it and by all things that are thereon. C. Wherefore by this particle or clause (it is nothing) Christ meaneth not that all honour is abrogated from the temple, but he speaketh comparativelye. For when the oblations were hyperbolically or out of measure extolled for their reverence, the common sort of men were so ravished that the majesty of the temple and the Altar waxed vile and of no reputation among them, and to violate the same with perjury was less religion than to have sworn with less reverence by the holy oblations. But whosoever sweareth A. He calleth that the gold of the temple which was added to the temple to beutify the same, and fell to the priests gain: also money is understood by the name of gold. It was a wonderful madness truly to count it a greater matter to swear by the gold of the temple, than by the temple and Altar itself. Into the which superstition they therefore had brought the people that the more the people esteemed of the gifts and oblations, as more holy and acceptable unto God, than the temple and Altar itself, the more they might bring them into the temple, by the which the covetousness of the Scribes was the more increased. ●…th. 15. So also for gains sake they taught that the gift offered to the temple was greater than the duty towards the parents. Covetousness always found out ways by the which it might help and sustain itself. And whereas some do take this word (to swear) in this place for to appoint somewhat by an oath to the temple, we are taught that it aught not to be so taken by the words of Christ which he addeth in the two and twenty verce following: And he which sweareth by heaven etc. For in swearing by Heaven nothing could be appointed to the temple: & yet notwithstanding Christ maketh it all one to swear by the temple, and by the gold of the temple, or by the Altar or the gift on the Altar. But we must note that Christ by these words went about to withdraw the people from the admiration of the Pharisees and from the false opinion which they had conceived of them: else what should the doctrine of Christ have profited? We must show therefore what the enemies of the truth be, least they be an impediment and hindrance to others. For the people will always depend upon such Idols, except the counterfeit show be taken away from them. He is guilty E. The Greek hath, (He is a dettar) that is to say, he is guilty or a deserver of punishment & sin, as is said before, M. Our saviour Christ correcteth this error and false interpretation of the law: in the fift Chapter going before. The which place may easily be understood by this. 17. You fools and blind: for whether is 18. greater, the gold or the temple that 19 sanctifieth the gold? You fools and blind, for whether is greater Bu. He calleth them so both for their want of judgement, and ignorance of Scriptures, and also for their covetousness and exceeding malice. Or the temple that sanctifieth the gold That which is excellent and separated from other things is said to be holy: and that is said to sanctify which is holy and separated from profane uses to a holy use. So that the temple doth sanctify, and the Altar doth sanctify, not by touching itself, but by the use: For he speaketh of that outward holiness, which was set in this, that these things being brought into the temple of God, were consecrated to divine uses according to the word of God. For at that time also that external worship flourished. 20. Whoso therefore sweareth by the Altar, sweareth by it and by all things that are thereon. Whoso therefore sweareth C. The Lord doth that thing which ought to be done in correcting and reproving errors, when he calleth us to the wellspring, and teacheth of the nature itself of an oath that the temple doth far excel the gifts of the temple. He taketh therefore this beginning that it is not meet to swear, but by the name of God only. Whereupon it followeth, that what manner and form of oaths soever men take to swear by, the honour due unto God must be kept. B. Because therefore they did teach that they did not sin against the commandment of swearing, which swore by the temple, Altar, and Heaven, because the name of God was not mentioned or put between: he teacheth them that they swear by God not only which swore by the gift of the Altar (the which they counted more holy being as superstiouse as their teachers) but they also which swore by the Altar itself. For when men swear by any thing, the oath doth pertain to all those things which are joined, or consecrated unto it: as if any man do rashly or falsely swear by any thing, let him know and understand that he offendeth and dishonoureth God to whom the thing that he sweareth by, is dedicated and appointed. 21. And whoso sweareth by the temple, sweareth by it, and by him that dwelleth therein. And whoso sweareth C. By that which goeth before, it may also be gathered how and to what end a man may swear by the temple: namely because it is the seat and sanctuary of God. even as also by Heaven, because there the brightness of God's glory shineth. For God doth suffer himself to be called upon for a witness and judge in such external shows of his presence, so that he may loose none of his right. For to tie that deity to the heaven, is heavenvly Idolatry. Now, by how much the more the Lord doth set forth a more manifest show of his glory in the temple, than in oblations by so much the more the name of the temple deserveth reverence & holiness. Now therefore let us note in what sense Christ saith that a man sweareth by him that dwelleth in the temple, when he sweareth by the temple: namely to the end he might direct all kind of others to their lawful end and scope. sweareth by him that dwelleth in the temple B. It aught to offend no man that the Lord here seemeth to grant that God dwelleth in the temple. For God did truly devil in the temple of Jerusalem, john. 4. before that the hour came, that he would be worshipped neither in it, nor in any other place but in spirit and truth. For he would be specially called upon there and worshipped & give answer of his grace, 3 Kings. 9 as he promised to Solomon. But this proveth nothing that our Churches should have Images in them: we ourselves must be the temple of God, 1. Cor. 3. For this dwelling of God was nothing else, than his singular grace, by the which he chose the people to himself whose God he was, and that benevolence also, by the which he was always ready to be their safeguard and defence. But it is spoken according to the manner of a Prince, who, to the end he may always defend his people, dwelleth in the midst of them. Otherwise there can be no house builded unto God which fulfilleth and comprehendeth all things. Esay. 66. Act. 7. 22. And he that sweareth by heaven sweareth by the seat of God, and by him that sitteth thereon. A. This sentence is expounded in the former verce. Read also in the fift Chapter going before. 23. Woe be unto you Scribes and Pharisees ye hypocrites. For ye tieth mine, and any se, and common and have left the weightier matters of the law: judgement, mercy and faith. Woe be unto you Scribes M. Now he teacheth another part of their hypocrisy, namely the feigning and outward appearance of keeping the law in those things which were of less weight. All hypocrites have this fault, being very diligent and careful in tryfelinge things, but neglect the principal parts of the law. This disease hath reigned in all ages, and among all nations, Hypo●… genera●… s●…ase. insomuch that the greatest part of men, hath sought studiously to please God with light observations. For, because they cannot exempt themselves from all obedience of God, they flee unto this second remedy, namely to the redeminge of great offences for nothing, by satisfactions. So we see that the Papists at this day, when they transgress the chiefest commandments of God, they fervently busy themselves in could ceremonies. Such feigning and outward show of holiness therefore is now reprehended of Christ in the Scribes, who were very diligent and scrupulous in paying of tenths, but little regarded the principal parts of the law. And to the end he might the better point out their filthy ostentation and glorious show, he saith not generally, they paid their tenths, but that they tithed Anise, mint, common, and (as the evangelist Luke hath) all manner of herbs, that by the lest expense, they might show a rare and singular study of Godliness. Notwithstanding, because Christ appointed the special righteousness of the law, to consist in mercy, judgement and faith, we must first of all see what he meaneth by these words: and then, wherefore he omitted the commandments of the first table, which pertain properly to the worship of God: as though that godliness or the worship of God were inferior to the duties of charity or love. These two things shallbe spoken of in order. For ye tithe mint B. To tithe in this place signifieth to give tenth, not to receive tenth: howbeit the Greek word signifieth both: in the which sense also it is taken when the Phariseye, among many other things that he bragged of rehearsed this saying: I pay tithe of all that I possess. Luke. ●… So commonly it fareth with humane judgement, when it cannot attain to true righteousness by reason of self love, it chooseth to itself certain things by the which it may falsely brag of righteousness. And have left the weightier matters of the law B. He calleth those things the weightier matters of the law which do more show forth the piety of a mind that loveth God, and which do come more near to a divine disposition, according to the which we aught to be reformed: such are faith, judgement, mercy, love of our neighbour hope, patience in adversity, and such others as are of like weight. But he calleth them weighty by estimation and judgement, and also weighty to be done, because none can show forth any of these, but the just and godly, by the spirit of God. They are light things which are fulfilled by external works: Such was tithing, of which we have mention here: and such were the typical seremonyes of the law, as the precepts of the saboth, of the new moons, of purgations, of meats, and of circumcision. judgement, mercy, and faith. C. judgement is here taken for equity and right, ●…ente. whereby it cometh to pass that to every man is given that which is his own, and that no man defraud or hurt another. B. whereupon to do judgement and righteousness in the Scriptures, is to live rightly and with equity among all men, or else to frame such a life by governing, among others. But mercy doth more largely extend itself, 〈◊〉. namely that every man should study to help his brethren, of his own, to ease the miserable by counsel or goods, to defend those that are unjustly oppressed, and with compassion to bestow those goods and riches where with all he is endued. faith, is nothing else but a sincere integrity, to see that nothing be done craftily, maliciously, or by deceit: but that mutual simplicity be embraced among all men, in the which all men would be dealt withal. So that, the sum of the law is referred to love. We know that some do otherwise interpret the name of faith, as though by a figure called Synecdoche, he should comprehend the whole worship of God under this name: but Christ according to his manner maketh a sure and certain trial of holiness by conferring it with brotherly love, Holiness without brotherly love is hypocrisy. as with a tutchestone and therefore he toucheth not the first table. It maketh no matter that the evangelist Luke, in steed of faith placeth the love of God. For it was the purpose of Christ to show what the Lord doth specially require of us in the law. But it is well enough known that the law was divided into two tables, that first of all it might show what was due unto God, & then, what belonged unto men. In Luke either part is expressed: as if Christ should have said, that the law did specially tend to this end, that we should love God, and that we should be just and merciful towards our neighbours. The Evangelist Mathewe held himself content with one part only. Neither is it any absurdity to call the duties of charity, the special points of the law, Rom. 13. whereas Paul calleth love itself the fulfilling of the law: even as he saith in another place that the law is fulfilled if we love our neighbour. Galathi. 5. And Christ being before demanded as concerning the commandments of the law, Math. 19 he rehearsed none but those that were in the second table. If any man object and say that by this means men are preferred before God, Objection. because the love which is appointed unto them is counted of greater weight than Religion: we may easily answer, Answer. that here the second table is not opposed or compared with the first, but rather that by the observation of the second, a proof or trial is made to see if God be worshipped truly & unfeignedly. Because piety is an inward thing, & because God is not amongst us to try & prove our love, (for he standeth not in need of our duties) it is an easy matter for hypocrites to lie, to deceive, and falsely to pretend the love of God. But because the duties of brotherly love are felt and perceived of all men, in these things their impudence is the better reproved. Christ therefore in this place went not subtly about to entreat of all the parts of righteousness, or of their order, but he taught simply so far as the common capassity of men would bear, that the law is then kept when men deal justly, gently and truly one with another: because in so doing they declare that they love God, that they reverence him yea they show forth a lawful and meet testimony of sincere godliness, not that it is sufficient to do our duty towards men, except first of all, God have his right, given unto him: but because it is necessary that he be a true worshipper of Godwhich frameth his life according to his prescript law. Tithe was a part of God's worship. Yet notwithstanding the objection is not fully answered: for the tenths, which Christ setteth after equity and mercy, were a part of the worship of God: and some part thereof was wont to be distributed to the poor. And so they contained in themselves a double sacrifice. We answer that tenths are not simply compared here with alms deeds, faith, and judgement, but the feigned holiness of the Scribes is conferred with sincere & perfect love. For, why were they so willing and ready to pay their tenths, but only that they might please God with the lest expense, and grief? For they were not so ready to the whole: and therefore it aught not to be numbered among the duties of love, because they sought to deceive both God and men with small trifles of little price. These things aught ye to have done This is a figure in Rhetoric called occupatio, by the which Christ preventeth the cavil of his adversaries. For they might have cavilled and construed his words amiss, as though he had made no account of that which was written in the law of God. He granteth therefore that whatsoever God hath commanded ought to be kept and nothing thereof to be omitted: but yet that the love of the whole law doth not let men to stand upon the special points thereof. Whereupon he gathereth that they do amiss & preposterously which busy themselves in the smallest things, when as they should rather begin at the greatest matters. Christ therefore denieth it to be his purpose to derogate even the lest thing from any of the commandments, although he commend and require an order in the observation of the law. Let therefore the universal law abide sound and whole, which can be broken in no part without the contempt of the author. For he which forbade to commit adultery, to kill, and to steal, the same condemned also all concupiscence. Whereby we gather that all the commandments are so linked and knit together, that it is not meet to disseaver them one from another. Wherefore it is also written: De●… Cursed be every one which doth not those things that are written. By the which words the universal righteousness of the law is ratified without exception: but this reverence (as we said before) taketh not away the difference between the commandments, neither yet the scope of the law, to the which the true embracers thereof direct their mind, lest they should only bear an outward show. B. Therefore the Scribes & Pharisees are not blamed of our saviour Christ because they gave exactly tieth of all their fruit, (for this was meet also to be done) but because they died neglect those greater things, without the which there could no piety at all consist. hereupon certain do boast that the right of tithe is confirmed of the Lord: Ty●… when as we must put a greater difference between those of our time which receive tithes, and those to whom tithes were due by the law. The whole tribe of Levy received no possessions in the land of Chanaan, because the Lord had appointed the same to the ministry of the tabernacle: wherefore he appointed also that tithes should be paid unto them by the rest of the israelites, N●… De●… as appeareth in Numerye and deuteronomy. Therefore so long as the ministry of these men and external worship of the tabarnacle continued, the israelites aught to have paid their tithes according to the law: but the priesthood being removed, the law is removed also. Christ is our high priest, and that in heavenly things, to whom it is not needful that we give part of our oblations, and tithes: but it is meet that we offer ourselves wholly unto him, for the continual meditation of a heavenly life. Notwithstanding we must give those things that are necessary to such as stand in need of them: yea & those ministers also are worthy of double honour which rule well, 1. T●… and labour truly in word and doctrine But whether we do these things in giving of tithe, or by any other portion of substance with the which the Lord hath blessed us, it shallbe all one before God, if so be we seek not thereby vain glory, but give the same with a pure affection to those that be in need. 24. You blind guides which strain out a gnat and swallow a Camel. Ye blind guides, A. Again he calleth these hypocrites blind guides, to the end he might the more move the people to forsake them. For if the blind lead the blind, both shall fall into the ditch. 〈◊〉 15. Which strain out a gnat & swallow C. This is a proverbial sentence, by the which the precise care of hypocrites in small trifles is noted, for they are so horribly afraid at the lest offences, as though one only transgression should be more sharp unto them, than a hundred deaths: but in the most grievous sins they sweetly lull themselves and others a sleep. They do therefore even as if a man should strain at a small crumb of bread, and swallow a whole loaf. We know that a gnat is a small creature, and a Camel, a huge beast: there is nothing therefore more ridiculous, than to strain in, wine and water, lest in swallowing a gnat thou hurt thy jaws, but carlessly to sup up a Camel. But truly it is evident that hypocrites do this dally: because they letting pass judgement, mercy, and faith, are to severe and straight in matters of no great importance. A. Moreover in this place the participle of the present-tence is put for the indicative mood. As if he should say: ye are like unto them, who if it chance unto them to have a gnat fall into their wine, they suck and strain in their wine hardly through their lips & teeth, lest in swallowing the little gnat they should be strangled: in the mean time they do not only eat a Camel being a monstruous beast but also swallow him down without fear: all you Scribes and Pharisees, ye hypocrites, are like to these, I say, who will not omit the smallest point of the law: but those things which are the weightiest points of the Law, ye altogether neglect without any prick of conscience. Such manner of men are they which are diligent abstainers from flesh, observers of confession, and such like trifles: but in charity, & in a good conscience, they have no consideration of God at all. A. Nay truly, these men are worse far in this point than the Pharisees, because they carelessly observed those things which were commanded in the law: but these men dare presume to prefer their filthy traditions before the word of God. C. Wherefore, when after this manner they would seem to kiss God's feet they do proudly and arrogantly spit in his face. 25. woe unto you Scribes and Pharisees, ye hypocrites, for ye make clean the outward side of the cup, and of the platter, but within they are full of bribery and excess. woe unto you Scribes and Pharisees, C. The Lord doth prosecute the same matter still: and figuratively he reproacheth the Scribes and casteth in their teeth that they only seek for this one thing carefully, that they may shine and seem excellent before men. For by the outward side of the platter, he understandeth metaphorically the external show: as if he should say: Ye have no care of cleanness, but only of that which appeareth to the face of men: even as if a man should wipe away the spots upon the outward side of the cuppe●…, but should leave it all foul and filthy within. M. Therefore he reproveth their hypocrisy, because they only sought to reform their lives according to the outward appearance and sight of men, that they might get unto themselves a vain fame of holiness, So that he reduceth them in the verse following to the pure and sincere affection of living well. But within they are full of bribery C. G. He maketh mention only of two vices, by the which he noteth other wicked and corrupt affections also. Hereby let us learn that inward cleanness hath been and is alway acceptable unto God. He calleth intemperancy a certain impotency of the mind, by the which it cometh to pass that it giveth place to pleasure, and is excessive in doing, speaking or eating. This we may call incontinency, or excess. When Christ condemneth the same here of uncleaneness, and joineth the same to rapine and bribery, he evidently declareth that they are void of excuse which think it sufficient to innocency, if they have not gotten their goods by rapine and injury of their neighbours: as though it were lawful to spend that in excess which is truly gotten. Some Greek Books have, rapine and unrighteousness. Bu. To these the Lord addeth the true purgation cometh from the cleanness of the mind: saying with a moved mind & holy indignation thus. 26. Thou blind Phariseye, cleanse first that which is within the cup and platter, that the out side of them may be clean also. Thou blind Phariseye cleanse first Bu. Out of a pure mind, both clean thoughts, words and deeds do come: but to an impure mind those things that are without bring no cleanness at all. This is a figurative kind of speech. For the right order of cleansing is to begin at the inward part first, that afterward the external cleanness may follow, the which is nothing else then the effect of the internal cleanness. C. We must therefore first of all purge that which is within: because in deed it were a ridiculous thing to feed the eyes with cleanness, & to drink of an unclean and poisoned cup. B. The Evangelist Luke addeth saying: Ye fools, did not he (which made that which is without) make that which is within also? Luke 11. Why therefore do ye not seek to make both clean? 27. woe unto you Scribes and Pharisees ye hypocrites: for ye are like unto painted sepulchres, which in deed appear beautiful outward, but are within full of dead men's bones and of all filthiness. 28. Even so ye all, outwardly appear righteous unto men, but within ye are full of faynednes and iniquity. Woe be unto you Scribes C. Here is another similitude, but appertaining to the same end that the other did which went before. For he compareth them to Sepulchars', which men of this world ambitiously build after a fine and trim fashion for themselves. Even as therefore in Sepulchars' the picture or carving draweth the eyes of men unto it, when as within them the putrefied and corrupted carcases are laid up: evenso Christ saith that hypocrites do deceive by the external show, because they are filled with fraud and iniquity. For ye are like to painted Sepulchars', E. That is to say to pargeted Sepulchars', which is said to be a whyted work. For they are pargeted with lime and plaster. A more proper and fit comparison could not be brought. For there was always great ambition in Sepulchars': whereupon Sepulchars' are more often seen than Palaces. M. Those things which our saviour Christ casteth in the Pharisees teeth in this Chapter were like unto painting, as the making of their broad guards the amplifying of their phylacteries and such like. For by reason of these they seemed unto men to be just and upright persons. But within ye are full of hypocrisy Now he expoundeth his comparison. He always pierceth even to the inward parts, and teacheth to purge the conscience. For it is a most easy matter to change and altar the outward person. He objecteth unto them their hypocrisy, and counterfeited holiness, because chey would seem unto men to be just: when as they were altogether unjust shining by a false cooler only of Religion. C. The words of Luke seem to signify some other matter, namely, that they deceive the eyes of men even as Sepulchars' or graves do, the which are not oftentimes seen of those that walk upon them, but the sense and effect of them agreeth in all points with the words of our Evangelist Matthew, that under the pretence of feigned holiness there lieth hid a secret corruption & stink, which they foster in their hearts: even as a marble Sepulchar, (because it is fair and pleasant to look upon) encloseth the stink and noisome air of the Carcase, least it should offend and annoy the passers buy. Whereupon we gather that, whereof we spoke before, that Christ to the end he might help the rude and ignorant and instruct them (whom the Scribes held in bondage through their falsehood & deceit) did pluck of their visard of hypocrisy and set them forth, as they were, for all men to behold. For this admonition did very much profit the simple, that they might in due time deliver themselves from the mouths of the wolves. Notwithstanding this place doth contain a general doctrine. that the children of God might not so much seek to seem, as to be perfect and pure in deed. 29. woe unto you Scribes and Pharisees, ye hypocrites: ye build the tombs of the Prophets, and garnish the sepulchres of the righteous, and say. woe unto you Scribes. C. Some do falsely think that superstition is reprehended in the Scribes, because they did preposterouselye beautify the dead Prophets with costly sepulchres: ●…pists give 〈◊〉 Glory of 〈◊〉 to saints. Even as at this day the Papists transfer and give the glory of GOD to dead saints, yea they do wickedly worship their pictures. They were not as yet come to such blindness and madness. Wherefore the purpose of Christ was otherwise. By this deceit the Scribes got favore to themselves among the unlearned multitude, yea among all the jews, because they did reverently embrace the memory of the Prophets. For they feigning by this means, that they allowed and maintained their doctrine, every man thought that they were faithful imitators, and the best followers of the worship of God. The matter therefore at the first sight was plausible and commendable to build the monuments of the Prophets: because by this means religion rose as it were out of darkness, that it might stand in her due honour. But truly they minded nothing less than to restore doctrine, which might seem to be extinguished by the death of the Prophets. But when as they themselves were not only alienate from the prophetical doctrine, but also most deadly enemis thereof, yet for all that they adorned the dead Prophet's with sepulchres, as though they were in all points agreeing with the Prophets. And this is always the manner of hypocrite to honour the ministers of God and true teachers after their death, whom they could in no wise abide when they were alive. Neither cometh this only to pass by a common faite: but because the dead ashes are no more, grievous & troublesome by sharp and severe reprehensions, they do not think it much to set forth a vain shadow of religion in worshipping of them, whose lively voices they could never abide to hear, but were thereby provoked to madness. For this feigned show costeth and standeth them not in much, to profess and show reverence towards those that are dombbe. Euenso all the Prophets among the jews in their time, were contumeliously rejected and vexed, yea often times they were cruelly killed: and the posterity which were little better, nay rather worse than their fathers, did rather reverence their shadowed memory, than embrace their doctrine: for somuch as they also were as deadly ennemis to their teachers also, in their age. For as the world, because it dare not altogether despise God, or at least openly resist him, it inventeth this practice, namely to worship the shadow of God for God: even so in the Prophets it exerciseth the like valiance, of the which matter we have to evident an example in the papecy. For they being not contented with the lawful worshipping of the apostles and martyrs, do worship them with divine worship, and in what manner, and how much soever they honour them they think that they exceed not: howbeit in raging against the faithful they declare what their piety shallbe towards the apostles and martyrs, if they which are alive at this day might have the same office and authority that they had in time paste. For why are they so mad & fierce against us, but only because we desire to have that doctrine flourish and received which the apostles & martyrs have scaled with their blood? And seeing that the same doctrine was more precious to the servants of God than their own lives, think you that they should spare this which so cruelly persecute the same? Let them therefore honour the Images of saints with scankensence, with candles, with flowers, and other kinds of pomp at their pleasure, if Peter were now alive they would tear him in pieces, if Paul, they would stone him, yea if Christ himself were in the world they would torment him in the flaming fire. But because the Lord saw that the Scribes and sacrificers of his time sought to get praise hereby, because they were godly honourers of the Prophets, he reproveth them of deceitful hypocrisy, because they would not only reject the Prophets if they were present with them, & sent unto them but also cruelly afflict them. For in this, their hypocrisy & gross impudence be wrayeth itself, that they desired to some religious in the worshipping of the dead, when as they went about to extinguish and utterly to destroy them when they were alive. A. Christ therefore detecteth this hypocrisy in this place, least they should please themselves any longer in the vanity. 30. If we had been in the days of our fathers. We would not have been partners with them in the blood of the Prophets. If we had been in the days. B. Because they boasted themselves to be the sons of Abraham, Christ by their own words overcometh them and proveth that they are not the sons of Abraham, but rather the sons of murderers which slew the Prophets: turning the glory which they so desired, into ignominy and reproach. For natural children do commonly resemble their parents. We would not have been partners. According to the sense of the Hebrew it is thus: We would not have agreed to their death. 31. And so ye be witnesses unto your selves, that ye are the children of them which killed the Prophets. And so ye be witnese. Although he doth not accuse them in the person of their fathers, and doth not principally say it to their charge and put them in the salt, because they are the children of murderers: yet notwithstanding by the way he toutcheth their foolish boasting, because they were wont to brag and glory in their stock and of springe who notwithstanning were the progeny of the bloody enemis of GOD. Thus much therefore his words signify in effect. The worship which ye give to the dead Prophets, is thought to be a certain satisfaction of your part for your father's iniquity. Now therefore ye must needs grant me this, that ye do in vain brag of your holy stock, seeing that ye take your original of wicked and ungodly parents. Go ye now & pretend their piety with your own wickedness, whose hands ye grant were polluted with innocent blood. But truly a far greater fair approacheth, because ye follow & imitate the execrable furor and madness of your fathers, (which ye condemn in the sepulchres of the dead) in the slaughter of the living. Wherefore at the length he concludeth that they do not degenerate from their fathers: as if he should have said. This is not the first beginning of the cruelty of this nation against the Prophets of God: for this is the ancient and wonted discipline: this was the custom of your fathers: finally, this manner of behaviour is as it were natural in you. A. The same words almost in effect the blessed martyr s. Steven uttered when his death approached, Act. 7. saying: You stiffnecked, and uncircomsised hearts and ears, ye have always resisted the holy ghost as your fathers did, so do ye, which of the Prophets have not your fathers persecuted? And they have slain them which showed before of the coming of the Just, whom ye have now betrayed and murdered. B. In the Gospel after Saint Luke we read that the Lord said unto them. Truly ye bore witness, Luke. 11 that ye allow the deeds of your fathers for they killed them, & ye build their sepulchres. As if he should say. You: in building the sepulchres of the Prophets would seem to worship the Prophets, & to allow their doctrine, and to condemn your fathers which slew them: but if any man would judge of your heart, (with the which in deed ye rage and swell against the Prophets as much as did your fathers) he might more truly say that ye do allow the cruelty of your fathers, & do brag as it were by these monuments, but do condemn the Saints whom your fathers killed. A. There is no doubt here, but that Christ speaking these things did grievously prick and gaalle his enemies: specially he speaking so boldly in the presence of the people. Thus all hypocrites must be dealt withal and by force driven out of their lurking dens. 32. Fulfil ye likewise the measure of your fathers. B. All this oration of Christ doth declare a moved mind. For they which are augrye do commonly speak sharply, obruptly and obscurely. C. He doth not here bed them do that which they do, that they might kill the holy teachers: but he figuratively declareth that they do as it were by birthright and inheritance rise against the Prophets of God, and that they must have liberty to resist godliness: because by this means they should finish the wickedness with their fathers had begun, & make an end of the web which their fathers had spoon By these words he doth not only declare that they are desperate and such as can not be brought into a right mind: but also he admonisheth the simple that it is no marvel if the Prophets of God, be evil entreated by the children of homicides and murderers. Bu. To fill the measure is proverbially spoken to finish impiety, and to add that to impiety and wickedness which seemed to be wanting. 33. You serpents ye generation of vipers, how will ye scape the damnation of hell? You serpents, ye generation of vipers. Bu. He doth suddenly as it were leaving his former talk, rush upon these manslayers, shewing unto them that they can not shun or avoid the judgement of god, that they shallbe grievously punished, and cast into hell. C. For after he had showed that the Scribes were not only wicked enemies of godly doctrine, and false corrupters of divine worship, but also mortiferous & deadly plagues of the Church: he going about to make an end of his oration and sermon and sermon, doth in more sharp manner wax angry with them: saying, How will ye scape the damnation Bu. He useth an interrogation, because thereby his words might be the more vehement. The like oration did S. john the baptist use against the same men saying. O ye generation of vipers, who hath taught you to flee from the vengeance to come? For because they were obstinate, and because his doctrine took li●…e●… place among them, he speaketh unto them after this manner to terrify him. C. Howbeit Christ had not only respect unto the Scribes and Pharisees, but also to the whole multitude that he might make them afraid, and to beware of the like destruction. The damnatirn of hell? He understandeth by these words the judgement of God, by the which he would adjudge them to everlasting death. As concerning hell, read in the fift chapter going before. But how hard and intolerable this sharpness of words was to these reverend masters, we may hereby gather, because they had kept a long time their mastership and authority in such peace that no man durst once mutter against them. There is no doubt but that many were offended & grieved at the severe liberty of Christ, yea he was counted of some perverse and childish that he durst be so bold to speak so oprobriously of the order of the Scribes: (even as at this day also many dantye and tender eared persons can not abide to here the popish clergy severely spoken against) but because Christ had to do with hypocrites, and that of the worst sort which being not only puffed up with a proud contempt of God & drunken with a vain and false trust, but also having be witched the people in their steps of superstition, it was necessary for him to inveigh the more earnestly against them. He calleth them therefore Serpents, as well in respette of their nature as manners: then he pronounceth unto them vengeance the which they should seek in vain to avoid, except they repented in time. 34. Wherefore behold I send unto you Prophets and wise men, and Scribes, and some of them ye shall kill and crucify: and some of the shall ye scourge in your synagogues, and persecute them from Ci●…ty to City. Wherefore behold. M. These words pertain to that which went before, by the which he called the Scribes & Pharisees a generation of vipers, that is a most wicked posterity of wicked homicides and murderers, showing forth the like malice that their forefathers did and greater also, who, could not possibly escape the judgement of hell. I send unto you Prophets. C. The evangelist Luke addeth somewhat more expressly in these words: Therefore said the wisdom of God. The which saying some interpreters construe thus, I which am the eternal wisdom of God, do pronounce of you. Notwithstanding it is more probable, according to the wonted manner of the Scripture, that the evangelist here bringeth in God, speaking under the person of his wisdom so that the sense and meaning of these words is this, It is not long since the Almighty God by the spirit of Prophecy, pronounced what should come to pass of you We grant that this sentence (as touching the letter or very word) is red no where: Prosopopoeia is a figure used where as personages are feigned or presupposed to speak, as one man to an other. but because God doth in divers places touch and reprehend the untamed & obstinate contumacy of this people, Christ doth gather an epitome, or short some, and by this Prosopopoeia, doth more plainly express what the judgement of GOD shallbe upon the uncurable wickedness of that people. For it might seem wonderful and strange, if the Prophets and teachers went about to do nothing profitable or worthy of regard, why the Lord would have them without cause to be vexed and wearied. For some men affirm that God doth loose his labour & work, when he appointeth his word to be preached to the reprobat, whom he knoweth to be obstinate. But hypocrites, as though this one thing were sufficient, namely, to have amongst them daily preachers of the heavenly doctrine, although they show themselves unwilling to be taught, do trust that God will be merciful and favourable unto them, if so be that the external word do sound among them. So the jews did stoutly boast that they always excelled all other nations, Prophets and teachers, and that they had as it were deseru●…d so great honour, that this was unto them an undoubted badge and token of their dignity. Our Saviour Christ seeking to beat down this vain arrogancy, doth not only deny them to excel all other nations, although they had amongst them, by the exceeding love of GOD, his Prophets, and excellent interpreters of his wisdom: but also he saith that his grace being evil bestowed upon them, should be a greater reproach unto them, and work them greater destruction: because in deed the purpose of God was otherwise than they imagined: For he meant thereby to make them the more inexcusable, and also to bring their wicked malice, even to the full. As if he had said, although heavenly prophets were sent unto you of God, and ordained for you only, yet do ye foolishly allege for yourselves and brag of this honour: For God by his secret counsel and judgement determined an other matter, namely, that by continual and gentle invitation and calling, he might openly detect and bewray, your wicked obstinacy, the which being convict and overcome, he might bring both upon the fathers and the children a like horrible destruction. I send unto you Prophets. Bu. Hereby it appeareth that ministers of salvation come not except they be sent of God. Rom●… How shall they preach (saith S. Paul) except they be sent? Whereupon our saviour Christ also said, Mat●… Pray ye the Lord of the harvest, that he would thrust out labourers into his harvest. It declareth also the fatherly affection of God in sending Prophets to save Israel. And wise men, and Scribes. C. In that he reckoneth wisemen and Scribes with the Prophets he doth it to amplify the grace of God: whereby their ingratitude doth the more appear, because, although the Lord omitted nothing to teach them by, yet notwithstanding they did not profit at all. M. in so much that they cruelly slew the Prophets and wise men that were sent unto them for their salvation. C. In stead of wise men and Scribes, the evangelist Luke putteth down, apostles, in the same sense. B. These are they which by the instinct and motion of god's spirit, brought & preached to the whole world, the word of life, the true wisdom of God and the proper & natural sense of the Scriptures. 〈…〉 This place pertaineth to the truth of the gifts of the spirit, among which not only the prophesis, showing of things to come, and declaring the will of God, and also the wisdom of those which speak by the spirit of God, ●…tth. 2. without the knowledge of the Scriptures, have place: but also the knowledge of the Scriptures which the Scribes have. Of whom read the second chapter going before. And some of them ye shall kill and crucify. M. Here the wondered malice of the Scribes and Pharisees is described. It is a small matter not to receive a minister of grace, if it be compared to this cruelty, by the which he is contumeliously handled, afflicted, scourged and killed. This cruelty pertaineth to those that swell and are puffed up by the name of holiness and righteousness, & which can not abide the preaching of the truth, but do resist the same all that they can with fire and sword, and do persecute it, as though it were heresy. But they perish not unto the Lord which are slain, and the found sheep are brought unto the pastor, and all excuse is taken from the wicked, when that their malice (which otherwise would lie hid) is made manifest to all men. Even so in an other place he saith: For a testimony unto them and the Gentiles. ●…ath. 10. C. So that this place teacheth, that God doth not work the salvation of men always, so often as he sendeth unto them his word: but that he would have the same some times declared unto the reprobate, (who he knoweth notwithstanding will be obstinate) that it may be unto them the savour of death unto death. ●…ds word ●…ached to ●…reprobate, ●…eth them ●…de of excu●… The word of God certainly of his own nature is of power to save, and calleth all men without exception to the hope of everlasting life, ●… Cor. 2. but because all men are not inwardly drawn, because God doth not open their ears, and because all men are not renewed to repentance, or framed to obedience: whosoever do reject the word of GOD, do make the same to be unto themselves death and destruction. seeing therefore God knew that this should come to pass, that the reprobate should be drawn into greater damnation, he by his secret counsel sent unto them his Prophets, as more plainly the Prophet Esay declareth. Esay. 6. We grant truly that this is far contrary to carnal sense and reason: even as we see the impure and unreverent contemners of God to take hereby special occasion to bark and murmur against the secret counsels of God, because that like a tyrant (as they say) he delighteth in the greater punishment and destruction of men, whom he doth more and more indurate & make blind in their sins without all hope of profit. But God by such documents as these, doth exercise and try the modesty of the faithful. Let this therefore be our sobriety, namely to reverence that, with trembling fear, which exceedeth our reason and capassity. They which say that the foreknowledge of God is no let at all whereby the unbelieving should not be saved, do by vain defence foolishly excuse God himself. We grant certainly that the reprobat do not therefore bring death unto themselves, because God hath so provided that it shall come to pass, and therefore it can not be ascribed to his foreknowledge that they perish: but we deny the righteousness of God to be lawfully and truly defended by this cavil: because a man may strait way object, that it is in Gods power to stay them from repentance, because the gift of faith and repentance is in his hands. This also may be objected: Objection. What meaneth this, that God by his sure & determinate counsel appointeth the light of his word to blind and dazzle the eyes of men? Why will God, being not content with the simple fall and destruction of such as are accursed and ordained to everlasting death, have them to taste of the first, second and third death? Wherefore this only resteth, Answer. that we give this glory to the judmentes of GOD, and to cry with Saint Paul and say, O the deepness of the riches both of the wisdom and knowledge of GOD: Rom. 11. how unsearchable are his judgements, & his ways past finding out? For who hath known the mind of the lord. But it may be demanded how the Lord pronounceth by his Prophet Esay that the Prophecies should turn to the destruction of the jews, Esay, 6. Question. seeing that his adoption did always effectually take place & flourish in that nation? It may be answered, Answer. that seeing a very little and small portion only, received & embraced the word by faith, mention is made here of the greater number as of the universal body: Esay. 8. Even as Esayas, who, when he preached the common destruction of the people, was commanded to seal the law of god with his disciples. Let us understand therefore that so often as the Scripture doth adjudge the jews to everlasting death, the remnants are excepted, in whom the Lord preserveth some seed, for his free elections sake. 35. That upon you may come all the righteous blood, which hath been shed upon the earth, from the blood of righteous Abel, unto the blood of zachary the son of Barachias, whom he slew between the temple and the altar. That upon you may come B. Bu. To have the just blood come upon any man, is to be guilty of blood and to have blood required at his hands, that is to be punished, and to have vengeance recompensed for the blood which was shed. C. Christ doth not only detract and pluck away from the Scribes & Pharisees, that which they falsely arrogated to themselves, but also teacheth that they were adorned with the Prophets to a quite contrary end, that no age might be free from the mischief of wicked rebellion. For the pronoun (you) doth generally comprehend the whole people from their first original or beginning. Objection. If any man do object and say that it doth not agree with the judgement of God, that the punishments of the father's faltes should be laid upon the children, Answer. we may easily answer that seeing they also by wicked conspiracy wrapped themselves in the same ungodliness, it ought not to seem absurd, if God, punishing every one of them alike, do say the punishment, dew to the fathers, upon the heads of the children. Therefore justly a count is to be made, and punishment also to be had of the whole people for the continual contempt, at the length, in whose time or in what age soever it cometh. For●… as God, by the long continuance, of his patience, did constantly contend with the malice of the whole people: even so all of them by their just desert werr made guilty of the inflexible obstinacy, which continued even until the last hour, & as every age by compact & consent murdered their Prophets, even so it is meet that they be called to common and general judgement, and all the slaughters which were committed by one consented to be revenged upon all B. Bu. The Lord therefore doth not only threaten the revenge of those whom they should kill, but also the revenge of those whom their elders had slain: signifying the beseginge and utter destruction of this people. For these men did kill Christ the head of all Saints, and his Apostles also greater than all Saints (as they which brought the more perfect knowledge of God, to the world) & therefore they did not only finish, but also exceed the cruelty of all their forefathers, Chri●● head of 〈◊〉 godly. which had shed the innocent blood of the Prophets. So that, even as they had the cruelty of them all finished to the full, so they made themselves guilty of all the just blood which they at any time had shed. For as all the saints, from the first to the last are all one body, having Christ their head and what benefits the Lord giveth to their posterity, he saith that he giveth them to their fathers: even so, all the wicked do consist of one body, having Satan their head: & we say that vengeance is rewarded them, and that they are punished with such punishments, which are not felt of them in this life, with the which they are afflicted in deed, Satan head of the wicked. but first of all are taken upon their posterity. So the Amalachites, fought against Israel, when they came out of Egipte. The which thing the Lord commanded to be written in a book for a remembrance, and to be committed to the ears of joshua, Exod. 17. promising that he would utterly root out that people, in somuch that no remnant of them should remain for a memorial. But the lord performed that thing first of all by Saul within forty years after, or thereabout, that this people the Amalachites had offended, and so the vengeance or revenge of that salt fell upon them, which never committed the same by external salt. Notwithstanding this, God was not unjust in revenging upon them that which their fathers had committed. For these at the last, had fulfilled and wholly rynyshed the wickedness of their fathers, so that the same wickedness did specially deserve to be punished externally, in them. After this manner therefore the cruelty also of all those which have shed at any time just blood, and the impiety of these jews at the last, which were destroyed by Titus came to the full and fulfilled the same measure, which deserved extreme vengeance. It was revenged therefore and punished in them by right, and they were justly plagued for an example to the whole world. Notwithstanding in the mean time also they which were before these men, were no less punished for their offence, but privately: but they received the more public and greater punishment, which were destroyed by Titus. This is a horrible malediction and curse, if we communicate and take part in the wickedness of the ungodly, we shall not only bear the punishment of our own sins, but of their sins also. From the blood of the righteous Abel. C. Although Abel were not slain of the jews, yet notwithstanding Christ imputeth his death unto them, because even among those there was a certain affinity of the wickedness of Cain: otherwise it would not agreed that he saith, that the just blood was shed from the beginning of the world by this generation. Cain therefore is appointed the head, the prince, and author, of the jewish people, because in that they began to kill the prophets, they succeeded and came into his place, whose followers they were. A. He calleth Abel just, because by a lively faith in the promised redeemer, he offered up sacrifice acceptable to God. As concerning the which matter read the eleventh chapter to the Hebrews. Until the blood of Zachary. C. He nameth Zachary not as though he were the last martyr (for the jews had not then made an end of killing the Prophets: Read this or the like sentence, omitting that which is enclosed between these two marks () and ye shall the better perceive the sentence. but rather hereupon their boldness and mad fury increased: and they which came after did ingurge and fill themselves with the blood which their fathers only had licked) neither yet because his death was the more commonly known, although the holy scripture doth celebrated the same: but there is an other cause, the which being worthy to be noted, was unknown to the interpreters. Whereby also it came to pass that they were not only deceived, but the readers also were brought into great doubt. For Christ might seem to be forgetful, when he rehearsing an old slaughter, omitteth an innumerable heap of murders, which were afterward committed under Manasses. For the jews did not cease to persecute wickedly the saints and holy men of God, even unto the time of transmigration or departure into Babylon: yea, when the affliction of the jews was come, we know how cruelly they dealt with the prophet jeremy. jere. 32 But truly the Lord did not seek to cast in their teeth those lately done murders, but he rather chose this old and ancient slaughter, which was the beginning and original of mischievous liberty, that they might afterward burst forth into unbridled cruelty, because this was more meet for his purpose. For we declared even now that this was the effect of his counsel and purpose, that seeing that nation did not cease and leave of their wicked impiety, he made them guilty of all those murders, which were committed long before. Therefore he doth not denounce unto them the revenge of their present cruelty only, but saith also, that they must give account and answer for the murder of Zacharias, as though their hands were embrewed with his blood. For their opinion is not probable or likely which refer this to Zachary which exhorted the people that returned from the exile of Babylon to build the temple, whose prophecies remain with us to be seen at this day. For although the inscription or title of the book declareth that he was the son of Barachias, yet notwithstanding we read in no place that he was killed. Furthermore it is a plain exposition, that he was killed between the building of the aultare and the temple. As concerning the other Zachary, the son of joiada, the holy Scripture maketh mention that he agreeth very well with this place: For when that after the death of his father, by the wicked defection of the king and people, true religion decayed, he was endued with the holy ghost severely to reprove open Idolatry, ●… Para 24 and therefore he was slain in the court of the temple. And it is no absurdity at all to say that the surname of Barachias was given to the father of joiada, for honour's sake: because, saying he was a worshipper of God, and a maintainer of the same, all his life time, he ought worthily to be counted blessed of god. But whether joiada had two names or whether there were a fault in the word (as S. Hierome esteemeth of the matter) truly there is no doubt, but the Chryst noted that execrable stoninge of Zacharias, which is written in the place before cited. Between the temple and the aultare A. He doth express the place, The cruelty of the jews that he might increase and amplify the cruelty & brutish madness of the jews, which were not moved by the holiness of the place, nor stayed from laying hands violently upon the holy prophet of God. C. Furthermore the temple is here taken for the court, as in other places also, to this adjoined the altar of burnt offerings, that the priest in the sight of the people might offer up sacrifice. It appeareth therefore that their cruelty was to tyrannical, in that neither the respect of the altar, nor the temple could pacify them, but they must needs defile the holy place with horrible murder. 36 Verily I say unto you: all these things shall come upon this generation. Verily I say unto you. B. Bu. He addeth this earnest affirmation to terrify the jews. As if he should say, There is no cause why any man should think that he may escape the judgement of God. For certainly all those evils shall be heaped from heaven, upon that vyperouse progeny, which the lord doth threaten to power upon those horrible murderers. And let all those think also, that these sayings pertain unto them which think it a godly thing at this day, to persecute the truth of the Gospel, and the professors thereof. For the blood shall be never the less unrevenged, Gene●… which crieth unto God for vengeance. 37 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee: how often would I have gathered thy children together, even as the hen gathereth her chickens under her, and ye would not. O Jerusalem Jerusalem. C. By these words our saviour Christ doth more plainly declare how just occasion he hath to be angry, because Jerusalem (which God had chosen to be a holy and heavenly house, as it were to himself) did not only show itself to be unworthy of such honour, but as though it were a den of thieves, it had used and accustomed a long time to drink the blood of the prophets. Christ therefore crieth out pytifully against so monstrous behaviour, because the holy city of God was fallen into such madness, that it went about daily to extinguish the wholesome doctrine of God, by the blood of the prophets B This bewailing therefore of Christ was a token of his great and exceeding love towards this people. It is a token of great affection, that he nameth the city itself, and that he doth double the appellation or name of the same, saying Jerusalem, Jerusalem. Thou which killest the Prophets. Because the Evangelist Mathewe useth the participle of the present tense, and the words of Christ seem to have respect unto both times, the deed may be taken or understood without any certain lymitting of time: as if thou shouldest say, Thou killer of the prophets, which hast killed, dost kill, and wilt kill. C. Thou I say which shouldest be the faithful keeper of God's word, the mistress of heavenly wisdom, the light of the world, the wellspring of true doctrine, the place of the sincere worship of God, and the example of faith and obedience, art the killer of the prophets, in so much that thou haste gotten now a habit and custom of drinking blood. Herby therefore it appeareth that they were worthy of all kind of reproach, which had so filthily profaned the sainctuarye of God. E. Many think that by the name of Jerusalem, which was the head of jewry, is understand the whole country or region of the jews. And stonest them which are sent unto thee. A. Namely to bring thee from the error and obstinacy. He saith that prophets are sent, as he did before, saying, behold I send unto you Prophets, and Scribes, and wise men. & c C It was also the purpose of Christ, to prevent the offence which was nigh at hand: least the faithful seeing him to be slain so unworthily at Jerusalem, should be troubled at this new and strange sight. For they were admonished by these words, that it was no marvel if the city, being accustomed in killing and stonynge the prophets, did kill also the redeemer. But hereby it appeareth how much it is meet to attribute unto places. There was no city in the whole world truly, which God adorned and beutyfyed with such excellent titles, or which he exalted to such honour: yet notwithstanding we see how it cast itself down headlong through ingratitude. Now let the Pope compare the seat of robbery and theft, ●…bbery hol●… up the ●…es seat. in the which he sitteth, with that holy city, and what shall he find therein worthy of the like honour? His hired flatterer's boast unto us, that faith once flourished there. The which thing let us grant unto them, yet if it be well known at this day, that the same is alienate and fallen from Christ and filled with abominations, how folishelye do they contend to have the honour of the supremacy tied to the same? But let us rather learn by this worthy example, that the more any place is extolled, and set aloft by the benefits of God, and exempt from the common state of other places, if the same do degenerate, or decline, it shall not only be despoiled of the ornaments appertaining to it, but also so much the more shall it be odious, opprobious, & execrable, because filthily it defiled the glroy of God, in polutinge the honour of his grace. Math. 11. A. To the which end also those horrible threatenings do pertain, the which the lord used against Chorazin, Bethsaida. and Capernaum. How often times would I have. C. This is rather a displeasure taken, than a putting. He doth as yet (truly) show mercy on that city, over the which he wept a little before, but he is more sharp and severe against the scribes, the authors of destruction, even as they deserved. Howbeit he doth not spare the rest, all the which were guilty, accessaries, and fellows of the same salt: but drawing all into like guiltiness of the fact, he doth specially inveigh against the captains themselves, which were the cause of all evil. Now let us note the vehemency of the speech, If the grace of God had been simply forsaken at Jerusalem, the ingratitude was now in no point to be excused: but saying that God did seek to win the jews to himself lovingly and getlely, and did profit nothing at all by so great clemency, the salt of so proud consumely and contempt was a great deal the more heinous. To this also was adjoined wilful and unruly obstinacy: because God did not seek to gather them once or twice only, but he sent continually from time to time, one prophet after an other, which were reiectted for the most part every of them, and of the greater part. A. For thus it is written in the sacred history: Moreover all the rulers, the priests, and the people trespassed more: sinning after all manner of abominations of the heathen, & polluted the house of the Lord, which he had hollowed in Jerusalem. And the Lord of their fathers sent unto them by his messengers, rising up betimes and sending, for he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, 2. Paral. 36. & despised his words, and misused his prophets, until the wrath of God rose against his people, and till there was no remedy. Bu. Christ therefore doth not speak of his time only: but he signifieth that he would have brought this thing to pass oftentimes before he was man. We must note this word, together, for they are all dispersed which are alienate from God. But the son of God came to gather those together in one, john. 11. which were dispersed. God did this thing also from the beginning of the world, and doth it at this day also. This thing he doth always, that when his are dispersed through sin, he bringeth them unto him again by Christ, to be engrafted in his body. Thy children together. He compareth Jerusalem to a mother, according to the manner of the Scripture, which commonly calleth the citizens children. Even as the hen gathereth her chickens. Consider and weigh these words, and this similitude more diligently, with how earnest affection and burning heart, he propounded the same, and thou shalt know and see in this, how to behave thyself toward Christ, how thou mayst use him, and what profit he shall bring thee. Only behold and consider the hen and her chyckins. Thou seest that Christ is here cunningly depainted, and more expressly set forth, than any painter by art can bring to pass. There is scarce any other creature to be found, that is so careful, Christ is the defender of man's soul diligent, and loving to their young ones, and that seeketh with such industry and constancy, in peril to defend them. It is most certain that our souls are the chickens of Christ: the kites in the air, that seek to set upon them to destroy them, are the devils, which are much more crafty to catch our souls, than are the kites, to take the young chickens from the hen. We are under the wings and protection of Christ, when as with true faith we clean not to ourselves, or to any other thing, but only to Christ, when we commit ourselves wholly unto him, and get us under his righteousness, which we count our protection and safeguard: even as the chickens, who are neither defended by their own strength, nor by running a way, but by hiding themselves under the body and wings of the hen. A. For he which will stand in the judgement of God, let him not say, I am of sufficyente force, I perfectly fulfil the law, I am void of care, I trust to my works: Christ ●… righteou●… is our d●… but let him object the righteousness of Christ to the father, let him suffer the same to be examined by the judgement of God, and so it shall departed away alone with victory. Let every man thereefore get and hide himself under this, which is ordained to salvation, let him trust and believe, that he shall be safe by the same: the which also he shall obtain by this faith, and not by his own merit, or by the desert of faith, but for Christ and his righteousness sake. For it is no true faith which is otherwise gotten. So david speaking of this trust, saith: Who so dwelleth under the defence of the most highest, Psalm. ●… shall abide under the shadow of the almighty. The same shall say unto the Lord: Thou art my hope and my strong hold, my God in whom I will trust. For he shall deliver me from the snare of the hunter. etc. all the which things are spoken of the faith of Christ, how the same consisteth and abideth safe from all peril and destruction of human doctrine and temptations of the devil, as well spiritual as carnal. C. Now let us note wherefore Christ compareth himself in the person of God to a hen: A. For this cause surely. that he might declare the exceeding affection of his mind towards our salvation, C. and also that he might bring more ignominy to this wicked nation, which rejected his sweet and motherly invitations. This surely was a wonderful and unspeakable document of his love, that he disdained not to humble himself to speak fair, to the end he might win the rebellious and obstinate into his obedience and love. The like reprehension with reproach is to be red in Moses, where it is said, that God as an Egel spreadeth forth his wings, to embrace the people. Deut. 32. And although God in one manner doth not extend and spread out his wings to cherish and defend that people, yet notwithstanding Christ doth apply specially this form of speaking to one kind, because the prophets were sent to gather the wandering and dispersed, into the bosom of God. By the which he declareth that the word of God is at no time set forth unto us, but he by his motherlike lou●… openeth his lap unto us: & being not content therewith, he humbleth himself in desendinge to the simple study & care of a hen to defend her chickens. whereupon it followeth that our ingratitude were to monstrous, if we would not suffer ourselves to be gathered of him. certainly if the fearful majesty of God came into our remembrance of the one part, and our filthy and base condition on the other part, we shall be abashed and constrained to shame at so great a miracle of his goodness. For what a thing is this that God should so much abase himself for our sakes. When he put upon him the person of a mother, he abased himself a great deal beneath his glory: but how much more in this that he taking upon him the form of a hen, vouchsafeth to account of us as his chickens? Moreover if this thing were worthily offered to the ancient people which lived under the law, it doth a great deal more belong unto us. For although it was always true which we cited even now out of Moses, and that the complaints ate true, which are red in Esay, that God doth daily stretch out his arms to an unfaithful people, ●…●…5. that went not the right way, but after their own imaginations: yet not withstanding at this day he doth a great deal more familiarly, and sweetly invite and call us to him by his son. Wherefore horrible revenge abideth for us, so often as he offereth unto us the doctrine of the Gospel, except we quietly cover ourselves under his wings, with the which he is always ready to receive us. And where as we said before, that christ speaketh in the person of God, it must be thus understood, that those words do properly belong to his eternal deity. For he doth not reason here what he began to do so soon as he was manifested in the flesh, but he declareth how careful he hath been, from the beginning, for the salvation of this people. And we know that God hath so governed his Church, that Christ hath been the head of the same, in respect that he was the eternal wisdom of God. In the which sense S. Paul doth not say that God the father was in the desert, 1. Cor. ●…. but that Christ was tempted in the desert. But where as the Papists abuse this place, to prove free-will, and to abolish the secret predestination of God, they do greatly err, and may easily be answered. They make their argument thus: The Lord (say they) will gather all: Objection. Therefore it is free for all to come, neither doth their will depend upon the election of God. We answer, that the will of God, Answer. whereof mention is made here, is to be considered of the effect. For saying he calleth all men without exception, by his word to salvation, and this is the end of preaching, that all men might seek to believe and keep the same) it is justly said of him, that he desireth to gather all men unto him. Therefore the secret council of God is not here described unto us, but the will which is perceived by the nature of the word. For certainly, those whom he meaneth effectually to gather, he draweth inwardly by his holy spirit, & doth not call them only by the external voice of men. Objection. If any man object and say, that we do absurdly imagine a double will to be in God, we answer that we believe no other wise, but that his will is only, and simple: Answer. but because our minds do not pierce to the profound depth of his secret election, therefore, for our infirmities sake, a double will of God is propounded unto us. And we marvel that some have so feeble a brain, and slender judgement, that the Anthropopatheian or humane affection which is often found in the Scriptures, Anthropopatheion. is the affection of Man. offendeth them nothing at all, only they will not admit it in this part. This therefore we say, that so soon as doctrine, which is the banner and en●…igne of unity, is displayed, & openly published, God strait way seeketh to gather all men, that whosoever cometh not, might be void of excuse. And ye would not. Bu. He casteth ingratitude in their tethe. As if he should say. In that ye will perish, ye can not blame me: for I would gather you, but ye are so obstinate, Question. that ye will not be gathered. Some amiss: (yea very wickedly) do object upon this place, saying, How doth he say here that he would? For if God will why doth he it not? Psalm. 115. For all things that he would, he did. Furthermore we can not be otherwise gathered, than by his spirit, the which when it is present, it doth effectually move the minds of men. To the which again, we answer, that the secret judgement of God is not to be sought out, Answer. or curiously searched for: but his work is to be considered He would have us gathered together so often as he displayethe his banner, Free will confuted. as the captain of the battle: let us have respect unto that, and not enter into his secret judgement. He doth only work effectually by his spirit in the elect. Yet notwithstanding he calleth all men generally: neither doth he say that he did what he could, but what so ever was necessary, and so much as was needful. C. Furthermore, where as Christ saith here. And ye would not. it may be referred as well to the whole nation, as to the Scribes: notwithstanding it ought rather to be understood of those, by whom the gathering was chiefly hindered. For Christ altogether inveighed against them. and now he having spoken to Jerusalem in the singular number, seemeth not without cause by and by to altar the number. For there is an opposition or contrariety of great force. between the will of God, and their unwillingenesse: because the devilish furor and madness of men is expressed: who are not afraid to contend with God. 38. Behold, your house is left unto you desolate. M. It is red in the present tense (notwithstanding, for the future tense) in the auncienst latin books that are written. C. For he by these words speaketh of the spoiling of the temple, and of the destruction of politic government. For although they were deformed, and out of order, by reason of impiety, wicked acts, and all manner of infamy, yet notwithstanding they were so blinded with false trust of external worship, and of the temple, that they thought God to be bound unto them. And always they had this buckler at hand to defend themselves with: What? should God departed out of this place, which be chose unto himself alone above all other places of the earth? But if he dwell in the midst of us, it is meet and necessary, that we be restored at the length. Furthermore they took the temple to be unto them as a sure bulwark & defence, as though they had sit in God's lap. But Christ saith that they glory in vain in the present of God, whom they had driven away by their wickedness: and calling it their house, he doth thereby plainly show, that it is not the house of God any more. The temple truely was builded for this cause, & to this end, that by the coming of Christ, it should cease to be the seat and station of God: notwithstanding it had stood, as an excellent monument of the perpetual grace of God, if it had not been destroyed by the wickedness of the people. This therefore was the horrible vengeance of God, that he did not only forsake and utterly overthrow that place, which he himself had so magnificentely adorned and beautified, but also that he hath made the same subject to the end of the world, to extreme ignominy and reproach. M. So long, and so many Prophets they killed, that God never sent them any more. The Lord hath suffered them already this thousand and fifty years, to be without prophet or preacher: He hath taken from them his word: therefore their house remaineth unto them desolate, no man edifieth their souls. God dwelleth no more amongst them, That which they would is now come to pass, as saith the Prophet David: They loved not blessing, P●… therefore shall it be far from them: they desired cursing, therefore shall it come upon them. The like we may read in the prophet Esay, where thus saith the Lord of hosts: I will show unto you what I mean to do unto my vineyard: I will take the hedge from it, that it may perish, and break down the wall, ●… 5. that it may be trodden under foot. I will say it waste that it shall neither be digged nor cut, but bear thorns & briars, I will also forbidden the clouds that they shall not rain upon it. A. O horrible vengeance that the Lord hath taken on the jews. C. Now let our men of Rome go their ways, and let them extol their Babylonical tower in despite of God, seeing they see the Temple, which was builded by the furtherance, aid, and commandment of God, to have a fall for the wickedness of the people. 39 For I say unto you, ye shall not see me henceforth, till that ye say, blessed is he, that cometh in the name of the Lord. For I say unto you, C. Here our saviour Christ confirmeth the which he spoke as concerning the vengeance of God which was at hand: because the only remedy of escaping danger was taken away from them. For that was the accepted time, that was the day of salvation, so long as he which came to be their redeemer, was a witness & proclaimer of the redemption which he himself brought. ●●●te the ●…hte son ●…ghteous●…. But by his departure, the light vanished away, even as it doth at the son setting. Wherefore it was necessary that this miserable destruction, whereof he speaketh should succeed and take place. Now it may be demanded, what time he meaneth when he saith, ●…estion. Until ye say B. Some interpret this place of the judgement to come: other some think it to be a Prophecy, which within a little while after was fulfilled, namely, when as certain well disposed persons among the jews worshipped Christ. But neither of these interpretations do serve for this place. C. And truly it is marvel that so little a scruple & doubt, ●…nsweare. should be a let unto learned men, when they carefully seek to know how the unbelieving should speak of Christ & say: Blessed be he that cometh in the name of the Lord, For he doth not declare what they shallbe, but what he himself would do. And the adverb of time (until) is not farther extended than unto the time which goeth before. So it is said in another place, And joseph knew her not until she had brought forth her first begotten son: ●…th. 1. the evangelist meaneth not by these words that he knew her after her deliverance: but he only showeth that Mary was a pure and chaste virgin, and untouched of her husband before the birth of her son. Therefore the true and apt sense of this place is this, Hitherto I have been conversant among you after a most gentle and humane manner, and have done the duty of a teacher: now the end of my calling being finished I will departed, neither can ye have the fruition of me hereafter: but ye shall see him, whom ye have contemned (being the redeemer and minister of salvation) come to be your judge. So this place agreeth with that of Zachary where he saith: Zacha. 12. john. 19 They shall see him whom they pierced. Moreover Christ seemeth to touch figuratively their vain hypocrisy: because they song daily (as though they were greatly desirous of the promised salvation) this, out of the Psalm, Blessed be he that cometh in the name of the Lord: and yet nevertheless despised and made a jest at the redeemer offered unto them. Furthermore he saith that he will not come unto them until they being afraid at the sight of his horrible majesty, do cry to late that he is in deed the son of God. And this commination and threatening doth appertain to all the contemners of the Gospel, specially to such as would seem to favour the same, when in no point they can abide the doctrine thereof: because at the length they shall know that they cannot escape his hands with whom they now dissemble in their feigned hypocrisy. For the Papists at this day sing the same song, with whom notwithstanding Christ is nothing regarded, until he sit upon his tribunal seat, armed with revenge. Also we are admonished that so long as Christ appeareth unto us to be the interpreter of salvation in the name of his father, and the mediator, we ought not only with our lips to worship him, but also to wish and pray sincerely that he may subdue us, and the whole world to himself. The xxiiii. Chapter. AND jesus went out, and departed from the temple, and his disciples came unto him, for to show him the buildings of the temple. And jesus went out M. Two things specially are declared in this Chapter. Two things in this chapter. The first is the beseginge of Jerusalem, and the signs of the destruction to come, which are comprehended between this first verce and the nine & twenty following. The second is the last day & end of the world. C. No doubt the Disciples thought that Christ spoke this to the Temple as his last farewell. It rested therefore that he should erect a new Temple much more beautiful, and kingly estate more flourishing, as it was foreshowed of the Prophets. For he had nothing to do with that temple in the which all things were against him. But now the disciples could not believe that the magnifycent and excellent pomp of the temple should give place unto Christ. And this is diligently to be noted, that the superficial show and outward face of the temple being so wonderful sumptuous and costly the Disciples eyes were so held and ravished with the present sight thereof, that they had almost no hope of the prosperity and flourishing of Christ's kingdom. They do not plainly confess their doubting, but do secretly and covertly utter the same, when they show Christ the stoneworke, which must be overcome and brought into nothing if he would reign. A. Master (say they) see what stones, and what buliding are here. B. This Temple was not builded of the fathers which returned out of Babylon (of the which mention is made in the fift Book of Esdras) but it was builded of Herode the king, Mark. 13 as josephus declareth, in his fifteen book of the Antiquities of the jews: Esdras. 5. The ancient foundations (saith he) being taken up, new were laid by Herode, upon the which, he erected a temple, a hundred Cubits long, Iosep●… de A●● and in height a hundred and twenty. And this temple was builded of very hard white stone, the which stones were in greatness five and twenty Cubits long, eight Cubits thick, and twelve Cubits broad. It was such a piece of work, that it deserved to be spoken of throughout the whole world. There were set a work to build this temple above ten thousand cunning crafts men, which did work upon the same during the time of eight years. Hegesippus also in his first book, maketh mention of this temple. Heges●… 1. Cha●… C. And this temple also was had in such reverence as well among foreign nations as among the jews, that no man durst suspect that the same should ever be destroyed. After this manner also the Papacy maketh simple men at this day, to marvel: for when they see the same to be adorned & beautified with great riches, and fortified with power, they are forthwith amazed, in somuch that the Church of Christ seemeth unto them filthy and base. Many also do think that we are deceived and out of our wits when they go about to seek the destruction thereof, thinking that we may as soon pluck the Sun out of Heaven as the Pope out of his chair. M. Therefore that noble sight of the Temple did make the disciples of Christ astonished, insomuch that they thought it impossible, that the Temple being so sumptuous, should so soon be destroyed, as Christ had said. 2. jesus said unto them: See ye not all these things? Verily I say unto you, there shall not here be left one stone upon another, that shall not be destroyed. jesus said unto them M. Christ was so far from pleasing the minds of his Disciples, that he doth exaggerate and more earnestly inveigh against that, of which they seemed to take so much pity, and doth confirm the same with an earnest affirmation, saying that it shall certainly come to pass. See ye not all these things, As if he should say, Behold all these things diligently and wonder at them also: but all these things shall fade away, how sumptuous and beautiful soever they be. Verily I say unto you He useth an oath. C. For because the greatness and pomp of the temple, being as a veal set before their eyes, did not suffer their faith to reach to the kingdom of Christ to come, therefore he affirmeth by an oath that those things should shortly perish, which did so greatly stay them, ●…ection ●…emple. This foreshewinge therefore of the destruction of the temple, did much prepare the way, to the ignorant and weak. For although it was necessary and profitable for the temple to be destroyed, lest that the jews being to much addicted to earthly elements & creatures, should be held thereby in the shadowed worship: yet notwithstanding this was the special cause, that God would have the repulse of his son, and the contempt of the grace which he offered unto them, to be revenged of the nation by a horrible example. Wherefore it was necessary that the Disciples by this declaration should forsake the society of this rebellious people. Even as at this day, those things which the Scripture foretelleth as concerning the punishment of the wicked, aught to drive us from those sins which provoke the wrath of God. Also whatsoever teacheth as concerning the short, and transitory figure of this world, aught to correct the vanity of our senses, which to greedily followeth pomp, luxury and other vain delights. But specially that which the Scripture pronounceth as concerning the fearful destruction of antichrist and his sect ought to take from us all lets and hinderances, which do stay us in the right race of faith. There shall not here be left one stone that shall not E. This word (here) is an adverb of place, & signifieth thus much: In this building. The evangelist Luke hath: ●…e 21. The days will come, in the which (of these things which ye see) there shall not be left one stone upon another. The which thing notwithstanding as yet seemed impossible to the rude disciples. And truly it appeareth hereby that the building of this temple was in most strongest manner, because when Jerusalem was taken, the Roman soldiers had much ado to enter the same, as we may see in the seventh Book of josephus de bello judaico and the ninth Chapter. 3. And as he sat upon mount Olivet, his Disciples came unto him secretly saying: Tell us when shall these things be: and what shallbe the token of thy coming and of the end of the world? And as he sat upon mount Olivet, B. The Evangelist Mark addeth saying, that he sat over against the Temple. It is said in Luke that the Lord was wont in those days at night to go forth of Jerusalem to mount Olivet, Luke. 21. the which he observed this third day also, after the which there is none of the Evangelists that maketh mention that he returned again until the day of sweet bread: that is to say the fift day after that in the which he entered into the City with pomp & majesty, when they cried unto him Hosiah-na. hereupon many of the ancient fathers held opinion that he tarried the fourth day at Bethany. His Disciples came unto him C. B. M. The evangelist Mark nameth four of his disciples that is to say, Peter, james, john, and Andrew, to whom he revealed other mysteries. Peradventure they thought that he would open these things and many other to them alone. Secretly saying M. Or they came unto him a part, or privately, that is to say the people being away: because it was very dangerous to speak any thing openly of this matter as appeareth by the history of Stephen. Acts. 6. Tell us when shall these things be? A. Christ had openly and plainly sheewed them of the destruction of the temple, but he had not in like manner declared the time, that the same might be known to the disciples. Therefore they being persuaded that the matter should come to pass as the Lord had spoken, do inquire of the time. And what shallbe the token of thy coming? C. The Evangelists, Mark and Luke do not so plainly speak of this matter as doth Mathewe. For they only say that these four Disciples came and inquired of the time, when the Temple should be destroyed: and because the matter was incredible, they also demanded what sign the Lord would show thereof from Heaven. But here they inquire of the time of Christ his coming, and of the end of the world. Yet we must note also, that seeing they had imagined even from their childhood the state of the temple to be perpetual, and seeing their minds were wholly fixed upon the same, they though while the world stood, the temple could not be destroyed. Therefore so soon as Christ said that the temple should perish they of their own accord call to mind the consummation and end of the world. And as one error begetteth another: even so they being persuaded, that by and by, even at the beginning of Christ his kingdom, they should be blessed in all respecces, that war and battle being forsaken, make haste to have the triumph out of hand. Therefore they join the coming of Christ, and the end of the world with the overthrow of the temple, as things inseparable, and by the end of the world they mean the instauration and renewing of all things, lest any thing should be wanting to the perfect felicity of the godly. Now we see, that therefore they leapt from one question to another, because they were tangeled in these imaginations, namely, that the temple could not fall without the whole world were destroyed: that the shadows of the law and the world should end at one time: that immediately after this, the glory of Christ's kingdom should be revealed, which should make the children of God blessed in all points: and that the visible renewing of the world was at hand, which in a moment should set all those things in order that were before confounded. But specially they presuming foolishly upon the hope of Christ's kingdom which was present, are driven thereby out of time to seek in haste for the blessed quietness and rest. Even as in another place, when they saw that Christ was risen from death, Acts. 1. they were carried headlong to the felicity which is laid up for us in Heaven, to the which we must aspire and come by patience and hope. And although we differ from them in divers respects, because we are not trained up in the shadows of the law, that the same superstition, as concerning the earthly kingdom of Christ, cannot deceive us: yet notwithstanding there is scarce one of us among a hundred found, which is not infected with the like disease, For, seeing all men do abhor by nature, griefs, contentions, and all parts of the Cross, the tediousness of these things doth urge them to make haste, without moderation and temperance without hope, to get before the time, the fruit of hope. And so it cometh to pass that no man would sow, & yet all men would reap before the time. But to return to the Disciples: they had conceived truly in their minds, the good seed of faith, but they tarried not till the same was ripe: and being endued with evil affections, they do mingle the perfection of Christ's kingdom with the beginning: and that which they should have sought for in heaven, they seek to obtain in each. 4, And jesus answered and said unto them, take heed that no man deceive you. Take heed that no man deceive you Z. Or beware that no man deceive you. A. The like word useth the Apostle Paul when he saith. Colo●… Take heed lest any man spoil you through Philosophy, and deceitful vanity, after the tradition of men, and after the ordinances of the world. M. B. Christ doth not answer to that, which the Disciples sought curiously to know, but to that which did more pertain to their profit: whereby they might be made more ware and circumspect, either to avoid, or else constantly to bear, the perilous things that were to come. C. For seeing they sought for triumph before the victory was had, Christ exhorteth them to long sufferance. A. Therefore these words must be taken as if he had said, C. ye would have the game or reward, before ye run, but first it is meet that ye finish your race. Ye pluck down the kingdom of Heaven to the earth, the which no man can obtain, except he ascend into Heaven. The 〈◊〉 error ●… insi●● But seeing that this principal rule doth contain special admonitions very profitable to govern the whole race of our life, we do see brought to pass by the wonderful wisdom and counsel of God, that the error of the Apostles should be profitable unto us. This is the effect and sum, that the preaching of the Gospel is like unto the sowing of corn: and therefore we must wait patiently for the time of Harvest: and that they are to tender and effeminate, which are so discouraged by the could of winter, by snow, by wind and rain, or by any other adversity. But Christ doth specially command unto his Disciples two things, namely that they take heed of false doetrine, and that they be not troubled at offences. By the which words he declareth, that his Church, so long as it is in the world, shallbe subject to these evils. But this might seem nothing so, seeing that the Prophets had described the kingdom of Christ to be far otherwise. ●…y 54. Esaye promiseth, that all men at that time shallbe taught from above. 〈◊〉 2 And the Prophet joel saith: I will power out of my spirit upon all flesh, and your sons and your daughters shall Prophesy, your young men shall see visions, and your old men shall dream dreams. Moore plentiful light also of understanding is promised by jeremy, when he saith: ●…my 31. Not man from henceforth shall teach his neighbour, saying: know the Lord: because all men shall know me from the lest to the most. Therefore the son of righteousness being risen (as Malachy Prophesied that it should) it is no marvel if the jews did hope that they should be free and clean from all the obscure and dark clouds. ●…lachi 4. Whereupon the woman of Samaria said: 〈◊〉. 4. The Messiah when he cometh, will teach us all things. Now truly, we see and know how many great promises are to be found in divers places of the Scripture, of peace, of righteousness, of joy, and of the plenty of all good things. Wherefore it is no marvel if they believed that they should be exempt and delivered from troubles of wars, from rapine, from all injury, from hunger and from pestilence, by the coming of Christ. But Christ admonisheth and declareth that false teachers should be hereafter no less troublesome to the godly, than false Prophets were in time tofore to the people that were long ago: and that there should be no less perturbations and troubles under the Gospel, than there were in time passed under the Law. Not because those prophecies want effect, which we recited even now: but because the perfect fulfilling of them, is not to be seen at the firist day. For it is sufficient that a taste of those blessings is given now to the faithful, that they might ever after have a hope of the fulfruition. And therefore they were much deceived which look to enjoy all those things at the beginning of the Gospel, which we see daily to be fulfilled. Moreover the wickedness of men, although it doth not all together frustrate and make void that felicity which the Prophets attributed to the kingdom of Christ, yet notwithstanding it doth greatly trouble and hinder the same. For the Lord bringeth to pass in striving with the malice of men, that his blessings may find away through all lets and stays: and truly it were an absurd thing, that the same should be abbolished by their fault, which is grounded upon the merciful goodness of God, and not upon their william. Notwithstanding, that they might receive some recompense of their ingratitude, he doth only distill by drops, as it were, his graces and benefits, which otherwise, would power out themselves in most plentiful manner. hereupon cometh the Labyrinth or maze of so many evils by that which the faithful do err all their life time, howbeit, Christ being their captain, and carrying before them the light of his Gospel, they keep the sure and certain way of salvation. hereupon cometh the heap of so many contentions, that they can hardly fight, although without danger. hereupon come so sudden perturbations, that they are troubled with miserable disquietness, howbeit they cleaving unto Christ, do very well persist and abide to the end. Furthermore, when Christ commandeth his Disciples to beware of deceits, let us know that there be ways anowe to escape them, if so be we be circumspect. Wherefore let us not doubt, if every one of us walk diligently in our calling, what deceits soever Satan practiseth, but that we are in safety from them. A. Ephe. 5. Therefore let us not be unwise, but let us understand & know what the will of God is. For Christ saith, if any man will obey his will, john. 7. he shall know of the doctrine whether it be of God, or whether I speak of myself. 5. For many shall come in my name, saying: I am Christ, and shall deceive many. For many shall come C. Christ doth not as yet speak generally of perverse and false doctrines, but toucheth only one particular kind, which is as a certain preface or declaration of all those errors, by the which Satan diversly goeth about to destroy the pure doctrine of the Gospel. For shortly after the resurrection of Christ, there arose false teachers, among which, every man professed himself to be Christ. But because the true redeemer was not only quite taken away from the people, but also oppressed with the ignominy of the cross, and because the minds of all men were erected and lift up by the hope of redemption, and set on fire with a desire thereof, they had a plausible and fit occasion at hand, to deceive withal. And there is no doubt but the God suffered those to be seduced, by such enchantments and deceits, which had so disdainfully rejected his son. For the Lord also said unto them before, john. 5. I came in my father's name, and ye receive not me: If an other come in his own name him ye receive. For so God hath appointed, that they which reject the truth of God, should afterward believe a lie. Deutro. 13 Esay. 29. 2. Thes. 2 As we may read in the thirteen chapter of deuteronomy, in the nine and twenty of Esay, and in many other places of Scripture. And because it is the office of Christ to deliver from the tyranny of the wicked and to govern prosperously, they did insinuate and craftily convey themselves into the favour of the jews, which promised that they would be the deliverers and saviours of the people. Of the which deceivers truly there were many before the destruction of Jerusalem: who, although they persuaded not all the people of this matter, yet notwithstanding they seduced many, as Christ foreshowed in this place. josep. li. 20 cap. 4. De Antiqui. Among these, Theudas was one, of whom josephus in his twenty book & four chap. of the Antiquities of the jews, maketh mention. judas the Galilaean was before this Theudas, of whom also josephus maketh mention. josep. lib. 1 cap. 18. De Antiqui. And Gamaliel, maketh mention of them both in the Acts of the Apostles. And further, the same josephus writeth that the province was replenished with thieves & witches, Act. 5. which seduced the people. josep. li. 20 cap. 11, By the witches he meaneth those which did insinuate themselves by the name of Prophets. Again, he maketh mention of a certain Egyptian, which was a false Prophet, Chap ●… who in his own opinion thinking himself to be a Prophet, gathered almost thirty thousand together, False ●…phetes. whom when he brought out of the wilderness to the mount of Olives or Olivet, he went about to take Jerusalem: but they were oppressed of Felix the precedent at that time: Act. 2●… of the which Felix there is mention made in the one and twenty of the Acts. Lastly, Chap▪ ●… the same josephus writeth of an other also which promised the people quietness and rest from all evils, if they would follow him into the desert. By many such were the people of the jews mocked and deceived, all which, as they promised liberty and salvation to the people, so they affirmed that they were Christ's. And under this name they boasted themselves also for the true and promised Messiah, of whom the Prophets and Scriptures testifieth. Such a one was Simon Magus, Act. ●… which persuaded the Samaritans that he was the power of God which was called great. C. And although all these toys were discipated & brought to nothing in a short time: yet notwithstanding, it was the will of God that the jews should be so troubled among themselves: first, that they might make themselves infamous, & odious: and secondly, that they being so often deceived of their expectation, might run headlong like brute beasts into their own destruction. For seeing the world forsook the son of God, whose office is, to gather us into an holy unity, it is meet that the same should be carried to and fro, as it were with the uncertain waves of the sea. And by the same just judgement of God it is brought to pass, that foolish credulity & light belief, did seduce more, than the true faith brought unto God: even as Christ saith in this place. And shall seduce many. Christ added this circumstance, lest the people in beholding the multitude of madmen, should quail or fall away. For we know how the nature of man is inclined to multitude, specially when as we are a few in number. 2. Pet●… So saint Peter writeth of false teachers, saying. There shall be false teachers among you, which privily shall bring in damnable sects, even denying the Lord that hath bought them, and bring upon themselves swift damnation, and many shall follow their damnable ways, by whom the way of truth shall be evil spoken of. 6. You shall hear of wars and tidings of war, be not troubled. For all those things must first come to pass, but the end is not yet. You shall hear of wars. B. Now lest they should be to much troubled by the manifold and horrible tumults of wars and seditions, (with the which the jewish nation before their destruction should be afflicted) he doth also forewarn them of those, least they should receive any hurt thereby. To the end also he might revoke them from that false opinion, by the which they promised to themselves a quiet kingdom, in the which all things should flourish, he giveth them this admonition. C. Even as therefore at the first, he commanded them to beware, lest any man deceived them, so now he commandeth them to stand with a bold mind, against the wars and rumours of wars: For it was dangerous, lest they should quail being overwhelmed with evils, specially if they had promised unto themselves quiet ease. But he speaketh not here simply, but by a comparison: that there were always wars, but never such grievous wars. For about the beginning of Christ's coming, or about the beginning of the Gospel, they prevailed more and more. B. Furthermore, these rumours of wars, and wars, that is to say tumults, seditions, and murders, began specially and chiefly to be in the time of Cumanus lieutenant, ●…e. lib 2. ●… 11. de ●…o judai. which succeeded Tiberius Alexander, of whom josephus maketh mention. Within a while after, there ensued an other tumult between the jews and the Samaritans, with great slaughter of men, and spoiling of towns. After that there followed an other tumult at Caesaria. But when P. Festus had succeeded Felix, (of which succesion mention is made in the four and twenty chapter of the Acts) he went about to deliver that Province form thieves, 〈◊〉. 24. but the vengeance of God staying the same, he could not. The said Festus being succeeded by Albinus, and Albinus by C. Florus, all kind of wickedness overflowed. For as these two, (but specially Florus) left nothing undone pertaining to tyranny, extreme and open injury, and rapine: even so therewith, the boldness of those that were seditious among the jews, did daily more and more increase: where upon immediately came tumults, hurly-burlys, robberies, open violence, and by little and little cruel murders, and the people were vexed daily with unspeakable evils and calamities, till that they were driven to just rebellion: with such unwonted force, and violent cruelty, not heard of before, he raged against them. But king Agrippa went many ways about to dissuade and dehort them from rebellion, yet all in vain. At the length therefore, when they had prevailed, which sought to renew things, the Roman power, and the garrison of king Agrippa, did assault the city of Jerusalem with open war, and being forced to yield, after they had given hands, and promised life with an oath, they slew overy one of them saving only Mutilius the lieutenant. After that, Cestius the precedent of Syria, did bid the citizens of Jerusalem, battle. But he being forced to raise his siege, and to avoid the force of the jews by flight, the authors of the rebellion were made more bold: and having gotten all power, they brought unto themselves, and to theirs, much evil, until such time as they were altogether banished by Titus. Of all the which things josephus writeth at large form the eleventh chapter of the second book of the war of the jews, unto the end of the seventh book. Be not troubled. S. To be troubled by reason of wars in this place, is to doubt of the truth of the word, the which thing we do, when we judge of the word by uncertain things. B. as at this day it happeneth with them, which for the present hap and chance, do either begin to doubt of the Gospel, or to have the same in suspicion, or else altogether to condemn it. For all these things must first come. This word Must, containeth in it, no small consolation. For what wise man will be afflicted for the thing which cannot otherwise be. But what man that trusteth in God will be troubled, when that cometh to pass, which must needs happen by the ordinance of God, the which thing must needs be best, and most wholesome for the saints of God? God truly will not have those that are his to be troubled in these necessary and continual tormoyles of things, but to be of a stout mind, as those that know it to be the decree and ordinance of God. He saith that it must needs be, and yet notwithstanding, he showeth not the cause, but declareth that none of all these things come to pass by chance, or without the providence of God, lest we should in vain kick against the prick. For there is nothing more effectual to bring us under, than when we do acknowledge that those things which seem most confused, are moderated by the will and pleasure of God. For to God himself just causes and true reasons why he suffereth the world to be troubled, are never wanting: but because it is meet that the faithful do areste in the mere and good pleasure of God, Christ thought it sufficient to exhort the disciples to have their minds armed with constancy to bear and suffer, The kingdom of heaven doth not bring worldly delights. because so it pleased God. By these words also he doth show unto us that his kingdom doth not bring us pleasant delights, and such other like commodities of this world, but that it is spiritual: and he doth as it were demonstrate with the finger, that we must have respect to somewhat else than to the earth, and the commodities of this present life. Neither doth this word Must signify any thing that is fatal or belonging to destiny (as certain fanatical or mad men do dame.) For it hath always one cause or other, and it is profitable to be done for those causes before mentioned. But the end is not yet. Christ here more plainly uttereth that which we spoke of before, namely that those things which were grievous of themselves, were notwithstanding only certain enteraunces and beginnings of greater calamities: because when the flame of wars had corrupted jury, it would burst out further. For in that the doctrine of the Gospel was spread abroad, the like ingratitude among other nations did kindle the wrath of God. Hereupon it came to pass that they which had broken the bond of peace with God, did now tear one an other with mutual debate: that they which refused before to obey God, are now glad to submit them sleeves to the violence of their enemies: that they which before would not abide to be reconciled unto God, are now together by the ears one with an other: and that they which deprived themselves of heavenly salvation, have now filled the earth with murder in slaying one an other. M. Therefore by these words he showeth that these seditions shall be of long continuance. And it is a very profitable admonition, least men should think that they have done enough if they have escaped two or three dangers, but rather that they should always be ready to a new fight. For saying the life of man is a continual warfare upon earth, job. 7●… we aught not to promise unto ourselves a quiet state while we are in this world. 7 Nation shall rise against nation, and kingdom against kingdom, there shall be pestilence, and hunger, and earthquakes in all places. Nation shall rise against nation. B. This proved to true, to Caesarea, Scythopolis, Ascalon, Ptolmaida, Alexandria, and afterward to Damasi, where ten thousand were slain, Iosep●… De b●… day. finally to the kingdom of Agrippa, and to all Syria, and the kingdoms there abouts: of the which josephus maketh mention. And there shallbe pestilence. M. In the third place he putteth those signs of the wrath of God, and of the destruction to come, which should be from heaven. As concerning these plagues, how they were foreshowed to this people by Moses, Leuit●… Deut. ●… read the six and twenty chapter of Leviticus. And hongar. B. As concerning the hongar which prevailed at Jerusalem, in so much that many were consumed by the same, Iosep●… cap. ●… Ant●… read the second chapter of the twenty book of the Antiquities of the jews. We do read also that great hongar was prohecied by Agabus, to come throughout the whole earth, which happened in Claudius Caesar's time. Whereupon Paul and Barnabas took alms and relief of the gentiles, ●…i. 11. to carry to the brethren that dwelt in jewry. Hereby every man may see that judea or jury was specially afflicted with hongar, peradventure by reason of other calamities, with the which it was almost destroyed. So we must understand also, that many other evils, as wars, pestilence, earthquakes, and great signs from heaven, were specially showed upon this country: because the Lord showed by this place specially the calamities of this nation, to come. C. The evangelist Luke addeth: earthequakes and signs from heaven. Of the which things, ●…e 11. although there be no certain history to be seen, yet notwithstanding it is sufficient that the same were foreshowed of Christ. 〈◊〉 lib 7. ●…ello so ●…ap. 12 A. josephus truly doth show of certain things which do agreed with these words (as it should seem) of our Saviour Christ. B. For a whole years space, before the destruction came, the men of the city saw a sign in the heaven over the city, like to a sword, at nine of the clock in the night, there shined a light in the temple, more bright and clear then the day. In the air, were seen men fight together, and in the temple a voice was heard, saying: let us go hence, and such like. 6 All these are the beginnings of sorrows. C. Because Christ knew how obstinate the malice of the world should be. He addeth again that these things are but the beginnings of sorrows: not that the faithful should kill themselves with sorrow and grief, who always have consolation in adversity and trouble, but rather that they might prepare themselves to the patience of long time. B. As if he should say, let no man think that the wrath and vengeance of God is satisfied by these plagues, which in deed are grievous: and although they be horrible and fearful, yet notwithstanding they shall seem light, if they be compared with those that shall follow: wherefore, when ye see these things begin, ye aught to be far from trouble of mind, that ye may be armed and thoroughly prepared against greater miseries and calamities. These things specially pertain to the jews, which looked for their Messiah, by whom they might be delivered from all evil: whom he would have to think, that these grievous calamities, are beginnings only to them of more grievous plagues. 9 Then shall they put you to trouble, and shall kill you, and ye shall be hated of all nations for my name's sake. Then shall they put you to trouble. C. Now Christ admonisheth his disciples of an other kind of temptation, by the which, beside the common and general afflictions, their faith should be tried: and the temptation is this, that they should be hated and detested of the whole world. Bu. Of these persecutions he spoke before in the ten chap. but because that time was at hand, Math. 10. he thought good to rip up this thing again unto them: A. to the end they might prepare themselves in due time to bear those persecutions. C. This thing, of itself, is sorrowful and heavy to the sons of God, to suffer like affliction with the wicked reprobate, and contemners of God, and to be subject to the same punishments, which are laid upon them for their wickedness. But this seemeth to be farther a great deal from justice, namely, to be sore oppressed with grievous evils, from the which the wicked are free. Punishments are more severely laid on the faithful than on the wicked. But even as the wheat with the chaff being first threasshed with the steal, is brought afterward to the mill and is there beaten and ground to meal: even so God, doth not only afflict his children with the wicked, but doth also chasten them more than others, with the cross, that they may seem more miserable than other sort of men. But Christ properly speaketh here of afflictions, Rom. 8. which the apostles should suffer for the Gospel. For although it be true that the apostle Paul sayeth, that those whom God hath chosen, he hath ordained also to bear the cross, that they should be like fashioned to the shape of his son, yet notwithstanding, he hath not marked all those with this singular mark, that they should suffer persecution of the enemies of the Gospel. As concerning this kind of cross Christ now speaketh, affirming it to be necessary that the faithful suffer themselves gladly to be hated of the wicked, to be reproached, and despised for the testimony of the Gospel. For he would have his disciples admonished that the doctrine of the Gospel whereof they should be messengers and witnesses, should never be plausible or acceptable to the world: even as he had declared unto them before. M. Therefore Christ maketh answer to his Apostles of an other matter than that which they demanded. For they asked him of the kingdom and glory: but he speaketh unto them of persecution, of cross, of ignomini, and of grievous offences of many which should fall from the faith received, & of the dangers of false Apostles and false Prophets. The evangelist Luke, as it were expounding the words of Matthew, hath. But before all these things they shall say hands on you, and (as Mark saith) shall persecute you. As if he should say, But before all the said calamities do afflict the jews, even then, when ye preach the Gospel, shall they persecute you. This persecution they felt, immediately after the death of Steven: the which Paul preferred, as appeareth in the Acts of the Apostles. Act. 8. afterward Herode the king, went about to afflict the church and killed james, Acts. 9 and put Peter in prison. The which persecutions, Paul felt, as well of the jews as of the Gentiles, as may appear by his own testimony, Act. 12. both in the Acts of the Apostles, & also in his epistles. Our Saviour Christ truly in this place, spoke of nothing to this disciples whereof they have not felt. And shall kill you. A. The world (such is the ingratitude and blindness thereof) can not abide the faithful preachers of the truth: 2. Cor. 11. of the which matter there is a reason rendered unto us in the seventh of john. john. 7. And ye shallbe hated of all nations. C. He showed that they must not contend only with a few enemies, but he saith that whethersoever they shall come, all nations shall hate and abhor them. But this was an incredible and strange thing, that the name of the son of God which was able to strike and pierce, of his own force the strongest and stoutest minds of men, should be so infamous and odious, that it should make all the professors & worshippers thereof to be hated. Therefore the evangelist Mark hath: Take heed to yourselves, by the which words he noteth the end & use of the admonition, namely that they aught to be ready to suffer, lest that temptation should oppress them unawares. B. Furthermore the cause of this hate, was the scourge of God, with the which both the jews & the Gentiles resisting the grace of God, were scourged, as we may see if we read Tertullian. For they assigned & imputed the causes of wars, of pestilence, of hunger, of earthquakes, & such like to the Christians, as though the divine majesty of God were offended, & angry with them. After the same manner the ministers of the Gospel, & the receivers of the evangelical grace at this day, are hated. A. according to these sayings: The time will come, john. 1●… that whoso killeth you, will think that he doth God good service. Also, we are made the filthiness, as it were of the world, 1. Cor. ●… the ofscouringe of all things, even unto this day. 10 And then shall many be offended, and shall betray one another, and shall hate one an other. And then shall many. C. Now he rehearseth certain temptations, which shall come of evil examples. But this temptation above all others is most violent, & hard to overcome, Christ●… stone o●… seeing that Christ himself is the stone of offence to many, at the which some stumble, some when they see it before them, go backward, & other some fall thereat. B. For it was meet that the disciples should be exercised with this adversity, which oftentimes bringeth more trouble, & doth more afflict the true ministers of Christ than persecution itself. Lest therefore they should be troubled out of measure, in seeing many to fall (for always the number of the elect is small) he thought it good also to forewarn them of these things For they should not only fall, which were offended, but there should also be enemies even of the brethren: of the which matter Paul had experience, as he writeth in his Epistle to Timothe. 1. Tim●… This is a most dangerous temptation or trial, when we see those that professed Christ to fall from him. Two●… of off●● But this offence is of two sorts: for they which fall suffer offence: & then they bring offence to those that see their fall. This last of second, is very dangerous, therefore they had great need of this forewarninge. But this place may very well be expounded of those which seemed to be domestical members of the church. Howbeit, christ seemeth here to comprehend many kind of perturbations: because they do not only fall which had once entered into the right race, But also many are exasperated & moved against Christ: other some having quite forgotten modesty and equity, do cast themselves into brutish madness: others become as Heaten men, and put of all sense of piety: & others in confused matters, do usurp unto themselves liberty to do that which is evil. And shall hate one an other. A. This must be referred to the hatred with the which the unbelieving hate those that preach the word of the Gospoell. Christ declareth the cause of hatred to his brethren by these words: 〈◊〉. 7. The world can not hate you: but me it hateth, because I testify of it, that the works thereof are evil. But he which hateth Christ, 〈◊〉. 15. hateth his ministers also. If the world hate you, ye know that it hated me first. And a little after he saith: the servant is not greater than his Lord. If they persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also. To this saying also agreeth that which went before in the ten chapter of Mathewe: 〈◊〉. 10. And ye shallbe hated of all men for my name's sake. The infidel shall hate the faithful man. 11 And many false prophets shall arise and deceive many. And many false prophets. This admonition differeth from that which went before, when Christ said that many should come in his name, for there he spoke only of false Christ's, which within a while after the beginning of the Gospel, did falsely boast themselves to be Christ's: but now he saith that false teachers shall come after them, which should corrupt the sound and true doctrine with their errors: even as Peter teacheth that the church should be no less subject to this evil, ●●i. 2. than it was in time passed under the law: wherefore there is no cause why errors, & every deceit of Satan, & the corruptions of piety should appair or hurt the godly minds: because there is no man truly founded and built upon Christ, but he which hath learned to know that he must stand against such assaults. 〈◊〉 trial of ●…yth. For this is the true trial of our faith, when the same is not overwhelmed by the rising of false prophets. Furthermore, a false Prophet, signifieth as much, to say as a lying Prophet, and which is called a Prophet by a false name: as, 2. Cor. 11. Rom. 16 Gala. 4. a false Apostle he, which falsely taketh unto him the name of an Apostle. B. Against such Paul hath ever great contention. These served their bellies, and not jesus Christ. Philip. 3 They are such as were jealous over the galatians amiss These are dogs slow bellies, evil workers, 1. Cor, 2. enemies of the cross of Christ, whose end is damnation, whose God is their belly, & glory to their shame, which are worldly minded. These are deceivers through Philosoply and vain deceit, having in their mouths a show of wisdom. And deceive many. C. He doth not only say that false Prophets shall come, but he sayeth also that they being endued with craft and deceit to deceive, shall draw sects after them. In this point therefore we have great need to beware, because the multitude of those that err causeth to decline from our race no less than a violent wave of the Sea, except we be surely grounded upon God. Bu. Of these deceivers also Peter spoke, 2. Epi. 1.2, 2. the chief of the which were these: Praxeas, Valentinus, Novatus, Arrius, Manicheus, Macedonius, Donatus, Nestorius, Pelagius, ●…uthiches, the Mahomates also, and the Papists. 12 And because iniquity shall have the upper hand, the love of many shall abate. B. That is to say, that crookedness or evil disposition of nature, by the which men only seek to benefit themselves, and have no regard to the profit of their neighbour: this abounding, charity & love must needs wax cold. C. The which evil, how general it is, no man aught to be ignorant, but few or none have any regard thereof. For, because by the light of the Gospel, the faults of men are more plainly detected, we may also evidently see that the study of beneficence is faint, and almost extinguished, even in the honester & more godly sort. For thus every man thinketh in himself, if I bestow my lyberallitie upon this or that man, surely it is lost and in vain, for experience, and daily practise teacheth me, that all men for the most part are unthankful, untrusty, or unhonest. A grievous surely, and a dangerous temptation: for what can be more absurd than to allow that doctrine, which seemeth to diminish the study and force of honesty? And truly where the Gospel is preached, love, with the which all men's hearts ought to be possessed and inflamed, doth rather wax cold then hot and fervent. But the wellspring of this evil must be noted: namely, that many do wax therefore weary, because by reason of their infirmity, they faint and sink in the flood of iniquity, which by little and little overfloweth all. B. Paul also plainly showeth that love waxed cold in his tyme. 2. Tim. 1. Surely, in that all men withstood Paul in Asia, it was a token that iniquity should abound, and that love waxed cold. 13 But he that endureth to the end, the same shallbe safe. C. By constancy & perseverance in faith, Perseverance and constancy how many cruel persecutions soever are exercised against us, what grievous offences soever are objected against us by them that fall, 1. Petr. 1. although the deceitful error of false Prophets do resist our faith, yet notwithstanding, at the length we shall receive the salvation of our souls, which is the end of our faith. Christ therefore requireth this fortitude of those that are his, that they persist and abide stoutly in fight against all impediments of their faith. Thus also Paul commandeth us to do, 2. Thes. 3. 2 Timo. 2, lest we be weary of well doing. And in an other place he saith that no man is crowned except he strive lawfully. Weerefore we must bear all things with a bold mind and stout courage which the Lord shall say up-upon us. Read of this self and same sentence in the tenth chapter going before, and in the two and twenty verse of the chapter. 14 And this Gospel of the kingdom, shallbe preached in all the world, for a witness unto all nations: and then shall the end come. And this Gospel of the kingdom. Bu. By these words our Saviour doth prevent an objection, Objection. which some man might object thus: To what end is their need of such diligence and perseverance, when as in so many troubles, errors, Answer. seducinges, seditions, & contentions, no Gospel can be preached? The Lord answered: Your labour and diligence shall not want his fruit. For although the world be mad, and what soever Satan goeth about, and how many troubles soever he bringeth in, yet notwithstanding, the Gospel will have an issue, until it be preached throughout the whole world. So that in effect his words briefly sound thus much, Although all things be troubled, yet notwithstanding, this Gospel shallbe preached. For, he thought it good to add to this last sign a consolation, that they might fight the more boldly in knowing that they should be conquerors. Fear discourageth men: but we are under the banner of Christ without all danger, because we know that he is far more strong than the devil and the whole world. This Gospel of the kingdom. Math ●… A. Why it is called the Gospel of the kingdom, read the fourth chapter going before. shallbe preached in all the world. Mar. ●… A. The evangelist Mark hath. And the Gospel must first be published among all nations. C. By the which words Christ declareth that the Gospel must be preached throughout the whole world. And although this were incredible, yet notwithstanding, it behoved the Apostles to hope well where no hope was, because their master had given testimony that it should be so, and in the mean time to endeavour themselves to discharge their office. A. This that Christ speaketh of here, began in the apostles tyme. Col●… Whereupon the apostle Paul also writeth, that the Gospel at that time did fructify in the whole world. And when it is said that it shall be preached to all nations, it is ment that it shallbe preached to the greatest part of nations. For how far the Apostle Paul only preached the same, Rom●… it may be seen by his epistle that he writeth to the Romans, where he sayeth that he went from Jerusalem and preached the Gospel to all the Regions that lay there round, even to Illyricum. And in an other place he saith, 1. Ty●… God was manifested in the flesh, & justified in the spirit, seen of the Angels, and preached to the gentiles, and was believed on in the world. And where as some do obeicte the Antipodas, or other sorts of people which are very far, to whom no part of the fame of Christ hath hitherto come, we answer thus. ●…swere. Christ doth not mean in this place specially, every particular part and corner of the whole earth, neither doth he prefix or appoint any certain time: but only affirmeth that the Gospel which shortly should be banished out of jewry, the proper place thereof (as men thought) should be spread and published even to the farthest parts of the earth, before his coming at the last day to judgement: according to the saying of the Prophet: ●…m. 19 〈◊〉 10. their sound went forth into the whole land, and their words to the utmost parts of the earth. Therefore it shall be preached in the whole world, that is, as well among the Gentiles as among the jews. For the whole world is divided into these two peoples: all are either jews or Gentiles in some repecte. But there is a figure used here called Synecdoche. used also in many other places of the Scripture, as when a part is put for the whole. For a witness to all nations. C. By these words he noteth the end of preaching. For although God never left himself without witness, 〈◊〉. 14. but after a special manner testified of himself to the jews: Notwithstanding this was a special testimony above all others, and worthy to be noted, when God revealed himself in his son Christ: ●…m. 2. and therefore Paul saith that he should be testified at his time: because this was the dew time of calling the whole world unto God. Let us learn therefore, so often as the Gospel is preached, that it is even as if God should come himself in the midst of men, and should call us after a solemn and lawful manner, least as uncertain we should wander in darkness: but those which refuse to obey are made inexcusable. B. That this word testimony, or witness is often times taken in the Scripture for the law and doctrine of God, it doth sufficiently appear by the Psalms, as in the hondered and nineteen Psalm, & in the three score and eighteen Psalm where it is said. ●…lm. 119. ●…lm. 78. He made a testimony or covenant with jacob and gave Israel a law: in the which place, testimony and law, signify all one thing. As therefore a law was given to the jews, and divers ceremonies belonging to the same, by the which God declared his will & admonished the of their duty: even so afterward it was necessary that the Gospel should be preached to all nations, that they also might have testimony of God: by the which they might know his goodness, and have also a faith in him, and a desire of godliness. Among the elect therefore of the Gentiles, the Gospel hath been & is preached at this day for a testimony unto them, that is, that they may be learned and instructed to salvation. And it hath been and is preached to the reprobate for a witness unto them, that they may be convicted of impiety, which willingly do reject the grace of GOD offered unto them. And then shall the end come. C. Some do restrain that amiss to the destruction of the temple, & to the abolishing of the ceremonies of the law, which aught to be understood of the end and renovation of the world. For because the Disciples had mingled those two together, as though the temple could not be destroyed without the destruction of the world, Christ answering to the question propounded declareth that a long & sorrowful heap of evils was at hand, and that they must not make haste to have the palm and victory, before that they have ended the battle. His words therefore are in effect thus: The end of the world shall not come, until such time as I have exercised my Church a long while with hard and troublesome temptations. For this latter part of the sentence is opposed and set against the false Imaginations which the apostles had conceived within themselves. Whereby we learn again, that a certain day is not appointed, as though the last day should succeed strait way by order, the event of those things, which he foreshowed even now. For the faithful had felt of late, whatsoever we read of before: and yet for all that Christ appeared not by and by. But the purpose of Christ was nothing else than to bridle the apostles with sufferance which to hastily desired the heavenly glory: as if he had said. The redemption cometh not so soon as ye Imagine, not, but there are long turnings and by ways which are set between. 15. When ye see therefore the abomination of desolation which was spoken of by Daniel the Prophet, stand in the holy place: (let him that readeth understand. When ye see therefore. C. Because the matter was incredible (as we said even now) that the temple and City of Jerusalem should be destroyed: and further, because it might seem absurd that the Disciples could be no otherwise safe than if they were separated from that people, with whom the adoption and convenant of salvation was made: Christ confirmeth both these by the testimony of Daniel: as if he should say: least ye should ground and stay yourselves upon the Temple and ceremonies of the law, GOD hath appointed them a certain end: and testified not long since that when the redeemer came, sacrifices should cease, lest it should be grievous unto you to be cut of from your native country. For God did admonish his of the abdication and refusal of this nation in time. And such forewarning, was not only necessary to take away the matter & occasion of offence, but also to erect the minds of the Godly, that they knowing God to have regard unto them in extreme peril, and to care for their salvation, may fly to the holy and sure anchor hold, by the which, although they be in the midst of cruel rage, yet notwithstanding they shall have safe an sure stay. But before we go any further let us consider of this place, cited by our saviour Christ. Those interpreters are deceived which think that this testimony was taken out of the ninth chapter of Daniel. Daniel. 9 For as toutching the very word, we find not there. e You shall find this text in the Geneva Bible for that is nearest to the Hebrew text. The abomination of desolation, but, and for the over spreading of the abomination he shall make it desolate, in the which there is some difference: and it is certain that the Angel doth not speak in that place of the last destruction (of the which Christ maketh mention here) but of the temporal dissipation which Antiochus the tyrant brought. But in the twelfth chapter of Daniel, the Angel doth foreshow the small and last abrogation of the service of the law, Dani●… which should be by the coming of Christ. For after he had exhorted the faithful to an undoubted constancy, he defineth the certain time, as well of the ruin and decay as of the instauration and renewing. His words are these: And from the time forth, that the daily offering shallbe put down, and the abominable desolation set up, there shallbe 1290 days. O well is him that wayghteth and cometh is the 1335. days. We do know that this place, for the obscureness thereof, is wrested into many senses and divers interpretations: but this seemeth to be the simple sense and meaning of the text, that an Angel, after that the temple was purged from the pollutions and Idol●… of Antiochus, pronounced that the time should come again in the which it should be given up, and committed to new profanation again, and that it should lose for ever the holiness and reverence dew to the same without all hope of recovery. But because it was a bloody and sorrowful message, the Prophet calleth him back to one year, and two years, and six months. By the which words, as well the continuance, as the end of the evils, is noted. For in the continual order and course of evils, the compass of the year seemeth long: but when the space of time is doubled, the trouble doth a great deal more increase. The s●…rite of God therefore doth exhort the faithful, that they do not only prepare themselves to Patience and sufferance of a whole year, (that is to say, long time): but also that they settel themselves to suffer afflictions by continual tenor & order of many ages. But in the half time there is contained no small consolation: because although afflictions do cotinew a long time, yet notwithstanding the spirit declareth that they shall not be continual And before truly, he used this manner of speech, saying in this wise: The calamity of the Church shall endure for a time, two times, and half a time, but now he reckoneth those three years and six monehts, 〈◊〉, two ●… half a ●● 1. years ●● months by days, that the faithful might wax more hardy and bold; in the longer prolonging and continuance of evils. For it is often used among men in adversity, to reckon and count the time of their trouble not by years and months, but by days several: because one day to them is as it were a whole year. At the length he pronounceth them happy, which continue and abide until the end of that time, that is to say, which continue till the end with invincible patience. Now Christ only chose that thing which served for his purpose: namely, that the end of the sacrifices was at hand, and that, abomination should be placed in the Temple, which was a sign of the last desolation. And because the jews did stand to obstinately upon their present state, in so much that they gave no heed to the Prophesys by that which the abolishing thereof was foreshowed, Christ as it were opening the ear, commandeth them to read that place attentively, saying. Let him that readeth understand That they might know that the Prophets did evidently speak of of that thing, which they so hardly believed. The abomination signifieth so much as this word profanation doth: for by this word the uncleaneness is noted which defileth and overthroweth the pure worship of God. And it is called the abomination of desolation, because it brought with it both the destruction of the Temple, and of politic government: even as before in the ninth chapter he had said that the pollution and uncleaneness brought in by Antiochus, was as it were a spreading of the temporal desolation. For so do we interpret this word Expansio. But they are deceived which think that the destruction of Jerusalem is noted: neither do the words of saint Luke help their error any thing at all, who purposed not to show the same, but some other thing. For because that City was once delivered in the midst of destruction, least that the faithful should ever after look for any such thing, Christ pronounceth that so soon as it is besieged and compassed about of the enemies, it shallbe utterly destroyed: because God will never help it again. The sense & meaning therefore, of this place is this, the event and chance of the ware shall not be doubtful because that City was given and vowed, as it were, to destruction: for that the decree of God could in no wise be disappointed. And therefore hereafter following it is added, that the same shall be trodden under foot of the Gentiles, by the which sentence the last destruction is declared. And because it might seem very absurd that the holy City should so be laid open and committed to the pleasure of the Gentiles, there is a consolation added, that so great liberty is committed to the Gentiles for a time, until their wickedness wax ripe, and till such time as the vengeance prepared for them, fall upon their heads. A. Lastly, Christ exhorting the hearers to the exact reading add understanding of the place of the Prophet. M. Doth also therewith touch the blindness of the jews, which read the Prophetical Scriptures negligently, without understanding. 16. Then let them which be in jeury fly into the mountains. Then let them which be in jewry C. After that Christ hath taught by the testimony of the Prophet, that the temple being profaned, the legal worship should shortly after be put away, he doth add the plagues & horrible calamities are at hand for all jewry: in so much that they shall desire nothing more, than to be carried far from the same: and he saith also that they shallbe so sudden, that they shall scarce have sufficient time to escape away Fly into the mountains. M. He meaneth that there shall be no Cities in all Iewrye void of fear or in safety. So the Angel commanded Lot to fly into the mountain, that he might be saved there. This he spoke to the Disciples, that afterward he might admonish the faithful of the same. Eusebius writeth that the Christians which remained yet at Jerusalem, when it was besieged with the host of the Romans, were commanded by the oracle and word of God to flee unto a certain City called Pella beyond jordane. Hereby we are admonished not to trust to much to ourselves as though by our strength, wisdom, or miracle of GOD we should be delivered: Persecution may be avoided by flight if time and occasion serve. but rather if we may to escape by flight. 17. And let him which is one the house top, not come down to fetch any thing out of his house. M. As concerning the fl●…tte making of the roo●…e 〈◊〉 houses in judaea read the tenth chapter going before. To come down from the house, or to return out of the failed, are spoken by a figure called Hyperbole, which is very common to the jews. For these speeches signify great●… hast●… or speedy flight: in so much that if any man be on the house top, he should not go into the house to fetch any thing out of the same▪ and if that time do take him in the field, that he should fly straightway to the mountain and not return to the house to fetch any apparel feet for the flight. The evangelist saint Luke addeth: For these are the days of vengeance, that all those things which are written might be fulfilled. Luke. 21. As if he should say. This shall be no small affliction, but the cruel vengeance of GOD shall punish all this nation, and this people that hath been obstinate and rebellious so many years, whom the Prophets foretold that such things should come to pass, (but specially Daniel) except they repented. For the Lord doth foreshow nothing in vain: it must needs be fulfilled at some time, Rom. 2. although he do differre and prolong the time looking for repentance. 18. Neither let him which is in the field return back to fetch his clotheses. C. least whilst he going about to save his goods, lose both, them and his body also. 19 woe shallbe in those days to them which are with child, and to them that give suck. E. This word (Woe) doth not always signify condemnation, but oft-times it signifieth some temporal misery, as we may see in this place. M. Neither are these things spoken as though it were sin at such time as this so miserable, to be with child, or to give suck unto the infant: But rather that it is miserable, and troublesome, and hindereth from flight and deliverance. These and such like are proverbial sentences. 20. But pray ye that your flight be not in the winter, neither on the saboth day. Bu. By these words is ment that it shallbe a sudden and great evil, out of the which a man may hardly deliver himself. This sentence hath in it a certain dark and hidden thing, the meaning whereof is this: pray that your flight may be in haste and speedy, being let by no delays, or tempests, or religion. For by winter the troublesome tempests is ment, and winter is very werysome to ●●●ell in, ●●the for the extreme ●●●ld●… and 〈◊〉 of the way, and also for the shortness of the days. And by the Sabothe, religion s●…meth to be ment. For it was a detestable thing among the jews, to take a journey on the Sabaoth day, except it were only to walk their race of pleasure, which was not (as some say) above two miles. Whereupon we read in the Acts, Act. 1. that mount Olivete is said to be a Sabaothee days journey from Jerusalem, which was but the space of two miles. Therefore the purpose of Christ was, first of all to awaken his Disciples, 〈◊〉 the should imagine or dream day longer of blessed rest, or of the pleasure of an earthly Kingdom and that to fortify their minds, least they should 〈◊〉 or quail with other men. This ●●tion truly was violente, yet notwithstanding very necessary their dullness and infirmity considered. 21. For than shallbe great tribulations, such as were not from the beginning of the world to this time, nor shallbe. For than shallbe great tribulations. M. He now showeth a reason of so urgent necessity to flee. The evangelist Luke hath, for there shall be great trouble in the land, and wrath over all this people. And they shall fall through the edge of the sword, and shallbe led away captive in to all nations He meaneth the land of jewry. By this word (wrath) he understandeth the vengeance of God from Heaven, that is to say great afflictions and calamitises sent of God from heaven, which declare that God is angry. 〈◊〉 2. He joined wrath and trouble together, because God being angry sendeth trouble: 〈◊〉 1. as if he should say: by this great trouble the Lord declareth that he is angry against this people dwelling in the land of jewry. And what this trouble should be, he afterward declareth when he saith: And they shall fall through the edge of the sword etc. And in this place is put in stead of, For. B. He that readeth the story of josephus, shall see that these things are true in all points. For so many evils happened unto them in the time of beséeginge that they can not be told, an innumerable sort of them in this time perished daily, some by killing themselves, some by hunger, which continued so long that a certain woman was fain to seethe her own son for food: there were also taken of them in the time of this war, a thousand and four score and seventeen, prisoners: and their died between the beginning and ending of this siege, ten hondered thousand, ●… lib. 7 ●● Iu●● cap. 18. as writeth josephus. C. The evangelist saint Luke addeth, that all those things which were written might be fulfilled. For seeing the covenant of GOD was then broken by the obstinate malice of the people, it was necessary that the earth itself, and the air should be stricken with a wonderful alteration and change. There could no plague truly be more deadly and grievous to the jews, than to have the light of the heavenly doctrine extinguished, and they themselves also rejected of God. But they were constrained to feel the plague of their rejection, by sharp and grievous scourges, as in great obstinacy it was necessary. Moore over the cause of so horrible vengeance was, for that the desperate impiety of this people was come even to the full. For the medicine which was brought for their disease, was not only proudly despised of them, but also contumeliouslye rejected: yea they did cruelly as it were mad men rage against the Physician himself. seeing therefore the Lord revenged on them so severely the obstinate contempt of his Gospel, let us always have before our eyes their punishment: and let us thereby learn that there is nothing that the Almighty God can less suffer at our hands, than the obstinate contempt of his grace. Contempt of the Gospel is most abominable in the sight of God. And although the same reward doth abide the like contemners of the Gospel, yet notwithstanding, God would have the same document or instruction to abide in memory above all others, to the end the glory of Christ his coming might be more evident to those that should come after. For we can not by word of mouth express any crime more heinous than to put the son of God to death, Mar. 13. the author of life offered unto them from heaven. Therefore when they had fulfilled this horrible act, Rom. 8. they seized not by one wickedness or an other to bring upon them all the causes of extreme destruction. A. Therefore Christ saith there shallbe great tribulation. Such as were not from the beginning of the world. Bu. Mark hath, from the beginning of creatures (which God created:) calling there the world the creature of god: as in the eight to the Romans also. Neither shallbe. C. Christ saith here that the like affliction shall never be in the world: because even as the only repulse of Christ, being joined with such obstinacy and ingratitude, was the most detestable sin that ever was committed: even so also it was just and meet, that the revenge thereof should pass all other in cruelty. M. But if the Lord did so severely punish and revenge himself on that nation which he had chosen to be a holy one to himself, what shall we think will come to pass, except we being warned by these examples, follow our calling. 22. Yea, and except those days should be shortened, there should no flesh be saved: but for the chosens sake, those days shallbe shortened. Yea and except those days should be shortened. A. That is except the Lord should shorten those days. For Mark hath: Except the Lord had shortened those days, that is except the Lord had ended them. As if he should say: if the Lord had suffered, that calamity, as it was vehement, so to have continued: if also he had suffered the enemies to rage so much and so long as they listed, not one among all that people should have escaped. There should no flesh be saved. C. He put this word flesh for man, according to the manner of the Hebrews. We must understand these things to be spoken of the jews, not of all mankind, as some falsely interpret, as if he should have said that no man should abide in safety. He amplifieth therefore the cruelty of the destruction, notwithstanding he mitigateth the same again with a consolation, namely, that the name of the jews thereby should utterly be destryed & blotted out, except the Lord should have respect unto his elect, and for their sakes to release somewhat of the extremity. And this place agreeth with that of the prophet Esay where he saith: Esay, 1. And except the Lord of hosts had left us a few alive, we should have been as Sodoma, & like unto Gomorrha. For it was necessary the, that vengeance of god which happened in the babylon exile should be fulfilled again by the coming of Christ, as the apostle Paul witnesseth. Rom. 9 Yea the greater that the wickedness was, the more grievous aught the vengeance of God to be. Therefore our saviour Christ saith, that except God should make & appoint an end to these evils, the jews should utterly perish, in so much that not one of them should remain: But God having a consideration of his convenant (saith he) spared his elect, according to the Prophecy of Esay in an other place saying: Esay ●● Though thy people (O Israel) be as the sand of Sea, yet shall the remnant of them convert in him and be saved. But for the chosen's sake, those days. A. The evangelist Mark hath, he hath shortened those days. Because he had as yet, and would have some of the chosen out of this people, the Lord shortened those days of calamity, least the whole stock of the jews should altogether be extinguished. Whereupon Peter also writteh: The Lord knoweth how to deliver the godly out of temptation, 2. Pe●… and to reserve the unjust unto the day of judgement for to be punished. He preserved No the eight preacher of righteousness, and brought in the flood upon the world of the ungodly: and he delivered just Loth being vexed with the uncleanly conversation of the wicked. C. And this is a notable document or lesson of the divine judgement of God, when he so afflicteth the visible Church, that it might seem utterly to be destroyed: & yet notwithstanding to save some seed, he doth wonderfully deliver his elecct, being few in number, from destruction, that they might without all hope arise out of the gulf of death. For so the hypocrites are terrefyed and made afraid, least they bearing themselves bold upon the title & show of the Church, do feign unto themselves a vain hope of escaping unpunished: because God will devise a mean, by the which he may deliver his Church, they being given over to destruction. But a wonderful consolation is here committed to the minds of the Godly, because God will never give so much place to his wrath, but he will have regard to their safety: So, in punishing the jews he was horriblelye inflamed: yet notwithstanding contrary to the hope and expectation of men, he did moderate himself, least any of the elect should perish. And thus gave great occasion to wonder, that when salvation should spring out of jewry, God made floods to issue and flow out of small drops of a dried well, which should water the whole world. For so soon as they had brought upon themselves the hatred of all people, it could not come otherwise to pass, but that they must needs have been tormented at a sudden in every place. Neither is there any doubt seeing that many sought to have them thus destroyed, but that Titus was stayed by the power of God. lest the soldiers, and others, which were to greedy to execute this matter, should at his appointment arm themselves. This therefore was a shortening to preserve some seed, in that the Roman emperor did keep under and stay at that time, the last misery and destruction of the whole nation. In the mean time, this is to be noted, that for the elects sake he stayed the violence of his wrath, lest he should overwhelm them al. For why would he have a few to remain of so great a multitude: and what cause had he, why he should prefer these before other? surely the reason was this, namely, because his grace rested upon the people whom he had adopted: and lest his covenant should be of none effect, certain were elected and appointed by his eternal purpose and decree, to salvation. And therefore S. Paul doth assign the cause to the free election of God, 〈◊〉. 11. that of so great a people, the remnant are saved. Let therefore the merits of men cease, when we are called back to the mere good pleasure of God, lest there depend any other difference between these and them, saving this, that they must of necessity be saved, which are elected. The which thing Mark seeking more plainly and expressly to set forth, addeth these words, saying: But for the elects sake, whom he hath chosen, he hath shortened those days. The participle truly might have served, but only that he went about expressly to affirm, that God was not moved by any foreign causes to be more favourable to the one than to the other: but because it pleased him to elect those whom he would save, that he might stablish the secret purpose of his free grace in their salvation. ●…ection. Notwithstanding it may be demanded how God did moderate the destruction and misery for the elects sake, that he utterly destroyed not all the jews, when as many desperate and reprobate persons were saved. We may easily answer, Answer. that part of the nation was delivered, that he might (the chaff being put apart) bring and save his elect therefrom, which were mingled even as seed. Although therefore a temporal salvation, did happen as well to the reprobate as to the elect: yet notwithstanding, because it profited not them, it is justly ascribed unto these alone, even as it was directed for their sakes, by the wonderful providence of God. M. We see by this place how perverse the judgement of the world is as concerning the just. Where such afflictions do fall, by and by all the fault is ascribed to those that fear God: when as notwithstanding, for their sakes, God doth moderate and temper the deserved vengeance. 23 Then if any say unto you: lo here is Christ, or there, believe it not. Then if any say unto you. C. Now he repeateth that again, which he had spoken, before, as concerning seducers, and deceivers and not in vain: for a greater danger, by reason of this temptation was at hand, least miserable men, being deceived by a deceitful and false title in affliction and desperation, should seek for counterfeit and feigned shows in steed of Christ, and should embrace the delusions of Satan, in steed of the help of God. For when the jews, being so hardly oppressed for contemning and despising the redemption, should be brought from their unfaithfulness, at jest by violent remedies, Satan craftily objected unto them new hopes, which should seduce them farther from God. And truly there is nothing more deadly than to be deceived under the pretence of the name of God by lies, Lies stop us from repentance. when we are void of council in adversity, the which lies, both stop up the gate of repentance against us, and also do increase the darkness of infidelity: and at the length, being confounded with desperation do bring to madness. Wherefore in so great danger, this repetition was nothing at all superfluous: A. as if Christ should have said, See that ye be seduced, by no means. M. because, if any say unto you in that desolate dissipation or scattering. Behold here is Christ, or there is Christ, (that is, if they shall show you some carnal saviour) believe them not: I am the only saviour of all men, and the eternal Chryst, which even now, by humility am conversant in the world, and will shortly forsake the same in the flesh, until I come again in greater glory. For I foreshow unto you that false Christ's shall arise, False Christ's. and that they also shall have their false prophets, which shall allure men to them, not only by words, but by signs also and great wonders, in so much, that many shallbe deceived by them. B Thus, simply these things must be understood and taken. For it is certain that the lord in this place went about to answer his disciples, what they aught to think of the coming of Christ's kingdom, which they had always heard should be restored by Christ. Neither is there any doubt, but that they always dreamt of a carnal kingdom, and external felicity, and that therefore the lord went about to bring them from that error, as he did at other times also. Wherefore it can not be denied, but that they were false Christ's, which by promising external felicity, seduced many of the jews. So that this was the scope and end of the answer of Christ in this place, to persuade the disciples, that the kingdom of Christ should not be restored, with external felicity and glory in this present life, but in spirit, and faith, and that with the great afflictions, and temptations of the citizens of this kingdom: And that there should be many false Christ's, which should promise outward and wordly happiness, but falsely: and thereby also should turn their followers from the spiritual and everlasting felicity. and that therefore they aught to take heed of all those which promise' the external kingdom of God in this world, or do tie the same to any certain place, which, because it is divine & spiritual, can not be tied. These things also are more manifest to be seen in Luke, by the answer of our saviour Christ given to the pharisees For they demanding of him when the kingdom of God should come, we read that Christ answered there thus: The kingdom of God shall not come with waiting for, neither shall they say, Lo here, or Lo there. Luke. ●… for behold the kingdom of God is within you. What other thing is this, than to say, The kingdom of God is not carnal, as you think, that it might be showed in any certain place. For either it is comprehended in faith, Fayth●…●…prehē●… king●… God. and is never seen: and although it bringeth forth plentifully his fruits, wheresoever it be, yet notwithstanding it is with great persecution and affliction of the flesh. Or else it will be so manifestly present to the whole world, that it shall not need to be waited for, or marked, or that men should say: Lo here is Christ, or lo, he is there. For he is now among you: you have the king of that kingdom present already: ye have the true citizens thereof, namely my disciples. But these things which appertain unto us, seem unto you contrary and disagreeing with the kingdom of God, and glory of the Messiah: yet notwithstanding it is so ordained of God, that I must first suffer many things, and be rejected of this nation, before that I shall reign in glory. hereupon cometh that my humility and base show of glory, which so greatly offendeth you. Let the reader, way diligently the words of Luke. Hereby now it is evident, who are properly noted by the true christ to be false Christ's, what they were, whom we mentioned before with many others, which all had their false Prophets, their signs and wonders. But we must diligently note that a false christ is one, & an Antichrist is an other. There have been many Antechristes' from the beginning of Christ's kingdom unto this day, Antech namely all they which have taught at any time, any thing, whereby men might be seduced from Christ, and from the faith of our lord jesus, least they should be persuaded, that by his only death they have everlasting life. 1. john ●… of this read in the second chapter of the first epistle of SAINT, john. But they were properly false Christ's, ●… Chry●… which boasted themselves to be Christ, as some, which came to the jews. Others which were the authors of errors, are more rightly called false prophets, than false Christ's. Where as some do now bring in this place against the seducing doctrine of the Papists, and Mahomett, they do very well, because when Christ testified in this place, that the kingdom of God doth consist in him by faith, and that it is not addicted to any certain place in this world, these notwithstanding have taught to seek the kingdom of God in external things. But yet no man may truly teach, that Christ in this place did speak of these men. There are other places as concerning these, as the first chapter of saint Paul in his second epistle to the Thessalonians: ●…hes. 1. ●…o. 3, 〈◊〉 1.2. and the third of the second to Tymothe: the first and third also of the second of Peter. For the Pope did never say that he was Christ, that is to say, that restorer of liberty and all felicity, which would exhibit and offer in this present life, all those things that the Prophets had foreshowed as touching the Messiah. But Mahomett came more near to this abomination. 24 For there shall arise false Christ's, and false Prophets, and shall show great miracles, and wonders, In so much that if it were possible, the very elect should be deceived. For there shall arise false Christ's. A. Even as the true Christ had his preachers of the truth, namely, the apostles & other disciples, which may be called prophets (that is faithful interpreters of holy things: even so the false Christ's, will have their false prophets, (that is to say the masters of lies) which may lead men from the sincere doctrine of the truth, to a lie. And shall show great miracles. C. Christ admonisheth that such deceivers shall bring with them no small deceits to deceive withal, but great signs and wonders, which shall astonish the minds of such as are weak, and make them amazed. For seeing that God doth testify and declare the presence of his power by miracles, and that therefore they may be seals as it were of true doctrine, it is no marvel, if they bring reverence and credit to deceivers. And by such kind of illusion doth God revenge & punish the ingratitude of men: that they may believe lies, which have rejected the truth, and that they may be more and more in darkness, which have shut their eyes against the truth & light offered unto them. Howbeit he doth therewith exercise the constancy of those that are his, which doth more plainly show forth itself, when they give place to no deceits. B. And as deceitful doctrine hath always her signs and wonders, by the which they that would not believe the truth, Superstition hath his original of the flesh. might be seduced to believe a lie, and as no age wanteth his false prophets: again, as all superstition hath his original, and beginning of the flesh, and doth frame and apply itself to the commodity and profit of the flesh: even so there is nothing of those things whereof Christ hath spoken, which according to their manner, do not offer themselves unto us. Whereupon truly all men ought dilygentelye to way these forewarnings of the Lord, and to keep them in mind. For although there be none at this day, which do openly profess themselves to be Christ's, yet notwithstanding there are many false Prophets and Antechristes', who go about to draw the minds of men from the true and only Christ, to their works to their Masses, to their dirges and trentals, to their own fastings, and choice of meats, and of apparel, and to such kind of needful elements and necessary creatures of the world, and also to the merits and intercessions of saints: being in this point like unto false Prophets and false Christ's (of whom Christ properly in this place forewarned his Disciples) that they do seduce men from the truth to a lie, and do falsely promise' a Carnal Christ, a carnal worhsip, and external felicity. For they do teach men to seek for salvation by other means, than by a lively faith in Christ, and do suffer men to live after their own pleasure: promising furthemore by their Masses, The leaven of Papists, and other lies of the like leaven, that men shall have remission of their sins, and reconcilliation between God and them. Hereby therefore we must know these manner of men, and eschew them as false prophets: but to whom the truth is not showed of the father, it is no marvel, if they be seduced by Antechristes', and false prophets. C. Moreover seeing the Lord doth here pronounce that Antechristes' & false prophets do bring with them, miracles and signs, there is no cause why the Papists should so greatly brag of miracles, or why we should stand in doubt of them. By miracles they do confirm their superstitions, that is to say by those, Papists confirm their supe●…stition by miracles, by which the son of God foreshowed, that the faith of many should be destroyed. Wherefore they ought not to have such force among wise men, that of themselves they should be sufficient to prove this or that kind of doctrine. But if they object and say that by this means, Objection. miracles are overthrown and brought to nothing, by the which as well the authority of the law as of the Gospel is confirmed: we answer, that they had a sure and certain mark engraved in them, Answer. which should take away all doubt and fear of erring from the faithful. For so often as God showed forth his power to confirm his servants, he did not work so confusedly, but that there might be a true distinction, and all together free from deceit. Moreover miracles do in such wise seal doctrine, that the same also doth shine in like manner, and doth drive away all the clouds of darkness, by the which Satan doth obscure the simple minds of men. Finally, if we seek to beware of deceits, let us always keep the inseparable conjunction of signs and doctrine. It is not therefore good to believe every sign, because it doth not follow by and by, that they have the truth which work signs. Miracles were done by christ, by his apostles, Mar. 16. john. 5. Act. 4. and successors, by the power of the spirit of GOD, that their word might be confirmed, and that it might be proved true which they preached, namely that Christ was the son of God, which was promised and sent, in whom, whosoever believed, should be saved. And they were so joined and linked to the word of God, that they might not be without it. But the miracles of false Christ's and false prophets, by the which the unbelieving were led from Christ our saviour, are done by the spirit of Satan, and without the word of God. Such miracles are they that are done by the Papacy, of the which Paul speaking of Antichrist himself saith: And then shall the wicked be uttered, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the appearance of his coming, even him whose coming is after the working of Satan, with all lying power signs and wonders, 2. Th●… and with all disceyvablenesse of unrighteousness, among them that perish: because they received not the love of the trewethe, that they might be saved. And therefore God shall send them strange delusion, that they should believe lies: that all they might be damned: which believe not the truth: but had pleasure in unrighteousness. In so much that if it were possible the very elect. This was added to terrify, that the faithful might be more diligent and careful to take heed. For when false prophets do bring their purpose to pass by unbridled licence, and that they have such great power granted unto them to deceive, it were an easy matter to entrap and snare the secure and careless with their deceits. Christ therefore exhorteth and stirreth up his disciples to watching. then also he admonisheth that there is no cause why they should be troubled at the newness of the things, if so be they see many often times to be drawn into error. Moreover, as he sought to bring a care to his disciples, least Satan (they being as it were a sleep) should cirumvent them: even so again he giveth them large and great occasion of trust, in the which they may quietly rest themselves, when he promiseth that they shall be safe, by the help and preservation of God, against all the deceits and snares of Satan. Although therefore the state and condition of the Godly be frail and slippery, yet notwithstanding here is showed unto them a sure stay, upon the which they may rest themselves: because it is not possible that they should fall from salvation, which have the son of God to be their preserver and keeper For they are not so strong of themselves, 〈◊〉 can ●… resisted ●…r own ●…gh●…. ●… 10, that they can resist the assaults of Satan, but because they are the sheep of Christ, whom no man can take out of his hand, therefore they are strong. It may be therefore that the elect may be moved and tempted by errors and signs: but this is impossible, that they should be altogether seduced from the truth, & from Christ their saviour Notwithstanding we must watch carefully, and not be slothful, but consider our imbecility and weakness, and commit ourselves unto God, lest we suffer ourselves to be overcome and destroyed. C. For we must note this that the strength and assurance of our salvation, is not set and placed in ourselves, but in the secret election of God. For although our salvation be kept and preserved by faith (as the apostle Peter teacheth) yet notwithstanding we must ascend higher, 〈◊〉 1. namely, that we are therefore in safety, because the father hath given and committed us to his son: and the son himself affirmeth that nothing of that shall perish which is committed unto him. 25 Behold I have told you before. C. The evangelist Mark doth more fully set forth the mind of our saviour Christ, saying: But take ye heed: behold, I have showed you all things before. By the which words we are taught that they are worthy of no excuse, who are made afraid by the offences foreshowed of Christ. For seeing the will of God ought to be a rule unto us, it suffisethe that we are admonished in time, that he is so pleased. Furthermore saying he is said to be faithful, and will not suffer us to be tempted above that, which we are able to bear, we shall never want power to resist, if so be that fear & negligence do not increase our infirmity. M. Therefore although the elect can not perish, yet nevertheless, they have need to take heed, lest they be deceived. So that the wicked ones do foolishly object and say: If I be one of the elect, I cannot be dampened. But it is the part of those that are the elect children of God to be heedful and diligent. For in that they cannot be deceived, it cometh not of themselves, but by the divine providence and grace of God: which ought not to make them rash and negligent, but rather diligent and studious. Otherwise what need was there of these seryouse, diligent, & often repeated admonions. 26 Wherefore if they say unto you, behold he is in the desert, go not ye forth: behold he is in the secret places, believe it not. If they say unto you, behold he is. C. Because this place through ignorance is diversly wrested, that the readers may have the true and natural sense, they must note the Antithesis, or comparison between lurking corners, and the propagation, and large room of the kingdom of Christ, which was as sudden and vnloked for, as the lightning that cometh forth of the east into the west. For we know that false Christ's (which was meet for the gross and foolish hope of that people) did gather such multitudes as they could, together into caves and dens of the wilderness, or into other secret corners, that they might shake the yoke of the Roman empire from of their necks, by violent force. The sense therefore of the place is this: Whosoever bringeth his goods into a hidden place, that he may recover the liberty of the people, by force, the same doth falsely boast and vaunce himself for Christ: because the redeemer is sent, which sodeinelye and vnloked for, shall spread his grace through out all the parts of the world. But these things are contrary one to an other, to include the redemption into one corner, and to spread the same throughout the whole world. By this means the disciples were admonished that the redeemer should be no more sought for, in the lurking corners of Iewrye: because he would suddenly enlarge his kingdom even to the utmost parts of the world. Behold he is in the secret places. B. He calleth those secret places, which are most sure and close, either in houses or temples, into the which we put those things, that we would have to be most sure & safe. Believe it not. That is to say, be not ye persuaded, that the redeemer is there. 27 For as the lightning cometh out of the east, and appeareth into the west: so shall the coming of the son of man be. For as the lightning. E. There is nothing more speedy and swift, than the lightning: and although it reacheth not from the east to the west, yet notwithstanding it seemeth that it doth so unto us. It ronnethe truly a great way in a short time. The lightning cometh not out of the heaven, but out of the cloudy reagion. Neither doth the lord say that the lightning doth reach from the east to the west, but that it appearing in the east, Luke. 17. suddenly shineth in the west. The Evangelist Luke hath: As the lightning that appeareth out of the one part that is under heaven, and shineth unto the other part, which is under heaven, so shall the son of man be in his days. But and if any man say, that it doth not belong unto Christ, to allege things that seem to be for things that are true we may answer, that it is sufficient to apply that which seemeth to our eyes, to the expressing of the sudden and vnloked for glory of christ, (Howbeit apparent to all men). So soon as we see the lightning, we look for thunder: but when the lightning will burst forth, it is showed by no sign: but before thou look for it, it appeareth, and is gone. Even so the doctrine of the Gospel unlooked for, and beyond all reason of men, appeared and was made manifest to the world. C. And this wonderful celerity, and quickness, by the which the Gospel spread itself throughout the whole world, was a manifest testimony of the great power of God. For it could not come to pass by the industry of man that the light of the Gospel, like unto lightning, so soon as it appeared, should pierce from one part of the world to the other: and therefore Christ doth not rashly by this circumstance, commend his heavenly glory. R. As if he should say: saying that false Christ'S, and false prophets will promise' salvation, and will gather an host of men to defend the jews by violent hand, and to deliver them from all evils, I would not have you believe them, neither would I have you to follow them. For as my kingdom is not corporal, so shall it not be defended by corporal power in this or that place only, or in the city of Jerusalem: but as the lightening bursting forth from heaven, is not thrust into one corner only, but is dispersed throughout all the reagion, which is under that part of heaven: even so my kingdom shall not be shut up into one place only, either of the city or of the desert, but it shall be spread througheoute the whole world: and it shall be enlarged, not by warlike power, but by the preaching of the Gospel, That this place ought so to be understood, the words following in Luke do teach, when he saith: Luk●… but first he must suffer many things, and be refused of this nation. C. Moreover the purpose of Christ was to show by setting forth the largeness of his kingdom, that the destruction of jewry could not let him to reign. 28 For where so ever a dead carcase is, even thither also will the Eagles be gathered together. For where so ever a dead carcase it. M. The Evangelist Luke writeth that Christ being asked of the disciples, whether the elect should be taken, (because he said, In that night there shallbe two in a bed, one shallbe received, and the other forsaken) answered by this similitude saying, Where so ever a dead carcase is, thither will the Eagles be gathered together. R. There are diverse kinds of Eagles, among which one is of the Vulture's kind, excelling the rest in bigness. And the Vultures (as writers do witness) do flee two or three days before to the place where the carcase shall be. And Jobe of the Eagle saith: Io●… Where any dead body lieth, there is he immediately. It is likely therefore, that the common proverb arose of this kind of Eagles, which is of the Vulture's kind: that they, which would signify that there is no need of great study to join those which are linked together by their own nature, may say. Wheresoever the dead carras is: thither are the Eagles gathered together. C. This therefore is the sense and meaning of this place, that by what means and practices soever Satan goeth about to alienate and withdraw the children of God, yet notwithstanding, the holy knot of unity is in Christ himself, by the which it is meet that they be fast bound. For whereupon cometh dissipation and scattering abroad, but only, because many fall away from christ, in whom alone our assurance consisteth? Therefore, this mean is prescribed to maintain holy conjunction, 〈◊〉 is ●…riaeth ●… errors least the distractions of errors tear and rent the body of the Church: that is to say, if we abide steadfast in christ. The which thing is diligently to be noted, for the lord doth not tie us to the supremacy of the Roman seat, neither to any other tryffels: but with this only knot, he bindeth his Church, if all men have respect unto him, being the only head. Whereupon it followeth, that whosoever cleaveth unto him by pure faith, are without all danger of schism. Now let our Romayne prelate's go, & proclaim them to be schismatics, which will not suffer themselves to be drawn away from Christ, and to give their faith unto a thief robbing God of his honour. Where as the Papists themselves do take this place for the society of those which profess one faith, and do expound the Eagles altegorically for those which are of sharp wit and occulate, it is to foolish: seeing that it is evident, that the purpose of Christ was nothing else, than to call unto him, & to retain in himself the sons of God, wheresoever they be dispersed: Neither is the body put here simply, but the carcase. And christ attributeth nothing to the Eagles, saving that which might agree with our crows, or ravens, according to the nature of the region, in the which we inhabit. Moreover their reason is nothing sure or effectual, which upon this place say, that the death of Christ was so effectual, that it alured the elect and chosen of God. For it was rather the purpose of Christ to bring an argument of the less to the more, as thus: If there be such wit in birds, that many of them will come from far to one carcase, it is a great shame to the faithful, not to be gathered to the author of life, by whom only they are truly fed. 29 Immediately after the tribulations of those days, shall the son be darkened: and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved. Immediately after the tribulations. M. Now Christ maketh answer to his disciples, as concerning his coming & the end of the world: C. and promiseth▪ that after they have been vexed & troubled with so many evils, the redemption, in his time, shall come. For by his answer he went chiefly about to stabishe his disciples in a good hope, lest they should faint for the confused motions. Therefore he doth not simply speak of his coming, but usurpeth prophetical manners of speech, to the which, the more that every one was bent & given, the more sharp battle of temptations of the contrary event and success, it was necessary he should have. For what could be more absurd, than to behold the kingdom of christ to be not only contemptible and base, but also oppressed with the cross, covered with many reproaches, and overwhelmed with all kind of affliction, of the which kingdom the prophets preached so magnificently? Can not that majesty be required, which might bring darkness to the Son, to the Moon, and to the stars, which might strike the whole foundation of the earth, and change the common order of nature? These temptations our saviour christ now seeketh to prevent, pronouncing that although these prophecies be not by and by fulfilled, yet notwithstanding that they shall be approved to be true by the event and end itself. The sense and meaning therefore of this place is, that those things which were foreshowed in time paste, as concerning the miraculous and wonderful striking, as well of the Heaven as of earth, ought not to be restrained to the beginning of the redemption: because the prophets comprehended the whole race and course until such time as they came to the mark. M. Moreover the Lord would have his disciples prepared at all times, to depart hence, and therefore he would not show the time of his coming, and yet notwithstanding would have them look for him every hour. And therefore he would have it preached, as well by his own sermons, as by those that the apostles made, that this day was not far of. 1. Petr. 4. So the apostle Peter said, The end of all things is at hand. And saint Paul saith. 1 Cor. 10. We are they, upon whom the ends of the world are come. And therefore our saviour Christ saith in this place, immediately after the tribulations of those days. But nevertheless, he ment not by this to declare any certain time of his coming. From the which opinion saint Paul dehorteth the Thessalonians with great diligence, The end of the world. writing unto them after this manner. I beseech you brethren that ye be not suddenly moved from your mind nor be troubled, neither be sprite, neither by words, nor yet by letter, which should seem to come from us, 2. These 2. as though the day of Christ were at hand. Let no man deceive you by any means, for the lord shall not come, except there come a departing first. Wherefore this word (immediately) which we, read here, signifieth no more than that which we read in Mark, Mark. 13 where he saith: Moreover in those days etc. As if he should say, After the tribulation of those days, in the which the whole world shall be overthrown, immediately, (howbeit, in an uncertain time, when men think least of it) shall the end of the world come, with the full revealing of mye glory, and the perfect redemption of my elect and chosen, M. to the great horror and fear of those men which have not believed in me. I say that the end of the world shall come then immediately, because afterward there shall no great thing be showed: I will take no such open and manifest vengeance on the impiety of mortal men, until that day come, in the which I will return to judge all flesh, the which day with the Lord is not far, 1. Pe●… for one day with him, is as a thousand year, and a thousand year as one day. Shall the sun be darkened. M. These are those signs in the Son, Moon, Luke ●… and stars, whereof Luke maketh mention. B. The which words of the Evangelist Luke are not so to be taken, as though those signs must go before the day of the Lord: but signs are taken here for miracles, and things not commonly seen, which shall not so much betoken the very day of the lord, as they shall bring the present wrath of GOD upon the wicked. As concerning the darkening of the son, and the rest, there are diverse opinions of interpreters, yea, of the ancienter sort, but it seemeth that the simplicity and plainness of Christ his words ought to be retained and kept. He saith that the son shallbe darkened, that the moan shall lose her light, and that the stars shall fall from heaven, and so forth: We must now believe that it shall so come to pass. But how the son shallbe darkened, we know not at this day, neither can we conjecture but the event of the same will declare. And the stars shall fall from heaven He meaneth not that the stars shall fall in deed, but that men shall think them to fall. And therefore Luke only showeth that there shallbe signs, in the son, moan, and stars. The meaning therefore of his words is, that the striking, and shaking of the foundation of the heaven shall be so great, that the very stars. shallbe thought to fall. The evangelist Luke speaketh moreover as concerning the terrible motion of the sea, that men shall faint through very fear and sorrow. But the whole some is, that all creatures both above and beneath, shall be as it were criers in sitting of men to the horrible tribunal seat of judgement, the which wickedly they shall more and more contemn even until the last day. M. It is also sure and certain, that this servitude and bondage of creatures shall feasse, by the which they are subject to vanity, and that in the time of deliverance, and glory of the sons of God, they shall be changed into an other state and condition. ●… 8. ●…. 102. ●… 1. ●…3. As concerning the which matter, read all these places coted in the margente. And although the elect being changed to immortality, all other things also shall be changed in deed, and there shall be new heaven, and a new earth, yet notwithstanding the manner of the Scripture is to signify by the darkening of the son, moon, and stars, and such like, which are here spoken of, the great temptestes of God's vengeance. ●…. 13.24. Hier. 15 ●…. 32. ●… 2.3. ●… 8. ●…, 3. After this manner we read that the vengeance of god was preached one while to the jews, and another while to other nations, as may appear by these places noted in the margin. For the world being brought into great distress, it seemeth to be troubled, the son darkened, the moon turned into blood, the stars to retract their light, the sea to rage and swell, and all things to threaten destruction, not that it shall so come to pass in very deed, but because men shall be driven to such strayghtes as though they happened in deed. And therefore, seeing those more notable plagues and greater vengeances of God (as were those that were taken of the babylonians, of the men of tire, of the Egyptians, of the jews, and such others) were certain examples (as it were) & profess of the judgement to come, it is no marvel truly, if those things are understood by them, which shall come all together after their manner at the later day of judgement: the which although it be unknown unto us, yet notwithstanding it is best known to God himself. C. And christ here meaneth that the heaven shall not be darkened at the first, but after that the church hath suffered affliction, not because by the last commminge of Christ at the length, the glory and majesty of his kingdom shall appear: but because until that time the fulfilling of those things is differred, which were begun after his resurrection, and of the which, God only gave some taste to his Disciples, that he might lead them farther by the way of hope and patience. After this manner Christ suspendeth the minds of the faithful, until the last day, jest they should think that to be void and of none effect, which the prophets foreshowed, as concerning the restoring, and reparation to come: because it lieth hid under the dark mist of affliction a long time. But cerrayne interpreters do mysunderstande the affliction of those days, in applying it to the destruction of Jerusalem: when as it rather belongeth to all the wicked. Furthermore, by this argument he doth animate his Disciples to sufferance, because afflictions shall have a joyful and happy end: as it he had said: So long as the Church shall wander in the world, there shall be a dark and obscure time: but so soon as the miseries have an end, the day shall come, in the which may majesty shall appear. And the powers of heaven. B. According to the manner of the scripture he so called all the host of heaven, all the planets and elements, of the which, the heavens consist. Or else, he called the heavens themselves, the powers of heaven, even as though they were strong and of great force: to the which exposition the Greek word agreeth, (becave it signifieth to move, to shaake, or by striking to be in danger) and not unto angels: whom, many say, are meant, by the powers of heaven. 30 And then shall appear the token of the son of man in heaven. And then shall all the kindreds of the earth mourn, and they shall see the son of man coming in the clouds of heaven, with power and great glory. And then shall appear the token. C. Our saviour Christ by this sentence doth put a difference between the present state of his kingdom and his glory to come. For it is a kind of granting, that in the dark mist of afflictions, the majesty of Christ shall not be seen, neither shall men feel the redemption which he hath brought. For truly the confused mixture of things, which we now see, doth both darken our minds, & also overwhelm the grace of Christ, & doth make it as it were vanish out of our sight: at the least, that the salvation gotten by him, might not be apprehended by the reason of the flesh. Therefore he pronounceth that he will at his last coming, arise and openly show forth himself, that he being endued with heavenly power, may, as it were with a sign set up a loft: make all the whole world to behold him, Bu. For he doth allude to the manner of the kings and princes of this world, which going to the war or battle, do first display their banner, to the which the soldiers having regard, are gathered together. M. Some will have this sign to be the very body of Christ, having the testimonies of his passion, the wounds of his feet, hands, & side: Othersome understand by it, the sign of the cross: but their exposition is more simple & proper, which take this word sign for a signification. As if he should say: By these signs the faithful shall be admonished, to look for the son of God from heaven. And then shall all the kindreds of the earth more. C. Because Christ saw that the greatest part of men should contemn and despise his doctrine, and be enemies unto his kingdom, he doth also denounce unto all people mourning and lamentation: because it is meet that he keep under the rebellious and obstinate, and destroy with his presence those which have despised his rule, being absent. But he speaketh this, partly, that he bringing terror to the minds of the proud, may lead them to repentance. partly also that he might confirm that minds of his Disciples, in so great contumacy of the world. For the security and carelessness of the wicked, is no light occasion of offence because they seem to mock God without punishment: again, there is nothing more easy to be done, than for us to be taken with the enticing snares of their prosperity, and so to dishonour God. Therefore lest that they faithful should envy their drunken joy, Chryst pronounceth that the same shall be converted at the length into mourning and gnashing of tethe. B. By the kindreds of the earth, he understandeth earthily and carnal men, having gotten no right or part of the supernal and heavenly City, these, being ignorant of christ the saviour, shall weep when the sign of the son of man appeareth in the clowden, and going before his glorious coming, feeling in themselves, that intolerable judgement tarrieth for them: This word (then) hath a great Emphasis or force with it: as it he should say. The which do now reject the grace of God's kingdom offered unto them, and do contemn and persecute his ministers, shall see in time to come what they have despised, and shall mourn. C. And he alludeth to the place of the Prophet, where GOD teaching that a notable proof of his judgement is at hand, saith, that there shall be mourning among all kindreds, Zac●… like as men mourn for their only begotten son: yea and be sorry, as men are sorry for the burial of their first child. Wherefore there is no cause why any man should look for the conversion of the world, because to late and without profit at the length they shall feel, whom they have crucified. And they shall see the son of man. This is an explycation of that sign, because they shall see the son of man coming on the clouds, which was then in earth under the form of a vile servant. And after this manner, he declareth that the glory of his kingdom shall not be earthily but heavenly, as the Disciple: falsely immagyned. M. And there is an emphasis or force in this, that he saith not, and they shall come, but, they shall see. As if he should say: Him whom they contemn and persecute, shall they see coming with great terror and fear to judgement with power and great glory. After this manner, Math●… he being brought before the presence of the high priests, said, Hereafter shall ye see the son of man sitting on the right hand of power, and coming in the clouds of the sky. And in the nynteth of john it is said, Io●… they shall see him whom they pierced They shall see I say the son of man. For when he ascended into Heaven, he did leave his human nature, but did clarify the same. He meaneth therefore that he will descend in the same form and subtance, in the which he ascended into heaven. Coming in the clouds of heaven. M. He ascended in the clouds. For it is said. And the clouds took him away from their sight. ●…. 1. And as he ascended, so shall he dessende again. So shall he come (said the angels) as ye see him go into heaven. ●…hes. 4. S. Paul also saith. And we shall be taken up in the clouds, to meet christ in the air. So often therefore as we see the clouds, let us be admonished of these things. For they are and shallbe the ministers of Christ and ours also. Let us think that they shall be our charriote, by the which we shallbe carried up to the heavenly glory. We are also admonished by this place, not to differ our repentance and amendment of life to that time, in the which there is no leisure to repent or convert. To late repentance is vain, which to no purpose afflicteth the wicked, at the coming of the judge, & maketh the unbelieving jews, the Gentiles, and evil christians to mourn. 31 And he shall send his angels, with the great voice of a trumpet, and they shall gather together his chosen from the four winds: even from the highest parts of heaven, unto the ends thereof. And he shall send his angels with the great voice. ●… trumpte ●… elect. Bu. Or with the trumpet of a great voice for the greek text may diversely be taken. But the well sounding and shrill trumpet, 〈◊〉 10, by the which the elect shall be called from all places, is that most effectual calling, as well of the dead, as of the living, to the tribunal seat of Christ, which shall be done by the ministry of angels And it seemeth to be alluded to the manner of the Israelites, who were wont to be gathered together with the sound of a trumpet, 〈◊〉 19 by the Levites. Moreover the sound of the trumpet was heard, when the law was given to Israel, in the which there was a certain show made, of this last gathering together of the people of God. ●…es. 4. ●…, 15. The apostle Paul joineth the shout, & voice of the Archangel, with the trump of God, saying. For the lord himself shall dessende from heaven, with a shout and the voice of the Archeangel and trump of God. And the same Paul calleth it the last trump, in another place. And they shall gather together his chosen. M. For consolations sake, he showeth what shall happen to the elect He saith not, They shall gather together Christians (of the which the greatest part are reprobates) neither the just or pure from sin, which have well deserved: but the elect: that he might commend the grace of election, A. out of the which, as out of a most clear fountain, all good things what so ever, God hath done, Hebre. 1. Angels are the ministers of God. or will do for his children, doth flow. C. And it is to be noted, that it is said, that the elect shall be gathered together by his angels, therefore angels are the ministers of god. From the four winds. That is, from the one end of the world to the other. The evangelist Mark hath, from the four winds, from the end of the earth, to the uttermost part of heaven. For he meaneth, that the elect must be gathered from all places of the earth. Even from the highest parts of heaven. That is even to the uttermost part of heaven. For the heythe of the heaven signifieth as much as the utmost region or part thereof. But christ speaketh hyperbolically, that he might teach the elect, that altoughe they be quite taken out of the earth, and their ashes dispersed through the air, yet notwithstanding that they shall be gathered together again, that they may grow and increase under his head to everlasting life, and may enjoy the long looked for inheritance. For he ment to comfort his disciples, least the sorrowful scattering of the Church should discourage them. Wherefore also we, so soon as we discern and perceive the Church to be racked and divided by the subtle practise of Satan, or to be torn by the cruelty of the wicked, either to be troubled by wicked opinions, or else to be uncertainly led away, let us learn to have respect to this collection. But truly if the matter seem unto us hard to be believed, let the angelical power come into our minds, the which Christ therefore setteth before us, that he might put us in mind of more than that which man is able to do. For although the Church being now wearied and molested by the malice of man, wandereth unstable, chased into banishment, and being dashed and bruised as it were, by the waves, and miserably rend, hath nothing sure and certain in this world: yet notwithstanding it must hope well: because he shall gather it, not after the manner of men, but by his heavenly power, which shall be of greater force than all lets. 32 Learn a similitude of the fig tree: when his branches is yet tender, and the leaves sprung, ye know that summer is nigh. Learn a similitude of the fig tree. A. The Evangelist Luke, And he spoke unto them a parable: Behold the fig tree, and all the trees, when they shoot forth their buds, ye see and know of yourselves that summer is then nigh at hand: even so ye. etc. C. By the which words christ doth not only mean, that the perturbation and trouble before mentyoned, is as certain a sign of his coming, as the grenenesse and budding of the tree, is a sure token that summer is at hand: but doth also note a further matter. For as the tree, being stayed and bound a long while, by the hard and binding rigour of the frost, beginneth nevertheless in his time to bud, and bring forth fruit: even so his Church, although it be bond and stayed for a season, by the sharp and cruel storms of persecution, yet notwithstanding in dew time it shall bring forth his fruit to the glory of God. For as the internal sap and moisture, which is in every part of the floryshinge tree, by his force doth mollify, renovate, restore and revive, that which was before dead and decayed: even so the Lord by the internal and secret working of his holy spirit, maketh the corruption of man to bear and bring forth that fruit, which he could not else bear. Wherefore, the some of Christ's words is, that we should not be dismayed at the weak estate and external show of the Church, but rather that we should hope for the glory which the Lord by the cross and tribulation hath prepared. For that which Paul affirmeth of every particular member: 2. Cor▪ ●… must be fulfilled in the whole body: for though our outward man perish, yet is the inward man renewed day by day, etc. 33 Even so ye, when ye see these things come to pass, understand that he is nigh, even at the doors. Even so ye, when ye see these things. Bu. As summer is not come by and by so soon as we see the buds of the fig tree, but first the bud cometh, than the blossom, than the leaf, than the fig, and last of all the ripeness of the same, even so we must understand, that all those things whereof Christ hath spoken, shall not come at the first, but by degrees, & in order, that when we see the beginning we doubt not but that the midst will come shortly after, and when the midst is come, that we think it not long until the end by finished. Euenso when the disciples of Christ, saw that many at the first exalted themselves for Christ's, & seduced many, they knew straight way, that wars and rumours of wars would follow, yet notwithstanding that Jerusalem should not be destroyed immediately, but that they should first suffer many persecutions, and the Gospel be preached every where. And then they looked for the desolation of the holy city, and after that, that many false prophets, and false Christ's should prevail, and so orderly they knew that the end of the world should come. In like manner, when we know that many of those things whereof the lord hath spoken here, come to pass, we aught to acknowledge that the kingdom of God. and the day of the lord is even at the dozes, and therefore to be looked for, by framing ourselves with diligence to godliness and virtue. For if we follow the estimation of God, (as in these things we must) a thousand years with us, Psalm ●… 2. Pet ●… are before him, as one day, yea as a watch in the night. Understand that he is nigh, even at the doors. C. That which Mathewe here speaketh obscurely, the evangelist Luke more plainly expoundeth saying, that the kingdom of god is nigh even at the doors And this place the kingdom of God (as often times in other places) is so called, not of his beginning, but of his perfection: and that according to their understanding whom Christ taught. For they did not apprehend the kingdom of God in the Gospel, in the peace & joy of faith, in spiritual righteousness: but they sought for that blessed rest and glory, which is hid under hope until the last day. 〈◊〉 5. Bu. It is said to be at the doors by an allegory, because it is at hand. A. So S. james saith. Behold the judge standeth before the gate. 34. Verily I say unto you this generation shall not pass till all these things be done. Verily I say unto you Bu. least any man should doubt in any point of these things, or esteem them as vain threatenings, and therefore to be despised, he doth confirm that which went before as concerning the calamities to come like a Prophet, with an oath saying: Verily I say unto you, This generation shall not pass. C. Although our saviour Christ useth a universal note yet notwithstanding he doth not speak generally of all the miseries of the Church: but doth simplely teach that before one age or generation be ●…oon out, whatsoever he had spoken as concerning the destruciton of the temple, should be proved by the event and success. For within thirty years after, the City was besieged the temple destroyed, the whole country wasted and spoiled, the world showed itself obstinate against God: cruel madness also waxed hot to take away the doctrine of salvation, there arose false teachers which perverted the sincere Gospel with their lies: Religion by wonderful means shaken: all the company of the godly was miserablely vexed and molested. And although a long time after the same mischiefs continued in like order continually, yet notwithstanding it was truly said of Christ, that before one generation was ended, the faithful should perceive in very deed, and by plain experience, how truly he had prophesied of these things: for the apostles suffered the like, that the blessed martyrs and saints suffer at this day. For it was not the purpose of Christ to promise' to his Disciples the end of calamities to be within a short time, because if he had so done, he should have been contrary to himself, for that he had told them before that the end was not yet come But he rather seeking to confirm them in sufferance and patience, plainly telleth them that it pertaineth to the generation of their time. The sense and meaning therefore of the place is this, as if he should have said: This prophecy is not of those evils which are a far of, the which the posterity shall see that cometh long after, but it is of those plagues which are now at hand, and that in one heap, in so much that this age shall want no part thereof. Therefore the Lord heaping all kind of plagues upon one age, did not exempt their posterity from the same: but only commandeth his Disciples to be prepared constantly to suffer all things. 35 Heaven and earth shall pass but my words shall not pass. Heaven and earth shall pass. A. This sentence is diversly expounded. B. Some will have it an Hebrew comparison, Rome ●…. 2 Pet. 3. as if a man should say, heaven and earth shall sooner perish than my words. M. Other some refer the passing away of heaven and earth, to the last day, in the which, their transitory state shallbe abolished. A. Of the which the apostle Paul writeth in many places. C. But because there is no doubt but that Christ went about all that he could, to lift up the minds of his Disciples, that they might have no regard to the world, he seemeth rather to note the daily inclinations, which are seen in the world: as if he should forbidden us to judge of his sainges according to the instable variety of the world. For we know, when matters are tossed in the world, how easy a matter it is for our minds therewith to be drawn away. Therefore Christ forbiddeth his Disciples to have regard unto the world: but rather to believe that those things which he had foreshowed should come to pass by the divine providence of GOD. We have also out of this place a profitable doctrine, namely, that our salvation (because it is grounded upon the promises of God) is not carried, by the instable motions of the world, but standeth fast, if so be that our faith do reach above heaven and earth, Christ's words are infallible. even unto Christ. M. This place truly is very necessary, to prove the certainty of the words of Christ, to the end we might doubt of no part of them: A. as certain profane Epicures do, 2. Pet. 3. who deride and make a jest at all those things, which the capacity of man is not able to comprehend, of whom Peter writeth plentifully in the third chapter of his second epistle. Matth. 5. But my words shall not pass. Bu. What these words signify the Lord himself in an other place declareth, saying: One jot, or one tytill of the law shall not fail, until all things be fulfilled. So that his words are in effect, as if he should have said: Nothing of that which I have spoken shall pass, till it be fulfilled. 36. But of that day and hour, knoweth no man, not, not the Angels of heaven, saving my father only. But of that day and time. C. By this sentence our Saviour Christ went about to hold the minds of the faithful in suspense, lest they should by false Imagination appoint any certain time of the last redemption. curious searching of gods secrets is forbidden. For it cometh to pass by the great curiosity of men, that they neglect those things which are necessary to be known, and do curiously desire to know those things, which God hath not vouchsafed to reveal unto them. With this disease of curiosity the apostles were infected as we may read in the first chapter of the Acts, where their curious question was thus answer by the Lords own mouth: Act. 1. It is not for you to know the times and seasons which the father hat set in his own power. To the end therefore he might bring his Disciples from this curiosity, and might take away from them all occasion of questioning and doubting, after he had spoken of his coming, and of those things that should be in the same, he addeth strait way, Of that day and hour knoweth no man. C. For he would have the day of his coming so hoped for and desired, that no man for all that, should presume to inquire when he will come: Furthermore he would have his Disciples so to go forward in the light of faith, that being uncertain of the times, they may wait patiently for the redemption. We must therefore be aware least we search farther for the times and seasons, than the Lord will permit. For the special point of our wisdom consisteth in this, if we keep ourselves soberly within the bounds of God's word. B. Whereupon the apostle Paul when he had spoken certain things as concerning the last times & the coming of Christ for consolations sake, he addeth by and by against this curiosity, saying. As concerning the times and seasons it is not needful that I writ unto you. 1. The●… Not not the Angels of heaven. C. Because men should not take it grievously, that this day was hidden from them Christ maketh the angels partakers of the same ignorance. For it were a token of to much pride and wicked desire, for us to covet more which creep upon the earth, than is granted to the heavenly Angels. M. Let us therefore willingly hold ourselves content to be ignora●●● of that, Ang●… not 〈◊〉 of the which GOD will have us ignorant. Hereby we see that Angels know not all things, how much so ever they behold the face of GOD. Wherefore let no man give credit to the revelations of Angels, contrary to those things which concern our salvation, Angel no true●… contrary saluati●… and are comprehended in holy Scriptures. Therefore the apostle Paul saith, We beseech you brethren that ye be not suddenly moved from your mind, nor be troubled, neither by spirit, neither by words, nor yet by letter. The evangelist S. Mark addeth: Thes. 2. neither the soon himself. C. Wherefore, he were to far out of his wits, which would not willingly submit himself to be ignorant of those things, when as the Son of GOD himself for our sakes is content to be ignorant. But because many thought that this was a reproach unto Christ, they went about by false interpretation to mitigate the hardness of this sentence. 〈◊〉 heresy And to defend this their error, peradventure the heresy of the Arrians, was their refuge, which by this place went about to prove that Christ was not the true and only GOD. Therefore according to their opinion Christ knew not the latter day, because he would not make it known to others. But seeing, it is manifest, that ignorance is attributed to Christ as well as to the angels, we must seek a more proper sense, the which before we bring forth, let us brefelye put away their objections, which think it a reproach to the Son of GOD, to say that there remaineth any ignorance in him. first of all whereas they do object, that there is nothing unknown to the Son of God, we may easily answer. ●●stio For we do know that there were two natures in Christ so joined together in one person, ●…swere. that both of them retained their property: but specially the divinity rested itself, and did not show itself forth so often as it was meet for the human nature to work that apart which belonged thereunto to the fulfilling of the office of a Mediator. Wherefore it is no absurdity to say that Christ which knew all things, as he was man, to be ignorant of somewhat. For otherwise he could not be like unto us in being subject to sorrow to anguish of the mind, & to other affections. But where as some object that ignorance doth not agree with Christ, because it is the punishment for sin, it is to absurd. first of all they show themselves very ignorant in saying that ignorance, which is attributed to Angels, should come of sin: but they are no less blind in the other in that they do not acknowledge that Christ hath there fore taken upon him our flesh, that he might also receive the punishments that were dew for sin. And in that Christ according to his humanity knew not the latter day, that doth no more derogate from his divine nature, than the taking upon him our flesh. But there is no doubt, but that he hath respect to the office committed unto him of his father, even as he did at an other time when he said, Matth. 2●…. that it belonged not unto him to set this or that man at his left or right hand in the kingdom of his father. For he did simply detract that power from himself (as we have already declared upon that place) but he meaneth that he was not sent of the father with this commandment, so long as he was conversant among mortal men. And thus we now perceive, that in respect that he came unto us to be a Mediator, he received not that which was given unto him after his resurrection, Math. 2●…. until he had fulfilled his office. For then at the length he affirmed that the power of all things was given unto him. Bu. As therefore he took upon him all the infirmitis of man, Hebr. 2.4. and was like unto men in all things, sin only excepted: so also he took unto him the knowledge, the ignorance, the reason and mind of man: according to the which he is said not to know the latter day. Luke ●…. And therefore in an other place it is said: jesus prospered in wisdom and age, and in favore with God & men. 37. But as the days of No were, so shall also the coming of the Son of man be. But as the days of No were. B. The evangelist Luke addeth to this, the example of the Sodomites, where by occasion, Luke. 17. not regarding the time, he reciteth this sermon of Christ. But it is no absurdity that the two Evangelists were content with one example, although two were propounded by Christ specially seeing the same doth agree in all points, that all mankind once, being overcome with security, was suddenly destroyed except a few. By these things the Lord ment that the day of judgement, (which he calleth the coming of the Son of man, and Luke, the day in the which the son of man shallbe revealed) shall come when worldly men think not of it, being altogether drowned in the cares and delights of this life: even as the flood, and the vengeance of the Sodomites came in time passed on the wicked, with their horrible destruction. C. Therefore although Christ before suspended the minds of his Disciples, that they might not curiously inquire, as concerning the later day: yet notwithstanding least they should carelessly settle themselves in the pleasures of this world, be exhorteth them now to carefulness. Therefore he would so have his Disciples uncertain of his coming, that nevertheless they might daily be occupied to wait for him every moment. And to the end he might put away from them slothful negligence, and might give them occasion to take the more heed, he foreshoweth that the end shall come suddenly, the world being drowned and overwhelmed in beastly slothfulness: even as in the days of No all nations were unawares drowned in the flood, when as they sweetly crammed themselves with delights and pleasures: and a little after that the Sodomites, being in the midst of their pleasures, and fearing nothing, were consumed with heavenly fire. Seeing that the security of the world shall be such toward the latter day, there is no reason why the faithful should please themselves with the careless behaviour of the common sort of people. Now let us note the purpose of Christ who least the faithful should be suddenly overthrown, teacheth them to watch continually: because the last day of judgement will come vnloked for. M Andrea this is to be noted also how the Lord to confirm this, bringeth not in any similitude, but a plain example (and such a one which in time passed happened to the whole world, and was not believed till it came to pass) that they which will not believe things to come, may at least be moved by this crample that is paste. The apostle Peter also maketh mention of these examples, shewing that GOD made them an ensample unto those, 2. Pet. 2. that after should live ungodly. How greatly all things were corrupted in the time of No, Moses sufficiently showeth in his first book. Gene. ●…. Hereby we are taught that the faithful shallbe a very small number, which shall lift up their minds unto Christ, and to the hope of his coming. But this obscure kind of speaking, As it was in the days of No so shall the coming of the Son of man be, is more plainly expounded by the evangelist saint Luke, when he saith: And as it happened in the days of No: so shall it he also in the days of the Son of man. This he speaketh generally. Then reciting the same particularly, Luke. ●… and as it were by parts he saith: they did eat and drink, they married wives and were married, even unto that same day that No entered into the Ark. According to these things shall the day be, in the which the Son of man shallbe revealed. 38. For as in the days thot went before the flood they did eat and drink, marry and were married even until the day that No entered into the ship. For as in the day. M. Now he describeth the security of men which lived wickedly in those days. They did eat and drink. C. In that he saith that men gave themselves to eating and drinking, to celebrating of marriages, and to other worldly business, when GOD destroyed the whole world with he flood: he meaneth that they were so occupied about the commodities and pleasures of this present life, as though there were no need to fear any alteration or change. So that he doth not by this place directelye condemn the intemperancy of those times, but rather the obstinacy, by the which it came to pass, that they despising the threatenings of GOD, looked desperately for horrible destruction. M. For who would have married planted and builded, and that until the same day, in the which No entered into the Ark if this security had not reigned among them? For they are not appointed for the present use only, but also for the time to come. seeing therefore they promised unto them selves a durable state, they were not afeard to go forward void of all care, in their old fashions. And truly this, of itself, had not been vicious or damnable, to provide for their necessities, if so be they had not carelestlye resisted the judgement of GOD, ronninge headlong of their own volontarye will into all kind of wickedness, as though there were no judge in Heaven. Even so now Christ teacheth that the last age of the world shallbe altogether careless in so much that it shall consider of nothing but of this present life, and shall have a continual care, to maintain the common course of life, as though the earth should always continue in one state. This the apostle confirmeth saying: When men say peace, and all things are quiet, thee shall sudden destruction come upon them. Bu. And truly our people at this day, do plainly declare by their wicked manners, ●…es, 5. and wonderful contempt of the Gospel what our Saviour Christ meaneth in this place. What therefore remaineth now, but that we should look day by day and every hour for this latter day of judgement the very moment whereof is only known unto the Lord. 29. And knew not of it till the flood came and took them all away: So shall also the coming of the Son of man be. And they knew not. Z. When he saith that they knew not it seemeth to signify as much, as they would not know in this place. For there are some which wittingly will fall into error and ignorance. Or else it may thus be expounded, They did not know, that is they did not believe that there should be a flood, until such time as the flood came upon them in deed. C. The well springe therefore and cause of their ignorance, was unbelief, which had altogether blinded their minds as the apostle also teacheth in his epistle to the Hebrews saying that by the eyes of faith he saw afore hand the vengeance of GOD, Hebr 11. which was hidden as yet, that he might fear the same in time. And our Saviour Christ here compareth No with the rest of the world, and the evangelist ●…. Luke compareth Lot with the Sodomites: that the saithful may learn to prepare themselves least they wandering with others vanish away. And we must note that the reprobate did therefore sit down carelessly in their wickedness, because the Lord did not vouchsafe to advertise any with his saving admonition to beware, but his servants only, not because the flood was altogether hidden from the inhabitants of the earth: (whose eyes might behold a sorrowful sight, by the space of a hondered years & more, all the which time No was preparing the Ark) but because one man was specially admonished by the will of God as concerning the destruction to come of the whole world, & was erected to the hope of salvation. And now although the fame of the last judgement do sound in the ears of all men: yet notwithstanding because few being taught from above, do understand that Christ shall come a judge in his time, it is meet that they be stirred up and their senses sharpened by this singular benefit of God, lest they fall into the common ignorance. 1. Pet. 3. For to this end Peter compareth the Ark of No with our baptism, namely because a few, that is to say eight souls were saved by the water, and separated from the rest. Wherefore we must seek to be of this small number, if we desyere to be saved. And took them all away. S. He noteth the small number of those which were delivered and saved from the flood, for all perished except eight persons only, as testifieth the Scripture. So shall the coming of the Son of man be. Read the end of the seven and thirty verse going before. 40. Then shall two be in the field, the one received and the other to be refused. B. He showeth here that there shallbe wonderful choice: and also that few shallbe saved at his coming: and he doth therewith admonish us by these words, to watch carefully, that we may be of the number of those which shallbe received into eternal life. As if he should say: Even as in the time of the flood a few were taken up into the Ark & saved, the rest shut out of the doors and perished: so at the coming of the Son of man, those that shall perish, shall suddenly be divided from those that must be saved: neither shall God spare any man from the high to the lowest: For the elect shallbe taken up, and the damned shut into prison. Two shallbe labouring in the field about one work, & for one reward the one of them shallbe received, and the other forsaken. 41. Two women shall be grinding together at the mill: the one shallbe received, and the other refused. Two in a bed, the one received, the other refused. two women shallbe grinding at the mill. A. By these words he declareth the wonderful division: that shallbe at the last day. C. Therefore the evangelist Luke speaketh of those which are joined together in one bed, least that couples, by the which men are mutually bound one to an other in this world, should hold back or stay the godly. For often times it cometh to pass, that while one man looketh upon an other, none setteth forward. Therefore, that every man (the bond & knot being loused) might speedily run for himself, Christ teacheth the out of one pair or couple, one yoke fellow shallbe received, the other refused not because it is necessary that they which are joined together, should be so divided (for the holy bond of piety will bring to pass that the honest woman shall clean to the honest man) but Christ only went about to exhort all men to make haste, that he might cut of all lets and stays, that they which were now ready to run, should tarry for their fellows in vain. A. To the which effect pertaineth this exhortation of the apostle: seeing then that all these things shall perish, what manner of persons aught ye to be in holy conversation and godliness looking for and hasting unto the coming of the day of God. 2. Pet. ●… The one received the other refused. Z. As if he should say, the Lord knoweth who are his: the elect shall not be forsaken, but shallbe gathered and received unto me: although some sudden fear do take them at the first, yet shall faith come at the last, and put away all fear. To receive, is a word of Grace. And as touching that which appartaineth to the grynders, we may gather out of the laws and histories of them of old time, that men servants & maids were wont to be sent and put into the will: Exod. ●… As appeareth in the eleventh chapter of Exod. where it is said: unto the first borne of the maid servant that is behind the mill. 42. Watch therefore, for ye know not what hour the Lord will come. Watch therefore B. He taketh occasion to exhort them to watch, of the uncertainty of his coming. What it is to watch, he afterward declareth by this that he saith: Be ye ready. Wa●… For vigilantly to look for the coming of the Lord is nothing else, than to be in a readiness to receive him with joy. He speaketh not of the bodily watch, but of the watching of the mind, that is a continual care, desire, and looking for the Lord to come. Luke ●… The evangelist Saint Luke addeth: continually: least we should think that we must watch only for a tyme. For ye know not what hour C. We must note that the uncertain time of Christ's coming (which bringeth slothful security to the greatest part of men) aught to be a provocation to stir us up to watching & warding. For God would have this time hidden from us by his secret counsel that we being void of care at no time, may always watch. For what trial should there be of faith and patience, if the faithful leading their whole life in pleasures, might have three days warning to prepare themselves to meet Christ. M. Watch therefore (saith our Saviour Christ) for ye know not what hour the son of man will come, this he speaketh in an other place also. 〈◊〉. 25 43 Of this yet be ye sure, that if the good man of the house knew what hour the thief would come, he would surely watch, and not suffer his house to be broken up. Of this yet be ye sure. C. The Evangelist Luke doth not recite these words in the same place that Matthew doth: & no marvel. 〈◊〉 12. For in the xii chap. he seeking diversiy to gather a sum out of diverse sermons, doth put in among the rest this parable also. Beside this in that chapter, there is put a general preface, that the disciples having their loins girded, and candles burning in their hands, should wait for their Lord. To the which sentence the parable of the wise and foolish virgins, in the chapter following, agreeth very well. What hour the thief would come. M. By this similitude we are taught how sudden and vnloked for, the coming of Christ shallbe. For the special desire of thieves is, that they may steal upon men vnloked for, and therefore they work their feats in the night when they think the whole household to be in their deep sleep. By the good man of the house, he meaneth every one of us: and by the thief he understandeth the last day. Therefore seeing it shall come vnloked for as a thief in the night, at what time we know not, it behoveth us to watch continually, least it oppress us sleeping. C. If any man here the thieves to break in, in the night, fear and suspicion will not suffer him to sleep. Our slothfulness therefore shall have no excuse, if we, being so often times admonished of the coming of Christ (which shall come stealing on us) do sleep still void of care. E. The Greek text hath, in what watch. For they of old time, did divide the night into four watches, ●…h. 14. ●…ke. 13 of the which we may read in the fourteen chapter going before. And not suffer his house to be broken up. The apostle Paul saith: ●…es. 5. ye yourselves know perfectly that the day of the Lord shall come even as a thief in the night. And saint Peter hath the same words. 2. Petr. 3. 44 Therefore be ye also ready, for in such an hour, as ye think not: will the son of man come. A. Now he showeth what he meant by watching, namely that we should be ready for that day: C. seeing that here we must not only fear the bursting open of the gates and the loss of our goods, but also the deadly wound to the destruction of our soul, except we take heed. The words of Christ therefore tend to this end, that by this admonition he might awake us out of sleep: because, although the last judgement be differred a long time, yet notwithstanding, we may look for it every moment: it were great folly therefore to fall a sleep having suspicion of this approaching time, and danger. M. Wherefore, if ever it were needful to give regard unto the light of God's word, it is truly needful in these days, that we casting of the sluggishness of carnal affections, may stand before the tribunal seat of the judge. 45 Who is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season. C. This place is more set forth by the Evangelist Luke, where the demand of Peter is added, which gave occasion to a new parable. But to this end the answer of Christ tendeth, that if it be meet that every one of the common sort do watch, much more it is meet for the Apostles to watch. Wherefore, as at the first Christ exhorted the whole fairily to watch for his coming, so now he requireth a special care of the chief servants, which are therefore pointed the rulers of the rest that by their example they may show the way of sobriety and temperance. By these words he declareth that they are not set in idle dignity, to live carelessly in pleasure: but that the hire they are set in honour, the more diligently they aught to labour in their calling. Therefore he teacheth that they must specially declare themselves to be faithful and wise. A faithful servant. M. He is faithful which faithfully dispenseth that which is committed unto him, for his masters profit, A wise servant. not his own gain or private commodity. A wise servant is he, which doth bestow that which is committed unto him in due time, or which constantly persevereth in his office until the coming of the Lord. The evangelist Luke, calleth him a Steward, whom Mathewe here calleth a servant. And who are stewards, saint Paul showeth saying: Let a man thus wise esteem us as stewards and dispensators of the mysteries of God: 1. Cor. 4. & it is required of Stewards that a man be found faithful. This faith comprehendeth other virtues also, with the which he that is a minister or servant, aught to be endued. Read the third chapter of the first epistle of S. Paul to Timothe. 1. Tm. 3 Whom his Lord hath made ruler. He must be called and sent of the Lord. For they which run, being not sent of God, are thieves & robbers. john. 10 Over his household. He meaneth, that he is chief over his family & servants. To give them meat in due season. He speaketh according to the common manner: for this was the duty of the chief servant, to distribute to every one his food in due time, they were not appointed to be lords over others. Here therefore we may behold the loving kindness of God towards his household. He will not have those that are his to perish with hunger, nay, he will not have them fed negligently. What is the ministry of the word, Ministers of the word are stewards but a stewardship to nourish and feed the household of the Lord. The Gospel is the meat, with the which, men are fed and nourished to everlasting life. 46 Blessed is that servant, whom his lord (when he cometh) shall find him so doing. Blessed is that servant. M. He showeth in these words, that ministers, shall not be faithful and wise in vain, which shall wisely govern the family of the Lord. For although a faithful steward be not greatly accepted of the family, because it hath very small consideration of the Lord, yet notwithstanding, of the Lord, to whom he is a faithful servant, he shallbe blessed, A. and shall receive a large reward: As the apostle Peter testifieth in these words, 1. Petri. 5. saying. And when the chief shepherd shall appear, ye shall receive an incorruptible crown of Glory. Whom, when his lord cometh Christ is now absent from us by his carnal presence: but he shall come to judgement, as it shallbe declared anon, in the five and twenty chapter. Shall find so doing. M. The happiness of the minister of Christ doth not consist in this, that he appeareth faithful to the eyes of men: but in this, that he is found faithful of Christ. So Paul saith that he careth not for man's judgement, 1. Cor. ●… but that his only care is to be found faithful of the Lord. M. These things may be more plainly understood if they be conferred with that which followeth of the evil servant. 47 Verily I say unto you, that he shall make him ruler over all his goods. M. By this part of the similitude he only goeth about to show, that the minister of Christ which is faithful, shall have great honour, and be made equal almost with his Lord. Gen. ●… For when joseph was made ruler over all the kings treasure in Egypt, he was reverenced above all, the king excepted. And the Lord himself saith, Luk●… I appoint unto you a kingdom as my father hath appointed to me: that ye may eat and drink at my table in the kingdom, and sit on seats judging the twelve tribes of Israel. And the Apostle Paul speaketh thus of himself: I have fought a good fight, 2. Ti●… I have run my race, & I have kept the faith: and there is laid up for me a crown of righteousness, which the lord being aiust judge, shall give to me at that day. And what the happiness of this faithful servant shallbe, the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man. 1. Co●… C. Therefore let all those hereby learn which are called to an honourable office, that the greater their office is, the more they are bound with all their study and industry to discharge the same. For seeing it is the duty of the common sort of servants, to finish the work committed unto them, stewards must be much more diligent, to whom it pertaineth to have a care of the whole household. Otherwise Christ reproveth them of ingratitude, because they being chosen before all others, frame not themselves according to their honour. For to what end should the Lord prefer them before others, but only because they should excel all others in faith and wisdom? Ma●… ough●…●…lige●… office. A diligent and sober attention is enjoined to all men alike: but yet for all that negligence and sloth, is more unseemly and less excusable in pastors and governors of the people. Furthermore the hope also of the reward, aught to kindle a diligence in them. A. For they aught to be certainly persuaded that their painful travail in their calling, is most acceptable unto the Lord, and that he will requite the same with a large reward. 48 Butt and if that evil servant say in his heart, my lord willbe long a coming. But and if the evil servant say. Bu. Now of the contrary part he threateneth destruction to those ministers, and others, which being advanced to some degree of honour, do not consider that they are made rulers over their fellow servants, and that they must give account unto Christ: but first of all do consume their lords substance, and afterward show tyranny against them. In his heart. M. This is spoken according to the manner of the hebrews. For a certain secret persuasion of that mind. So it is said in the Psalm: The ungodly hath said in his heart, ●…ne. 14 there is no God: that is, he is fully persuaded that it is but vain which is spoken of God. C. Therefore Christ teacheth in these words, how it cometh to pass that the evil servants are so secure or careless: surely because they bearing themselves bold upon his long tarriance, do imagine that the day will never come, in the which they shall give account. M. Of such the apostle seemeth to speak, saying: This first understand, that there shall come in the last days, mockers in deceitfulness, which will walk after their own lusts & say: where is the promise of his coming, ●…ct 3. for since the fathers died, all things continued in the same estate that they were in the beginning. Wherefore under the pretence of Christ's absence they promise to themselves, that they shall escape unpunished. For it can not be, but that the looking for him, so often as it cometh in our minds, must put away all slothfulness, & restrain the fleshly affections, lest we be wickedly carried. So that, there can be no exhortation more sharp and of greater force to prick us forward, than when we be put in mind of that tribunal seat, which no man can avoid. Wherefore that every one of us may watch and seek to discharge our duties, and that we may diligently and modestly keep ourselves within our bounds, let us call to mind that sudden coming of our Lord from above, the which, the reprobate wickedly contemn. 49 And so begin to smite his fellows, yea, and to eat and drink with the drunken. M. This is the fruit of the evil servant, which he bringeth forth by the false persuasion of the slackness of his Lords coming. He doth all things at his pleasure without fear. Christ therefore by the way showeth how easy a thing it is for boldness to increase, when a man having once loused the reins giveth himself to sin. Neither doth Christ only here make mention of a dissolute and wicked servant, but also of such a one which obstinately seeketh to disturb the whole house, and perversely abuseth the power committed unto him, exerciseth cruelty towards his fellow servants, and riotously speadeth his masters goods, to his reproach. This is the image and picture of a secure and careless servant. To the which if you compare the Pope, the Cardinals, The Pope & his ministers are unprofitable servants the Bishops, abbots, Priors, & Clerks, with the rest of the clergy, and laity also, which serve antichrist, you will say that they are most like of all other to that sluggish & careless servant. For these had rather sit to eat & drink with the drunken than to repent at the preaching of the Gospel. But think you that they shall so do unpunished? no truly. For hearken to what followeth. 50 The same servants Lord shall come in a day when he looketh not for him, and in an hour that he is not ware of. The same servants Lord shall come. A. Behold the pain and punishment of the wicked servant. Bu. first of all he shallbe deceived of his hope and expectation: For when he saith my lord will be long a coming, the lord shall come in a day when he looketh not for him: and so the sudden coming of his master shall bring the greater terror and fear. A. And then shall follow grievous punishment. For it followeth. 51 And shall hew him in pieces, and give him his portion with hypocrites: there shall be weeping and gnashing of teeth. And hew him in pieces. Bu. It was the manner of those of old time to cut the bodies of them in pieces, which had broken faith and covenant with them. Au●…. Gel. Noct. Att. 20 cap. 1. Of the which matter we may read a long discourse in Aulus Gellius. C. Here therefore a horrible punishment is added to terrify the wicked servant: because such unbridled wickedness, deserveth the greater vengeance. And give him his portion with hypocrites. B. He usurpeth this word portion or part, for the inheritance: as doth the Prophet David also in his Psalms, where he saith. Psalm. 16. The Lord himself is the portion of mine inheritance: he saith that they shallbe joined unto hypocrites, that is, they shallbe punished with the same punishment that hypocrites are. And they are said to be hypocrites, because they acknowledge the Lord with the mouth, and make themselves the ministers of God, and the servants of the servants of God, when as they are in the Church nothing else but idle bellies, not seeking the Lord, but themselves. Phili. 2, Bu. In stead of that which he saith here, And give him his portion with hypocrites. He said in an other place, And cast him into utter darkness. joining that there which now followeth. There shallbe weaping and gnashing of teeth. The which truly he added, lest any man should be ignorant of the inheritance prepared for hypocrites. For it is written in the holy Scripture: job, 13 Not hypocrite shall come in his sight. To cast therefore the wicked into utter darkness, and to give them their portion with hypocrites, is to cast them everlastingly into helfler: of the which read the fift chap. going before. The xxv. Chapter. THen shall the kingdom of heaven be like unto ten virgins which took their lamps and went to meet the bridegroom. Then shall the kingdom. M. This parable pertaineth to the same effect that the other following doth, to the which also the similitudes going before do belong also, namely, to this end that we should watch, and keep ourselves ready to meet with the Lord: because the hour of his coming is uncertain and unknown, least, if, when he come, for our unreadiness, we be shut out. Notwithstanding this parable is properly added that the faithful might be confirmed and brought to perseverance. The Lord knew well enough how prove the nature of men is, to ease, and that it cometh often times to pass, that they do not only faint by reason of the prolonging of the time, but also perish, with a sudden lotheing and yrckesomenes. To remedy and cure this disease, he teacheth that his disciples are not well prepared, except they be armed with sufferance for a long time. The scope and end of this parable being known, we shall not need to stand about frivolous and triffeling reasons, which serve nothing to the purpose and meaning of Christ. There are some which greatly trouble themselves, about the lights, about the vessels, land about the oil: where as the simple & proper somme of these things, is, that a diligent endeavour for a small time, Pers●… in loki●… Christ ●…ming. is not sufficient, except perseverance and perpetual constancy be joined therewith. And this thing Christ expresseth by a most apt similitude. As appeareth by the words of S. Luke, he exhorted the disciples, Luke ●… seeing they should travail through troublesome and dark places, to take lights with them. But because except oil be put unto it, the week of the candle will wax dry, and lose his light: Now Christ saith that the faithful have need of the help of virtue, which increaseth the light being kindled in their hearts: Otherwise that it would come to pass, that before half were ended, their diligence would decay. M. we must also note, that it is not shadowed in this parable what should happen to the unbelieving at the coming of the lord (for they are judged already) but to those which are thought to be Christians, and are called cittezins of the kingdom of heaven. As if he should say: Then shall that happen to those that feme to pertain to the kingdom of heaven, which happened to the foolish virgins. C. By the name of the kingdom of heaven, the state of the Church to come is understood, which was to be gathered by the work of the Messiah. And he useth so excellent a title, lest the faithful should deceive themselves by the false imagination of blessed perfection. Z. Christ took possession of this kingdom by the preaching of the Gospel, and specially after his resurrection, 〈◊〉. 13. when the disciples were sent throughout the whole world to preach the Gospel: as it is said before. Which took their lamps. C. Christ taketh his similitude of the common custom of men. Very childish was the speculation of Hierome and such others, which stretched this parable to the praise of virginity: seeing the purpose of Christ was nothing else than to myttigate the grief of tediousness which the faithful might have by the delay of his coming. He saith therefore that he doth require nothing of us, but that which one friend commonly showeth to an other in the solemn right of marriage. It was a common custom in the marriages of the people of the jews, that the bridegroom should not come unto the bride until midnight: and when he came, a company of jewish damsels, having torches, met him by the way, and brought him to the bridge: who came not once forth without the bridegrooms pleasure, but sat at home weighting for the bridegroom. According to this common manner & order of the jewish marriage Christ speaketh here. But the some of the parable tendeth to this end, that it is not sufficient for any that they were once prepared and ready to do their duty, except they continued to the end. And went to meet the bridegroom. M. It is very corruptly added of the old interpreter, in that he saith: To meet the bridegroom and the bride: seeing that it is found in none of the Greek books. And as for Chrysostom Hillarius, and Theophilacte, they make no mention of the bride. For Christ is the bridegroom: and the whole parable tendeth to this end, that he now coming, we should go forth to meet him. No part of the parable pertaineth to bride, nay, they which can meet the bridegroom in good time even they (I say) are the bride. S. Austen expounding this place (in a sermon which he made of the words of Christ out of the xxii chap. of Mathewe) neither readeth, nor maketh any mention, of this word bride. 2 But five of them were foolish, and five were wise. But five of them were foolish. M. He speaketh not here of unfaithful (as it was said even now) but of foolish and negligent Christians. We will not reason here of the virginity, neither of the number of ten, neither yet of this, that so many are said to be foolish, and so wise. For here we have to show, who are true or false Christians, Whose profession is to wait for the Lord to come, and to make themselves ready to meet him, A. and to persevere in the study of a godly life to the end. Bu. But they are mingled together without difference in this life, and are joined together with one title of profession: all are called Christians, all are baptized, all do profess the faith in Christ, and the looking for his coming with everlasting life: but when the lord shall come, it shallbe manifest, who are sincere & who not: who are prepared, and who not: who shall be admitted and who excluded: whom Christ will acknowledge, and whom he will reject. All are virgins by profession, all have lamps, all are called to the marriage to welcome the bridegroom: but how unmeet they are, it shall appear at the coming of the bridegroom. And five were wise. C. In the chapter going before, the Lord showed that he would have the stewards to be wise above all others: because it is meet that the more burden a man hath, and is occupied in weighty matters, the more wisely he aught to behave himself, but now he requireth wisdom generally of all the children of God, lest in rash running they make themselves a prey unto Satan. 3 They that were foolish took their lamps, but took no oil with them. M. Although there is nothing handled here, but the manner of receiving bridegroom's which was used in that country, being therefore set forth that the faithful might be admonished how they might be prepared to meet with the heavenly bridegroom Christ, lest they being unprepared should be shut out from his wedding: yet notwithstanding, it shall profit to understand here mystically by the lamps, all external worship, conversation, righteousness, honesty, and all the works of charity. 4. But the wise took oil with them in their vessels with the lamps also. C. He noteth this to be a token of wisdom for the faithful to seek to arm themselves with necessary helps to finish and accomplish the race of their life. For the time although it be short, seemeth by reason of our exceeding impatience to be very much prolonged: furthermore, such is our need, that it wanteth helps every moment. 5 While the bridegroom tarried, they all slombered and slept. While the bridegroom tarried. M. Christ here declareth that it will be late before he come: for his return is in the end of the world, and is reserved till the latter times. For it must needs be that the number of the elect be fulfilled: Heb. 11. lest the company of the saints should be accomplished, without those of the latter times, and ●…east the iniquity and malice of this world should come to the full, before it be judged and condemned: even as we read, Gene: 15. and .18 of the sodomites, and of the Cananeaus: whose punishment by the long suffering of God was so much differred, that by the fullness of iniquity it was made ripe. M The Apostle Peter declareth another cause also of this prolonging of the tyme. 2. Pet. 3. The Lord is not slack (saith he) as some men count slackness, but is patient to you ward, for so much as he would have no man lost, but would have all men turn to repentance. These things are to be considered, lest that we draw the slackness of the Lords coming, with the wicked into an argument of unbelief and negligence. They all slombered and slept. C. In that some take this sleep (here mentioned) in evil part, as though the faithful gave themselves to slothfulness as well as others, and sleep in the vanities of this world, let us know that it is contrary to the meaning of Christ and to the order of the parable. It should be more probable to understand it of death, of the which the faithful taste before the coming of Christ, for we must not now only look for salvation, but also when we, being departed this life, rest in Christ. Notwithstanding, it is more simplely understood of earthly business, with the which it is necessary that the faithful be entangled, so long as they devil in the flesh. For although they never aught to forget the kingdom of God, yet notwithstanding the departure out of this world is not amiss compared to a sleep. Neither can they weight so diligently to meet Christ, Carca●… life of hind ●… faithfu●… but that divers cares of this life, do either draw them back, make them slow, or entangle them. Whereupon it cometh to pass that in watching they are in some point a sleep. M. We are truly by a thousand enticements drawn away: but yet for all that we aught to have oil in store always, at what hour soever he call. It cannot be but that we should have our minds occupied, for Satan doth assault us by wonderful means: in the mean time let us not be without oil, that we may declare ourselves not to be unprepared. The infidel being called of the Lord is by and by troubled, he thinketh of his lamp, but hath nothing in a readiness. On the contrary part the faithful is never take without his forniture and things necessary appertaining to him. Infid●… alway●… prepa●… the lor●…●…●…ing. 6 And even at midnight there was a cry made, behold the bridegroom cometh, go out to meet him. C. This cry is here metaphorically put for the sudden coming. For we know by experience that so often as any new thing or vnloked for happeneth, men are wont to make a tumult. The Lord truly crieth daily, that he will come shortly, but then ale the whole world shall sound, and the terrefiing majesty shall so fulfil heaven and earth, that it shall not only waken those that are asleape, but also make the dead to rise out of their graves: A. according to this saying, The hour shall come, in the which, john. ●… all that are in the graves shall here his voice. 7. Then all those Virgins arose, and prepared their lamps. Then all those Virgins arose, M. Even as the slackness of Christ's coming, doth make even the wise slothful, so the loud cry of his coming, will stir up, not only the wise, but also the foolish, and will make them careful how they may meet with Christ. And prepared their Lamps, All truly shall adorn and set forth the meeting of the Lord, as well these fools as the wise: but by another manner of preparation, far differing from theirs. The wise because they have oil in their lamps, may easily light them and make them ready: but the foolish cannot do so. They at the last when it is to late go about to borrow unoccupied lamps, when they should meet with the Lord. 8. So the foolish said unto the wise: give us of your oil: for our lamps are gone out. C. In these words is declared their late repentance, which feel not their want and lack till all remedy is past. For they are therefore condemned of foolishness which do not provide and store themselves for a long time, because they carelessly please themselves in their need, & do so overpass the time of mutual communication, that they despise the help offered unto them. Because therefore they remember not in due time the preparing of their oil, Christ derydinge their to late knowledge, showeth what punishment they shall have for their sloth, because they shall see that they are void and dry without profit. 9 But the wise answered saying, not so, lest there be not enough for us and you: but go ye rather to them that cell, and by for yourselves. Not not so lest there be not C. We do know that the gifts of God are therefore diversly distributed of the Lord to every one according to their proper measure, that one may help another, and to make that serve for the general propfite of all men, which one man particularly enjoyeth: & after this manner the holy connexion & knitting together of the members in the Church is maintained. But Christ here noteth the time, in the which unprofitable carriages being taken away, Corin. 5. all men shallbe called by him to his tribunal seat: that every man may receive according to his deeds, whether they be good or evil. C. He doth therefore rightly compare that part of grace which every man hath received, to that necessary carriage which every one that traveleth, hath, because it will not suffice many. Wherefore this that followeth: Go ye rarher by, is not an admonition, but rather a reproach: as in this sense: There was time enough before now to buy, which should not have been neglected of you. For then there was oil to cell which now can begotten neither for money nor love. But the Papists do hereupon foolishly bring in that the gift of perseverance is gotten by our virtues or else by our industry. For in this word (buy) there is no price noted: even as we may plainly gather by the words of the Prophet Esay, Esay. 55. where the Lord calling us to buy, requireth no price, but saith that he hath wine and milk at hand, which he will give freely. Therefore there is no other way to get this, than to receive by faith that which is offered unto us. M. So that the meaning of this place is not that the just in the end of the world shall send the foolish to some place to buy this oil: but the meaning thereof is, that there shall be no remedy then, by the which they reform and amend their negligence, in the coming of Christ. For these things (as it is said before) aught to he understood, by a figure called Ironia or else by a certain exprobration, or reprochinge. 10. And while they went to buy, the bridegroom came, and they that were ready went in with him to the marriage, and the gate was shut. A. All they which are ready enter into the everlasting joy: but the rest are excluded and shut out. 11. afterward came also the other Virgins, saying: Lord, Lord, open to us. afterward came also the other Vir.? C. Christ here affirmeth that the gate of his Heavenly kingdom shallbe shut up against those that are not well provided, because they fainted in the midst of the race. For we must not here scrupulously demand how Christ saith that the foolish Virgins went to buy oil: because he meaneth nothing else but that all those shallbe driven from the entrance of the kingdom of Heaven, which are not in a readiness even in a moment. Lord, Lord, A. This repetition or doubleinge of the name (Lord) doth declare how greatly they shallbe vexed which are contemners of the grace of God, when they know to late that the hope of everlasting salvation is taken from them. 12. But he answered and said: Verily I say unto you I know you not. But he answered and said: A. This is the reward of unbelief. The Lord promised truly, that he would here those that call upon him: yet notwithstanding the foolish Virgins are not here heard, Invocation must have trust of God's mercy annexed to it. because they call upon him without trust of his mercy and promises. Hypocrites shall make lamentation in vain, that all help is taken from them. And this is that which the Apostle writeth to the Hebrews saying: That there be no fornicator, or unclean person, as Esau, Hebr. 12. which for one mess of pottage sold his birth right. For ye know how that afterward, when he would by inheritance have received blessing, he was put by, for he found no place of repentance though he sought it with tears. Reprobates repent not from the bottom of the heart. He did not pray in faith, but did rather murmur against God. Such are the complaints of all the reprobate, which know that they are excluded, and yet cannot cry from the affection of the heart. I know you not That is to say, I never counted you among the number of mine. 13. Watch therefore, for ye know neither the day, nor yet the hour, wherein the son of man shall come. M. We aught diligently to note the conclusion of this parable, watch (saith he.) Wherefore? Because the gate shallbe opened to them that are ready, & shut against the rest. When shall this be? Even in that day, when the bridegroom shall come, whose coming no man knoweth. 14. For as a certain man ready to take his journey to a strange country called his servants, and delivered unto them his goods. For as a certain man M. In the parable going before Christ admonished us to watch, because the day of his coming is not known: but by this parable he showeth what shall come to pass in his coming: specially to those that are his servants and ministers, to whom it belongeth to dispense and bestow those gifts faithfully according to the person and condition of every one, to the profit and augmenting of the kingdom of God. M. For by the similitude of the travelinge man he doth secretly prevent the opinion of his Disciples, which they had conceived of the present revealing of his kingdom: showing that he must departed out of this life and that he will return not by and by, but after a long time to manifest and reveal the glory of the kingdom of God. Luke. ●● Of the which matter we have a manifest place in the nyntene of Luke where this parable also is put down unto us. M. Howbeit there seemeth to be some difference between this our Evangelist Mathewe and Luke in the narration of this parable. C. For Matthew touching one only part, Luke comprehendeth two. This part both of them have, that Christ is like unto a certain Lord, which to get a kingdom, went into a far country, and left his goods with his servants to occupy, and so forth as followeth: But Luke hath this more than Mathewe, that the Citizens being abused in the absence of the noble man, moved a tumult, that they might be no longer subject under him. Christ had respect to both these parts, that the Disciples were greatly deceived, which thought that the kingdom was now established, and that he came now to Jerusalem that he might set up the happy state thereof out of hand. So that Christ seeking to take away the hope of the present kingdom, exhorteth them to patience. For he saith that they must labour diligently a long time, before that they enjoy that glory, the which they so greedily desired without travail. Ready to take his journey. C. seeing the disciples thought that Christ went then to take possession of the kingdom: he doth first of all correct this error, because he must go a great way of to get him a kingdom. And as touching this far country, Christ thereby ment to note nothing else, than his long absence from the time of his death, until the last coming. For although he sitting at the right hand of God, hath obtained the rule & power both of Heaven and earth: yet notwithstanding because he hath not as yet subdued his enemies, and because he hath not appeared as yet the judge of the world, neither hath revealed his majesty, he is not without good consideration, said to be absent from his servants, till he return again, glorified with new honour and power. It is most true that he reigneth, when he doth regenerate his to everlasting life, and repaireth them to the Image of God, and associateth them with the Angels, 〈◊〉 raig●… now by ●●wer & ●●. when he governeth his Church with his word, defendeth the same with his help, replenisheth the same with the gifts of his spirit, maintaineth the same with his grace, sustaineth the same with his power, and giveth unto it whatsoever is necessary for his salvation, when he stilleth the rage of Satan and his ministers, and disappointeth all their devices: but because this manner of raining is hid from the flesh the revealing thereof is properly differred until the last day. Therefore seeing the disciples took hold of the shadow of the kingdom, the Lord declareth that they must seek for the kingdom a far of, that they may learn to abide delay. Called his servants C. By the name of servants, he doth not only understand Preachers, but also all those that are in the Church whom he appointeth to this, that every one according to his portion and abillitye, help his neighbour. But specially in these words he hath respect unto the ministers. The Evangelist Luke maketh mention of ten servants: but we must not stand so much upon the number of the servants, as upon the sums of money. For Matthew making mention of divers sums doth comprehend a more fruitful doctrine: namely that Christ doth not commit to every one an equal burden or portion of work, but giveth to one a little sum, to another a great portion. In this both the Evangelists do agreed, the Christ doth as it were take a long journey from his household, until the last day of resurrection: in the mean time that it is not meet that they sit idle and unprofitable: for every one hath a several office enjoined unto him, in the which he may exercise himself: and that therefore they aught to be deligent in their business that they may finish faithfully the lords work. Luke saith simplely that a pound of money was committed to every one: because if the Lord commit somewhat unto us, whether it be more or less, every man shall give account for himself. The Evangelist Matthew (as we said even now) speaketh more expressly and plentifully, who maketh several degrees in the distribution of the money. For we know that the Lord doth not deal a like with all men in the distribution of his gifts, Ephe. 4. 1. Cor. 12. but giveth to every man as it seemeth to him best, that one may excel another. But what gifts soever the Lord bestow upon us, let us know that it is committed unto us, as it were money, that some gain might come thereof. For there is nothing more displeasant unto God, than to bury his graces (the force whereof consisteth in fructefyinge,) in secret, and to bestow them to no use. M. He saith here that he called his servants, Calling is necessary for the ministers of Christ. to the end we might know that vocation is necessary, insomuch that no man without the same can play the true servant of Christ. They being called, Heavenly gifts are committed unto them, for the profit of the Church. They which run of themselves, or are set in authority by men only, as they are not called of the Lord, so also are they destitute of the distribution of his gifts and graces. But the certainty of the calling being more secret, is known by the heavenly gifts, namely by those which are not common, but meet for the promoting of the kingdom of God. Where these are found we may be sure that there is that secret calling of God, thrusting out his ministers into his Vineyard. And delivered unto them his goods We have nothing therefore of our own, Man hath no good thing of his own, but by imputation. what good thing soever is in us it belongeth unto God, yet nevertheless it is committed unto us upon this condition that we should be count able unto him for it. No man therefore aught to arrogate any thing to himself as though it were his own, although he excel the rest in great gifts. What hast thou O man that thou hast not received? 1. Cor, 4. If thou have received it, why dost thou glory as though thou hadst not received it? For this is not so to be understood, that he gave them his goods to the end they should be their own, to use them at their pleasure, but rather to dispense and bestow for the profit of others. Ephe. 4, So the Apostle Paul saith in another place: He ascending on high gave gifts unto men. For whatsoever is given to the ministers of Christ, it is given more unto the Church than unto them. 15. And unto one he gave five talentes, to another two, and to another one, to every man after his ability: and strait way departed. And unto one he gave five talentes M. All received not like gifts, but to some more, to some less was given. Rom. 12. 1. Corin. 12. Ephesi. 4. As concerning the diversity of gifts, read the twelfth chapeer of S. Paul to the Romans. The grace of God is not equally poured upon all men, but according to measure, according to need, and according to the office committed. Wherefore we must not only see what we have received, but also what our calling and office doth require. To every man after his ability By these words, Christ doth not put a difference between nature, and the gifts of the spirit: for there is no power or aptness which being received, ought not to be referred unto God. So that, whosoever will divide with God, he shall have nothing left to himself. What is the meaning therefore of this, that the good man of the house is said to give to every one either more or less accordtnge to their ability? Surely the meaning is this, that as God hath disposed and given to every one natural gifts: so also he enjoineth to them either this or that, he exerciseth them in doing one thing or another, he exalteth them to divers functions, and he doth always plentifully offer them occasion to work. M. We must take heed therefore lest we think that any hath any power in the kingdom of Heaven in that sort, that he hath power over his own: but we must grant, that not only the offices themselves, but also the power to accomplish the same cometh of the Lord. Not that we are able to think any thing of ourselves, 2. Cor, 3. as of ourselves: but our ability cometh of God which hath made us meet ministers of the new Testament. And the Apostle Peter saith, 1. Peter. 4 if any man minister, let him do it as of the abillitye which God mynistereth unto him. C. Rediculouse therefore is the opinion of the Papists, in gathering hereupon that all men receive the gifts of God according to their merits and deserts. For although the old interpreter hath: To every one according to his virtue: yet notwithstanding by this word (virtue) he meant not that men are blessed of God and endued with grace from above, according to their behaviour and as they have gotten praise of virtue: but only according as the Lord of the house thinketh them meet. And we know that there is no man found meet of God, until he have made him meet. And the Greek word (Dhunamis,) which Christ used for this word (ability) wanteth all ambiguity. M. The Evangelist Luke addeth saying: Occupy till I come. By the which words he committed to the Apostles and Preachers, their office and ministry of preaching the Gospel. For by that, as the Church is builded, so are the goods of Christ increased, which goods or treasure are men obtaining salvation by faith in Christ. Therefore these words of Luke: Occupy till I come: is as much as this, Go ye throughout the whole world and preach the Gospel to every creature: Mark. ●… A. For I have choose you and ordained you to go, john. 15. and bring forth fruit, and that your fruit should remain. And strait way departed Read the exposition of the 14. verse before. 16. Then he that had received the five talentes went and occupied with the same and wan other five talentes. Then he that had received M. These words do very well set forth unto us the ministry of the word, specially the Apostleship. This word, (went) hath relation, to, Go ye: and to this also: And they went and preached every where. Howbeit this aught not to be restrained only to the ministers of the word, (as we said even now) but also to all those, which being endued of God with divers gifts, aught to promote his glory. And occupied with the same C. They are said to occupy, which profitablely bestow whatsoever God hath committed unto them. Bu. For to occupy is, to exercise themselves in the gifts of God committed unto them, to give all glory unto God, to praise God, to live honestly, to exhort all men to goodness, to do good unto all men, and by such like godly labour, to win many unto God. C. For the life of the godly is very aptly compared to occupying: because they aught mutually to occupy among themselves to maintain fellowship, love, and concord. And wan other five talents The gain and fruit here mentioned is nothing else, than the common profit, which setteth forth the glory of God. For although God doth not enrich or in increase our labours: yet notwithstanding as every man doth most profit his brethren, and doth profitablelye use those gifts to their profit which he hath received at the hands of God: so he is said to bring gain, and fruit unto God. For so acceptable is the salvation of men to our heavenly father, that what soever is bestowed upon the same, he will have put in the accounts. God therefore taketh fruit of us, because by our work, he will set forth his glory. We are unworthy truly, but he maketh us worthy by that grace, that he used the Apostleship of Paul to preach the gospel throughout divers Nations, 〈◊〉. 9 which made himself a servant to all men that he might win the more unto Christ. 17. Likewise also he that received two, gained other two. Bu. The servant that received five talentes, signifieth those, which because they have received great grace, therefore they show forth the greatest works. But this man which received two talents only, doth denote unto us the meaner sort, who also according to the measure of the grace which they have received, do labour faithfully and not in vain. All these occupy profitablely, and do gain to the Lord, not seeking those things that pertain to themselves, but the Lords. 18 But he that received that one, went and digged in the earth, and hid his lords money. M. This fellow representeth those which discharge not their office according to their ability, ●…enāts. which they have of God, but do abstain from occupying, from labour, from trouble, and from the dangers of preaching the Gospel, seeking only their ease and quietness. ●…no 4. There were many of this sort in the time of Paul which forsaking the function of the Gospel, gave themselves to the world. They think it sufficient if they keep their talent, having no care for the gain, in the mean time they wonderfully dissemble, and hide the gift received. This kind of men, (because they thought that they could not be blamed, for that they hinder not other men from doing their duty) is condemned of our saviour Christ, as untrusty and reprobate: to the end he might thereby admonish his disciples, diligently and faithfully to discharge their duty. 19 After a long season, the Lord of these servants came and reckoned with them. After a long season, M. Although it be long ere Christ come, yet for all that, he will come at the length to judgement, lest any man should behave himself the more negligently, because of the long coming thereof. And reckoned with them He showeth that whatsoever we have received of the Lord is not given unto us simplely, but upon this condition that we should give account of the same, as we have said before. But we are therefore oftentimes void of care, and do not show ourselves so diligent in the obedience of God, because we think those things, that we have received to be our own: insomuch that he which hath goods, if he through negligence lose any part thereof, he thinketh the he loseth nothing but that which is his own, not considering with himself that he shall make an account for the loss: but he which occupieth another man's substance, and hath the oversight of the same, careth for the utmost farthing, knowing that he must give account. 20. And so he that had received five talents came, and brought other five talentes saying: Sir thou deliverest unto me five talentes: behold I have gained with them siue more. M. We have said already that we may not stand scrupulously upon every point of the parable. Because he made mention of an account, therefore he declareth simplely what things are commonly spoken in making of an account. For in the latter judgement, the good shall not declare, what and how much good they have done, and how great vantage they have brought to the kingdom of God. Neither shall they know how much gain they have brought to the kingdom of Christ, by their ministry: but shall say, Lord, when did we see thee hungry and fed thee etc. But the Lord himself to whom all things are bore and open, shallbe ignorant of none of those things which are wrought in faith and truth. C. Therefore that we should not be weary of well doing, Christ pronounceth that their labour shall not be in vain, which shall exercise themselves faithfully in their vocation. 21. His Lord said unto him: well thou good and faithful servant, Thou hast been faithful in few things, I will make the ruler over many things. Enter thou into the joy of thy Lord. Well thou good and faithful servant This is a kind of speech used in the praise and commendation of him which hath done his duty. Two special things in a steward. Christ commendeth in this man two things, namely, goodness, and faithfulness, which are the special things in a steward. Thou hast been faithful over few things The evangelist Luke hath: Thou hast been faithful in the lest. He calleth those his goods few & the lest, which he gave to his ministers to occupy and bestow, being such and so great, that without it we cannot be saved (the which the Apostle calleth the power of God, and the wisdom of God, 1. Cor. 1. 2. Cor. 4. Ephesi. 3 Math. 7. he calleth it also a treasure, and the unsearchable riches of God, and Christ himself compareth it to precious stones) his goods (I say) being so great and precious, he calleth them few and the lest in respect of those things which we shall receive after this life. Hereby we are admonished how great the joys of the life to come shallbe. First of all he praiseth this, that the servant declareth his faith & trust according to the substance and price of the thing committed unto him. For mark this proverb. He that in small things willbe unjust, In matters of price deserveth no trust. I will make the ruler over many things C. The Evangelist Luke hath: I will make the ruler over five Cities, (speaking of him which had gained five pounds: by the which words he declareth that there shallbe another manner glory of kingdom in his last coming, than now appeareth. For now we do but laboriously discharge the business of one that is absent: Faithf●…●●uaunte●… their r●● but then he shall have plenty and great abundance of riches at his hand, with the which he may largely enrich us. But our evangelist speaketh more simply saying. Enter thou into the joy of thy Lord C. By the which he declareth that faithful servants, whose offices he hath allowed, shallbe partakers with him of the blessed store of all good things. Bu. To this effect pertaineth that which the Apostle writeth: Rom. ●… The afflictions of this life are nothing in respect of the glory that shallbe sheewed upon us. inspeakable benefits therefore shallbe bestowed upon the faithful servants of the Lord. 22. He also that had received two talentes, came and said: sir thou deliveredst unto me two talentes: behold I have won two other talents with them. Bu. Here is set forth the other faithful servant, who according to his mean gift, declared a wonderful trust towards God: whereupon he also bringeth forth fruit not to be repented. Let no man therefore be grieved with himself, in that he seeth his neighbour to be endued with larger gifts, to flerishe with many virtues, neither let him envy the glory of one that excelleth him: let all men pray rather to the Lord for the increase of gifts and virtues. 23. His Lord said unto him: well good and faithful servant: Thou hast been faithful over few things I will make the ruler over many things. Enter thou into the joy of the Lord. Well good and faithful servant A. The duty of this servant also, which had received less gifts of the Lord, is allowed, his faith praised, and rewarded of the Lord. The Lord saith unto him as he said to the first, Enter thou into the joy of M. Both of them are said to be good and faithful, & are received into the lord's joy. Let no man therefore think that he is despised of the Lord, if he have a mean dispensation, if so be that he faithfully discharge his duty. For it is not considered how much thou art of ability, & how hard an office thou hast: but the question is, how faithful thou hast been toward the Lord. 24. Then he which had received the one talon, came and said: Sir I knew thee, that thou art a hard man: reaping where thou hast not sown, and gathering where thou hast not strawed. Then he which had received the one talon Bu. Now is depainted unto us the most wicked & corrupt desposition above all others of this slothful and sleapy servant. ●●se ser●●. And this fellow doth very well set forth the blasphemous words of all the wicked ones & the ungodly & vain excuses of all hypocrites. The wicked cry, it is a hard and dangerous thing to serve the Lord: he requireth of us great things, to perform the which he hath given us small ability: lest therefore any of his gifts perish here through my lack of wisdom, that which he gave me untilled, I will leave untouched when I departed, An other saith: Why shall I give my mind to righteousness and holiness? If I be one of the elect I shallbe saved without all doubt how sinful soever I be: again, if I be one of the reprobates, I shall undoubtedly be damned how much soever I vex myself, and afflict my body with chastisement, and pray for faith: for I shall pray in vain, because election is not obtained by prayer. Therefore lest I offend I content myself, and commit me to the election of God, that I may be saved by none of my merits, but by the free election and grace of God. ●…s. 1 A. As though in deed this were not the end of our election, that we should be holy & unblamable before God. Bu. Furthermore a man shall find at this day, not unlearned and unskilful men, who when they are called either to office of teaching, or to the office of a Magistrate, object and say: It is a heavy and troublesome vocation whereunto I am called: & although God, hath bestowed upon me certain gifts, yet notwithstanding I know that they are not so great as are required: lest therefore I should offend I will live a private man. ●●ptes 〈◊〉 be made 〈◊〉 gifts ●… day of ●…gement. A. But we shall hear by and by what the Lord will say to these careless fellows when he shall come to reckon with them for those gifts. Sir I knew thee that thou art a hard man C. This hardness doth pertain nothing at all to the sum of this parable: and they are of a foolish opinion, which dispute here, how straightly and hardly the Lord dealeth with those that are his. For the purpose of Christ was no more to note such rigour, than to commend usury, when he saith that the Lord of the house required to have his money delivered with advantage, Christ only meaneth that their slothfulness shallbe inexcusable, which both suppress the gifts of God, and also spend their time in idleness. 25. And therefore was I afraid, and went and hid thy talent in the earth. Lo there thou hast that thine is. A. The wicked and the hypocrites, fear where no fear is: and when they should fear, then are they void of all care. This wicked servant should rather have stood in fear, lest he should despise his masters commandment, by the which he charged him to work till he came. 26. His Lord answered and said unto him: Thou evil and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed. His Lord answered Bu. Here the just judgement of God against hypocrites is plentifully declared, beside the sharp reprehension of the wicked fact, and equal punishment. Thou evil and slothful servant M. In that he calleth him evil and slothful, he showeth that he ceased from work, not so much by the fear of his severity, as by his own slothfulness and negligence. 27. Thou oughtest therefore to have delivered my money to the exchangers, and then at my coming should I have received my own with vantage. Bu. The evangelist Luke bringeth in before these words: Of thine own mouth will I condemn thee. He is condemned of his own mouth by turning that against him, which he alleged for his excuse. As if he should say, Thou knewest that I was a strait requyrer of gain: why then didst thou not for fear of my severity give my money to the exchangers? & I which seek for gain there, where I bestowed no cost, should shortly come & require my money with vantage: that is to say, that I would reap there where I sowed not. The stock and chance thereof was mine, & not thine: & thou didst own the duty of a servant to the Lord. 28 Take therefore the talon from him, and give it unto him which hath ten talents. Question. It may be demanded, what manner of saying is this. For then all working shall cease? Answer. We answer, that we must remember that which we said before, that they do err which scrupulouslye stand upon every word of parables. But the true and natural sense hereof is this the although now slothful and unprofitable servants have the gifts of the spirit, yet notwithstanding at the length they shall be stripped out of all, that their nakedness and reproachful need may turn to the glory of the good. Christ saith that these are slothful, or that they do dig their talon or pound under the earth: because they seeking altogether for ease and pleasure, will suffer no trouble at all: even as we see very many while they are wholly addicted to their private commodities, do let pass all the duties of charity, and have no regard of the common building. So that we may easily gather by this parable, that there is no kind of life more acceptable before God, than that, by the which there cometh some profit to the society of men. 29. For unto every one that hath, shallbe given, and he shall have abundance. But he that hath not, from him shallbe taken away, even that which he hath. C. He saith to him that hath shallbe given. For they do truly possess the gifts of God which do rightly use them. Covetous men possess not money, but are possessed of money. The covetous men are rather possessed of their money, because they know not the right use of possessing. Even so of spiritual gifts: he which according to his ability, promoteth the glory of God, is rightly said to have. He meaneth thereof that God doth requite & reward the right use of the gifts of the godly with the latter graces: but notwithstanding we must acknowledge him to be the giver and author of these things, both of that we receive, and also of the right use of those things that we do receive. For the reward is such, that it cometh freely. For he oweth nothing unto us, nay we are rather debtors unto him. A. insomuch that when we have done all that ever we can, Luke. 17. yet aught we to say that we remain unprofitable servants, and that we have not done that which was our duty to do. C. This is also a great consolation to the faithful, when they here God to be so beneficial unto them hitherto, that he will still enrich them with new treasure. And this promise aught to kindle earnest study and diligence in the godly, that so much as they can, they seek to bring profit, not to themselves, but to the Lord. As touching the rest which pertaineth to the exposition of this verse, read the 13. going before. 30. And cast the unprofitable servant into utter darkness there shallbe weeping and gnashing of teeth. And cast the unprofitable servant M. This is to be noted that he is not only an unprofitable servant which wasteth his masters goods and turneth them to his own use, but he also which hideth his masters goods in a corner, which he received to occupy: Even as that is not called an evil tree only which bringeth forth evil fruit, but that also which bringeth forth no fruit. Into utter darkness Read the eight Chapter going before. C. For there we taught that utter darkness, was set against the Domestical light. Christ meaneth here that they which are cast out of the kingdom of GOD, are cast into extreme darkness. 31. When the son of man cometh in his glory and all the Angels with him, then shall he sit upon the seat of his glory. When the son of man cometh B. The Evangelist Matthew proceedeth on still, in expounding the question as concerning the consummation and end of the world, and of the judge, and judgement to come. For hither by the occasion thereof Christ exhorted by some parables to watching and perseverance. C. That therefore which before he described in parables, he now plainly declareth without figures. The sum and effect is, that the faithful should prepare themselves to the study of a holy and godly life, in having respect with the eyes of faith to the Heavenly life, which being now hid, shallbe at the last revealed in the coming of Christ. For in saying that he shall then sit in the seat of his glory, when he shall come with Angels, he opposeth or setteth this last revelation against the confused, & unperfect cogitations of the earthly war▪ as if he should have said, that he did not therefore appear that he should straight way establish his kingdom: and therefore he showeth that hope and patience is needful, lest the long delay should make his disciples weak. Whereupon we gather that this was also added, that the Disciples being exempt from the error of the present and sudden felicity, might suspend their minds until the second coming of Christ: in the mean time that they should not faint or fall away through his absence: and therefore he saith that at that time he shallbe glorious by the name of a king. For although he began his kingdom in earth, and sitteth now at the right hand of the father, that he might govern both Heaven and earth with great power: yet notwithstanding that seat is not yet erected and set up in the sight of men: whereby we may note, that his divine majesty shall much more brightly shine in the last day than now. For than we shall see the perfect effect of that glory, of the which we have now but a taste only. Christ therefore now sitteth in his heavenly throne, because it is necessary that he reign to bridle his enemies, and to defend his Church: but then he shall openly sit upon his tribunal seat, that he may stablish perfect order in Heaven and in earth, that he may prostrate his enemies under his feet, and that he may gather his faithful into the society of the heavenly and blessed life: yea than it shall appear in deed, wherefore the kingdom of Heaven is committed unto him of the father. In his glory M. He doth so describe the quality of his second coming, that he declareth the same to be far unlike the first, in the which he was then. In the first coming he appeared base in the form of a servant: In the second, he shall appear glorious in the form of the king of all kings and judges: In the first coming he was subject to reproach and ignominy: in the latter coming he shall appear in glory. In the first coming he appeared weak: In the latter coming he shall appear with Heavenly power. In the first coming he was subject to the judgement and condemnation of wicked men? In the latter coming he shall give judgement upon all reprobates. So that, he calleth that his glory, in this place, which in another place he attributeth to his father in the same sense: for he meaneth simplelye the divine glory, which then shined in the father only, forsomuch as it was hid in him. Matth. 17. 2. Pet. 1. M. The glorifyinge of Christ's body, maketh very much for this glory, some sight whereof the Apostles had. It is also well approved by the company of all the Angels which shall wait upon him, and by the power of judging also. And all his Angels with him As if he should say, I which now seem to be base and of small reputation, by your contemptible service and waiting, will then appear with a train of heavenly soldiers and Angels. For he goeth about to express with what virtue and power he shall come. And the Apostle describing the glorious coming of Christ to the terror of the wicked and consolation of the godly, calleth the Angels that shall come with Christ, the Angels of power, when he saith, It is verily a righteous thing with God that he recompense tribulation to them that trouble you: and to you which are troubled, rest with us, when the Lord jesus shall show himself from Heaven wi●…h the Angels of his power, with flaming fire, which shall tender vengeance to them that know not God, and that obey not the Gospel of our Lord jesus Christ, which shallbe punished with everlasting damnation, 2. These, 1. from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his saints. How great the power of Angels is, we may see by that one Angel, which sleyinge .185000. troubled all the host of the Assyrians. 4. King. 19 And how great a multitude shall come with Christ, we are told in this that he saith, And all his Angels with him. Daniel. 7. And the Prophet Daniel describing the coming of Christ, saith, A thousand times a thousand, served him: ten thousand times ten thousand stood before him: that we might know, that the number of Angels coming with him shallbe infinite. Then shall he sit upon the seat of his glory. M. Those things that are spoken toward the latter end of this Chapter, seem to be spoken by the similitude of a session's haul. But what this seat of judgement shallbe, let no curious person, in so serious a matter, Act. 1. seek. This is certain that he shall come corporally and visiblelye in the clouds, Matt. 24 to be seen of all the wicked. He shall so come (said the Angels) as ye see him go into Heaven. And Christ of himself said, Then shall they see the Son of man coming in the clouds of Heaven with power and great glory. Daniel 7. How terrible this seat shallbe to the wicked, the Prophet Daniel declareth, when he saith that the throne of Christ shallbe like to a flaming fire. Also, according to the manner of the Scriptures the Lord is said to sit as judge, when by just judgement he delivereth the innocent, Psalm 9 and punisheth the wicked. So the Prophet David said, Thou haste maintained my right and my cause: thou art set in the throne that judgest right. The which truly is not so to be understood, as though Christ also at this day sitteth not on the seat of his kingdom, governing all things: but that then he will call all things openly to judgement, and will declare his glory. 32. And before him shallbe gathered all Nations. And he shall separate them one from another, as a shepherd divideth the sheep from the goats. And before him shallbe gathered C. With large and magnifycent titles, he extolleth his kingdom, that the disciples might learn to hope for another felicity than that which they had conceived in their minds. For they thought this sufficient, to have their counterye delivered from miseries, with the which at that time they were oppressed, that it might appear, that God had not made his covenant in vain with Abraham, and his posterity. But Christ doth farther extend the fruit of the redemption which he brought, because he should be the judge of the whole world: and to the end he might exhort the faithful to a godly life, he denieth that the same shall belong to the good and bad alike, because he should bring with him the reward which is laid up for them both. And the sum of his words, is, that the state of his kingdom shallbe then profited, when the just have obtained the crown of glory: and when the reward, which the wicked have deserved, is paid unto them. Matth. 2●… All Nations (saith he) shallbe gathered before him: Bu. namely from all parts of the world, when he sitteth on his tribunal seat. By all Nations, he meaneth all those that are dead, and those also, 1. Thessa. ●… which shallbe found then at that day living: as teacheth the Apostle Paul in the fourth Chapter of his first Epistle to the Thessalonians. 2. Cor, 6 And in another place he saith: We must all appear before the tribunal seat of Christ, that every man may receive the works of his body according to that he hath done, whether it be good or bad. Matth ●… Math 13 And he shall separate them M. This separation also is noted before by certain similitudes, as by the fanning and purging his flower: by the similitude of the tars: Separate of the 〈◊〉 bad. & by the net cast into the sea. But in that this separation of the sheep and goats is differred until that day, he declareth that the wicked and reprobate are now mixed with the godly and elect, Ezechi●… that both of them may live together in one flock of God. And the Prophet Ezechiell seemeth to use this comparison, where the Lord complaineth thus: I will put a difference among the sheep, among the weathers, and the goats. Was it not enough for you to eat up the good pasture, but ye must tread down the residue with your feet? Wherefore the words of Christ tend to this end, that that condition and state of the faithful should not be to grievous unto them, if they be now constrained to live with the goats, yea if they suffer of them sharp stripes with their horns: and that they might take heed lest their stinking smell infect them: thirdly, that they may know, that they lose not their labour in leading a godly and innocent life: because a difference shall at the length appear. This place also serveth against their enterprise, which go about in this life to separate the goats from the sheep the which thing none can do but Christ at that time. 33. And shall set the sheep on his right hand, the goats on the left: Then shall the king say to them that be on the 34. right hand: Come ye blessed of my father, inherit the kingdom prepared for you from the beginning of the world. And he shall set the sheep Bu. The right hand is a place of felicity and dignity: the left hand, a place of unhappiness, and misery. Whereupon the ancient writers in steed of the right hand, have set down unto us, everlasting life: and for the left hand perpetual damnation. 〈◊〉 separation 〈◊〉 be made 〈◊〉 the last day. And then shall the king say C. We do see here that it is the office of Christ only (which in this place calleth himself a king) to separate the good from the evil, but not before the last day. In the mean time the ministers must labour diligently, to separate the wolves, the goats, and the sick sheep, from the sheep that are sound: for to this end Ecclesiastical discipline is ordained the which ought not to ve wanting in the Church. discipline ●●●t to be in 〈◊〉 Church Christ. Yet notwithstanding when they have done their duty to the utmost, there shall remain still a mixture even until the end of the world, because Christ only challengeth this to himself, to make a clean purgation of his Church: and this purgation he putteth of until the last day. Come ye blessed of my father M. This boyce doth note the affection of a singular favore, and of the love of a friend. The which affection Christ declared, when he was also in the world, 〈◊〉 11. as when he said: Come unto me all ye that travail and are heavy laden, & I will refresh you. But who should come unto this judge of the living and the dead, except he himself of his own good will should endue our minds with a trust of coming to him? You blessed of my father That is to say, ye beloved of my father, being in my father's grace and favour. To to this is contrary, You cursed of my father, that is, cast out of God's favour and subject to his wrath. C. But let us note here the purpose of Christ: for he would have his disciples to be now contented with hope, that they might look for the fruition of the Heavenly kingdom patiently, and with quiet minds: then he would have them earnestly occupied, and not to be wearied in the right race. To this latter part is referred this, that he promiseth the inheritance of Heaven to no other, but to those which by good works strive for the Palm, and to the end of the supernal calling. But before he speaketh of the reward of good works, he showeth by the way, that the beginning of salvation doth issue from a higher springe. For in calling them the blessed of his father, Salvation cometh only of the free mercy of God he declareth that their salvation cometh by the free mercy of God. For the blessed of God, with the Hebrews, is as much, as the beloved of God. Moreover not only the faithful have used this kind of speech to set forth the grace of God in men, but they also which swerved from true godliness: as Laban, who said to the servant of Abraham, Gen. 24. Come in thou blessed of the Lord. We do see that these men had learned to give God the praise of all good things. Wherefore there is no doubt, but that Christ describing the salvation of the godly, began at the free mercy of God, by the which they are predestinate to life, who by the guiding of the spirit in this life aspire to righteousness. To that effect also pertaineth that which he saith by and by. Inherit the kingdom prepared for you Although a man might object and say that a reward was laid up in store for the merits of those to come: yet notwithstanding if we way the words without contention, we shall grant that there is a secret commendation of the grace and mercy of God. For Christ doth not simplely invite the faithful to possess the kingdom, as though they should get the same by their merits: Merits obtain not the kingdom of heaven. but doth plainly express that the same shallbe given at the length to the heirs. Possess (saith he) or, as heirs possess. If it be an inheritance it falleth unto us: because we are the sons of God, not by nature, not by merits, but by free adoption. Salvation therefore cometh of free mercy, not by merits, or worthiness. Yet notwithstanding the other end is to be noted to the which the Lord had respect. For although the life of the godly be nothing else than a miserable, and sorrowful exile, in so much that the earth can scarce sustain them in the time of persecution: and although they be in need and suffer reproach, and grief: yet notwithstanding the Lord saith that there is a kingdom prepared for them in another place that they might be of a good courage to overcome all lets and stays. This is no small exhortation and encouragement to patience, when men are certainly persuaded, that they labour not in vain. Therefore, lest the pride of the ungodly in the which they now rejoice, should discourage us, least also our own ministers should debilitate and quail our hope, let us always remember the inheritance which is prepared for us in Heaven: because it standeth not in hazard, but was appointed unto us by God: before we were borne. Moreover, whereas it is here said that the kingdom was prepared from the beginning of the world, and in another place, before the creation of Heaven and earth, there is no absurdity in that at all. For Christ doth not appoint here any certain time, in the which the inheritance of everlasting life, was given to the children of God, but doth only put us in mind of the fatherly care that God had for us, by the which he embraced us, before we were borne: and doth hereby also confirm the certainty of our hope, because all the troubles that we sustain, are not able to overthrow our life. Some do cavil here saying, that the kingdom was appointed of God to those, whom he foresaw to be worthy. But what could God foresee in us, but sin only? He chose us truly that we should be sanctified, not because he did foresee us to be sanctified. 35. For I was an hongered, and ye gave me meat, I was thirsty and ye gave me drink: I was harborles, and ye took me in. B. Because the works of love are here added, Papists are defenders of superstitions the Papists being defenders of superstitions, do contend, saying than we domerit the kingdom of God by our works C. But if the cause of our salvation were disputed of here, they should not gather amiss, that we deserve eternal life, by our good works: but seeing the purpose of Christ was nothing else, than to exhort his Disciples to the study of a godly life, they do falsely gather of his words, that our works are able to merit. In that they stand upon the casual word (For) it is nothing. For we know that the cause is not always noted, but rather the consequence, when eternal life is promised to the just. Howbeit there is a more plain answer to be made. For we do not deny a reward to be promised to good works, but we say that the free reward is not promised to good works, because it dependeth of the adoption. The Apostle Paul rejoiceth that there is a crown of righteousness laid up for him: but whereupon hath he this trust, but only because he was a member of Christ, which is the only heir of the celestial kingdom. 2. Tym●… He saith that the just judge shall give him this crown, but how hath he this reward, but only because he is freely adopted, and endued with righteousness, of the which we are all void? Two th●… here to ●●ted. These two things therefore are to be noted, namely, that the faithful are called to the possession of the heavenly kingdom, in respect of good works, not because they have deserved the same by the righteousness of works, or because they of their own strength can get the same to themselves: but because God doth justify those whom he hath first chosen. Secondly, although by the guiding of the spirit they aspire to the study of righteousness, yet notwithstanding because they never satisfy the law of God, there is no reward due unto them, but that is called a reward which is given to them freely. Z. Moreover it is a thing often used in the Scriptures, to give that unto the latter which belongeth unto the first, as to works that which pertaineth to faith: and again that is oftentimes attributed to faith which is only proper to the divine election. Wherefore these works here added, must not so be taken, as though for them God will call the elect to the possession of his kingdom, but because these works do testify, that they are blessed of the father, and chosen to the possession of the kingdom before the world was made: by the which works they declared that they were endued with the spirit of the father: For to bless the needy, is a work only belonging to the spirit of the father. 36. I was naked and ye clothed me: sick and ye visited me: I was in prison, and ye came unto me. I was naked and ye clothed me: C. Christ doth not reckon up here all the parts of a godly and holy life, but only toucheth for examples sake certain duties of charity, by the which we declare that we worship God. ●●che is a●● works. For although the worship of God doth far excel the love of men, and therefore faith and invocation, are preferred before alms deeds: yet notwithstanding, Christ doth justly set before us the testimonies of true righteousness, which do more appear If a man should be beneficial to his neighbours, and liberal to the poor, and yet a contemner of God, his mercy would profit him nothing at all to please God: because in the mean time he defraudeth him of his right. ●●h●…s are 〈◊〉 of our ●●ation. Christ therefore doth not place the sum of righteounes in alms deeds, but doth show as it were by more familiar signs, what it is to live godly & justly, the the faithful truly, might not only profess with the mouth, but also prove by serious exercises that they worship God. Wherefore, fantastical & mad men do very preposterously under the colour of this place, withdraw themselves both from the hearing of the word, and also from the use of the holy supper, & from other spiritual exercises: because by the same colour, they would also reject faith, the bearing of the cross, prayers, chastity, and such like. But truly christ ment nothing less, than to restrain the rule of life, which is contained in the two tables of the law, to part of the second table. Yet notwithstanding, these are the true exercises of Christians, to do good unto their neighbours. And by this means, God shall have a trial of us whether we love him truly or no. For seeing that hypocrites fayne themselves to serve God, it is showed unto them out of the second table, that their service is false. For he which stealeth, curseth, and so forth, although he be daily occupied in prayer, yet he bewrayeth his impiety: even as he that doth well, declareth his goodness to all men. There are truly some times wicked persons which are innocent among men, and yet in the mean time idolaters. And therefore both do comprehend piety and love: for love only is not sufficient, neither is that preferred before faith and the invocation of God, for the worship of God is more excellent than any duty belonging to men: seeing the duties which pertain unto men, do stand upon the worship and piety in God. M. There are also many other excellent works which without all doubt shall be acknowledged and allowed at that day in Christians: as the works of those which will forsake all, yea, their life, for Christ's sake: that faithfully work in dispensing mysteries, & many other such like: but he rehearseth those which may generally agreed to all Christians: in so much that he which is found here void of sincerity may be rejected as one not pertaining unto Christ. Although therefore Christ commending unto us love, excludeth not the duties pertaining to the worship of God, yet notwithstanding, he teacheth his disciples that this shallbe the lawful trial of holy life, namely, if they exercise themselves in love, according to the saying of the Prophet: Ose. 6. I will have mercy and not sacrifice, because that hypocrites, being covetous, cruel, deceivers, violent dealers, proud, and such like, do notwithstanding fain holiness, by the pomp & show of ceremonies. Whereby also we gather, that if we covet to have our life allowed and accepted before the high judge, we may not wander in our own inventions, but we must rather consider, what he doth specially require of us. For whosoever shall departed from his commandments, all though they trouble & weary themselves in feigned works, yet nevertheless, at the last day they shall hear this said unto them. Who sought for these things at your hands? Esay. 1. I was in prison and ye came unto me. Z. Of these six which are here rehearsed, the monks, and such like rabbles, have made unto themselves six works of mercy: when as notwithstanding, there are many more than six. And Christ according to the manner of the Hebrews, reckoneth a certain number, and that of the chief among many, under the which, by a figure called Synecdoche, he left the rest to be understood. C. For to comfort the sorrowful, to help those that are unjustly oppressed to further the simple with counsel, to take the miserable out of the mouths of wolves, is a kind of mercy, deserving no less praise, than to cloth the naked or to feed the hungry. M. But they always observe this prescript number, which feed the poor and hungry, not of a Christian affection and sincere love, but rather for an hypocritical show. Bu. Furthermore Saint james doth testify that those works which are here repeated of Christ, are acceptable before God: Pure devotion & undefiled (saith he) before God the father is this: to visit the fatherless and widows in their adversity, james. 1. and to keep himself unspotted of the world. 37 Then shall the righteous answer him 38 saying: Lord when saw we thee an 39 hungered, and fed thee: Or thirsty and gave thee drink? Then shall the righteous. A. Those whom before he called the blessed of the father he calleth now the righteous: to the end we might know that righteousness cometh of the everlasting blessing of God. Lord when did we see the hungry C. Christ here bringeth in the just, doubting, who know notwithstanding, that he would count that to be given him which is given unto men. But because this is not so much imprinted in their minds as it aught, therefore he doth represent it by a figure called Hypotyposin. Hypotyposis, it is a figure called illustration, by the which the form of things is so set forth in words that it seemeth rather to be seen with the eyes than heard with the ea●…es. For how cometh it to pass, that we are so slack and slow to do good, but only because this promise cometh not into our minds, that whatsoever we give unto the poor shallbe rewarded of God in time to come with gain? Therefore the words of Christ in this place serve to this end, that we might learn to arise above the capacity of the flesh, so often as our miserable brethren do crave our faith and help, lest the sight of a contemned man do stain our liberality. 40 And the king shall answer and say unto them: Verily I say unto you, in as much as ye have done it unto the lest of one of these my brethren, ye have done it unto me. And the king shall aunwer. C. As Christ taught even now under a figure, that we were not able to conceive how much he esteemed the duties of love: even so now he openly pronounceth, Alms is given to Christ that he will take that as done unto himself, which we bestow upon his members. M. And by an earnest affirmation he taketh from us all uncertainty, by the which a man might doubt, whether he would count those things done to himself, which should be done to the faithful. C. Wherefore we shallbe to sluggish and insensible, except this sentence fetch love even from the bowels of mercy, namely, that Christ is either neglected or worshipped in their person which stand in need of our help. Therefore so often as we are slow in helping the miserable, let us have the son of God before our eyes, whom, to deny any thing is cruel sacrilege. By these words also he declareth, that he doth acknowledge those good deeds which are done freely without any respect of reward. And truly seeing he commandeth to do good to the hungry, to the naked, to the harbourless, and captives, of whom no reward can be looked for again, we must needs have respect unto him, who of his own accord hyndeth himself unto us, and because it might seam otherwise to be lost, he is content to have it reckoned unto him, and to be put in his accounts. Unto the least of one of these my brethren. C. He doth only in this commend unto us the faithful by name: not because he would have all others despised, but because the more near, that every one is joined unto God, the more dear they aught to be unto us. For although the bond of society and love pertain to all the sons of Adam: Yet notwithstanding, the sons of God have a more holy conjunction among them. Therefore, because it is meet that the household of faith should be preferred before strangers, Christ doth specially commend them unto us. A. according to the exhortation of saint Paul, who saith: Gala. ●… While we have time let us do good unto all men, but specially to them of the household of faith. C. The benevolence of Christ towards those that are his, is exceadingly commended unto us, who are so dear unto him that he doth acknowledge the lest of them, not only for his own, but also for his brethren: When as nevertheless the world, yea those that would seem to be Christians, do reject and contemn them. The same affection of Christ also is declared in an other place, when he said: See that ye despise not one of these little ones. Also he saith: ●●. 18 It is not the will of your father, that one of these little ones should perish. All the faithful and children of God are called by the name of brethren. For they are the sons of God which believe in his name. 〈◊〉 1. 〈◊〉 2.13. Also they are the sons of God which are the brethren of Christ. Christ therefore must be acknowledged in his faithful, which are called Christians. Furthermore, we may not reject any man as not pertaining to Christ, seeing we must do good: neither aught we to separate any man from the congregation of the faithful. For he saith: That which ye do to one of the lest of these. By the which words he declareth that no man aught to be excepted whatsoever he be. These things aught to encourage us to be liberal. M. Whatsoever he be that needeth, and craveth help for Christ's sake, aught to be counted of us the brother of Christ. So that if thou contemn this man, thou dost despise Christ. For he said also unto Saul. Saul, Saul, 〈◊〉 9 why persecutest thou me? When he persecuted his Church. 41 Then shall he say also to them, that shallbe on the left hand: depart from meye cursed into everlasting fire: which is prepared for the devil and his angels. Then shall he say to them. Now he cometh to the reprobate who are so drunken and bewitched with their earthly prosperity, that they immagin they shallbe thereby always blessed. He saith therefore here, that he shall come to be their judge, and to shake away their delights in the which they are now drowned: not that the coming of Christ might terrify those, which think that they have made a covenant with death, and live in security: but rather that the faithful being admonished of the horrible destruction of these men, might not envy their present condition. For as the promises are necessary for us which do stir us up to the study of a godly life: so also are threatenings in like manner to keep us in care and fear. ●●e of 〈◊〉 the 〈◊〉 For in the elect also there is a certain fear of helfyer: because the godly are set in the flesh under the discipline of the spirit of God: which bringeth them to a voluntary piety: Discipline of the spirit putteth away evil. but it winneth them not only by the promises of eternal life, (as we have said) but also it driveth them from evil actions, by the fear of eternal punishment. Furthermore Christ added this thing as concerning the reprobate, that the elect might have consolation in trouble, by hearing that they are accursed, and not appertaining to Christ, which do not refresh him when he is hungry, thirsty, and suffering adversity. And it is a most miserable thing to be cast out of the sight of God. For the Prophet David saith. The fullness of joy is in thy presence, and at thy right hand there is pleasure for ever more. We are taught therefore what a singular thing it is to be joined to the son of God: because eternal destruction and the torment of fire is prepared for all those whom he putteth from him in the last day. For than he shall command the wicked to depart from him, because many hypocrites are now mingled with the just, even as though they were near of kin unto Christ. Depart from me ye cursed. Bu. By faith in Christ the curse is taken away and turned into a blessing. Faith turneth the curs●…e into a blessing Galathi. 3. For Christ took upon him the curse: even so by unbelief the curse is retaineth and abideth. For saint john saith: He that believeth in the son of God hath everlasting life: but he which believeth not the son, 1. ohn. 3. shall not see life, but the wrath of God abideth on him. Into everlasting fire. C. We have said before, that in the name of fire, Hell fire. the torment of the punishmen is metaphorically shadowed, which we are not able to comprehend. Wherefore it is but superfluous and lost labour to contend with the Papists, either about the matter or form of this fire. For then in like manner we must dispute about the worm which the Prophet Esay joineth to the fire. Esay. 66. Mark. 9 Moreover, the same Prophet sufficiently declareth that it is a metaphorical speech, because he compareth the spirit of God to a pair of bellows, with the which, Esay. 30. the fire is kindled. Wherefore by these voices we must conceive that the vengeance of God shall fall upon the reprobate, which being more grievous than all torments, shall bring wonderful horror of mind unto them. M. So that, we must lean the knowledge of this fire unto the judge himself: least hereafter we feel the pain thereof, while we so curiously seek after the same. C. We must note also here the continuance of this fire: for as the continuance of the glory before promised to the faithful is eternal, even so shall the pain of the reprobate be also: A Contrary to their opinion, which affirm that all the wicked, and devils themselves shall after a time of torment be saved. Which is prepared for the devil. C. Christ opposeth or setteth the devil, Satan is the head of the wicked. against himself, as the head of all the reprobates. For although all Apostatas are the devils Angels, yet notwithstanding many places of Scripture do refer the principality to one, which gathereth under him all the wicked, as into one body, to destruction: even as all the faithful do grow together unto life under Christ. Math. 12 As concerning the which matter, read the twelfth chapter before. And now Christ faith that helfier is prepared for the devil, lest that the wicked should trust, that they might escape the same, when they hear that the devil and they are adjudged to one punishment, who without all doubt is cast into hell fire, without all hope of deliverance. And his angels. Although some interpreters by the Angels of the devil, do understand wicked men, yet notwithstanding, it is more likely that Christ doth speak of the devils only. And so under these words there is contained a secret reproach, that men being called to the hope of salvation by the Gospel, had rather perish with Satan, and rejecting the author of salvation, do cast themselves willingly into this miserable lot. Not because they are less ordained to destruction than the devil: But because in their wickedness the cause of the destruction doth openly appear, when they reject the grace of calling. Although therefore the reprobate, by the secret judgement of God, are vowed & given to death everlastingly, before they be borne: yet notwithstanding, so long as life is offered unto them, they are not thought of us, neither are they reckoned heirs of death and fellows of Satan: but their destruction is bewrayed by incredulity now, which before was hid. 42 For I was an hungered, and ye gave 43 me no meat. I was thirsty, and ye gave me no drink. C. As before he preferred the duty of love before all other things in the godly, so also here he layeth cruelty to the charge of the wicked. Charity or love is a token, by the which men declare themselves to worship God: and therefore he maketh mention only of love. On the contrary part he maketh mention only of inhumanytie & cruelty towards our brethren, although infidelity should first of all be considered: because that by this cruelty they declare that they love not God. For so writeth S. john: He which hath the goods of this world, and seeth his brother have need, 1. Ioh●… and shutteth up his compassion from him, how dwelleth the love of God in him? Again he sayeth: If any man say that he loveth God, and yet hateth his brother, 1. Ioh●… he is a liar. For he which loveth not his brother whom he seeth, how can he love God whom he seeth not? C. Let us note therefore that hypocrites profit nothing by their words (how holy soever they appear before the world) if they be cruel against their neighbours: which thing I would to God were graven in the hearts of men. 44 Then shall they also answer him saying: Lord when saw we thee an hungered, or a thirst. etc. Then shall they answer. C. The same figure called Hypotyposis, which is used before, he now also repeateth again: to the end the reprobate may know that the vain and counterfeit shows of godliness, with the which they now deceive themselves shall profit them nothing at all in the last day. For whereof cometh it that they so proudly contemn the poor, but only because they think that their contempt shall escape unpunished? To the end therefore the Lord might shake of from them all such flattering persuasions, he declareth that they shall in time to come, (but to late) feel that, which they will not vouchsafe now to remember: namely that they which now seem to be rejected, are no less precious unto Christ then his own members. Lord when saw we the an h●…̄gred. M. Behold these also acknowledge Christ for the Lord which is nothing else, but because they would seam to be Christians, and such which never suffered Christ to hunger, to thirst, & so forth: but were ready to do their duty to him with reverence. 45 Then shall he answer them saying: verily I say unto you, in as much as ye did it not unto one of these, ye did it not to me. Bu. The Lord now confuteth their foolish appology and defence, and detecteth their hypocrisy, A. showing that they were altogether void of the love of God. For God cannot be truly loved, where the members of Christ the son of God are carelessly despised. Wherefore let us learn to help our needy brethren all that we can, being mindful of the words of the Prophet, which saith: O my soul, thou haste said unto the Lord thou art my God, ●●lme. 16. my goods are nothing unto thee. All my delight is upon the saints that are in the earth, and upon such as excel in virtue. 46 And these shall go into everlasting pain, the righteous into life eternal. M. Here we see that both the godly and the wicked shall rise again. A. Even as it is said in an other place: ●●hn, 5 They that have done good shall come forth unto the resurrection of life, and they that have done evil, unto the resurrection of death, or damnation. M. Furthermore after that the judge hath pronounced the sentence, no man can appeal to the tribunal of God: But immediately the execution of judgement must follow. And although they will not of themselves go into punishment, ●…att. 13. yet notwithstanding, they shallbe cast into this fire by Angels and heavenly power: as we saw before in the parable of the tars. The xxvi. Chapter. ANd it came to pass, when jesus had finished all these sayings, he said unto his disciples: ye know that after two days shall be Easter, and the son of man shall be delivered up to be crucified. And it came to pass when jesus. Bu. To all that hath been hitherto declared a short sum and most perfect work of our whole salvation is added, that is to say, the sacred and most profitable history of the passion and redemption of Christ our Lord, in the which he fulfilleth all the duties as well of a pressed, as of a king, and in a short compendium he maketh an open show of his power and strength for all men to behold. For by all his words & deeds he teacheth diligently: he suiteth the solemn and blessed sacrament: he prayeth fervently: he sacrificeth for sins: he purgeth, delivereth and hath compassion on sinners, and defendeth those that are his: and also he treadeth under foot and punisheth the wicked, showing oftentimes wonderful humility, and yet for all that declaring no small glory, when that all the elements being troubled at his death, showed forth wonderful proofs of great grief. Wherefore our Evangelist Mathewe prosecuteth here all things in descent order, & with pure, plain, and lively style. E. For these words And it came to pass. are a certain manner of knitting together, or passing from matter to matter: and according to the manner of historiographers, he joineth the things following to that which went before, saying. And it came to pass, When jesus had finished all these sayings. B. Namely those which he had the third day after his glorious entrance into Jerusalem. Ye know that after two day, shallbe Easter. To the end that those things which follow, may be the more easily understood, we must know that the hebrews began the day at the evening: (as it is written. Leuiti. 23. From even to even shall ye rest in your sabaoth) furthermore that the day from his glorious entrance into the city of Jerusalem until the day of his resurrection, may be named four manner of ways: as is declared by this example here under placed. The days of the hebrews. Of the Gentiles. Of the Christians. The mysteries of every day. 1 The first of the Sabaothes Sun day The lords day Was 1 The day of his entrance into Jerusalem 2 The second Moon day The second ferie 2 The day in the which he cursed the fig tree 3 The third Mars day The third ferie 3 The day of the feast 4 The fourth Mercury's day The fourth ferie 4 The day in the which he was sold 5 The fift jupiter's day The fift ferie Was 5 The day before the day of sweet bread 6 The preparation of the great Sabaoth Venus' day The sixth ferie 6 The first day of sweet bread, of the holy supper, of the passion, and of the burial. 7 The Sabaoth Saturn's day The Sabaoth 7 The day of rest in the sepulchar. 8 The first of the Sabaoth Sun day The lords day 8 The day of his resurrection. Notwithstanding in the description, the last rue save one, is used both of the jews & also of the Christians: because seeing the jews called the seventh day the Sabaoth, (that is to say rest) in consideration of the creation of the world, (because God that day having made an end of all his work rested) the Christians boldly retained the old name having no respect of the number. Howbeit, there are some which think that it was called the Sabaoth, of them, in the consideration of an other thing, namely, because Christ the Lord of life rested all that day in the sepulchre. It seemeth therefore that Christ spoke these words (After two days) the third day after his kinglyke entrance (as we showed even now) into Jerusalem. For after two days, the sixth day after his entrance into Jerusalem, beginning the same day in the evening (which the Christians, (beginning the day from midnight) make the evening, and part of the night of frydaye) the Lord did eat Passeover: and the night following that evening he was betrayed, and brought to the high priests. of the which matter he addeth saying. And the son of man shall be delivered up to be crucified. All men do say that Christ celebrated the Passeover the same day which was prescribed in the law, being the fourthten day of the month of March at even: and that therefore he said: After two days shallbe Easter. The Evangelist Mark hath: And the first day of sweet bread, when they offered Passeover. And the Evangelist Luke hath: And the day of Passeover came, in the which it was necessary that passover should be offered. And so it appeareth that Christ celebrated in one day both the typical passover, and the true offered passover. But what day the jews did eat it, there are two sorts of opinions. For some write that the jews celebrated passover the next day after the Christ suffered: which was upon the Sabaoth day. Other some say that all the jews offered passover the self same night that Christ did, and that it was not lawful for them either to offer or to eat it on the eve of the great Sabaoth. They which defend the first opinion write thus, saying that it evidently appeareth by the words of john, that the same sixth day in the which Christ suffered, was the day of preparation for the solemnity of the passover: For he going about to describe the washing of the disciples feet, which was done after supper, being now the sixth day, and the solemnity of passover to the lord, john. ●● writeth, Before the feast of Easter: that is, the day before the feast of Easter. In like manner he speaking afterward of the jews, saith. john. ●● And they went not into the judgement haule, lest they should be defiled, but that they might eat passover. After that he making mention of the time in the which Christ was condemned writeth thus: john. 19. It was the preparing day of the Easter about the sixth hour. Therefore that day in the which Christ was crucified, was the day of preparation or eve, not of the Sabaoth but of Easter. As may appear by the holy men, which observed this time also. For Nicodemus & joseph of Aramathia, bought that day sweet odours, Mark. 15. ●…uke. 23. & ointments, and after that they had anointed the body of the Lord, they buried it: which was no more lawful for them to do on the day of Easter, than on the Sabothe day. Even so those women which were with the Lord, bought their ointments also, and prepared them even the same day of preparation, ●…uke 32. that they might rest the day following, according to law. They did not put of or defer these things to be done on the Easter day, not not till the evening, which brought an end to the day, because so soon as the evening came the Saboth began. Wherefore except we wrest the words of S. john we must grant that the public Passover was celebrated of the jews, ●●hn. 19 the next da●… after that Christ suffered, that is to say on the Sabothe day▪ Whereupon it was called the great day of the Saboth: in the which both the solemnity of the Paschall, and of the Saboth came together. For in that day they celebrated the Passover according to the tradition of the fathers, which some say was appointed by Rabbi Eliezer, the second house of God being finished, after the people were returned out of the land of Babylon, into their own country: and was ordained of a certain curious observation of days, according to the course of the moon, least that two holy, and days of rest should come together, in the which it was not lawful to do any manner of work: the which thing was grievous to so great a people. This constitution is entreated of at large by Paulus Burgensis in his anotation upon this place, being joined to the commentaris of Nicolaus de Lyra. There want not some which say that the jews took away the Easter contrary to order and custom, for the greedy desire that they had to kill the Lord the which thing how they durst do we see not: seeing that so great a multitude were wont to come from all quarters to this feast. But now they, which say that all the jews offered passover the same night that the Lord did, do defend their opinion after this manner. Seeing that our Lord was the most faithful and diligent observer of the law of his father, no man ought to doubt that he offered and did eat the passover the fourteen day between the two evenings, as it is commanded in the law. And every man of the multitude of Israel shall offer him between the evenings. Exod. 12. The which two evenings do not signify the evening of the fifteen day, and the evening of the sixteen day: as thouge the Lord had commanded the passover always to be offered and eaten within the fifteen day, and not to be differed unto the sixteen day: but it is evident that those two evenings of the beginning of the 15. day were understood. Exod. 12. For it followeth in the place before recited: And ye shall not leave any thing therofe until the morning: and the which is left thereof until the morning, shall ye burn with fire. It must needs be therefore the two evenings went before the morning: of the which two, the first beginneth at the soon setting & continueth until the twy light or shutting in of the day: & the second beginneth at the end of the first evening, the is, from the time the the evening is shut in, until the morning. Between this first & second evening, the passover was appointed to be offered. For it was not lawful to offer the same, before that the soon was set as it is written: Thou shalt offer Passover at evening, Deut. 1●…. about the going down of the Soon. But the passover was appointed to be eaten in the second evening, which is the night. And the first evening continueth for the space almost of six hours: & the second almost nine hours. Verse. 17. The Evangelist Matthew speaketh of the first evening, when he saith The first day of sweet bread, the Disciples came to jesus, saying unto him, where wilt thou that we prepare for thee to eat the passover? Exod. 12. Of the second evening it is written in Exodus: And they shall eat the flesh the same night roast with fire, and with unleavened bread. The which also is gathered by the words of Matthew, where he saith: When the even was come be sat down with the twelve. And that the jews offered Passover in the night of the same year, that Christ did it may appear by that which Mark hath, saying: The first day of sweet bread when they offered passover: and the evangelist Luke saith: Then came the day of sweet bread, when of necessity passover must be offered. If it were necessary that passover should be offered in that day why may not we say that all of necessity also offered in that evening Passover? And that day was called the preparation of the Passover, in the evening whereof the Lord did offer Passover: the which day of preparation, was in deed a festival and solemn day, Exod. 12. as appeareth by the words of Moses which saith: Seven days shall ye eat unleavened bread: The first day shallbe an holy convocation This first day here mentioned, was the day of preparation. And in an other place it is said: In the four and twenty day of the first month at even is the Lords Passover: and on the fifteen day of the same month, Levit 23. is the feast of sweet bread unto the Lord But the evening of the fourthtene moon is the beginning of the fifteenth day. Therefore the day of preparation, in the which the Lord celebrated his passover was a festival day. Notwithstanding it is true that the same day, which followeth the night of the passover, (and which beginneth at the morning and endeth at the evening) is called properly and particularly, the festival day as well of the passover, as of the sweet bread, the denomination being given to the light as to the more principal part of the day: Num. 28. Levit. 23. As we may read in the 28. chapter of Numery, and in the three and twenty of Leviticus. For the day doth comprehend, both the night, and the light: as we may read in S. Luke where he saith, Luke 22. Then came the day of sweet bread, when of necessity passover must be offered: For if it were necessary that Passover should be offered in the day of sweet bread, and if the passover were offered at no time saving between the two evenings, that is in the twy light before night: then the twy light with the night was a part of the day of sweet bread, and also of the day of passover for so much as they are both one. Wherefore, when we read in the Gospel the holy or solemn day, we ought thereby to understand holiness or solemnity, least we be deceived by the divers signification of the words. For they do signify also a holy and festival day. Therefore before the feast of Easter, is as much to say as, before the solemnity of Easter or passover, as in the night going before the day of the solemnity of the Paschall There are some which, john. 13. going about to prove that the jews did not offer Passeover the same day that Christ did, do object this place of S john, where it is said: john. 19 It was the preparing day of the Easter, about the sixth hour. By the which they would seem to prove that the preparing day of the Easter was that day in the which Christ suffered: and that therefore the passover was celebrated of the jews in the evening of the Saboth following. But that place may thus be distinguished, It was the preparing day about the sixth hour of the Easter or passover: where this word Easter and hour are joined together. Whereupon it followeth that the same sixth hour of the passover was in the day time, and that the same day was the feast of passover, and also that the passover was offered between the two evenings, and eaten the night going before, and further that the same day of preparation was the preparation of the Saboth, and not of the passover. hereupon the evangelist Saint Mark saith: And now when the even was come, Mar. 15 (because it was the day of preparing that goeth before the Saboth) etc. And Luke hath, and that day was the preparing of the Saboth, Luke. ●● and the Sabothe dr●…we on. Also the Evangelist S john saith: john, ●● There laid they jesus therefore, because of the preparing of the Saboth of the jews, for the Sepulchre was ●…ye at hand. But what do they call the preparing of the jews, saving that day, which goeth next before the Sabothe, being so called, because in it all things were prepared which were necessary for the Saboth, in the which it was not lawful to prepare any thing? Moreover the day going before the passover is not properly called the preparation of the Passover: because nothing was prepared, neither would the law suffer any thing to be prepared for the passover, in the day going before: but in the very evening the day of passover being already begun, which beginneth at the even. But admit, the place is not so distinguished, yet what other thing shallbe understood by the preparation of the Passover than the day of preparation, which was on of the Paschal days? They also object this place of john, 〈◊〉. 19 when he saith: For it was that great day of the Saboth: when for all that he calleth it not the great day of the Saboth, because it was both the Saboth and the passover: but because there was a double solemnity, that it is to say, of the Sabothe and of the sweet bread. For it was the second day of sweet bread: as it is written: Thou shalt keep the feast of sweet bread, 〈◊〉 23. that thou eat unleavened bread seven days long as I commanded thee. They do also object this place of S. john: It was in the morning, and they themselves went not into the judgement haule, least they should be defiled, but that they might eat passover. 〈◊〉 1●…, It was (saith he) in the morning. But of what day was it the morning? Truly it was the morning of the day of preparation. And they had not eaten passover. Therefore they purposed to eat it in the eve of the Saboth. For they offered passover in the first evening of the day of preparation: although peradventure many of them, had not yet eaten: because they had been so occupied that night in taking of the Lord, fearing least he being now sold might scape away, that they had not sufficient leisure to eat passover. And the evangelist john in this place, seemeth not to make make any mention of true eating of the passover, but to reprehend them of double error, namely, of to much diligent in seeking to destroy an innocent, and of to m●…uche negligence in not eating the passover in dew time, for the care that they had to catch the Lord: because they hoped, being as yet but morning, that they might eat the passover, if so be that they entered not into the judgement haule: The which notwithstanding the law commanded to be eaten before the morning, as appeareth by these words, There shall remain nothing of it until the morning. But what and if they did eat the passover that night although they were so greatly occupied? Then will we understand by the passover, the Paschall meat, that is to say the sweet bread: because that day, which from the morning followed the night of the passover, was called the feast of passover and the feast of sweet bread: as appeareth by this place. And the fourteenth day of the first month, Num. 26. is the passover of the Lord: And in the fifteenth of the same month is the feast. Again it is written, In the fyfteneth day of the same month is the feast of sweet bread unto the Lord. Levit. 23. And it was lawful for none to eat of the sweet bread, but for such only as were clean. But, that the day of preparation, in the which the Lord did eat the passover, and also suffered, was no feast day, it may be proved by many places of Scripture and namely by this: Not on the feast day least there arise a tumult among the people. Verse. 5. Mark. 14. Therefore they took him not and slew him on the feast day. And although they took him not in the solemnity, seeing that the solemnity was commonly said to be of the day, yet notwithstanding they took him in the feast day: namely the night going before the solemnity, the which one day, is solemn and holy. The which thing was not done without good consideration, for the typical Passover only was appointed to be offered on the feast day: wherefore much more that also which was the only true Passover, which is Christ, that is offered for the salvation of all men. But they said, not on the feast day: not because they would not symplelye have him to be taken in the feast day, but because they feared, least there should arise a tumult among the people. Notwithstanding judas devised a way for them whereby he might be taken without the tumult of the people namely, by sending soldiers in the night In the feast day therefore at night, when they knew that a tumult could not then be raised among the people, they took him: and condemned him, and delivered him to the deputy to be adjudged to death, before that the people knew of it, or could raise any tumult. But that there was a solemnity when he suffered it may appear unto us by the deeds of pilate, the Evangelist S. Mathewe saying, Mat 27. Mark. 15. Luke. 23. At that feast the deputy was wont to deliver unto the people a prisoner whom they would desire. And in S. john it is said thus: You have a custom that I should let one louse unto you at Easter. What mean these words, at that feast, but only. At that solemnity? The solemnity S. john expresseth, john, 18 when he calleth it Easter. They allege also this place. Before the feast of Easter, when jesus knew that his hour was come. And when supper was done, john. 13. after that the Devil had put into the heart of judas and so forth the which places are certainly known to contain the mysteries that were done in the night of preparation. Therefore the feast day of Easter was not yet. We grant that those mysteries were done in the day of preparing, before the feast day of Easter, that is, before the solemnity of passover: but not before the day of passover. For the solemnity of the passover is one, and the day of Pasoever in an other. To these they add that the same Saint john writeth saying. Some of them thought, because judas had the bag that jesus had said unto him: buy those things that we have need of against the feast. Therefore the feast day was not then. Nay rather by this we believe that the Evangelist went about to declare that this day was a feast, even as if the Disciples should have thus understood the words of Christ, By those things which we have need of for the solemnity: which, john. 13. from the morning followed the same night next of all. For than was the night of the even of the fourteenth day: and the day next following from the morning, was the solemnity of Passover. Last of all, a man may say▪ If that had been the feast day those thnges had not been lawful to be done which were done in it. In the day of Passover and in the other days of sweat bread, the Saboth only excepted, many things were lawful to be done which might not be done in the Saboth. These two opinions we have set before the reader, that he might follow that which seemeth unto him most probable. C. For truly, seeing the evangelist Saint john saith manifestly that when Christ was crucified, it was the preparing day among the jews, not of the Sabothe, but of the Passover: Furthermore that they entered not into the judgement haule least they should defile themselves, because they ment the next day after to eat the Passover: there is no doubt but that Christ did eat Passover with his Disciples the day before that all the people celebrated the public Passover. Neither can this be avoided or shifted of by any cavils, that the jews did not solemnize the festival day, in that day that they crucified Christ (in the which it was not lawful to punish any man) and that then they had their solemn preparation, that Christ being buried they might eat passover. Now it may be demanded how Christ ordered this matter. For he did nothing in this rite contrary to that which was contained in the law. There is no doubt but the both the lawful day was observed of Christ, & also that the jews followed the ancient custom. First of all it is without all doubt that Christ was put to death the day before the Sabothe, because he was buried in the Sepulchre which was at hand with as much speed as might be by reason that after the evening it was necessary to keep holy day. But now there is no doubt, by the ancient observation, that the passover and other festival days, when they fell upon the friday, were put of till the next day after: because the people could not bide to have two holy days come together. The jews affirm that this law was appointed stra●…te after that the people were returned from the exile into Babylon, and that by a heavenly oracle or revelation, least they should seem to altar any thing rashly of the commandments of God. But and if it were the manner then to join two holy days into one (as the jews confess, and as it appeareth by their ancient monuments) it is a sufficient probable conjecture that Christ, which celebrated the Passeover the day before the Sabothe, observed the day which was appointed by the law. For we know what a diligent care he had, lest he should swerver from one title of the law. For seeing he would be bound to the law, that he might deliver us from the yoke thereof, he was not unmindful of this subjection even at the last instant. Therefore he thought it better to omit the external ceremony, than to transgress the commandment given to him of God, and so to run in danger of the reproach of the wicked. The jews themselves truly will not deny, that one holy day was only observed so often as passover was joined to the Sabothe, and that it was so appointed by the Rabbins. Whereupppon it followeth that Christ in forsaking the manner & comen custom, did nothing contrary to the law. shallbe Easter. The Latin word for Easter is Pascha. B. For the which word Pascha the Latin interpreters which translated the same unto us out of the Hebrew tongue, have put down Phase: The Syrians or Chaldeis have Pasha, the which the Lattines and the Grecians, turning the Hebrew letter Heth into the Greek letter Chy, call Pascha. ●…eth, is. H. ●…y, is, ch. But they which for Pesah, say Phase, do make of P. ph, and of e, a, as for Perez, Pharez for Peleg, Phaleg: and of Heth, they make, e as of Noah, No, Corah, Core. But the Syrians of the first e, make, a, and taking away the second vowel they join a, to the last letter, as for Pesah Pasha: the which they are oftentimes wont to do when they go about of Hebrew words to make their own, the which are often times used in the new Testament. As for e●…ample Abba, Racha, Gabatha, Golgotha, and many other like unto these. But the Grecians do not decline this noun Pascha The Lattines do decline Pascha Paschatis upon the third declension amiss: they should more truly decline it Pascha Paschae, by the first declension. Therefore these words, Pesah, Pascha, Phase, Easter, & passover, are all one in signification. Furthermore this day of passover was a festival day, which was celebrated among the Hebrews with great zeal, putting themselves, from year to year in memory of that day in the which, their door posts being stricken with the blood of the Lamb, when they dwelt among the Egyptians, were delivered from the destroying Angel For thus we read: And they shall take of the blood, and strike it on the two side posts, and on the upper door post, even in the house where they shall eat him And a little after it is added: For I will pass through the land of Egipte, this same night, and will smite all the first borne in the land of Egypte, both of man and beast, and upon all the goods of Egipte will I the Lord do execution. Exod. 11. And the blood shallbe unto you a token, in the houses wherein ye are. And when I see the blood, I will pace over you and the plague shall not be upon you to destroe you, when I smite the land of Egipte. And this day shallbe unto you a remembrance, and ye shall keep it holy day unto the Lord, for ever. M. Christ saith not here simplely, after two days the son of man shallbe delivered up, etc. But he saith. After two days shallbe Easter, & the soon of man, etc. To the end he might declare that the time of Easter was the appointed time in the which he should be crucified. Furthermore that he might declare that he was the true passover which must be offered for the redemption of the world, passover of the jews was but a type of the Passover of Christ. Mar. 14. the type & figure whereof was the passover which the jews celebrated every year. The evangelist Mark, in stead of, You know that after two days shallbe Easter, writ, After two days was Easter and the days of sweet bread, that is (according to the words of S. Luke.) The feast of sweet bread drew nigh which is called Easter, Luke. 22, that is to say the eating of the Paschall lamb, and the unleavened bread. For in the fore said chapter of Exodus, where it was commanded as concerning the celebration of Passover, it is straight way added, Seven days shall ye eat unleavened bread. And the Son of man C. Now Christ confirmeth that again, which we have heard him so often foreshowed unto his Disciples: but this last forewarning doth more plainly show how willing he was to offer himself to the death: and it was necessary, because God could not be pleased but by the Sacrifice of obedience. He meant also to prevent the offence, lest the Disciples, thinking that he was constrained by necessity to be delivered to death should quail and faint in the faith. And so the use of this sentence was two manner of ways. first that it might be declared that the Son of God of his own accord delivered himself to death, that he might reconcile the world to his Father: because otherwise he could not satisfy for the guilt of sin, or purchase unto us righteousness. Secondly, that he was not oppressed to die, as by a violent death which he could not avoid, but because he did willingly offer himself to the death. He doth therefore here openly declare that he cometh to Jerusalem with good advisement, that he might there suffer death. For he having liberty to go back again, and in quiet return to overpass that time, yet notwithstanding even in the very moment and time convenient, he goeth with good advisement and deliberation into the midst of his enemies. And although it did then nothing profit the Disciples to be admonished of the obedience which he showed towards his Father, yet notwithstanding afterward their faith was not a little builded by this doctrine. Even as also at this day we receive no small profit thereby: because as it were in a lively glass the willing sacrifice is set forth unto us, by the which all the transgressions of the world are wypped away: Sins put away●… Christ's ●…crifice. and we do behold and see the Son of God in going boldly and without fear, to his death to be now the conqueror of death. shallbe delivered up to be crucified Bu. Namely by judas, to the high Priests: of these he shallbe delivered to Pontius Pilate: and of him, to the torments to be crucified. In this short sentence he comprehendeth many things. Read the twenty chapter going before. 3. Then assembled together the chief priests, and the Scribes and the elders of the people, unto the palace of the high priest which was called Cayphas. Then assembled together the C. The evangelist Mathewe meaneth not that they were gathered together, even in the second day, or within the compass of two days, but he bringeth in this history to show that Christ as he was a man was not able to appoint any certain time of his death. For what might move him thus to conjecture, when as his enemies were fully determined to differre the time? The sense and meaning therefore is this, that he spoke by the spirit of prophecy, of his death seeing, that no man could suspect that it was so nigh at hand. M. For although the death of Christ was ordained by God and depended upon the secret counsel and purpose of God, and not of men, yet nevertheless the narration of the history did require, that it should be described by what and whose practices the same was wrought: to the end we may know that there is no one sort of men more hurtful to the kingdom of Christ, than they, which reign and exercise tyranny against the people of god under the show of Godliness. But note who they be which are said here to come together: they truly which had the name of the Church: what one innocent would have been afraid of the assemblely of these men? Unto the palace of the high Priest. M. Here was the head of the priestly kingdom: & the matter was now about the authority hereof. They had all one scope, namely, to defend and preserve that priestly kingdom. Which was called Cayphas, B. This Cayphas had also to name josephus, which succeeded in the priesthood, the son of Simon Canithus, being made high priest of Gratus then presidente, whom Pilate succeeded. He was also removed again from the priesthood, by Vitellius the proconsul of Syria, jonathas the son of Anna, ●…sep. juda. 〈◊〉 18. ca 4 ●… 5. being placed in his steed. Read josephus for this matter. For all things, yea divine offices, through covetousness and ambition of the priests, were bestowed amiss by the romans. Bu. This Cayphas was a man corrupted with covetousness, ●●phas a 'dopted ●…it. with lust, with pride, and one that swelled with ambition, being called by no lawful ordinance to the dignity of the high priesthood but for bribes and favour of the wicked presidents which were Ethnixes, was taken from the filthy puddle, and set in the dignity of the high priest. Behold this chieftain in the counsel of the priests. 4 And held a counsel that they might take jesus by subtlety, and kill him. And held a counsel Bu. The Evangelist saith here, that they held a counsel that they might take jesus by subtlety or deceit, that is, not openly, neither by force, but by some pretence: the which judas brought to pass, which feigning friendship, betrayed him with a kiss. What this counsel was S. john describeth at large, saying: Then gathered the high priests and Pharisetes a counsel, and said: What do we? For this man doth many miracles. If we let him scape thus, all men will believe on him, and the romans shall come and take away both our room and the people. And one of them named Cayphas (being the high priest the same year) said unto them: ●… 11. You perceive nothing at all, nor consider that it is expedient for us, that one man die for the people, and not that all the people perish. 5 But they said not on the holy day, lest there be an uproar among the people. But they said, not on the holy day. C. It was decreed truly by the advise & cousel of Cayphas, that jesus should be destroyed, because he could not be overcome cepte he were extinguished by death: but they thought they had not a convenient time, until the feast were ended, and the people departed. E. For they were afraid least if they had set upon him in that day, in the which the greatest multitude of people came together, some tumult should arise, because there were many among the people, which beholding the miracles, hearing his wonderful doctrine, & marking the inspeakable clemency and meekness of his manners, had him in great admiration and reverence: yea they held him as a prophet, as it is said before. C. And here upon we gather, that although those hongery dogs did greedily seek the death of Chryst, yea although they raged furiouselye to obtain the same, yet notwithstanding that they were so restrained by the secret bridle and working of God, that nothing was done by their counsel and arbitrement. They seek so much as they may for an other time: Man can not withstand God's appointment. but God doth hasten and set forward the time in spirit of the devil. M. For God had so appointed that Christ should die, and be offered as the true Passeover in the festival day. Vain therefore was the fear of the tumult of the people, who departed away, and were suddenly gone so soon as the high priests, had gotten occasion by the treason of judas, to prosecute their purpose: such was the blindness of their minds, into which they were cast by the power of God. C. And it pertaineth greatly unto us, to note this thing, that Christ was not rashly taken by the lust of his enemies, and put to death, but was led thereto by the will of God: because the faith of propitiation is built upon him, God was pleased with the same sacrifice, which he had ordained from the beginning: and therefore he would have his son offered upon the day of passover, and upon no other, to the end the lamb which was slain from the beginning might by one and the last sacrifice, obtain everlasting life, and that the old sacrifice might give place, to the only sacrifice of eternal redemption. But there seemed to be a more convenient time than thy, to those that sought for nothing else than to destroy Christ: The body of Christ and the shadow thereof me: together. yet God which had made him a sacrifice and an oblation for sin, chose a proper and special day which should oppose or say the body joined to the shadow. Whereby now also the fruit of Christ's passion doth more clearly shine unto us. 6 When jesus was in Bethani, in the house of Simon the leper. When jesus was in Betham B. M. The evangelist should have added by order, those things which were done with Christ in the time of these two days before Easter. For both the counsel of the high priests, and this present history also, went two days before Easter at the lest. S. john speaketh more expressly of this feast, john. 12 saying, Six days before Easter, came jesus to Bethanie. C. Yet notwithstanding this is put in here in good time, that we may know what occasion did so soddeynely drive the chief priests to make haste. They durst not set upon Christ with open force: and to oppress him by deceit, was not so easy a matter. But now, when a way unhoped for, was opened and offered unto them by judas, contrary to their expectation, the very facility of bringing their purpose about, maketh them to gather an other counsel. But there are some which would have this story to be all one, Luke. 7 with that mentioned in Luke, and to differ from that which SAINT john rehearseth to be done by Mary the sister of Martha. john. 12. Othersome say, that there is a difference between this (which Mark also hath) and that, which is set forth by Luke and john. And many affirm (which is more likely) that the story here written by Matthew, is all one with that mentioned in john, but contrary to that which Luke hath. For although Matthew make mention of two days before Easter, yet for all that he doth not say that this feast was celebrated two days before Easter. And S. john, although he make mention of Lazarus, of Martha, and of Mary, yet notwithstanding he doth not deny but that Christ did sup in the house of Simon the leper: the which thing, both this our Evangelist Matthew, & Mark also, have. For it might be that these, abiding in one village, were called to supper into the house of Simon, for the presence of Christ, and that Martha ministered there unto Christ, according to her diligence. C. Neither doth it prove the diversity of the deed. C. because john saith that the feet of Christ were anointed, and Matthew and Marc●…e the head: For it might be that both the head and feet were anointed. We do know truly that ointments were not wont to be cast down at the feet: but according to the manner, when the greatest part was then spent and powered out, S. john to amplify the matter, saith, that his feet were suppled therewith. Mark also saith, the Alabaster here being broken, that all the ointment was powered on his head. wherefore it agreeth very well that it ran down to his feet. M. Wherefore they have not sufficient strong ground, which are moved by the diversity of the time, of the place, of the persons, and of the deed also, to deny that the Evangelists Matthew, Mark, and john, make not mention of this history, together. 7 There came unto him a woman, having an alabaster box of ointment, that was precious, and powered it on his head, as he sat at the board. There came to him a woman. E. This woman was named mary, being the sister of Martha & Lazarus. Having an Alabaster box Bu. This was a very fine and delicate box, being made of Alabaster, which was a kind of glass, very necessary to preserve ointment in: it was so called of the Grecians, of taking, and of the primative, α, because for the smothenesse thereof, it could not be ●…aide. Plini in his six and thirty book and eight chapter, maketh mention of this Alabaster stone. For when he has spoken in the five and thirty chapter of the O●…icke stone, he goeth forward thus: Some men (saith he) call this the Alabaster stone, the which they make hollow to put in ointment: because it is said, to preserve the same very well. These things agreed with that which Homer writeth, saying the little Onyx will draw unto it a pipe of the oil spikenard, Horatius in 〈◊〉 or Nardus ointment. Of ointment that was precious. These words sound as much in Greek as if thou shouldest say: Of a great price: because money in time paste was weighed and not told. The evangelist S. john, hath expressed both the quantity, and the kind, and so hath S. Mark like wise. For he saith: Then took Mary a pound of ●…intment (called Nardus, perfect and precious.) judas declared the price thereof, when he said that it was worth thirty pence. As concerning the ointment Nardus read Dioscorides. ●●oscor. li. ●…ap. 72. All these things were both a forewarning of the death of Christ (as he himself interpreted them) & also a declaration of the love of this woman toward Christ. And powered it on his head. This did she according to the manner of the country, by the which custom, those that were special and singular friends: were welcomed and honoured in the midst of feasts and banquetes of their friends, with this kind as it were of recreation: as we may perceive by the words of Christ when he said to Simon the Pharisey: My head thou haste not anointed with oil, ●●e. 7. but she hath anointed my feet. And to this effect tendeth the allegory of David, when he saith: Thou shalt prepare a table before me, ●● 23. against them that trouble me. Thou hast anointed my head with oil and my cup shallbe full. For they used ointment, not to anoint the feet, but the head: but Marry, contrary to the custom, bestowed such plenty of ointment, (as we said even now) that it ran down to the fet also. Therefore S. john saith, that she anointed the feet of Christ and wiped them with the hears of her head, that he might express and set forth the great humility of the woman 8. But when his Disciples saw it, they had indignation saying: whereunto serveth this waste? But when his Disciples. C. This is no unwonted thing among the Evangelists, to attribute that unto many which was done by one man, if so be that they give their consent. Saint john saith that this murmur arose of judas which betrayed Christ. Mathewe & Mark impute it to the rest of the Disciples, as well as to him: namely because none of the rest durst once to have murmured or grudged if the wicked tongue of judas had not kindled them even as a fyerbrand. But when he began to condemn the superfluous expense, the rest were easily alured to do the like. And by this example we are taught, how great danger cometh of wicked, and poisoned tongues. The dau●…ger of evil tongues For they which are of good judgement gentle, and modest by nature, except they wisely take heed unto themselves, shall easily, being deceived by false and slanderous reports fall into wrong judgement. Wherefore, if foolish credulity & rash belief entangled the Disciples of Christ in the society of judas, what shall happen unto us if by light credit we receive whisperers and carriers of false tales, which are wont to carp, Tale carriers and whisperers must be avoided, and speak evil of good deeds? We aught also hereby to receive an other admonition, and that is this, that we do not rashly give judgement of a matter not thoroughly known unto us. Rash judgement cometh of light credit The Disciples maintain the saying of judas, and because it wanteth not a pretence, they rashly judge amiss? But truly it become them to inquire more narrowly, whether that the deed were worthy of reprehension: specially their master being present, to whose judgement they should have referred the matter. Let us understand therefore that sentence is not orderly given, except the word of God go before: because none of us, (as S. Paul teacheth) do live or die to ourselves, but must all be brought before the judgement seat of Christ, Rom. 14. 2. Cor. 5. where we shall give an account. The word of God truly teacheth us to give unto the poor, and this cost at the first sight might seem superfluous: but this ought not to be given to the poor, because Christ doth command the present use thereof, as appeareth in the eleventh verse following. least therefore we should be deceived by the show of a right zeal, let us observe a mean, and learn neither to justify nor condemn any thing, but that which is justified, or condemned by the mouth of God. And although there were great difference between judas and the rest (because he falsely cloaked his theft, and the other were led by foolish simplicity) yet notwithstanding we see that they being drawn from Christ, are linked through want of wisdom, to judas. 9 Foy this ointment might have been well sold, and given to the poor. For this ointment might have ben●… well sold. B He showeth a reason (as it might seem) that he murmured not without just cause. Thus commonly are hypocrites wont to do, who seek when they are most wicked to retain their estimation. In stead of these words. john. 12. It might have been well sold S. john hath, Why was not this ointment sold for three hundred pence And given to the poor. B He pretended a care for the poor, of whom in deed he had no care: even as S. john declareth, saying. This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bore that which was given. ●…ouetousnes a monstruous beast. C. By the which example we are taught what a monstruous beast Covetousness is. The great loss which judas thought he had sustained, the occasion of his theft being taken away brought him to such madness, that he was not afraid to betray Christ. And it is to be thought, that he did not only lie unto others, as concerning the deceived power, but flattered himself also within (as commonly hypocrites do) as though the betraying of Christ were a light offence, by the which he would conteruale the loss that he had received. For the only cause of betraying Christ was, that he might by some means or other, recover the loss, and pray which escaped his hands. For the grudge conceived for the loss of gain, drove him to seek occasion to betray Christ. But it is marvel why Christ chose such a steward, whom he knew to be a thief. For what was this else, but to make a snare to strangle himself. Mortal man can make no other answer, then to say, that the judgements of God are of profound deepness Notwithstanding the deed of Christ in this place ought not to be drawn into a common rule, to commit the care of the poor or any other holy office, to a wicked or unjust man. For God hath prescribed unto us a law, who they are which must be called to the government of his Church, and to other Holy Offices: the which law aught not to be transgressed. Also we may answer to the question before moved, that seeing Christ was the eternal wisdom of God, he gave place to his secret predestination in the person of judas. B Therefore judas did that, which impiety is wont commonly to do: he pretended one thing, & thought an other in his heart. 10. When jesus understood that, he said unto them. why trouble ye the woman? for she hath wrought a good work upon me. When jesus understood that Bu. The Lord maketh a defence for Mary, who never forsaketh those that worship him: & therefore now also he doth most constantly defend Mary, that he might show what all the godly may learn and look for, by this deed of the woman. Why trouble ye the woman E. Or why do ye stay the woman from the h●…stnes which she hath taken in hand. M. Behold the gentleness and humanity of Christ, not only in this that he defendeth Mary, but also because he doth not by and by bewray the deceit and malice of the hypocrite, neither severely reprove the deceiver as he deserved: but only seeketh to maintain the deed of the woman, and to see that nothing do molest her. And as for the sin of judas, because it was hid, he would not publicly declare it. For she hath wrought a good work upon me. C. It is marvel why Christ, whose whole life was a rule, & example of temperance and frugality, would now commend immoderate cost, which always proceeded of luxury, and superfluous delights. But we must note what kind of defence he useth: for he doth not say that the woman had done well, as though he would have the like daily to be done, but because the same was once done of her, he affirmeth it to be acceptable unto God, because upon just consideration it must needs be done. Although therefore Christ did not desire the use of the ointment, yet notwithstanding this anointing did please him by reason of the circumstance. Whereby we gather that certain singular duties are sometime accepted of God, which notwithstanding are not to be followed. But there is no doubt but that Mary came by the secret motion of the spirit to anoint Christ: even as it is most certain, that so often as the saints of God are called to any extraordinary work, they are driven forward by the unwonted motion of the holy Ghost, least they should do any thing without the guiding▪ and direction of God. There was no commandment which should enjoin this anointing unto Mary: (neither was it needful that there should be a prescript law for one thing) but because the heavenly calling is the only beginning of doing right, and because all, what so ever men take in hand of themselves, is rejected of God, Mary was governed by the inspiration of the holy Ghost, that she should finish this work upon Christ with an assured trust. E. Let us also note here that things made for delight and pleasure, may be used of the godly, if so be the they do not pretermit occasion to help the poor. There is no doubt but that many poor folks were hungry, when Christ was anointed with this precious ointment: but Christ also wanted not a good consideration why he suffered the ointment to be powered upon him by this woman, to honour his death. Let no man therefore seek after pleasure: ●●mot. 4 and yet notwithstanding let no man again condemn those that use delights not far sought for, but such as are at hand. For there is nothing which the most wise God hath made to our use, which the godly may not use well. Moreover, as the Lord would have a difference in all other external things, even so he would also have it in the use of delights and pleasures. It is manifest that David, Solomon, and other godly Kings and Princes, did abound oftentimes in sundry delights, when as many others wanted necessary food, yet for all this they did not displease God. Only let there be a love which forgeatteth not the necessity of the neighbour: let there be a study of holiness, lest the concupiscence of the flesh have his liberty: to be short, let there be a mind seeking the glory of God in all things, that there may be no creature, the use whereof may hurt. C. Moreover by this answer of Christ, the cause of one woman was not only defended, but also the holy glorying and rejoicing of all men was approved, who counted sufficient that they and their works are accepted of God. It doth oftentimes come to pass, and will do always, that Godly men shall not be only reprehended, but also openly condemned unjustly, who notwithstanding are well assured that they do nothing but by the commandment of God: and this is counted pride, if they despising the perverse judgements of the world, are content with the only approbation of God. Because this is a hard temptation, and because it can scarce be but that the wicked consent of many shall pierce us, we must note this lesson, that none at any time shall be animated constantly to do well, except they depend upon the only will of God. Christ therefore doth here revoke the diversity of the good and the evil to his only arbitrement. For seeing he affirmeth the work of the woman to be good, which was already condemned of the Disciples, he doth by these words state the rashness of men, which give themselves liberty to judge. Wherefore let us learn also bearing ourselves bold of this comfort, carelessly to set at naught all such rumours and tales, as are spread abroad of us throughout the world: knowing this, that the same which is condemned of men, is allowed of God. Even so Esay being oppressed with wicked reproaches, Esay. 50. calleth God a judge, saying: He is at hand that iustefieth me, who will then go with me to law: behold the Lord God standeth by me, what is he then that can condemn me. And S. Paul hath the like words in effect. 1. Cor. 4. Let us learn therefore not to regard the judgements of men, and when the world shall rise against us with great outcries, let this comfort only suffice, that the Son which is judged to be evil in earth, is pronounced good from Heaven. 11. For ye have the poor always with you: but me shall ye not have always. For ye have the poor always, C. Christ now answereth to the objection which deceived the Disciples: they did not of their own accord accuse mary, but were pricked forward thereunto by judas: For hypocrites are as it were a Fan, or bellows to set others on fire to work wickedness. Christ therefore by this sentence doth declare that the deed of mary was acceptable unto him, not that he requireth daily unction, but as a work extraordinary. As if he should say: As touching the poor, it is your duty always to do them good: this unction is once allowed of me. So that Christ doth not simply defend Unction, that we might follow the same, but he admonisheth that it pleaseth God for a certain consideration. The which thing we must wisely consider, least with the Papists, we feign out of order, sumptuous and costly worshipping of God: For when they heard that Christ would be anointed of mary, they thought that he was delighted with Perfume, with Frankincense, with Wax candles, with Golden vestments, and with gorgeous pomp. hereupon came such glistering shows in their Ceremonies: Papists worship God with outward shows only. neither do they think themselves to be true worshippers of God, except they bestow such cost. But truly Christ here declareth plainly, that the thing which he would have then once done, should never after that be acceptable unto him. For when he saith that the Poor shall be always in the world, Worship extraordinary & necessary. he putteth a difference between the daily worship, the use whereof ought to be among the faithful, and that extraordinary worship which ceased after his ascension into Heaven. Will we say our money well in the true Sacrifice? A lines 〈◊〉 true sac●● let us give then to the poor. For Christ doth not say, that he is with us, to the end he might be worshipped with external pomps. We do know undoubtedly, and do feel by experience of Faith, that he is present with us in power, and spiritual grace: but he is not with us visibly, that he might receive of us earthly honour. For in that he is with us by the grace of his holy Spirit and power, in that he dwelleth in us, and in that also he feedeth us with his flesh and blood, this pertaineth nothing at all to corporal worships. Wherefore what worships so ever the Papists do invent to worship Christ with, they do bestow them in vain, seeing he doth openly reject them. A. Therefore the vnitinge and agreement of this place, with those which promise' unto us the presence of Christ unto the end of the world, is easy to be made: Such are these that follow: Mat. 1●… Mat. 18 Bu. Behold I am with you unto the end of the world. Also: Where so ever two or three are gathered together in my name, there am I in the midst of them. For according to his majesty (saith S. Austen with Hierome) according to his providence, according to his inspeakable, and invisible grace, it is fulfilled which he said. Behold I am with you to the end of the world. But according to the flesh which the word took, according to that, that be was borne of the Virgin Mary, according to that, that he was taken of the jews, that he was crucified on the tree, that he was taken therefrom, and lapte in linen clotheses, and in that he was laid in the Sepulchre, and manifested in the Resurrection, he said: But me shall ye not have always. Wherefore? Because he was conversant according to the presence of his body forty days with his Disciples, and they accompanyinge him, saw him ascend into Heaven, and is not here: For there he sitteth at the right hand of his Father. And he is here: for the presence of his majesty is not departed from us. C. Furthermore in that he saith there shall be always poor, we do see that it is our duties to be liberal to the poor, not for a year, or two, or three, but for ever: because that is always acceptable unto him. Moreover although in this place the hypocrisy of the jews be touched, yet notwithstanding we gather, that many are not poor, & needy by chance, ●●ty is ●●ted to 〈◊〉 cha●● but by God's appointment, to the end he might by their need exercise us in the works of charity. And truly alms deeds are acceptable, & have a sweet savour before God, by the which that want of the poor is hol●…en, whom God, if it pleased him might make rich. S. Mark addeth, And when so ever ye will, ye may do them good. C. The sum of this place is, that although the Lord do command to give ourselves, and all that ever we have to him, yet notwithstanding in respect of himself, he requireth no other thing then Spiritual worship, which consisteth not upon any cost: but will rather that we bestow those things on the poor, which superstition foolishly bestoweth to worship him. Wherefore maddde and obstinate are they which bestow great cost upon tryflinge toys, which God hath rejected and doth abhor. 12. And in that she hath cast this ointment on my body, she did it to bury me. And in that she hath B. In Mark he saith: 〈◊〉. 14. she hath done that she could: she came aforehand to anoint my body to the burying. C. By the which words Christ confirmeth that which we said before, that the precious ointment was not acceptable in respect of his odor, but only in respect of the burial of Christ: because by this sign he would declare that his burial should be so odiferous, ●●●ts b●…●● savour ●●. that it should cast the sweet smell of life, & salvation throughout the whole world. Therefore Christ doth not allow this as an ordinary service, & that the use thereof might always remain in the Church. For if he would that this service should be done unto him daily, he would have said some other thing than this, that it was given to bury him withal. C. But in john, Mary is plainly commended, because she had kept this ointment against the day of burial. john 12. By the which words Christ meaneth that the ointment was not spent out of time, but according to the circumstance of the time. For it is said to be kept, because it was under custody, that it might in a meet and convenient time be powered out. For it is certain, that if any man would have bestowed upon him any sumptuous delights before this time, he would not have suffered it. But truly, he denieth that mary did this for manners sake, but that she might bestow upon him the last service. And the anointing of bodies at that time was no vain Ceremony, but rather a Spiritual sign, which set before the eyes of men, the hope of the Resurrection. The Promises were as yet obscure, Christ was not as yet risen, which is not without cause called the first fruits of them that sleep, 1. Cor. 15. and shall rise again. Therefore the Faithful had need of such little hopes, which might direct them unto Christ, being as yet absent. So that the annointing of Christ was not superfluous, seeing he should be buried shortly after. For he was anointed as one that should be laid up in the Sepulchre. This thing the Disciples knew not as yet. And Marry no doubt was led by the direction of the Spirit, to do that thing, whereof she had not premeditated before. But Christ applied that to the hope of his Resurrection, which they so greatly disliked, that the very utility and profit thereof, might revoke them from wicked way wardness and childish grudging. And as God would have the childishenesse of the people of Old time to be governed by such exercises: even so it were an absurd thing at this day to prove the like, neither should it be done without injury to Christ, who by the brightness of his coming, hath put away all such shadows. But because his Resurrection had not fulfilled as yet the figures of the Law, it was necessary that his burial should be adorned with external right. Now the odour of his Resurrection hath of itself sufficient efficacy to revive the whole world, without either Nardus, or Spices. 13. Verily I say unto you, wheresoever this Gospel shall be preached in all the world, there shall also this that she hath done, be told for a memorial of her. Wheresoever this Gospel shall be preached, C. He saith, that this shall be a honour unto Mar●…, because she shall be praised in the Doctrine of the Gospel. Whereby we gather, that there is a reward appointed to our works, not by the judgement of men, but by the testimony of the word of God. B. Furthermore we see how the memory of the Saints which have served Christ in the Church, is kept, namely by the preaching of the Gospel. For all the deeds of Saints deserve not to be kept in memory among their posterity, but those only which are joined with the preaching of the Gospel. Christ therefore confirmeth his sentence going before: for he saith that Mary was so far from blame in doing this thing, that rather she should have great praise of them which shall preach the Gospel, & of them also which shall receive it. The praise therefore of the godly is true, when they are praised of God, & in his Church. In all the world, M. Here Christ foreshoweth plainly that it shall come to pass, that this Gospel shall be preached, not only in jewry, but also in the whole world: the which might bring great consolation to the minds of the Disciples, (because the death of Christ was at hand, and they did want all kind of consolation, that after his ascension they might be the more bold) although at that time no man received the Gospel, yet notwithstanding that it should be preached in the whole world. C. Christ therefore by these words witnessed the calling of the Gentiles, in the which our Salvation is grounded. But how the Gospel should be preached in the whole world, Math. 24. we have showed before. There shall also this that she hath done be told In that he saith, that the memory of Mary shall be honourable in the whole world, he doth overthwartly touch by this comparison, his disciples: because by the consent of all the Gentiles this deed ●…t all be praised among those that dwell in the utmost parts of the earth, in condemning whereof, they of the household had been so greatly wayward. Christ also doth gently correct his disciples, because they think so grossly of his kingdom to come. A. Solomon, Prove ●… Psal. ●● as concerning the memory of the just, writeth thus: The memory of the just shall have a good report. And the prophet David saith: The just shall be had in everlasting remembrance: & that not only before the Angels, but also before the whole Church. 14. Then went on of the twelve (which was called judas Iscarioth) unto the chief Priests. Then went one of the twelve, C. What fruit reprehensions bring forth, we here see The disciples are still & silent, not for shame, but for true obedience sake. For they stand so much to the judgement of Christ, that after they know that the thing which displeased them, pleased him, they are quiet. Even so aught we to do, when we have received a fall. being taught not to be ashamed to rise from our error. On the contrary part we see what good reprehension doth in the minds of the obstinate: Repreh●● doth 〈◊〉 fit the ●●nate. for the admonition of Christ did profit so little to turn the heart of judas, or to make it better, that he went by & by voided of care, to make a most wicked bargain with the enemies of Christ. But it was a wondered & monstrous insensible dullness, that in the loss of the ointment he thought he had gotten an honest excuse to so wicked a fact: & further that he being admonished by the words of Christ, knew not what to do. The only mention of his burial had been enough to mollify an iron heart: when as he might have gathered thereby the Christ offered himself a sacrifice for the salvation of mankind. But in this spectacle we behold how great the blindness of wicked desires is, and how effectually they bewitcheth the mind. judas was seruentely bent, and given to steal: and by long use he was hardened to commit wickedness: now because he knew not how to ●…gete his pray, he letteth not traitorously to deliver the son of God, the author of life, to the death: and although he were retracted and revoked therefrom, yet violently he goeth on: yea, as though he were in a madness he runneth to the sworn enemies of Christ. It is true that he had the same in his mind before, but he was now more inflamed, even as those men be, whom the Lord by his judgement urgeth, that they run headlong more and more into mischief. But and if judas had been asked wherefore he did this thing, no doubt he had alleged that excuse, which the wicked at this day do, and had said, he urged me too much. For they will have the servants of God to be in the fault, as they which aught to bear with all wickedness. The wicked cannot be h●…lde except men flatter them: When they are urged, they break the reins, nothing can hold them, and afterward they lay the whole fault upon the Servants of God, which reprehend them. They keep in their poison for a time, in so much that it appeareth not, but they will in no wise be reprehended: but when they are urged, they seek to do all the mischief they can, because they are possessed of the Devil. Whereupon S. Luke doth not without cause expressly say, that Satan entered into him, not that the Spirit of God did govern him before (because he could not have been given to theft and rapine, unless he had been the mansion place of Satan:) but Luke meaneth that he was then wholly given to Satan in possession, that being desperate he might run headlong into his own destruction. ●●en pos●●●h the re●●te. For although Satan do make us fall daily, and reigneth in us when he carrieth us into a greater liberty of sinning: yet notwithstanding he is then said to enter into the reprobate, when the fear of God being taken away, the light of reason extinguished, & shame also clean put of, he possesseth all our senses. But God doth show this extreme kind of vengeance upon none, but such as are given to destruction. Wherefore let us learn to repent in time, least the long continuance of our hardness do stablish the Kingdom of Satan in us. For so soon as we are cast into this tyranny, we be out of our wits beyond all measure. Ephes. 5. A. For we know what the Apostle writeth, that the governor of the Air woorkethe in the children of unbelief. And in an other place he affirmeth, that they which resist the truth, are held with the snares of the Devil to his pleasure. B. But to demand whether Satan entered substantially into judas, or not, is a vain question. This thing is more necessary to be weighed, how horrible a thing it is, that men being made to the similitude of God, and appointed to be the Temples of the Holy Ghost, should not only be turned into stinking Stables, but also be made the cursed mansion places of Satan. One of the twelve, B. This is plainly expressed and set forth, that we may see that there is no society so sound and clean, but that it may be spotted, since that among the Apostles of Christ, a traitor was found. Wherefore let no man be offended, if any companion of judas be found among the ministers of Christ: neither let him think that for the impiety of one man, the Ministry of the rest ought to be laid apart. Bu. In the mean season let us learn that feigned friends are more pernicious and pestilent, then open enemies. Unto the chief Priests. judas knew that the high Priests were the serua●…ntes of the devil, & tyrants: yet notwithstanding he buyeth him apace unto them, that he may sell his master: because he & they were led by one spirit, namely the devil. 15. And said unto them: what will ye give me▪ and I will deliver him unto you? And they appointed unto him thirty pieces of silver. And saede unto them: what will ye, A. O s●…amelesse, and wicked man. M. He doth not ask what matter they had against Christ, or what they would do with him: but simply he inquireth after the money, having no care what they would do with his master Christ. Hereby we may perceive how truly Paul writ, when he said: Covetousness is the root of all evil, 1. Tim. 6. and they which will be rich, fall into divers temptations and snares. Bu. This unhappy judas and woe begun, will recompense the loss which he thought he had by the powringe out of the ointment, with the price of his master. Yet for all that, he doth not require any certain sum (lest it might seem to be a money Treason) but delivering him as a vile bondslave, he put the price into the Byers hands, to know what they would give. And they appointed unto him thirty pieces of silver. A. Mark and Luke say, that the High Priests hearing judas, were glad: in the which we have an example set before our eyes of obstinate blindness: they were glad upon hope of bringing that to pass, whereof they had consulted. 16. And from that time forth, he sought opportunity to betray him. Luke 22. And from that time forth, Bu. Luke saith that he commoned with the high Priests and Elders how he might deliver him unto them. The opportunity which he sought for to betray the Lord, was, that he might deliver him without the tumult of the people, as S. Luke declareth in the sixth verse of the chapter last mentioned. He having taken therefore the most unhappy money that ever was received, seeketh by and by with great diligence a convenient time, in the which he might deliver him unto them without any trouble of the people So nimble, diligent, & quick do Bribers make the Receivers. Christ meant by this image to declare that there should come such, which being corrupted with the love of money, should betray the Doctrine of the Gospel: and that this mischief should specially come of those, which being the heads, and pillars (as it were) of Ecclesiastical Religion, seem to know the secrets of their Lord, with whom they are so familiar, that they do betray his Doctrine to the wicked, and Heathen Magistrates, by false interpretation thereof, seeking for nothing else then the destruction of the truth of the Gospel. 17. The first day of sweet bread the Disciples came to jesus, saying unto him, where wilt thou that we prepare for thee to eat the passover? The first day of sweetebreade, Question. C. It may be demanded why that is called the day of Swéetebreade, which went before the offering of the Lamb. For the Law commanded that they should lay away their leaven, till they did eat the Lamb. But this question may be easily answered: namely that this observation is referred to the day following, as may sufficiently appear by the other two Evangelists. A. For SAINT Mark hath: The first day of swéetebreade when they offered passover. Mark. ●… Luke. 22. And Luke hath. The feast of swéetebreade drew nigh, which is called Easter. C. When therefore the day to kill and eat the Paschal Lamb was at hand (which begannne at the evening) the Disciples asked Christ where he would eat passover. The Disciples came to jesus, A. We read in Luke, that Christ first sent Peter and john to prepare the passover: and that then they demanded of the Lord, where they should prepare a place to eat it. He sent (saith he) Peter and john, saying: Go and prepare unto us the passover, that we may eat. They said unto him: Where wilt thou that we prepare? In that they ask of him where he would eat passover, it is a sign that they were wandering and unstable, having no certain place: & their entrance into the City could not be without great danger. For they had there mortal enemies, which sought occasion to take them. But behold how Christ neglected nothing which pertained to the common rule of the godly. Before he would be subject to the Law, that he might redeem us from the Curse of the Law, as witnesseth S. Paul: he would not therefore pretermit the passover no more than he did the other rites. Gala. 5. 18. And he said: go into the City to such a man, and say unto him, the master saith: my time is at hand, I will keep Easter by thee, with my Disciples. And he said: go into the city, E. In the Greek text, as touching the word, it is read, To him. After the which manner the Grecians do speak, when they mean a certain man, whom notwithstanding they do not name. C. Whereby it appeareth that S. Mathewe nameth here a certain man. But the other two do show that the Disciples were sent as to one unknown, because a token was given unto them of a man carrying a Pitcher of water. But this discrepance and variety, may easily be reconciled: because Mathewe pretermitting the miracle, noteth that man which was then known to the Disciples. For there is no doubt but that after they were come home to the house, they found some one of their familiar friends. For Christ, according to his right, commandeth that he prepare room for him and his, naming himself the master: and he without delay fulfilled his commandment. Moreover, although he could express the man by his name, yet notwithstanding he rather sought to direct his Disciples unto him by a miracle, that when they should see him a little after to be abased, yet their Faith might be stayed up by his Document. For this was no small confirmation, that a few hours before he was carried to his death, he should by a manifest token, declare himself to be God, to the end they might know that he was not constrained by necessity to suffer death, but that he took it on himself of his own free will And although in the very moment of perturbation, it did nothing at all peradventure profit them, yet notwithstanding the remembrance thereof afterward was very profitable. Even as at this day also to avoid the stumbling block of the cross, it pertaineth unto us to know this, that the glory of the Deity, as well as the infirmity of the Flesh appeared in Christ, a little before the time of his death. The master saith: A. By these words, although he were counted a vile and abject person, he taught his Disciples that he was the true Lord, to whom it belonged to command all men, who commanding, all ought to obey: and that he hath also the hearts of men in his hands, in so much that he can dispose and constrain them to obey him. Such a one he nameth himself, and such a one in deed he proveth himself, Math 2 1. when he commandeth the fool to be loosed and brought unto him, as appeareth in the 21. Chapter before. And (saith he) if any shall say unto you, why do you lose him? say ye, The Lord hath need of them▪ And by and by he will let them go. Mar. 11. Luk. 19 Mark and Luke add, saying: And while they were loosing the Coulte, the owners thereof said unto them: Wherefore do ye lose the Coulte? And they said: Because the Lord hath need thereof. And they suffered them. But in an other place also he doth most plainly call himself a master: as when he saith, ye call me master and Lord, john. 13. & ye say well, for so I am. My time is at hand C. Although he did rightly celebrated passover according to the commandment of the Law, yet notwithstanding he seemeth not without consideration to allege this, that he might put away the fault of morosity and waywardness. He saith therefore that he hath cause to make haste, that he might apply himself to every usual Custom: because he is called to a greater Sacrifice. In the mean time notwithstanding (as we said in the second verse before) he doth renew nothing in the Ceremony. B. Neither doth he say: My death, but, My time is at hand: that he might declare that his death was for certain appointed of God: and also to teach us by his example to be ready and willing when the time shall come, which is appointed to every one. C. Christ doth so often therefore inculcate that the time of his death is at hand, that the Disciples might know that willingly he made haste to obey the Decree and Will of his Father. I will keep my Easter by thee. B. Behold with how great confidence and authority he commandeth this man to give him room & place, in the which he might keep his Easter. Mark and Luke add that he said: Where is the gheastchamber, that I may eat passover with my Disciples? And he shall show unto you a great parlour, paved and prepared: there provide & make ready for us. And his Disciples went, and came into the City, and found as he had said unto them. The Evangelists say, that they found as the Lord had said: by the which we are taught that he will never frustrate our hope, if we give credit unto his words. For he cannot deceive. C. But in that he joined the shadowed sacrifice to that which is true, he thereby exhorted the faithful that they would compare that with the Old Figures which he fulfilled in deed. For this Comparison setteth forth no small force and effect of his death. For passover was not enjoined to the jews to this end only, that they should be mindful of the Old Deliverance, but also that they should hope for the more special Deliverance that should come by Christ. To this effect pertaineth this sentence of Paul: Christ our passover is offered up for us. 1. Cor. 5. 19 And the Disciples did, as jesus had appointed them, and they made ready the passover. And the disciples did, C. Here the Apostles declare how much they believed the words of Christ, and how obedient they were: in the which we must note their godly docility and aptness to be taught. For they might have doubted, seeing they followed an unknown man, whether they should obtain that of the goodman of the house, which their master, by their message required: seeing they knew that he was contemned, and hated of the most part. But truly they do not carefully inquire of the event and end, but quietly they obey his commandment, M and do simply finish the thing they were commanded. C. And we must observe this rule, if we desire to prove our faith, that being content with the only commandment, we may go forward to that which God commandeth and that we hoping for the success which he promiseth, may put away all carefulness. For if we be to inquisitive, it is a sign of distrust: & of distrust followeth rebellion and obstinacy, which separateth us from the grace of God. 20. When the even was come, he sat down with the twelve. When the even C. Not that he might eat passover: (the which should be done standing, even as men that have haste of their journey, being shod, and eat their meat with the staff in their hand) but the solemn rite being done, it is ment that he sat down to supper. Therefore the Evangelists say: the even being come: because in the first even they did kill the lamb, and did eat the flesh thereof roasted He sat down with the twelve. M. Great was the impudence of judas, that after the bargain made with the high priests, he durst sit down with the rest at the lords table, being nothing afraid of his masters conscience. For peradventure he thought that he was ignorant of his purpose, or at lest that he would not bewray it, by reason of the meekness of his mind, whereof he had oftentimes experience before. 21. And as they did eat, he said: verily I say unto you, that one of you shall betray me. And as they did eat. Bu. Christ was not ignorant of the practices, counsels, and conspiracies of his enemies, therefore easily he could have deceived them, if he would: but he rather sought by the foreshewinge of them, to fortify the weak against the stumbling block of the Cross: even as he said unto them, john. ●… I have told you these things before they come to pass, that when they come ye might believe. A. And ●…ecause the wicked treason of judas seemed to excel all the rest, he thought good to show that the same was not hidden from him, saying: One of you shall betray me. M. By these obscure & dark words, the Lord went about to prove the mind of judas, & secretly to prick his conscience, that none of those things might be omitted, which did pertain to his repentance. For although Christ knew the blindness of the traitor to be such, that he should be admonished in vain, yet notwithstanding it was not without consideration to strike his conscience, that hereafter he might be void of all excuse, neither that any of those things might be omitted which concern the duty of a good man. The Evangelist Mark hath: One of you which eateth with me. C. For to the end he might make the treason of judas the more detestable, by this circonstance he increaseth his unworthiness, because he sitting at the holy Table went about treason. For if a stranger had done this it had been more tolerable: but for one of the household to work such mischief, and then under the collar of friendship, to join himself to the holy supper, was to monstrous a thing. And therefore the Evangelist S. Luke hath. Yet behold, the hand of him that betrayeth me, is with me on the table. And although Luke bringeth in this saying of Christ to be spoken after Supper was ended, yet notwithstanding the order of the time cannot hereby be gathered, which we know to be often times neglected of the Evangelists. Yet for all that it is probable that judas was present, when Christ did distribute the signs of body and blood. 22. And they were exceeding sorrowful, and began every one of them to say unto him: Lord is it I? And they were exceeding sorrowful. M. Three things caused the sorrow of the apostles. First, because he said that he should be betrayed, & delivered up into the hands of his enemis, whereupon they should be as orphans, ●… 14. & therefore the Lord comforteth them in the fourthten of john. Secondly, because he should be one of them which would work so horrible a far. For what godly man would not be sorry to here that an enemy of Christ should come forth of the congregation, which is joined together for the faith of Christ? When the apostle said to the Ephesian bishops: 〈◊〉 20. Of your own selves shall men arise, speaking perverse things, to draw the Disciples after the how could the godly which were among them be free from trouble? Thirdly because they know not who the traitor should be. Moreover Christ, when he had testified these things, was troubled in spirit (as saith S. john) the which when the apostles saw how could they not be troubled also? john. 13. Therefore the Disciples are not afraid, as men which disquiet themselves being afraid without cause: but abhorring the wicked fact they desire to be purged from the suspicion thereof. This truly is a sign of reverence, that being touched & stricken after a buy sort they do not stoutly & churlishly answer their master but refer themselves every one to his judgement: yet notwithstanding bearing themselves bold of a good conscience, they freely testify how far they are from doing so heinous a fact. Whereupon every one of them demand saying. Is it I? M. They could not doubt of the words of Christ: and although they knew themselves to be guilty and thing of this matter yet notwithstanding they could not be quiet in all points. For we are always such that we may be changed every hour in somuch that the thing which we think not of to day, we shall earnestly seek after to morrow. Peter truly could abide nothing worse than that he should deny Christ: but yet it came to pass that he did deny, him. Innocents also are fearful not because they distrust the promises of God, but because they fear themselves. I know nothing by myself (saith S. Paul yet I am not hereby justified. For the Lord doth look more narrowly: and there are in us infinite lurking places. 1. Cor. 4. A. Therefore SAINT john writeth not without cause saying: john. 13. Then the Disciples looked one upon an other doubting of whom he spoke. 23. He answered and said: he that dippeth his hand with me in the dish, the same shall betray me. C. Christ by this answer doth neither take away the doubt from them, neither showeth unto them the person of judas, but only confirmeth that which he said even now that one of his familiar guests should be the traitor. A. As it may also be gathered by the other two Evangelists. M. For S. Mark hath: It is one of the twelve, even he that dippeth with me in the platter, And S. Luke hath: Behold the hand of him that betrayeth me, is with me on the table. And so by this heaping together & amplifying of the matter (as we said before) the disposition of this wicked man, was noted, who was nothing moved by the communion & fellowship of the table, to abstain from so wicked a deed: yea he being set at the table devised nothing but how he might have convenient time to betray him C. And although it was grievous unto the Disciples to be left suspended and in perplexity for a time, that they might busy themselves in considering the heinousness of the fact, yet notwithstanding there followed after that, an other profit and commodity, when they knew that the Prophesy of the Psalm was fulfilled which saith: It is not an open enemy that hath done me this dishonour, Psal. 55. neither was it my adversary that magnified himself against me: But it was even thou my companion, my guide, and my own familiar friend. We took sweet counsel and walked together in the house of God as friends. Moreover under the person of judas, the Lord would have his servants of all ages to be admonished that they be not dismayed or discouraged, when they see traitors to come from among the faithful: because the like that happened unto him being the head of the Church must of necessity happen also to those that are his members. 24. The son of man truly goeth, as it is written of him: but who unto that man, by whom the son of man is betrayed. It had been good for that man, if he had never been borne. The son of man truly goeth HUNDRED Christ speaketh these things as turned to himself, after he had admonished judas. M. As if he should say: As touching that which happeneth unto me there is no danger, nothing shall happen unto me by chance or unlooked for: that which is written of me must needs be fulfilled, and to this in deed I am ready: the wicked can do nothing against me, but that which is appointed of God. Bu. My death is ordained by the father himself: it is not therefore by the power & policy of men that I suffer, but by the will of God. C. By these words Christ preventeth the offence, which otherwise might grievously assail the minds of the Godly. For what could be more absurd, than for the son of God, being falsely betrayed by a Disciple, to be committed to the will of the enemies, that he might be drawn to the most shameful and slanderous death. But Christ pronounceth plainly that this cometh by the will of God. And he proveth this decree by the testimony of the Scripture, because he hath made manifest and fulfilled the thing which was appointed to be done by the mouth of the Prophet long before. Now let us note to what end the words of Christ do tend, namely that the Disciples knowing whatsoever is done to be governed by the providence of God, should not think that his life or death, was ordered by chance. But the profit that cometh of this doctrine, doth farther extend itself: because then at the last, the fruit of Christ's death shallbe truly ratified unto us, when it is manifestly known, that he was not rashly, carried of men to the cross, but by the eternal decree of God was ordained a sacrifice to take away the sins of the world: For how cometh reconciliation unto us and the atonement, but only because Christ by his obedience hath pleased the father? Wherefore let us always remember the providence of God, to the which both judas, & all the wicked also (although against their wills) must needs obey. Let this always abide fixed & firm in our minds, that Christ therefore suffered because such kind of sacrifice pleased God. Bu. But some man will object and say: If it were so appointed by the providence of God, and set down in the Scriptures, that the son of GOD should be betrayed by judas, I see not truly why judas offended, who did nothing but that which God would have done, which he had ordained, & by the Scriptures foreshowed. The Lord answereth this objection here, saying. But woe to that man by whom the son of man is betrayed. Aunsw●… C. By the which words he denieth judas to be absolved by this pretence, because he did no thing but that which was appointed of God. For although God by his right and just judgement appointed the death of his son to be the price of our redemption: judas nevertheless in betraying Christ, because he was full of falsehood and covetousness, brought just damnation to himself: and in that God would have the world redeemed, it did nothing let but that judas might he (as he is) a wicked traitor. Hereby we perceive, that although men can do nothing but that which God hath appointed, yet notwithstanding they are not absolved from gyltines, when by a wicked affection they are fervently given to sin. For although God by a secret bridle leadeth them to an end unknown to them, yet notwithstanding they seek for nothing less than to obey and accomplish the decrees of God. These two things truly seem far contrary to human reason, that God should so govern human matters by his providence, that nothing should be done but at his will and pleasure: and yet for all that, that he should destroy the reprobate, by whom he hath executed his william. But we see here how Christ joineth both of them together, making judas subject to the curse, although God himself had ordained that he should be an enemy unto him: not that the treason of judas aught properly to be called the work of God, but because God turned the falsehood of judas to serve his purpose. We must therefore put a difference between the work of God, & the impiety of judas. Because God is always Just in his counsels, he doth nothing without cause: but wicked men are moved by an evil cause: the which thing even their conscience declareth. The thief, & the judge, although both of them kill men, yet notwithstanding there is a great difference between them. For thee severity of the judge is commended, and the thief condemned It came to pass by the will of the father that Christ suffered, and it was his pleasure so to have it, but the impiety of judas did not please him. ●…lme 5. A. For he is a God which is not delighted in wickedness. It is foreshowed of Christ that those which are his shall suffer tribulation in this life: Rom. 8. (because those whom he knew before, he also ordained before, that they should be like fashioned unto the shape of his son) Z. Yet notwithstanding the wicked are not thereby excused which are the persecutors of the faithful. judas when he betrayed Christ, had not respect unto the will of God, but to the wickedness of his own heart, that he might receive money. According to the same wickedness therefore he is justly condened. Therefore, although at a blush the wicked seem to have some fellowship with God, yet for all that we must more narrowly behold them, and then we shall see the they are as far from him as heaven and earth. They are not excusable, but rather woe unto them. These things are diligently to be noted, because many frenzy and headstrong men do entangle and confound all things, not in disputing, but with controlling and reprochinge with God: neither do they seek for any thing else, than to defame the whole doctrine of God, that by hate of religion, the contempt of God, and brutish boldness may arise: that men may differ nothing from beasts, let us learn therefore to make a difference as Christ here hath done. And yet for all that we must not deny but that God doth use the works of the wicked, that they may serve his providence (though against their wills) and do that also which he hath decreed. C. We do know truly how many interpreters do avoid this rock. they grant that the Scripture was fulfiled by the work of judas: because God declared that, by prophecies which he knew aforehand. Therefore to the end they might mitigate the doctrine which seemeth unto them to be some what to sharp, they set forth the knowledge of god in stead of his decree or appointment, as though God should only behold those things that were to come a far of, but should not dispose them according to his pleasure. But the holy ghost doth far otherwise end this controversy, bringing in, not only the reason why Christ was delivered, namely because it was so written, but also, because it was so appointed. For whereas Matthew & Mark do allege Scripture, Luke bringeth us directly to the heavenly decree, even as he teacheth in the Acts of the apostles, Act. 2. the Christ was not only delivered by the foreknowledge of God, but also by the determinate counsel of God. Also he saith: Herode, Pontius Pilate with the Gentiles & people of Israel, Act. 4. gathered themselves together to do whatsoever thy hand & thy counsel determined before to be done. Whereby it appeareth that they run out of course which fly unto the bore foreknowledge of God. It had been good for that man C. By these words he declareth what horrible vengeance shall fall upon the wicked, for whom it had been better that they had never been borne. Howbeit this life, though it be but transitory and full of sorrows is a singular and special benefit of God. Moreover also hereby we gather how detestable their impiety is which do not only extinguish the precious gifts of God & turn them to destruction, but bring to pass that it had been better if they had never tasted the goodness of God: Let us learn therefore to tremble at the judgement of God, that we may abhor all wickedness and whatsoever is contrary to the righteousness of God. It had been better for judas never to have been, than to be damned to torment for ever. But this is worthy to be noted, that he saith: It had been good for that man not to have been borne: because although the state and condition of judas by miserable, yet for all that it was good for God that he was created, who appointing the reprobate to eternal destruction, doth thereby set forth his glory as Solomon in his proverbs teacheth saying: The Lord doth all things for his own sake, yea and when he keepeth the ungodly for the day of wrath. 25. Then judas which betrayed him, answered and said: master is it I? He said unto him thou haste said. Then judas which M. We see here the wonderful impudence of judas, which doth not only dissemble the wicked deed, but also with a brazen face offereth himself, and denieth the deed. Because all the rest had demanded of Christ and said, Is it I? least●… he should seem to be guilty, he bursteth forth also in like manner saying▪ Master is it I? He doth not ask this question to know the truth, neither because he was so●…y as the rest were, but least he should be had in suspicion of the rest, if he should hold his pea●…e. C. Although we see often times those that are guilty in conscience to tremble for fear, yet notwithstanding they are so wrapped in fear, in brutish senselessness, and in blindness, that that they boldly stand to the denial: but at the length they secretly bewray their mischief. Even so judas, having his own conscience accusing him, could not keep silence: so cruelly did that tormenter within his breast disquiet him with fear and care. Thou haste said Christ by his answer crossly reprhending the boldness of judas, stirreth him up to consider his wicked fact which he sought to hide. M. As if he should say: I say not that thou goest about to betray me, I do not reveal thy wickedness: but thou thyself sayst it. Take heed therefore what thou dost. Behold here the wondered meekness of Christ, he doth not chide him, he casteth not his benefits in his teeth, he driveth him not from the communion of the table: he holdeth him contented that he hath stricken his conscience, and that he hath well provided for the faith of the rest, in shewing that these things happened unto him according to the Scriptures. C. But now the mind of judas being possessed with devilish madness, he could not conceive any such meaning. Moreover let us learn by this example, that the wicked in excusing their sin do nothing else but bring the judgement of God more speedily upon themselves M After these things Saint Luke addeth that he said thus: I have inwardly desired to eat this passover with you, before that I suffer. For I say unto you: henceforth I will not eat of it any more, until it be fulfilled in the kingdom of God. And he took the cup and gave thanks and said. Take this and divide it among you. For I say unto you: I will not drink of the fruit of the vine, ●…uke. 22. until the kingdom of God come. A. The which sentence we will expound in the .29. verse following. M. But Matthew hitherto declareth that Christ was not ignorant of the counsel and purpose of his betrayer: of the which he maketh mention, not with a disdainful mind, neither to the end he might bewray the wickedness of judas, or contend with him: but he rather did it to fortify the rest of his Disciples. Of the which thing truly this is an evident argument, that he leaving the traitor, commendeth and suiteth to his Disciples the profit & memory of his death, by the sacrament of his body and blood Before the whichh institution it is evident, that he did, and spoke these things, by the words of Luke before rehearsed, by the which he declared that the passover of the jews, was not only a remembrance of the deliverance out of Egypt, but also a type of the deliverance to come, which even now was ready to be fulfilled, weereof he himself should the author. C. But because Luke maketh mention that Christ took the cup twice in his hand, we must first of all see whether it be a repetition (for sometimes the Evangelist do repeat one thing twice) or whether Christ, after he had tasted of the cup, did the like again the second time. surely it is like that he tasted of the cup twice. For we know that the solemn rite of supping in the sacrifices was observed of the holy fathers: where upon it is written, I will receive the cup of salvation, and will call upon the name of the Lord. So that we doubt not but that Christ did syp, according to the old custom, ●…me. 116. in the holy feast: the which could not otherwise be rightly accomplished. The which thing S. Luke plainly declareth before that he cometh to the narration of the new mystery, the order whereof was distinguished from the Paschall lamb. This also was done according to the accustomed and solemn use, in that he is expresely said to give thanks when he took the cup: (For in the beginning of Supper, no doubt he prayed, even as at no time he came to the table without invocation of God) But now also again he used the same service lest, he should omit the ceremony, which we said eveen now was annexed to the holy Sypping. B. For the good man of the house, if he had a domestical sacrifice, began first if it were the sacrifice of the whole people or multitude, the king began first. Christ truly would not despise that comen manner or custom. For there was nothing mixed in the passover of superstition. Thanks therefore being given for the solemn assembly, he set before them the cup, that every one might taste or syppe thereof: in doing whereof, they declared that they would give thanks with the same mind, even as if they should have said, Amen. This Ceremony was nothing else, than a testimony of agreement. Now let us come unto the Supper: for that first sypping was only a giving of thanks. 26. When they were eating jesus took bread, and when he had given thanks, he break it, and gave it to the Disciples, and said: take eat this is my body. When they were eating. C. These words are not so to be understood as though this new & far more excellent supper, were joined to the passover: but rather that the first supper was then ended. The which thing also is more plainly expressed of S. Luke, when he saith that Christ after supper took the cup and gave it. Luke. 22. For it had been an absurd thing that one & the self same mystery should be cut of by the distance of time. Wherefore there is no doubt but that orderly, so soon as he had given bread, he gave the cup also And that whick SAINT Luke speaketh particularly of the cup, we extend to the bread also. Therefore as they were eating, Christ took bread, that he might call them to the participation of the new supper. The giving of thanks was a certain preparation and pasing to consider the mystery. Thus, supper being ended, they tasted of the holy bread and wine: because first their security was stirred up, that they might wholly give themselves to so high a mystery. And reason doth thus require, that this evident testimony of life spiritual should have a difference from the old shadow But in that Christ instituted the Sacrament of his body and blood when supper was ended, he ment not thereby to make a law that the faithful should take their Supper, before they celebrated the mystical supper: how beit, that was the custom among them of old time, that they should celebrated the lords supper from year to year, after meat, being begun by superstition and invented by the subtlety of Satan. jesus took bread. B. It was the manner in time passed among the religious and Godly jews, that when they sat down at the table, the good man of the house or some other which sat upermost at the table, should take take bread in his hand, and give the Lord thanks. and after that, breaking the same in pieces, should distribute it unto the guests, as out of the hand of the Lord, before they had tasted of any other meat At the end of the feast they carried about the cup after the same manner. This institution was committed unto the jews by the holy fathers, before the incarnation of Christ, that they might always take meat and drink before the Lord even as it were out of his hand, and might thereupon be provoked to live wholly unto God, Deut. 8. of whom they acknowledged themselves to be so lovingly fed & nourished. As concerning this institution, certain men (called Thalmudici) do dispute upon this place of Moses. When thou hast eaten and filled thyself thou shalt bless the Lord. C. But because this is a human tradition, grounded upon no commandment of God, it needeth not that we should curiously labour in searching out the original of it. But if this ceremony were in use at that time among the jews, Christ did so follow the usual manner, that he might being, notwithstanding the minds of his Disciples to an other thing, in changing the use of the bread to an other end. This truly ought to stand firm without controversy, that the figures of the law being abolished, this new Sacrament was set forth of Christ. Bread. B. It is a solemn and usual manner among all men in matters of great weight, which they finish and dispatch among them selves, to deal not by words only, but also to join to their words external signs of those matters with which they have to do, that by those signs they may deliver that with the hand which they offer with their mind: specially when either spiritual things must be delivered, or else those carnal things which either are not present, or if they were, could not be given with the hand. They which give their faith, ●…o deliver the same not only by words, but also with the hand, even as we are wont to do when we promise' effectually to perform the thing which is required of us. Of them, which are appointed to swear, not only words, but also the lifting up of the hands toward heaven, and the kissing of a book is required. They which receive a kingdom, are consecrated not only by words but also by reaching forth of the Sceptre, & other ceremonis. They which cell houses or lands, do deliver the possession thereof either by writing, or some other external matter, to the byar. This custom also is observed & kept in spiritual exhibitions, and deliveris. Far as God speaketh and talketh with us according to our capascity, even so also he worketh by external matters delivering unto us invisible & spiritual things by visible and corporal signs, visiblely, and corporally (so much as pertaineth to signs. Gene. ●… So he confirmeth the covenant and promise made unto No, with the sign of the rainbow in the clouds. Gene. ●● Levit. ●… Exod. ●… Exod. ●… 1. King ●… Mark ●… Mark ●… john. ●… To Abraham he confirmed his promise by carnal circoncision. afterward to the Israelites in the desert by sprinkling the blood of a bullock. Also he offered his presence by the mercy seat of the Ark. He appointed the consecration of priests and kings, by pouring oil on the head. And our saviour Christ himself gave invisible grace, by the visible laying one of hands, both to children & sick folks. Also he gave the gift of the holy ghost, by breathing on his Disciples. After this manner therefore the Lord thought good to commend unto us this his oblation & exhibition, the sum of our whole salvation, not only by word neither by baptism only, being the sign of the washing away of our sins by him: but also added signs of meat & drink: that is to say himself, which is the true heavenly and living bread, the sustentation & food of eternal life, which he giveth unto us so long as he is & liveth in us. But in the institution he chose these two signs, namely bread & wine, which were most common & usual in the ceremonies of all nations, and appointed them to be distributed, according to the common & solemn order already received & used among the people of God: because he would both have religion published and declared to all men, & also the fullness & ampleness of the spirit to be given, that it might be meet to take such signs, as should be both few, and also common and simple. For so Baptism is a sign, by the which an invitation and calling to religion, and to all religious action, was made both among the jews, & also among the Gentiles. Therefore because the tasting of bread and wine, was used in sacrifices among all nations, & also because they were things simple and easy to be gotten, the Lord did sanctify them, and make them a sacrament of his church, that thereby he might give the true communion of his body and blood to those that are his. And when he had given thanks. C. The Evangelists Mark & Mathewe according to the Latin translation have. And when he had blessed: But seeing in stead thereof we read in Luke the Greek word Eucharistesai, there is no ambiguity at all in sense. And seeing they say that he gave thanks when he took the cup, they do sufficiently interpret the former saying. Ridiculous and gross therefore is the ignorance of the Papists, which express this blessing with the sign of the cross, as though Christ had used exorcism or conjuration. But we must keep that in memory which we touched even now, namely, that this giving of thanks was joined to a spiritual mystery. For Christ had not respect to the common kind of food only, that the faithful might be thankful to God, because he sustaineth them in this transitory life, but he had also respect to the holy action, that he might give thanks unto God for the eternal redemption of mankind. For if the norishementes which go into the belly, aught to move us and give us occasion to praise the fatherly goodness of God, how much more aught we to be stirred up and inflamed to this duty and godly service seeing that he feedeth our souls spiritually. He broke it. B. The loaves are thought to be of that form, that they might be conveniently broken, as cakes or such like. And gave to his disciples. Here by the name of Disciples, all godly Christians are understood, to whom Christ giveth his body as to his disciples, so often as they celebrated this holy supper among themselves in the congregation of the faithful. For the priests only are not understood by them, as some very childishly and perversely expound it, who may easily be confuted by the place of S. Paul, where he teacheth the Corinthians the true use of the supper, 1. Cor. 11 speaking to men & women without exception, & to the whole body of the church: & testifieth that he delivered the same to them as he had received it from the Lord. But he distributed bread to the Apostles, that all generally might eat, & that every one should so take his portion, that there might be an equal participation among all. For he saith: Take eat. C. In that he commandeth us to take, he meaneth that it belongeth unto us: & whereas he commandeth to eat, he meaneth that it is made one substance with us. For he did so institute all these things that the disciples might communicate this supper among themselves. Whereupon it followeth that it was a devilish invention, that one man separating himself from the residue of the congregation, should privately celebrated the supper. For what is more unseemly than to have the bread distributed in the presence of the people, & then to be eaten up in a corner of one alone? Popish mass is contrary to the institution of Christ. Although therefore the Papists do boast that they have the substance of the lords supper in their masses, yet for all that in deed it is plain, that so many private masses as they have celebrated, so many conquests hath Satan erected to overthrow the supper of the lord. Neither is it true which they say, that it is a sacrifice offered in the name of the whole church. For Christ did not command that one man should eat it in the name of all the rest, but that every one should take and eat themselves. By the same words we are taught what oblation was offered of Christ in the supper. He commandeth his disciples to take. He it is therefore that offereth. Where as therefore the Papists fain that Christ offereth himself in the Supper, it cometh of the contrary author, namely of the devil, & not of Christ. And truly this is a wonderful inversion and preposterous dealing, that a mortal man, when he is commanded to take the body of Christ, should take unto himself his office of offering: and so making himself a priest, offereth unto God his son. We go not about here to declare how full of sacrilege and execrable abomination their feigned oblation is: it is sufficient for us to prove that it hath so little affinity with the institution of Christ, that it doth rather directly impugn the same. This is my body. Christ calleth the bread his body. For the relative, (This) doth express the bread, and not the body. For by and by it followeth. This cup is the new testament in my blood: the which are figurative sayings, as we shall see anon. But where as they say that the bread was consecrated by these words, that it might be an outward sign of Christ's flesh, we do not dislike, if so be that this word (sign) be rightly and truly taken. Christ therefore chose the bread which was appointed to nourish the body, and sanctifieth it to another use, that it may now begin to be spiritual food. And this is that conversion, whereof the ancient writers of the church have made mention. True consecration. But for all this we must note that the bread is not consecrated by whispering and breathing over it, but by the pure doctrine of faith. And truly it is a magical sorcery, when the consecration is directed to a dead element: because the bread is not made a sign of the body of Christ for itself, but for us. To be short, Consecration is nothing else, than a solemn testimony, by the which the Lord doth give unto us a terrestrial and corruptible sign, to a spiritual use. The which thing cannot be done except the commandment & promise do plainly sound forth to the building of faith. Whereby it is evident again that the Papists do wickedly profane the holy mystery with their obscure muttering and breathing. But it Christ do consecrated the bread, when he testifieth unto us that it is his body, we must not imagine the alteration of the substance: but we must mark the newness of the use. And except the craftiness of the devil had so bewitched the world, that being once carried by the vain imagination of transubstantiation, it will at this day admit no true interpretation in these words it should be superfluous & in vain, to spend any long time in seeking out the sense and meaning. A Sacra●… consisteth ●● visible si●● Christ pronounceth that the bread is his body, and he entreateth of the sacrament. And we must needs confess that a sacrament doth consist of a visible sign, to the which the thing signified is joined, which is his truth. This also hath been ever a general rule, that the name of the thing signified, is transferred to the sign. Wherefore no man that hath but indifferently traveled in the scriptures, will deny but that a sacramental speech must be taken denominatively. Deno●… is this, ●… for wy●… say Ba●… which ●… the dron●… God (a●…ctes fay●… For lec●● Venus. Titus ●… 1 Cori●… john. 1. We let pass general tropes & figures, which are in divers places of the scripture. This only we say, that so often as the external sign is said to be that which it signifieth, all men will confess that it is done by a figure called, Metonymia, or Denomination: If Baptism be called the laver of regeneration: if Christ be called the Rock, from which water flowed to the peopled that were in the desert: If the holy ghost be called a dove: no man need to doubt, but that the name of those things is attributed to signs, which they figure. How cometh it to pass then that they which so much reverence the words of the Lord, cannot abide to have that joined to the supper which is common to all sacraments? The simple & literal sense doth please them: why then shall not the same rule prevail in all other sacraments. Truly unless they grant the Christ was a rock substantially, the reproach with the which they oppress us, is unsavoury & stinketh. If we expound the bread to be called the body of Christ because it was a sign & outward token of his body, they pretend & falsely allege by & by that the whole doctrine of the scripture is overthrown and made frustrate. For we have not of late time invented this rule of speaking, but all men have received the same, being set down to us by S. Augustine out of the authority of the ancient fathers, that the names of spiritual things are improperly ascribed unto signs: and that all places of Scripture aught so to be expounded when mention is made of Sacraments. But to what purpose do we take an Axioma and sentence, always received and approved, to move great cries and shouts, as it were in a new and unwonted thing? But let mad men cry while them list, this shall prevail with modest men and such as are in their wits, that there is in these words of Christ, a sacramental manner of speech. Whereupon it followeth that the bread, because it is a sign of Christ's body, is called his body. But there are two kinds of men which contend with us in this matter. The Papists being deluded with their transubstantiation, ●…rassubstā●●n. ●…rst sort do deny the bread to be seen, because the show thereof doth only remain without the subject: but S. Paul confuteth their fantasy, affirming that the bread which we break, is the communication of Christ's body. Cor. 10 Furthermore, the very nature itself of a Sacrament doth abhor their fond imagination, the which can not stand perfect except the outward sign be true. For whereby shall we learn that our souls are fed with the flesh of Christ, if the true bread be not set before our eyes, but a vain fantasy? For the body of Christ is not here given unto us simplely, but to eat: & the colour of bread doth not nourish, but the substance. Moreover, what will they say as concerning the other sign? For Christ saith not: This is my blood: but, This cup. Therefore according to their fantasy, not only the wine, but the matter also whereof the cup was made, must of necessity be transsubstantiated into blood. Now, where as our evangelist hath, I will not drink hereafter of this fruit of the vine, he plainly thereby declareth, that it was wine which Christ gave to drink, and not his blood. Therefore every way the gross ignorance of the Papists is confuted. M. And where as they say that they gathered this their transubstantiation out of the writings of the fathers, peradventure it is true that they gathered it, but if they did so, it was by false interpretation & misconstruing of their works that they did it. For the fathers in some of their writings say, that the bread with great admiration & wonder is changed in to the body, & the wine into the blood of Christ. Now these gatherers understood them of the mutation & changing of the substance, whereas the fathers touched not the same, but understood that the terrestrial condition & use of bread, was so changed into a heavenly, that it was now to the faithful man not terrene or earthly bread, neither in that use that earthly bread remaineth, but that it passeth into the body of Christ, & into celestial nourishment. The which change might be called conditional & not substantial. And because it is a thing wonderful in deed, they said truly that the bread and wine after a wonderful manner was changed into the body and blood of Christ. For who would not marvel that the terrene bread should be taken and changed into such dignity, that it may be called the body of Christ? Who would not marvel that the gross element of water, should be changed into the laver of regeneration? and that it is given in washing the body, to have the purifying of the soul, & the wiping away of sin? A. And this is that consecration of the which we spoke before. The second sort that strive against the true use of the Sacrament. C. And there are other some which reject the figure, and like mad men, receive the same by and by again. The bread according to their judgement is truly and properly called the body. Neither do they like of transubstantiation, because it is altogether void of reason. But when they are asked if the bread and wine he Christ, they answer that the bread is therefore called his body, because it is received under the bread and with the bread in the Supper. But truly by this answer we may gather that the name of body is improperly transferred to the bread, whereof it is the sign. And it is marvel, seeing that these men can say that Christ spoke thus in respect of the Sacramental union, that they mark not what they say. For what is the sacramental union of the thing & of the sign? Is it not so called because the lord fulfilleth that which he promiseth by the secret power of his holy spirit? Wherefore these masters of learning, are no less ridiculous than the Papists. Hitherto we have expounded the words of the Lord. Now let us see how the body of Christ is given unto us. Some declare that it is given unto us, when we are made partakers of all the blessings, which Christ hath gotten unto us as in his body, when by faith we embrace Christ crucified & raised from death for us: and that by that means we are made partakers effectually of all his blessings. Other some much better say, that we do then receive the blessing & benefits of Christ's, when we obtain Christ himself. For we do obtain him not only when we believe that he was made a sacrifice for us, but also when he dwelleth in us, when he is one with us, when we are his members, & of his flesh, & of his bones, when we grow (if we may so speak) into life & substance with him. Furthermore we hear what the words may signify, for Christ doth not only offer unto us the benefit of his resurrection, Ephe. 5 but his very body, in the which he suffered & rose again. Therefore the body of Christ is truly given unto us in the supper, that it may be the food of life unto our souls: that is to say, our souls are fed with the substance of Christ's body, that we may truly be made one with him: or else (which is as much in effect) the quickening force out of the flesh of Christ, is powered into us by the spirit, although it be far from us, & not mixed with us. Therefore a void or vain sign is not set before us, but they are truly made partakers of the flesh & blood of the Lord, which by faith receive this promise. For the Lord should command his disciples to eat bread in vain, affirming it to be his body, except the effect were added to the figure. Neither is this question handled among us, whether Christ do give unto us himself truly or figuratively only. For although we behold there nothing but the bread, yet notwithstanding he doth not frustrate or mock us, which taketh upon him to feed our souls with his flesh. The true eating therefore of the flesh of Christ, is not set forth by a sign only, Three things to be observed in the Sacrament of Christ's supper. but also is offered in very deed. But it is good for us here to observe thro●… things: namely, that the spiritual matter be not joined amiss with the sign: Secondly that Christ be not sought in earth, or under earthly elements: Thirdly, that no other eating be inuen●…ed or imagined, than that which, by the secret power of Christ inspireth life into us, because we do not obtain him but by faith only. First of all as we said, let there remain a difference between the sign, & the thing signified, except we will pervert all things. For there shall remain no profit of the sacrament, except it lead us from the beholding the earthly element, to the heavenly mystery. Wherefore, whosoever doth not discern the body of Christ from the bread, and the wine from the blood, he shall never understand what the supper meaneth, or wherefore the faithful do use these outward signs. Secondly, let us follow the lawful manner of seeking Christ, that is, let not our minds rest in the earth, but let them ascend upward to the heavenly glory, in the which he dwelleth. For the body of Christ doth not put on an incorruptible life, that it might say aside his proper nature. Whereupon it followeth that it is ended: But now he is ascendeth above the heavens, lest any gross imagination should tie us to the earth. And certainly if this mystery be heavenvly, there is nothing more out of order, than to bring down Christ into the earth which doth rather call us up unto him. If a man ask a Papist whether he worship the bread, or the show and colour of bread, he will strongly deny that he doth not worship the bread: but notwithstanding when they go about to worship Christ they turn themselves to the bread: they turn themselves, I say, unto it, not with the eyes only, and the whole body, but with the cogitation of the mind also. But what other things in this, than mere Idolatry? For truly this partaking of the body of the Lord, which is offered unto us in the supper, doth require neither the local presence, neither the coming down of Christ, neither his infinite being in every place, neither any such thing. For seeing the supper is a heavenvly action, it is no absurdity to say the Christ abiding in heaven is received of us. Because in that he giveth himself unto us it is done by the secret power of the holy ghost: the which power cannot only gather together things far a sunder by distance of places, but also bring them into one. The bunde therefore of this conjunctions is the spirit of the Lord, by the knitting together whereof, we are coupled, & is as it were a conduct pipe, by the which, whatsoever Christ hath, is derived and brought unto us. For if we see that the Sun shining with his beams upon the earth, doth strike and pierce through the same, and after a sort conneieth his substance unto it, to bring forth to nourish, & quicken the creatures thereof, why should the shining beams of the spirit of Christ be inferior, to convey the communion of his flesh and blood into us? Wherefore the Scripture speaking of our participation with Christ, doth refer the whole force thereof unto the spirit: notwithstanding let this place of S. Paul, among many, suffice to prove that Christ dwelleth no otherwise in us, than by his spirit, when he saith: But ye are not in the flesh, but in the spirit: if so be that the spirit of God devil in you. ●●m. 8. By the which notwithstanding, he doth not take away that communion of the body and blood, of the which mention is now made, but teacheth that it cometh by the spirit only, that we possess and have Christ within us. To the end therefore we may be capable of this communion, we must lift up our minds to heaven. Here therefore he helpeth our faith after that all our fleshly senses fail. When mention is here made of faith, we must not understand it to be every opinion grounded upon the inventions of men, as many very fond do. What then? Thou seest bread, but nothing else: but thou hearest that it is a token & pledge of the body of Christ: doubt not, but that the same, which the words do sound, shallbe fulfilled of the Lord, namely that the body which thou seest not, shallbe unto thee, spiritual nourishment. Thirdly, as we said before, we must note the kind of eating, for we must not dream or immagin that there is a natural passing made, of his substance into our souls: but his flesh is eaten of us, when we receive life of him. For we must note the analogy or similitude of the bread with the flesh, by the which we are taught that our souls are no less fed with the very flesh of Christ, than our bodies are nourished with the vigore and strength of bread. Therefore the flesh of Christ is a spiritual food, because it quickeneth us. And it doth therefore quicken because the holy ghost doth power the life into us, which resteth in the same. And although it be one thing to eat the flesh of Christ, and an other thing to believe in him, yet notwithstanding, we must know that we can eat Christ not otherwise than by faith: because the very eating, is the effect of faith. M. This seemeth incredible, that we should be fed with the flesh of Christ, which is so far from us. But let us remember that the work of the holy ghost is secret and wondered, in so much that the capacity and understanding of man is not able to measure or comprehend the same: and in the mean time let us put away all gross imaginations, which stay us in the bread. Leave unto Christ the true nature of his flesh, neither extend thou his body by false imagination through heaven and earth, as though it were infinite: rack him not with thy feigned inventions, neither worship thou him in this or that place according to thy carnal understanding: suffer his glory to abide in heaven, and ascend thou thither, that thereby he may participate himself unto thee. These few words will satisfy the discrete and modest: as for the curious let them seek else where to fulfil their greedy desire. S. Luke & S. Paul add these words, Which is given for you. Do this in remembrance of me. C. But Mathewe and Mark omit it, which not withstanding was not superfluous. For therefore the flesh of Christ is now bread unto us, because in it, salvation was once gotten for us. And as the crucified flesh of Christ doth profit no man, but such as eat the same by faith: even so in like manner, the eating should be cold & of no weight, but only in respect of the sacrifice once offered. Therefore whosoever desireth to have the the flesh of Christ nourishment unto him, let him consider the same offered upon the cross, how that it was the price of our reconciliation paid unto God. For the Supper is a glass which setteth Christ crucified before our eyes, in so much that no man can receive the supper profitably & with fruit but he which embraceth Christ crucified. But the saying before mentioned, Do this in remembrance of me, doth pertain to both parts that is to say, to the bread, and to the cup. For he would have the whole action of the Supper to be a remembrance of him, to help our infirmity. Otherwise, if we could remember sufficiently the death of Christ, sacraments were to no purpose, for they are helps of our infirmity. But what remembrance Christ would have celebrated in his supper, we may read in the foremencioned S. Paul. And whereas many do gather hereupon that Christ is therefore absent from the supper, because it is only a memory of one that is absent, they do very well gather & rightly. For Christ is not seen visibly with the eyes, as the sign is, which in figuring him stirreth up our remembrance to think upon him. But although he be absent, yet in power he is present: and will be to the end of the world. 27 And he took the cup and thanked, and gave it to them saying: Drink ye all of this. And he took the cup. E. The Evangelist Luke addeth (& so doth Paul) saying, & when he had supped: because he gave the cup twice, first according to the ancient custom: and supper being ended, he is now said to give it again, that we might know the matters to be divers. Drink ye all of this. C. Because it was the purpose of Christ to direct our whole faith to himself, lest we should seek any thing without him, he testified that our life was included in him, by two signs. This body, standeth in need of meat and drink to sustain it and keep it alive. Therefore Christ seeking to teach us that he only is sufficient for us, to give unto us all things necessary for health, giveth or attributeth the course of meat and drink to himself. By the which his wonderful sufferance appeareth because he seeking to help our faith, doth in this wise frame himself to the rudeness of our flesh. Whereby it appeareth the more, how detestable the wicked boldness of the Pope is, by the which he is not afraid to break this holy knot. We hear that the son of God witnessed and declared by two signs at once, the fullness of life which he giveth to those that are his. By what right is it lawful for a mortal man to pull a sunder those things, which God hath joined together? We must always remember this, that Christ doth first command us what we shall do, and then addeth a promise: if we fulfil not his commandment we look for the promise in vain. For he beginneth with a commandment: and commandeth all of them to drink of this cup. Therefore, if the enemies of the Gospel do boast that they have the blood of Christ without the communion, let us assure ourselves that it is most false: For the promise is away, where the commandment is not kept. Why Christ doth rather here, than in that which went before, add this general word (All) this seemeth to be the reason, namely that he might prevent the devilish invention, which afterward crept into the church: the which because he foresaw, he thought good openly to condemn. As concerning the bread, we read that he willed them simpely, to take: but why doth he expressly command all to drink, and why doth Mark say plainly that all drank, but only because the faithful should learn to beware of new invention? And yet for all this severe prohibition, the Pope was not one whit afraid, but durst take upon him to change and violate the law which the Lord so firmly made. For he kept all the people from the use of the cup: and to excuse himself, he saith that one kind is sufficient, because the blood is included in the flesh. As though truly the whole Sacrament might not be abbolished by that pretence, because Christ can (if it pleased him) make us partakers of himself, as well without either of both signs. Furthermore, the Papists say that it was dangerous lest the blood should be shed. For they thought that it was wine no more, but pure and true blood: and they would be wiser than the son of God, to avoid that danger, whereof he took no heed. But their impiety is nothing at all furthered, by these childish cavils: because there is nothing more absurd, than to deprive the faithful willingly of those helps which the Lord hath given unto them: and therefore nothing is less tolerable than this wicked tearing of the mystery. Seeing therefore one error bringeth forth an other, the institution of Christ, which is the wisdom of his father, must be kept sound and perfect, and he only aught to be preferred before all men: and forsaking all other, we aught to cleave to his authority. 28 For this is my blood (which is of the new Testament) that is shed for many for the remission of sins. For this is my blood Saint Luke describeth these words thus: This cup is the new Testament in my blood. And S. Paul hath the like words. No man truly, need to doubt but that Luke and Paul, keeping the same sense and meaning, altered the words which Mathewe and Mark have saying: This is my blood of the new Testament. ●● things ●…t forth ●… Cup. In either form of words this is most evident that the Lord by this Cup doth offer and set forth two things, namely, his blood, and the new Testament. For the new Testament is the fruit of Christ's blood, which was shed on the Cross and abideth in us, and for that cause the end & sum in this mystical exhibition. hereupon S. Luke and the Apostle Paul, expressed that in the former place: but because we have a covenant and league by the blood of Christ, they added saying: In my blood. The sense and meaning therefore of the words of the Lord is (as Luke and Paul expressed them,) Take and understand by this Cup, the new covenant of grace, being confirmed unto you by this my blood, which take ye also here of me, and drink. Although this exhibition of the blood of Christ to be drunk, be not so plainly expressed in the words of the Lord, by Luke and Paul: yet notwithstanding it is most evidently gathered by the words of Mathewe and Mark, which say: Take ye, and drink ye all of this. And he said unto them, this is my blood of the new Testament. Which words, what do they signify else, than this, Take ye with this Cup, and drink my blood by the which my new covenant is confirmed and given unto you. C. For this covenant is sealed by nothing else than by the spiritual drinking of the blood of Christ, that it may be strong and of efficacy. But hereby we may gather, how foolishly the Papists and such others, are superstitious, which bite and chop the words. For although they make a noise and talk, yet for all that this exposition of the holy ghost cannot be rejected, that the Cup, is called blood because it is the Testament in blood. And truly, the like consideration is to be had of the bread: whereupon it followeth that it is called the body, because it is a Testament in the body. There is now no cause, why they should contend and say that we must believe the simple words of Christ, and that we must shut our ears to all other foreign interpretations. It is Christ himself which speaketh, whom they will not deny to be a meet interpreter of his own words. But truly, he manifestly declareth that he called the bread his body upon no other consideration, but because, he made his everlasting covenant with us, that the sacrifice being offered we might eat and drink spiritually. Of the new Testament B. The Epistle to the Hebrews, entreating of the new Testament, alludeth to the order of Testaments, which are made only for the disposing of the inheritance: and are then at the last confirmed, and in full strength, when the testators or will makers are deceased. In like manner, Christ being dead, the Heavenly graces are exhibited and given to us, even as out of a Testament or william. The Greek interpreters of the Bible have translated the Greek word Dhiatheken to signify a Testament, the which word our Evangelist Mathewe useth also. Howbeit S. Hierom hath translated it to signify a league or covenant. Of the which word when the Scripture maketh mention, namely that God entered into a league (whether it were by the old or new) with his people, it meaneth that covenant and promise, by the which God promised that he would be the God of his people, and by the which his people promised likewise that they would take him for their God, for their father, and saviour, and that they would give themselves wholly to the will of God. The old Testament. Gen. 17. Exodus. 19 and 24. joshua 24. The old league and Testament therefore is that by the which God chose Abraham and his seed. After that he did renew with all the people by Moses in the mount Zion. This was also confirmed again in joshua, as we may read in the four and twenty Chapter of his Book. The new Testament. Esay 54 55. 59 and 61. jeremy 31. The new league and Testament is that, by the which God chose all Nations to be his people, by the Gospel: of the which Testament the Prophets foreshowed many things: as Esay, jeremy, and others. This Testament is described by remission of sins, and in destributinge the ampleness of the spirit to all the elect, that they may know the Lord from the smallest to the greatest having the law written in their hearts. The holy fathers of old time also were partakers of this league and Testament, but not so clearly & in such mightiness of spirit, as now that Christ is exalted. For truly there is but one mediator of God and man: neither was there any man which was able to please God at any time, but the same had his sins remitted, and the law of God by some means written in his heart The blood of Christ is one price of redemption to all the saints. But as the more full and perfect revelation of the old Testament, Exodus. 24 was confirmed by the same blood of Christ, but under the type notwithstanding of the blood of a young bullock: even so the new was sealed by no other blood, then by the precious heart blood of Christ himself. For immediately after the death & resurrection of the Lord, the Gospel began to be preached to all creatures, and a new people to be gathered. hereupon the Lord saith that he giveth his blood of the new Testament, (that is, by the which this new Testament was sealed) and the Testament itself confirmed with this blood. For this cause truly we acknowledge and worship God the father, and are partakers in deed of the true spirit, and of the grace of the new Testament, because Christ liveth in us, Ephe. 5. and because we are flesh of his flesh. C. But two things are here worthy to be noted. Faith is holpen by sacraments. For we gather by this word Testament, or league, that there is a promise included in the holy Supper. By that which their error is confuted, which deny that faith is holpen, cherished, stayed up, and increased by Sacraments. For between the Testament of God, and the faith of men, there is always mutual relation. whereupon it followeth that they are not only among men external signs of profession, but also inward helps of faith. Furthermore, by this word (New) Christ went about to teach, that old figures have now an end, that they might give place to the firm and eternal covenant. There is therefore here a cross opposition or comparison between this mystery and the shadows of the Law, whereby it appeareth how much our condition is better than the fathers, which after the sacrifice finished on the Cross do enjoy the sound and perfect truth. That is shed for many. Luke declareth that he said also, For you. Christ doth here depaint and set forth himself as though he were hanging on the Cross, and embrewed with blood. For he saith which is shed, and not, which was shed. And when he saith, For you, in Luke, he declareth his own innocency, which was not subject to death, for so much as the Prince of this world (which had rule over death) had nothing in him, because he was free from sin, Hebrew●… john. 14 whereupon it was not needful that he should offer for his own sins first, according to the manner of the high priests: because he is holy, undefiled, & void of all sin. He teacheth also how great his love is toward us, Heb. 7 that when he aught nothing unto death, he would suffer the same for us. Greater love hath no man than this, john, ●… that a man bestow his life for his friends. But whereas this our Evangelist Mathewe saith, that Christ said: (For many) some man might marvel, seeing the Apostle saith: Christ died for all, that they which live, should not henceforth live unto themselves. 2. Cor, ●… 1 john ●… And seeing it is said in another place that Christ is the propitiation for the sins of the whole world. The answer to this doubt is. That our saviour Christ under the name of many, doth mean not only a part of the world, but all mankind also. Auns●… For he opposeth or setteth many against one: as if he should say that he is the redeemer not of one man only, but that he suffereth death to deliver many from the gilt of sin, and curse. Even so in the fift to the Romans, Rom. 5 S. Paul taketh many for all men, by a comparison between one and many. Neither is there any doubt, but that Christ speaking here to a few, meant to make the doctrine common to more. Notwithstanding we must also note that in Luke, he speaking to his Disciples by name, exhorteth all the faithful, to apply the effusion of his blood to their use. Thereforefore, when we come to the holy Table, let not only this general cogitation come into our mind, that the world is redeemed by the blood of Christ, but also let every man think with himself that Christ hath satisfied for his sins: M. For the death of Christ is a universal redemption: for that cause he is called the saviour of the world: and the preaching of the Gospel was sent into the whole world, that all men might be called to the faith of Christ. But because the elect only do receive this grace, he is specially said to be the saviour of the elect and faithful: who, in comparison of the reprobate are few, & yet in themselves are many. For the remission of sins C. That whereof Mathewe and Mark made no mention in the sign of bread, they now express in the Cup: namely, that his blood should be shed for the remission of sins. But this note aught to be referred to both parts. Therefore to the end we may eat the flesh of Christ aright we must behold his offering, because it was necessary that he should be given once for our salvation, that he might be daily given to us. Let us know then that by these words we are directed to the sacrifice of Christ his death, without the remembrance whereof, the Supper shall never be rightly celebyated: Neither truly can the minds of the faithful be otherwise filled, but by this that they know God to be favourable to them. M. But this is diligently to be noted, that he said in the plural number, (Of sins) not, of one sin, against the opinion of those which wickedly say that the death of Christ hath made satisfaction for Original sin, but not for actual sin: ●●●●iction all sins ●… by ●…st. and for those sins also which were committed before Baptism, and not after: for the which they appoint a proper satisfaction. Against whom S. john also writeth thus: My little children these things writ I unto you that ye sin not: but if any man sin we have an advocate with the father, ●●hn 2. jesus Christ the righteous, & he is the propitiation for our sins, He writ no doubt to the Christians which were already baptised, and therefore he teacheth also that the sins of those that are baptized are forgiven by the propitiation of jesus Christ. To these words of Christ S. Paul addeth this: Do this so often as ye shall drink it in the remembrance of me. And then, what that remembrance is, he declareth in the words following: For so often as ye shall eat this bread, & drink this Cup, ye shall show forth the lords death till his coming. Therefore the Supper is ●… certain memorial, which aught continually to abide in the Church, even till the last coming of Christ, being instituted to this end, that Christ might admonish us of the benefit of his death, and that we might acknowledge the same before men: whereupon it is also called Eucharistia, that is a thanks giving. 29. But I say unto you: I will not drink henceforth of this fruit of the vine tree, until that day, when I shall drink it new with you in my father's kingdom. But I say unto you C. By this sentence the disciples were admonished, as well of the death of their master which was at hand, as of the new and heavenly life. For the more near that the hour of his death approached, the more they were to be confirmed, lest they should altogether quail. He showeth also that his Disciples shall in a short time, have the truth of this sign. As if he should say: I do not appoint a sign the truth of the which is far of, not, it is at hand. He commendeth unto them his supper for this consideration, because they should not always have him present with them. While he was present they were confirmed by his Sermons: and now that he must be absent they had need of another confirmation. Great therefore is the force of the supper, which supplieth the presence of Christ, and setteth him before us. But because it was sorrowful tidings when he affirmed, that he must now go out of the world, there is by and by added a consolation, that there is no cause why they should abhor death after which there shall follow a better life: as if he had said▪ Now truly do I make haste unto death, but to this end that I may thereby pass to blessed immortality: not to live alone in the kingdom of God by myself, but that I may have you partakers of the same life. So we see that he lifteth us his disciples to the hope of the resurrection, after he had led them by the hand, as it were, to the Cross. And as it was meet that they should be directed to the death of Christ, that by that ladder they might ascend into Heaven: even so now Christ having tasted of death, and being received up into Heaven, it is meet that we be brought from the behouldinge of the Cross to the lifting up of our minds to Heaven, that death and the repairing of life may agreed together. And that they shallbe partakers of the same glory with him, it may evidently appear by his words, When I shall drink it new with you in my father's kingdom. Bu. As if he should say: I being now made immortal, and translated into the glory of my father, or else: I being now in Heavenly glory, & in eternal joy. For Luke hath almost the like words, when he saith: And I appoint unto you a kingdom, as my father hath appointed unto me: that ye may eat & drink at my table in the kingdom. C. But whereas some do object that meat and drink doth not appertain to the kingdom of God, it is a frivolous and vain objection, because Christ meaneth nothing else, but that his disciples should shortly want his presence, insomuch that after this he should eat with them no more, till that they enjoyed the Heavenly kingdom together. Again, the eating and drinking mentioned in Luke, is spoken of our saviour Christ allegorically. To be short, Christ here commendeth unto us the fruit and effect of the redemption which he got by his death. Whereas some think that this was fulfilled so often as the Lord did eat with his disciples, it is contrary to his mind, and nothing so. For seeing he was the middle state, between the course of mortal life, & the goal or end of Heavenly life, the kingdom of God was not then as yet revealed: and therefore he said unto Mary: john. 20. Toutch me not, for I am not yet ascended to my father. Moreover the disciples were not as yet entered into the kingdom of God, that they might drink new wine with Christ, and be partakers of the same glory. But whereas we read that Christ drank after his resurrection, (when as notwithstanding he had denied to do it, till such time as he had gathered his disciples into the kingdom of Heaven) that show of repugnancy may easily be put away. For he speaketh not precisely of meat and drink, but of the custom of this present life. And we know that Christ did not therefore drink, either because he was a thirst, or because he would retain his disciples in his meat and drink: but only that his resurrection being thereby approved of the which they were as yet doubtful, he might lift up their minds to Heaven. Let us therefore content ourselves with this true and proper meaning of the place, that the Lord promiseth to his disciples the fellowship of the blessed and immortal life with him, seeing they had the fellowship of his mortal humanity in earth. 30. And when they had said grace, they went out unto mount Olivet. And when they had said grace, C. The first three Evangelists omit those divine Sermons, which S. john saith the Lord made as well in the house, as by the way that they went. For their purpose was to comprehend and set forth the History of things done, more than doctrine. This only they touch that he went of his own accord to the place whether judas was determined to come: to the end we might know that he so disposed the seasons of that ●●●e, that voluntarily he might meet with his betrayer. E. The latin translation hath, And when they had song a Hymn, or Psalm. Whereupon Paul●…s burgensis affirmeth that it was an ancient tradition and custom among the jews, when they had eaten the Paschall lamb to begin this Psalm, Praise the Lord ye servants, Psalm●… And to sing forth till they came to this Psalm: Blessed are all those that be undefiled in the way, and walk in the Lord: Psalm And he thinketh this to be the Hymn which Christ song with his disciples. Hereby truly it appeareth that they were wont of common custom, to sing a Hymn, so often as they celebrated passover: Notwithstanding it is uncertain with what words they praised God here, and whether they song this praise or spoke it simplely. The Greek word in this place signifieth that they gave the praise due unto God, but it doth not thereupon follow that they did sing it. It cannot be affirmed whether Christ used those words which the jews did, in the feast of passover. It is credible, that he spoke to his disciples at this special feast of Easter, by some new Hymn, (which should not so much put them in mind of their deliverance out of Egypt, as it should celebrated and commend the mystery of the kingdom of God, which was then in hand) that they might give the more diligent heed to accept his words. All the words and deeds of Christ in this day of Pasover, do express and declare a singular affection. What matter is it if we believe that this grace or Hymn was agreeable to the matter which was then in hand? They went out unto mount Olivet M. It seemeth to some, that, grace being said, the Lord roose from supper and washed his disciples feet, and that afterward he had that long talk, whereof S. john maketh mention, partly in the house, and partly in their journey to the mount of Olives. Other some think, that, the supper being prepared, he washed his disciples feet, & that afterward he did eat Passeover: and then, that he instituted the mystical supper: and last of all that grace being said he went out, & taught his disciples those things, whereof S. john writeth, from his .15. Chapter, unto the 18. Chapter: in the which he saith thus: ●●n. 18. When jesus had spoken these words he went forth with his disciples over the broke Cedron, to mount Olivet as he was wont, ●…e 22. as saith Luke. B. This was not the first time that the Lord went out to mount Olivet, but (as it was said even now out of Luke) he went often thither. For (as the same Luke also saith) in those days he was wont from the time that he entered so king like into Jerusalem, to teach in the day time in the Temple, & in the night time to abide in the mount of Olives. ●●ke. 21. And hereupon judas took occasion and opportunity to betray him without tumult, the which opportunity the Lord (knowing whereabout he went) willingly gave him: whereas oftentimes before he fled away, because his hour was not yet come. seeing then he went forth at this time to that accustomed place which was known to judas the traitor, it is a manifest token that he suffered not his passion against his william. 31. Then said jesus unto them: all ye shallbe offended because of me this night. For it is written: I will smite the shepherd, and the sheep of the flock shallbe scattered abroad. All ye shall be offended C. That which Mathewe and Mark extend to all the disciples in general, Luke saith it was spoken to Peter only. For although he spoke to all, yet notwithstanding it may be that Christ spoke unto them in the person of one, which was to be admonished before all other, and had need of singular consolation, lest after the denying of Christ, desperation should utterly overthrow him. M. But there were two causes why Christ forewarned his disciples: for first they might be more ware, if they had any mind at all: secondly it served to humble them when they should see their fall notwithstanding that they were forewarned. To be offended in this place, signifieth as much as to be troubled. As the ship is driven out of her course into another way through a tempest: even so Satan deviseth all means possible to trouble us in our race, that he may draw us into a contrary way: Because of me saith he, or for my sake, that is, I will be unto you an occasion of trouble. For when he was taken all fled away: therefore the person of Christ was unto them the stumbling block of offence. For it is written B. Hereby we are admonished that all things are dispensed and ordered according to the will of God, and that the death of Christ was of such estimation with the father, that all things almost which he suffered, were foreshowed of him by the Prophets. I will smite the shepherd C. By this prophesy he exhorteth them to overcome offence, Streyinge sheep are not rejected of the Lord and to put away trouble of mind: because God will not let to acknowledge those for his sheep, which are compelled to scatter and stray from place to place for a time. For after the Prophet had spoken of the restoring of the Church, least that the extreme miseries which were now at hand, should overwhelm the minds of the godly through despair, he pronounceth that, government being confounded and overthrown, there shallbe a sorrowful and miserable dispertion, but yet for all this, that the grace of God shall overcome. B. These are the words of the Prophet: Arise O thou sword, upon my Shepherd, Zacha 13. and upon the Prince of my people, saith the Lord of hosts. Smite the shepherd, and the sheep shallbe scattered abroad. C. But although all interpreters for the most part do restrain this place of the Prophet to the person of Christ only, yet notwithstanding it may be more largely extended: as if it had been said, that there shallbe no more government, with the which the people were defended, because the shepherds shallbe destroyed. For there is no doubt but that the purpose of the Lord was to comprehend all that whole time, in the which after the tyranny of Antiochus the Church was left naked and despoiled of good pastors, and brought into vast desolation. For then God suffered the sword to walk horribly a long time, which extinguishing the pastors, wonderfully troubled the state of the people. Yet for all that, this dispersion and scattering did not let and stay the Lord, but that at the length he gathered his sheep together with an outstretched arm. But although the Prophet doth generally declare, that the Church should be deprived of her shepherds, yet for all that the Prophecy is truly and properly applied unto Christ. For seeing he was the head & chief of all Pastors, of whom only the salvation of the Church did depend, he being once dead, all hope might seem to be quite cut of and taken away. And this was an extreme temptation, that the redeemer which was the spirit and life of the people, so soon as he began to gather the flock of God together, should suddenly be carried to death. By the which the grace of God was the more manifest, when that the little flock that was left, gathered marvelously together again, from dissipation and destruction. We do see therefore that Christ used this testimony very aptly to the purpose, lest the dispertion that was to come should terrify the disciples out of measure: & yet notwithstanding that they knowing their own infirmity, might rest themselves on their pastore. The sense therefore and meaning of Christ's words is this, You think, no doubt, because ye know not by experience your own infirmity, that ye are valiant and strong enough: but shortly ye shall well know how truly it was Prophesied of zachary, that the shepherd being slain, the sheep must be scattered. But nevertheless, let the promise which is added, comfort and stay you, namely, that God will stretch out his hand, that he may bring back unto him again the dispersed sheep. Bu. And whereas he doth expressly make mention of sheep, it is a consolation to the disciples that they may abide in the flock. C, This place also teacheth that there is no wholesome unity, but that which keepeth the sheep together under the sheephooj of Christ. Bu. But the similitude of the shepherd and the sheep doth sufficiently declare that these things were spoken of the Lord with a gentle and sorrowing mind. For who can blame the sheep for flying when the shepherd is stricken? who knoweth not that the sheépeherde is the safeguard and preserver of the sheep? 32. But after I am risen again, I will go before you into Galilae. But after I am risen again, C. Christ here more plainly expresseth that which we touched even now, that the disciples being stricken with fear, should be so like unto dispersed and scattered sheep, that at the length they must be brought back again to the sheepefoulde. For Christ saith not simplely that he will rise again, but saith that he will be their captain and guide, & to make them his companions, as if they had never strayed. And to the end they might conceive the more trust he appointeth them a place to the which they might come together: Bu. as if he had said: The hope of faith shall not perish and be confounded: for although my enemies nail me to the Cross, and although wickedness seemeth to have the upper hand, yet notwithstanding, at the length I will have the victory: for the third day I will rise again, and will appear unto you alive, forgiving you all your sins. You shall see me once again, specially in Galilae, in the which I will gather you together, being dispersed at Jerusalem, and as a shepherd guiding his flock I will go before you, and recreate & comfort those that are afflicted. How truly this promise was fulfilled the Angel teacheth, as appeareth by that which he spoke to the women seeking the Sepulchar: Go quickly and tell his disciples that he is risen again from the dead. Math. ●… And behold he goeth before you into Galilae, there ye shall see him. Lo I have told you. And in another place: Go your way and tell his disciples, & Peter, that he goeth before you into Galilae: Mar. ●… there shall ye see him. 33, Peter answered and said unto him: though all men be offended because of thee, yet will not I be offended. Though all men be offended C. Here we have in Peter an excellent example of our boldness, when we be out of all danger: but if it come once to fight, hand to hand, this valiantness is turned to cowardliness. And we must note, that there was nothing in Peter, which is not in us, as touching infirmity. This History therefore doth comprehend a general doctrine. So often as we here this voice: Though all men forsake the faith of Christ yet notwithstanding will I stand, let us know that we do all make this brag with one mouth, until the Lord do abate our pride, But they which are taught in the school of Christ, are not so puffed up: for the first rules are that we should not trust unto ourselves. To this agreeth the saying of the Apostle: Corin. 10 He which standeth, let him take heed lest he faule. And again: Thou stoodst steadfast in faith: Be not high minded, ●…m. 11. but fear. Notwithstanding it may be demanded whether it were not lawful for Peter to hope that it should so fall out as he made warrantise to himself that it should: ●…estion. and whether also aught he not to have made this promise to himself, bearing himself bold upon the promise of Christ. We answer that whereas Christ promised before to his disciples the spirit of invincible fortitude, ●…nswere. it pertained to the time of newness which followed his resurrection. Because therefore they were not as yet endued with heavenly power, Peter having conceived a trust of himself passeth the bonds of faith. So that he sinneth two ways: For first in preventing the time, he was a rash maker of a vow, not resting upon the promise of the Lord: Secondly, letting pass his own infirmity, he doth more carlessly, than valiantly profess more of himself than reason did require. Let every one therefore learn this, first to be mindful of his own infirmity, and to fly to the help of the holy ghost: secondly that no man presume to take more upon him, than the Lord promiseth. Thus truly it becometh the faithful to be prepared to the battle, that being nothing doubtful of the success of victory, they may boldly resist fear, for to much fear and care, is a sign of distrust. But on the contrary part, security must be avoided, which putteth away care, puffeth up the mind with pride, and extinguisheth the desper and love of prayer. This mean is very well tempered from extremity by S. Paul, when he commandeth us to work our salvation with fear and trembling: Philip. 2. because it is God which worketh in us, both the will, and also the deed. Therefore so often as any temptation happeneth unto us, first let us call to mind our own infirmity, that being humbled we may learn to seek for help else where: then let us remember the grace promised, which delivereth us from doubt. For they which forgetting their own infirmity, not calling upon God, think themselves strong enough, do even as rash soldiers are commonly wont, who rashly arm themselves, but when their bellies are full, they devise all means how to run away. B. truly this unskilfulness and ignorance of our own infirmity, is the cause that we lift up our Peacocks tail and ambitiously prefer ourselves before others. 34. jesus said unto him: Verily I say unto thee, that in this same night, before the Cock crow, thou shalt deny me thrice. Verily I say unto thee, S. Christ sweareth in a matter sure, and certain sheewinge that it is not in the power of man, not to be offended at this Cross. That in this same night He setteth a short time, against a most large promise. Before the Cock crow The Evangelist Mark hath: Before the cock crow twice. For the house cock beginneth to crow about midnight, and before the break of the day. He maketh mention therefore of the Cockecrowinge, to give him a token, and to print a certain sign in his mind, which might put him in mind the denial which was told him before. For it followeth in the 74. verse. And immediately the Cock crew. And Peter remembered the words of jesus, which said unto him: before the Cock crow, thou shalt deny me thrice. 35. Peter said unto him: Yea, though I should die with thee, yet will I not deny thee: Likewise faide all the Disciples. Yea though I should die It is marvel that he doth so wilfully brag that he will not be overcome. For Mark hath: But he spoke more vehemently. He had felt nothing before, neither had he wayhed his strength. And how great experience soever he had of the peril of death, and how strong and stout soever he had been, yet notwithstanding he wanted not presumption, and wonderful rashness, in that he strove against the words of Christ, being so manifest, and confirmed by the testimony of the Prophet. Hereby we are taught, that we cannot learn true humility, except we have experience of our own infirmity. Let us not marvel therefore that we fall so often, for otherwise we cannot profit in the doctrine of humility. But so often as we do fall, let us remember that we are admonished of our infirmity, of the Lord Likewise also said all the Disciples C. It is marvel that the rest of the disciples after that Peter was reprehended, burst forth notwithstanding into the same rashness. Whereupon it appeareth, how little acquainted they were with themselves. By the which example we are taught, that we must presume to do nothing, but that whereupon God will set his hand: because there is nothing more vain than rash zeal. The Disciples saw that there was nothing more filthy & absurd than to forsake their master. Therefore they do not without just cause detest this vice: but being not fully settled in the faith of the promise, & neglecting prayer; they do undiscreetly brag & boast of their constancy, which was nothing. Even so all our fortitude is nothing else but a vain imagination which seemeth to be somewhat, before the proof & trial be made. 36. Then came jesus with them unto a farm place (which is called Gethsemane) and said unto his Disciples, sit ye here while I go and pray yonder. Then came jesus with them C. This is in deed the exordium and beginning of the sacrifice by the which we are reconciled unto God. For Christ began here to offer himself it was meet that this should be a voluntary sacrifice. If he had been drawn against his will, it had been no true sacrifice or oblation. He humbled himself, being made obedient to death, even to the death of the Cross. Philip 2. No man taketh away my life from me (saith he) but I give the same of myself. john. 10. Christ therefore rightly take upon him the parts of a mediator, that by his sacrifice, he might take away the sins of the world, because he offered himself to the death willingly. If we consider the torment & pain that he suffered, & not this obedience also, we omit the principal part. Unto a place which is This Greek word which the interpreter hath called a farm in this place, signifieth a place & field. Luke useth a word less doubtful, which signifieth a place. john 18. S john calleth it a garden: which seemeth more specially to express this place. He addeth also that jesus oftentimes resorted thither, & that judas which betrayed him knew the place. Whereby we gather the Christ went not aside to hide himself, but went as it were of his own accord and mind to the death. Sat ye here while I go and pray M. By these words it is declared for what cause he went a side into this garden: namely to pray: & we may hereby gather that this was his accustomed manner when he would pray. He went aside therefore that he might pour out his mind wholly before God. For he had need of the singular help of God, that he might strive against death. C. But leaving the Disciples, he spared their infirmity: even as a man, which being in the war, seeing great daunger-like to happen unto him, leaveth his wife and children in a quiet place. 37. And he took with him Peter, and the two sons of Zebede, and began to wax sorrowful and heavy. And he took with him Peter, C. Although he would have all to be out of danger yet notwithstanding he took three of them with him to bear him company: and he was the chosen flower in which there was a sweet smelling saver. M. The Lord at other times also, chose these three before the rest, to behold special matters: as we may read in the .17. Chapter going before, and in the eight of Luke. And the same three he taketh now, C. not that they were able to suffer the like violence, but that they might be a document and pattern of the infirmity of them all. M. Mark expresseth the two sons of Zebede by name, saying, james & john. He began to be sorrowful Or he began to wax sad, and to be grieved in mind. Mark hath: And he began to wax abashed, and to be in an agony. C. We have seen before that the Lord strove with the fear of death: but because the Lord now fighteth hand to hand with the fear of death, ●…rtue is ●…ed in pre●… trouble. it is said to be the beginning of sorrow and heaviness. Whereby we gather that there is no true trial of virtue, but in a present matter. For than the debility and weakness of the flesh showeth itself which before was hid, & the inward affections power out themselves. Therefore although God had oftentimes before summoned his son to battle, & exercised him with certain skirmishes as it were, yet notwithstanding now by the more approchinge sight of death, he doth more grievously wound him, and strike him with unwonted fear. And because this seemeth reproachful to the glory of Christ, that he should be stricken with fear and sorrow, many interpreters have carefully travailed in seeking starting places: but their labour was very rash and nothing profitable. For if we be ashamed of the fear and sorrow of Christ, the redemption will soon be gone. For truly saith S. Ambrose: I do think him (saith he) not only inexcusable, ●…mbrose. but also I do no where more marvel at his piety and majesty. For he had little profited me, except he had taken on him my affection. Therefore he sorrowed for me, who had nothing in himself to be sorry for, and the delectation of the eternal divinity being sequestered, he is molested with infirmity, I do therefore boldly call it sorrow and heaviness that he suffered, because I preach the Cross. For he took not upon him our flesh in cooler and show, but in deed. He aught therefore to suffer grief, that he might overcome sorrow not that he might exclude it. Neither have they so much praise of fortitude, which being wounded feel not the same, as they that suffer the grief of the wound: Thus far S. Ambrose. They truly which Imagine the son of God to be free from these passions, they do not acknowledge him to be a man truly and effectually. Yea, when it is said that the divine power of Christ being hid as it were rested for a time, that he might fulfil the parts of a mediator in suffering: it is so far from absurdity, that otherwise he could not fulfil the mystery of our salvation. Yet notwithstanding the infirmity which Christ took upon him, ought to be distinguished from our infirmity, because it is far differing from that which is in us. For in us affection is not void of fault, because all of them do exceed a mean, and right temperature. But Christ was so troubled with sorrow and fear, that notwithstanding he murmered not against God, but said: Father if it be possible let this Cup pass from me: Nevertheless not that I will: but that thou wilt be done. So that he framed himself according to the true rule of temperance. For it is no marvel he being pure and holy, & free from all spot, if that pure affections flowed from him, although they were witnesses of humane infirmity: and if from the nature of man there doth spring nothing but that which is filthy and full of puddle. Let us therefore note this difference, that Christ in fear and sorrow was weak without any spot of sin: and that all our affections, because they gush and burst forth in excess, are vicious. B. We must acknowledge then that he was true and perfect man, and that he did say by a cooler that he was sorry and troubled. C. But now we must note the kind of affections, with the which Christ was tempted. Mathewe sayeth that he was affected with sorrow and heaviness: Luke saith that he was in an agony: and Mark saith that he was abashed. But how came it to pass that he was sorrowful, heavy, fearful, and abashed, but only because in his death he conceived some thing more sorrowful & horrible, than the separation of the soul and body. And truly he suffered death, not only that he might ascend from the earth into Heaven, but rather that he taking upon himself the curse, to the which we were subject, might deliver us from the same. He feared not death therefore simply, as it is a departure out of this world, but because he had before his eyes the fearful judgement of GOD, the judge himself being armed with incomprehensible vengeance, and the huge heap, of our sins (which were laid upon him) oppressing him. Wherefore it is no marvel if the horrible gulf of destruction do sharply vex him with fear and sorrow. M. Here therefore is set before us a high pressed, which can have compassion upon our infirmities, which was tempted in all points, like as we are, but yet without sin, to whom let us go boldly as unto the seat of grace, Heb. 4. and 2. and 5. that we may obtain mercy, and find grace to help in time of need. This place also bringeth consolation unto us, teaching us not to think that we displease God, when we are thrown down with the fear of death. Christ doubted not to complain of the horror of death which he suffered, in praying to the father. The which thing also we may read in the Psalms, to be done oftentimes of David. We are also forbidden that we do not judge by and by, or contemn those which are discouraged by the fear of death, as though they had evil consciences: and that also we do not justify those which die with a bold courage. 38. Then said jesus unto them: My soul is heavy unto the death: Tarry ye here: and watch with me. My soul is heavy unto the death: M. Christ was full of sorrow before he did pray. C. But he maketh these three disciples privy of his death, that they might be partakers of the same passion: not because their weakness was hidden from him, but because they might afterward be the more ashamed of their dullness in understanding. And this kind of speech doth express a deadly wound of sorrow: as if he had said, that through sorrow he was out of heart and half dead. So jonas answered the Lord, jonas 4. and said: I am angry even unto the death. We therefore give this note▪ because certain of the old writers handling this place, foolishly affirm that the soul of Christ was not heavy in the death, but to the death. Again, this so great sorrow and heaviness of the mind, was not contrary to the will of the father, for the father would not have him suffer without sorrow and grief. It was the will of the father that Jerusalem should be besieged: yet notwithstanding Christ bewailed the same, insomuch that he wept. Tarry ye here, and watch with me M. Such is the disposition of the wicked that they desire to have those, whom they take to be their friends, to mourn and sorrow with them: even as if thou wouldst not bear a heavy burden alone, but wouldst lay part thereof upon other men's shoulders: which in deed is some help to the afflicted. It should seem that Christ being thus affected, desired to have these three disciples before any other to watch with him, that is in praying and sighing to labour with him. And lest any man should think the Christ was void of this affection, let him note this thing which the Prophet saith: I looked for some to have pity on me, Psalm ●… but there was no man: neither found I any to comfort me. This was yet a farther declaration and more evident argument of the humane infirmity that was in Christ: As if he should have said: Lend me your hand. Although he were out of danger, yet it behoved him to sustain these things. Wherefore seeing we see these things in Christ, let us not despise the prayers of our brethren: he hath undoubted victory over death: yet notwithstanding he saith, Watch with me. How be it, we may gather that Christ did not require these disciples to watch with him, so much for himself, as for their own sakes, as if they had been in the like danger, that they might not be overcome with the temptation to come. Luke saith that he added, And pray lest ye enter into temptation: that which we will expound in the one and forty verse following. 39 And he went a little farther, and fell flat on his face and prayed saying: O my father if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he went a little farther M. He went aside as we said before to pray the more earnestly. C. For the which cause also we read that he went another time to pray without witnesses: for when we are out of the sight of men, we do better consider and feel ourselves, that we may give the more heed to that which we do. It is not necessary truly that we go into secret corners so often as we would pray: not, it is not always meet: but when any great necessity doth urge us, because the ferventness of prayer doth more freely pour out itself in the solitary place, it is profitable for us to go a part to pray. Wherefore if the Lord did not neglect this help, it should betoken to much madness and pride in us, not to use the same ourselves. Moreover where God is the only arbitrator, umpire & judge, the faithful mind may more familliarlye open itself, & more simplely power out prayers, sighs, cares, fears, hope & joys, into the bosom of God. For God doth wink at many foolish toys which are in his servants, which should not want os●…entacion in the sight of men. B. Therefore Christ prayed not in the presence of those three, but leaving them, he went a little aside. S. Luke showeth how far he went from them, saying: And he got himself from them, about a stones caste. And fell flat on his face Mark addeth, To the ground, Luke hath, And he kneeled down. C. By the which gesture also, he declared the earnest vehemency of prayer. For although the kneeling be bsed commonly in prayer, as an outwardr sign of reverence: yet notwithstanding Christ in simplely prostrating himself upon the earth, for the very greatness of his grief, framed himself to a miserable show and outward gesture. ●…lity al●… is ioy●… the pray●…●● the ●…. M. And such gestures do belong to a troubled and disquieted mind: they have also an argument and proof of humility, which is always joined to the prayers of the godly. Thus truly are the holy and godly sort of men wont either to kneel, or prostrate themselves upon their face, to declare an humbled mind before the majesty of God. O my father, Mark hath set down the Chalde word, adjoining to it the Greek word expounding, as it were, the other as, 〈◊〉 things ●…ed in 〈…〉 Abba, father. By the which we are taught that these two things are required in prayer, namely, the ardent affection of the mind, and the faithful trust of sons, towards God: that these two were in Christ, these words, in this place do testify. If it be possible C. Some travail in vain when they go about to declare, that prayer is not here described, but only a certain complaint. But we, although we confess that it was an abrupt prayer, being suddenly expelled with violent anguish of mind, doubt not for all that, but that Christ conceived prayer. Neither doth it hinder, that he requireth to obtain a thing impossible: because the prayers of the faithful do not continued in one order to the end: they do not always keep one temperature, neither are they always made in distinct order, but are confused, intricate, and doubtful, either they do strive with themselves, or else they do stand still in the midst of the race: even as the ship tossed with waves, which although it tend to the Haven, yet notwithstanding it cannot keep his right and strait course because of the unquiet sea. We must note that which we touched even now, that the affections of Christ were not troublesome, which should put of and from his mind, (as ours do) all pure moderation: but so much as the sound and perfect nature of man could bear, he was stricken with fear, and held with sorrow, that he could not of necessity, at every other prayer or petition but be tossed between the violent waves of temptation. This is the reason why he having prayed to put away his death, by and by bridleth himself, and submitting himself to his father calleth back suddenly, and correcteth that carnal request. M. For these words (If it be possible) have a condition. Luke hath: If it be thy william. Question. C. But it may be demanded how he requireth to have the eternal decree of the father cut of, of the which he was not ignorant. For although this condition (If it be possible) be put between, yet notwithstanding this seemeth absurd, to make the purpose of God flexible and uncertain. For it is meet to be sure of this, that it cannot be that GOD should retract or altar his purpose. And by Mark it should seem that Christ doth oppose or set the power of God against his decree. All things (saith he) are possible to thee. But truly the power of God is extended amiss hitherto, that by making him mutable, his truth might be weakened and discredited. Answer. We answer that it is no absurdity if Christ, according to the common manner of the godly, letting pass the consideration of the devyue purpose, put down into the bosom of his father, his desire with the which he burned. For the faithful in pouring out their prayers, do not always ascended to the beholding of the secret counsels of God, neither do they way, as though they were at leisure, what might be done, but are fervently carried sometimes with hasty desire to obtain their requests. So Moses' desired to be blotted out of the book of life. Exodus. 32. So Paul wished himself accursed for his brethren. This prayer of Christ therefore was not premeditated, Rom. 9 but the force and violence of grief, did extort from him these words to the which he added by and by a correction. The same vehemency took from him, the present remembrance of the Heavenly decree, that he considered not in the very moment, that he was sent for this cause to be the redeemer of mankind: even as we see oftentimes that great grief bringeth a mist before the eyes, that we cannot remember all things at once. To be short there is no absurdity if we have not a present consideration of all things in our prayers, that a distinct order may be kept. And whereas Christ said (as appeareth by the words of Mark) that all things are possible to the father, he said it not to bring his power, and his mutable truth and constancy, into controvercye and contention: but because there was no hope, (as commonly there is not in troublesome, and desperate matters) he committeth himself to the power of God. Let this Cup pass from me, M. This is an Hebrew phrase of speech, and is as much to say, As let me be delivered I pray thee from this cruel kind of death: Take away this Cup from me. C. We have showed before, that by the name of Cup the providence of God is noted, which dispenseth to every man the measure of the Cross, and of afflictions: even as if the goodman of the house should appoint to his servants their allowance, and distribute to his children their portion. Read the twenty Chapter going before: M. This prayer bringeth much consolation to the afflicted minds of the godly. Christ in this matter knew the will of his father, and he knew all those things certainly that should happen unto him: and yet notwithstanding he doth seek by prayer to resist his passion to come, not lightly, but earnestly, not once, but twice, yea thrice, as the Evangelist noteth. It is not therefore unseemly and disagreeing from the affection of the godly, when they are in danger, to resist the Cross, and other troubles, by prayer, this being always added, Nevertheless not as I will, but as thou wilt, C. We do see here how soon Christ bridled his affections, and submitted himself. But first of all here it may be demanded, how his mind was pure from all sin, Question which notwithstanding agreed not with the will of God. For if the will of God be the only rule of a good and just man, it followeth that all affections which do not agreed with the same are vicious. We answer that although this be the true rule, Aunswe●… for us to frame our affections in general to the will of God, yet notwithstanding there is a certain kind of disagreeing, which is void of fault, and is not imputed for sin: as if a man do wish the state of the Church to be quiet and prosperous, if he desire to have the sons of God delivered from sorrow and trouble, to have all superstitions taken away quite, and to have the will of the wicked restrained lest they hurt. These things, being of themselves right, may be rightly required of the faithful, though the will of God be otherwise, who will have his son to reign among the enemies, his servants to be exercised under the Cross, and the victory of faith, & the Gospel, to be set forth by the contrary practices of Satan. We do see that they are godly petitions, which seem to disagree sometimes from the will of God: because God will not always inquire of us exactly, or scrupulouslye, what his will is, but suffereth that to be required of him, which in our reason and sense is to be wished for. Notwithstanding the question is not as yet fully answered. For seeing it was said even now that all the affections of Christ were ordered aright; how doth he now then correct himself? for he so submitteth himself to the will of God, as though before he had exceeded a mean. In the first request truly, that moderation whereof we spoke before, doth not appear, because he doth go back so much as he may, from fulfilling the office of a mediator: We answer that there is no salt in him, because the terror of death being offered, the mist of oblivion was objected also, so that all other things being omitted, he leapt speedily to make this request. Neither aught we here subtilely to inquire whether he might forget our salvation or no: because this one thing is sufficient for us, that when he burst forth into a desire of staying, & putting away his death, he thought upon no other things which had shut the way: If any man do object, that the first motion (which was meet to be bridled before it wentee any farther) was not tempered as it aught to be: we answer that the fervency of our affections in this corruption of our nature, can not be seen so tempered with moderation, as the fervency of Christ was: but that we must give this honour unto the son of God, lest we judge of him by ourselves. For all the affections of the flesh do so boil and burn in us, ●●ctions of ●●s mind ●… sinful. that they quickly run into contumacy, or at lest one wickedness or other is mixed with than: But Christ did so burn with the fervency of fear and grief, that he kept himself notwithstanding in his measure. Yea▪ even as divers tunes disagreeing among themselves, are so far from discord that they rather make a pleasant and sweat harmony: Even so we have here a singular example of true proportion in Christ, between the will of God and man, that without conflict, and repugnancy, they differ between themselves. This place truly evidently teacheth that those ancient heretics were to insensible, which were called, Monothelites, because they feigned Christ to have one only and simple will. For as he was God he willed nothing contrary to the will of the father. It followeth therefore that they were the affections of his human mind, being destincte and separated from the secret purpose of God. But now, if it were meet that Christ should keep his will captive, that he might submit the same to the will and rule of God, (although it were well governed) how careful aught we to be, to repress & keep under, the liberty of our affections, which being always rash, are carried headlong, and are full of obstinacy? And although the spirit of God do govern us, in so much that we desire nothing contrary to reason, yet notwithstanding, we own this obedience unto God, patiently to suffer, when success is not given to our prayers. For this is the modesty of faith, to permit God, to determine otherwise than we desire. Specially this rule must be observed, when we have not a certain and special promise, to take head that we ask nothing without this condition, namely that God may fulfil that which he hath decreed: the which we can not do, but we must needs commit our requests unto him. M. Yea, and the denying of our own will is necessary to all Christians: (of the which Christ saith, He which will follow me, let him deny himself,) the which is done in the very time of temptation, and under the cross. C. Now it may be demanded, what profit Christ received, Question. by praying. The apostle saith, that he was heard because of his fear. Hebre. 5. For so that place aught to be read, and not as it is in the common translation, Answer. where it is said that he was heard for his reverence. For that should not agreed if Christ simplely had feared death, because he was not delivered from the same: whereupon it followeth that he was constrained to wish away his death, for fear of a greater evil: namely when he saw the wrath of God laid before him, he being before the tribunal seat with all the sins of the world upon him, it was necessary that he should fear the deep gulf of death. Although therefore he sustained death, yet notwithstanding, because his sorrows being loused, Act. 2. (as Peter also teacheth) the better got the victory, the apostle truly saith, that he was heard because of his fear. Here unlearned men make much a do, and say that it is a great reproach to affirm that Christ feared lest he should be swallowed up of death. But let them answer us, what fear they think that the same was, which caused Christ to sweat drops of blood: for that mortal sweat never issued but of some terrible and unwonted horror. If any man at this day should sweat blood, in such abundance that drops should distill from his face to the earth, it shallbe counted a thing monstruous, and not to be believed: but if we do believe that this happened to any man, we will say, that it came through the fear of death, and by reason of a weak and effeminate courage. Therefore they which affirm that Christ prayed not, that the father would deliver him from the gulf of death, they make him very tender, and not to be compared to any common man. If any do object that the fear whereof we speak is of infidelity, we answer: When Christ was stricken with the horror of the divine curse, the sense of his flesh was so touched, that faith remained without harm, and in safety. For the integrity and perfection of his nature brought to pass, that he felt the very same temptations that prick and sting us, without wound or harm. In the mean time they foolishly imagine him to be a conqueror without fight, which say that he felt no temptations. Neither truly, aught we to think that he did fain or dissemble, when he complained of the mortal sorrow of his mind, nor that the Evangelists did lie in saying that he was sorrowful, and abashed. 40 And he came unto the disciples, and found them a sleep, and saith unto Peter: what, could ye not watch with me one hour? And he came unto his disciples. A. It is the manner of friends that are afflicted and troubled, to fly unto their friends, for comfort and secure. Christ goeth to his friends, and findeth them sleeping. This therefore is one part of our infirmity which Christ for our sakes took on him. S. Paul commendeth Prisca and Aquila, Rom. 16. because for his life, they laid down their necks. And in another place he admonisheth us to weep with them that weep, Rom. 12. and to rejoice with them that rejoice. But Christ is so far from receiving consolation here of his friends, that they rather stood in need of his comfort. C. It had been truly no small ease of his grief to have his disciples fellows & companions with him, but on the contrary part, it was a great discomfort to be destitute also of them. For although he stood in need of no man's help, yet notwithstanding, because he willingly took upon him our infirmities and because he would in this agony declare that abaseing and empteing of himself, whereof saint Paul maketh mention: it is no marvel if their sluggishness, whom he chose to be his companions, added a more grievous and heavy weight to his grief. And found them a sleep. M. This sleapenes of the disciples came not of the security of the mind, by the which they cared not what came to pass: But grief brought upon them this slothfulness, as witnesseth Luke, saying: He found them sleeping for very heaviness. And Christ had said unto them before, after supper. But now I go my way to him that sent me, john. 16. and none of you asketh me whether I go: But because I have said such things unto you, your hearts are full of sorrow. And seeing that we see these things to have happened to the disciples, let us learn thereby, how great the infirmity and weakness of man's nature is. What shall we do except Christ watch in us by his holy spirit? And he saith unto Peter, what, could ye not watch C. Christ doth not make this complaint to his Disciples feignedly: But affirmeth that he is grieved even in the true sense of the mind, because he is left alone: M. Specially when they had bound themselves unto him, with so many promises. Peter had said: Luke 2●… I am ready to go to prison, and to die with thee. Also, I will jeopard my life for thy sake. john. 13. The other two also had boasted, that they were able to drink of the cup, that he should drink of. Matth. 2●… And Christ being now most of all grieved, they sleep. C. And this was just reprehension of their sluggishness, because in his extreme anguish they had not watched one hour. C. M. Notwithstanding, let us note, how great patience he useth towards his servants, although he seeth them to sit down in their evil. By the which we are taught how we aught to bear with the infirmity & weakness of our brethren, & yet notwithstanding, to rebuke and reprehend them also, that they may acknowledge and detest the same. 41 Watch and pray that ye enter not into temptation. The spirit is willing but the flesh is weak. watch and pray. A. Christ useth great clemency: M. He is no sharp & severe master, he doth not strait way cease to care for us: But rather includeth that which he taught before. It is our parts in like manner, not to reject the commandments of the lord: if we think a thing that to have once told unto us, is sufficient, we are deceived: we do see how easily we fall, except he again confirm us with his doctrine. ●…atching. Watching pertaineth to the busying and lifting up of the mind to God: ●●er. But prayer serveth to call upon God for his help. These two things must be joined together, namely watching and prayer: By the which he declareth that we have need of the help and sustentation which cometh of God. This place is to be noted: for we must fight daily by divers means against temptations. That ye enter not into temptation. C. Because the Disciples did carelessly steape in their masters danger, they are called back unto themselves, that they might be awakened by the sense, and feeling of their own evil. Christ therefore denounceth that except they watch and pray, they may be by and by oppressed with temptation: as if he had said. When ye have no care of me, I would not have you to neglect yourselves, because here the matter toucheth yourselves and except ye take heed, temptation will straightway overwhelm you. For to enter into temptation, is to give place & to faint in temptation. M. This was the danger which the disciples should have feared, the temptation was come, whereof the Lord had said: 〈◊〉. 22. Simon, Simon, behold Satan hath sought to sift you, even as wheat is sifted. The which Peter expounding as it were saith, Be ye sober & watch, because your adversary the devil goeth seeking like a roaring Lion whom he may devour. ●…etr. 5. Christ saith not here, Lest ye be tempted, but he saith, Lest ye enter into temptation, that is (as we said before) lest ye be vanquished with the temptation to come, & be after a sort swallowed up of the same. C. And let us note that the manner of resisting is here prescribed, not that we should take courage upon our own power and strength, but rather that we knowing our own infirmity, may crave strength and might of the Lord. watchings without prayers profit nothing. Therefore our watching without prayers will profit nothing at all. The spirit is willing, but the flesh. Lest he should with terror discourage the disciples, he doth gently chastise & correct their sloth, comforting and putting them in good hope again. And first of all he admonisheth, that, although they being ready & prompt, are desirous to do well, yet notwithstanding that they must sight with the infirmity of the flesh: and that therefore their prayers are ne●…er superfluous. By the promptness and willingness of the Spirit, Spirit. he understandeth the affection of the mind, which is governed by the holy ghost. And that part which is reformed by the spirit of God is called, the spirit in than, by a figure called Metonymia, or denomination: this is that readiness of the spirit which coveteth to follow God whether soever he shall call: where such promptness is in man, it may be called a willing spirit. Flesh. And he calleth that flesh which by nature resteth in man, and the natural affection of the mind also. We see therefore that he granteth unto them the praise of wyllingnes, lest their infirmity should cast them into despair: and yet notwithstanding we see that he pricketh them forward to prayer, because as yet they were not sufficiently endued with a strong spirit. Wherefore this admonition doth properly pertain to the faithful, who being regenerated by the spirit of God, desire to do well: yet for all that, they labour as yet under the infirmity of the flesh. For although the grace of the spirit be in them, yet are they weak according to the flesh. And although the weakness of the Disciples is here showed unto them only, by Christ: yet notwithstanding, because the same that is found here in them, pertaineth to all other men, we may hereby gather a general doctrine, namely that we must watch diligently in prayer: because we have not as yet in us such strength of the spirit, but that we may easily fall through the infirmity of the flesh, except the Lord do stay and hold us up with his hand. Moreover, there is no cause why we should tremble or fear: Because a certain and and sure remedy is propounded unto us, the which we shall not seek a far of, neither in vain. For Christ promiseth that all they shall have the upper hand, which giving themselves unto prayer, cast of diligently the sluggishness of the flesh. 42 He went away once again and prayed saying: O my father if this cup may not pass from me, except I drink of it thy will be fulfilled. He went away once again. C. Although he saith that Christ prayed here the second time, yet notwithstanding, we see here no form of prayer. But this prayer is nothing else then a testimony of obedience, to bridal himself of his own desire, that the will of his father might be fulfilled. Notwithstanding there is no doubt but that this testimony of Christ may be called a prayer. For he so testifieth that he altogether desireth to have this will fulfilled in him: as when we say thy will be done, we do not make our petition so as though he should do it against our wills: but that he would bend and frame our minds to will that which he willeth. By these words of Mathewe therefore Christ seemeth more freely to commit himself (all fear as it were being gone) to his father. Neither doth he desire any more that the cup might be taken from him, but this desire being paste, he rather seeketh to obey the counsel and purpose of God. If this cup may not pass from me. C. But did Christ doubt here? There are divers and sundry motions truly in a troubled mind: For what is perturbation else, than as a wave, with the which the minds of men are carried? He was not troubled verily as we commonly are: yet notwithstanding, it was meet that he should be troubled after a sort, that he having a feeling of our infirmities might be merciful unto us. C. The evangelist Mark maketh no mention of this going: yea and when Christ returned the second time, he is said to ●…itterate the same petitions that he did before. And there is no doubt, but that so often as he prayed, he was driven thereunto by the fear and horror of death. Notwithstanding, it is probable that he was at the second time, more inclined to show his obedience to the father, and that he was by the first assault of temptation encouraged to go to his death with the greater boldness. Luke doth not distinctly show that he prayed at several times: but saith only, that when sorrow and grief did urge him, he did the longer, and with the more vehemency pray, as though it had been one only prayer. But we do know that the Evangelists sometimes omitting the circumstances, do only touch the effect. Where as therefore he saith that Christ came at the end of his prayer to the disciples, it is so spoken by a figure called, Hysteron proteron: Hysteron Proteron is a figure ●…sed, when ●…thing is d●…red out of ●…der prope●…rously. Even as in the other part also, where he saith that an angel appeared from heaven, before that he maketh mention of the agony of Christ: which should by order have been first declared. But the preposterous order which the Evangelist useth, proveth no absurdity: because, to the end we might know, that the Angel was sent unto him in vain, he doth afterward express the necessity: and so the latter narration, is as it were a showing of the cause. And although fortitude cometh of nothing, but of the spirit of God only, yet notwithstanding this letteth not, but that God may use his Angels as ministers. And hereby we may gather, what great torments the son of God suffered, when that it was meet for the help of God to be so set forth, that he might behold the same with his eyes. 43 And he came and found them a sleep again. For their eyes were heavy. And he came and found them a sleep again. C. We do see here that Christ used not a continuing prayer, but put this solace between, namely the coming to the disciples. For such continuance of prayer is not required of the faithful, that they might not leave of from the same: But rather let them continue in their prayers after the example of Christ, until they be come so far as their infirmity will suffer, let them cease for a little time, notwithstanding when they have breathed themselves, let them turn again unto God by prayer. A. Even as therefore at the first time he rose from prayer, and coming to his Disciples, sought for some solace, even so now this second time he returneth to them again: at whose hands he found no more ease, than he did before. For their eyes were heavy. C. This sleapynes came, neither with gluttony, nor by gross security, nor by any sudden merynes of the flesh: but rather by immoderate sorrow, as Luke testifieth. Whereby we do the better perceive how prove and ready our flesh is to slouggishenes, to the which, the very dangers themselves do bring the forgetting of God. So that Satan hath every way apt and meet occasion, to snare us. For if we fear no danger, we are by and by as it were in a drunken sleep, in the which he lulleth us: and he overwhelmeth our senses with fear and sorrow, (by the which we should be stirred up to prayer) least they should serve the Lord: And so by all means men are alienate and drawn away from God, until he gather them unto him again: We must also note the circumstance, that the disciples being so sharply reprehended, fell straightway a sleep again. But this is not spoken of all the disciples, but of those three only which the Lord chose to bear him company. What shall become then of the common sort, when this happened in the flower? M. Truly there is nothing spoken here of the infirmity and slouggishenes of the disciples, which happeneth not daily unto us. For how often are we admonished, and how often do we fall for all that? We have need therefore of Christ, which may stir us up, we have need also of his sufferance, that he may bear with our forgetfulness, lest we by & by be cast of according to our deserving. 44 And he lu●…te them and went again and prayed the third time saying the same words. And he left them. C. He seeing that the eyes of his disciples were heavy, and that his former reprehension had profited little with them, left them, and went to prayer again. And prayed the third tyme. M. The affection of nature abhorring the cross caused him to do this. For although there were not in him such a wrestling of the flesh and of the spirit, as there is in us: yet notwithstanding, because he took upon him our infirmities, it was meet that he should be like unto us in somewhat, that fear might have his course to come again, though it were once or twice overcome. Saying the same words. C. The iteration or repetition of one thing was not lip labour which Christ condemned in hypocrites, Matth 6. which think that they shall obtain that, with their vain babbling, which they ask not sincerely or with the heart: but Christ taught by his example, that it becometh us not to be discouraged, nor weary in praying, if we obtain not by and by our desires. This therefore is not a superfluous repetition of words, if the temptation of repulse, or denial of our requests, do not extinguish the desire of praying, but do continued asking the same thing, the third and fourth time, which the Lord before seamed to have denied. M. The evangelist Luke addeth saying: And his sweat was like drops of blood, trickling down to the ground▪ The which words are not so to be taken, as though he would say, that these drops, were but like drops of blood, and not blood in deed: but we must understand them, that his sweat ran down with drops of blood. And the Greek word here, doth not only signify likeness, but also the show of truth: as when it is said. And we saw his glory, as it had been the glory of the only begotten son of God. john. 1. that bloody sweat truly was a token of great pain & torment, & very miraculous. 45 Then cometh he to his disciples and saith unto them: sleep on now and take your rest: behold the hour is at hand, and the son of man is betrayed into the hands of sinners. Then cometh he ●…o his disciples. Bu. His prayers being ended, and his whole cause being committed unto God and his mind being framed and confirmed to suffer death, & to abide all kind of torments, the Lord returneth to his disciples, whom he found nothing the more vigilant: and saith. Sleep on now and take your rest. C. It may appear evidently enough, the Christ speaketh here Ironice, but yet let us see to what end this figurative speech doth appertain. For, because Christ had profited nothing in admonishing his disciples, he doth not only touch their sluggishness, but also denounceth, that although they would be slothful, they should have no leisure. The sense therefore is this: Because I have hitherto spoken unto you in vain, I will now cease to exhort you any more: But how soever ye have liberty to sleep through me, yet notwithstanding your enemies will not suffer it, but will constrain you to watch against your wills. Bu. For now both my pain, and your great danger also is at hand. And therefore in Mark it is added, It is enough: as if he should have said: It is not now time to sleep. And after this manner the Lord doth oftentimes chasten the sluggishness of men, that they which are deaf to hear words, may at the length be constrained by evils to watch. Wherefore let us learn by the words of the Lord, to give ear in dew time, lest that necessity pluck that from us by violence to late, which he by fair means would have gotten at our hands in due time. Behold the hour is at hand. M. He maketh mention of his hour, to the end they might understand, that now there is nothing less, than the time of sleep, to be taken: as if he should say, It is now the hour in the which I must be taken, my enemies are present that must say hands upon me, and yet ye sleep: this hour requireth an other matter, now can y●… not sleep any more, arise: and so forth. And we must note that he calleth that time of his taking his hour, that is, the certain & appointed time. Even as it is said in another place: They sought therefore to take him, but no man laid hands on him: because his hour was not yet come. We are therefore here admonished that every man hath a certain and appointed time either of life or death, Man hath a certain time appointed either of life or death. which he can not pass. And the s●…n of man 〈◊〉 and into the hands of sinners. M. By the name of sinners in this place, (as in many other also) all mortal men are not understood which by nature are sinful: but the wicked only, and such as have no fear of God before their eyes. Act. 2. Whereupon S. Peter also saith thus: Him have ye taken by the hands of unrighteous persons, after he was delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him. To be betrayed into the hands of sinners, is to be delivered into all their power, and to be given to be used at their pleasure. When he sayeth that he must be given to sinners, he meaneth, that he being innocent, must be delivered up, and showeth also that they were wicked and unjust ministers of his death, although he should be delivered into their hands by the divine counsel of the father. Hereby we perceive that the divine dispensation useth the reprobate to the chastisement of his sons, yea, Reprobate●… are used to chastiseme●… of the godl●… and the ministry of Satan also: as we have often times declared before. 46 Rise let us be going: behold he is at hand that doth betray me. Rise let us be going. C. By these words he declareth, that so soon as he had prayed he was armed with new weapons. At the first truly he was willing ●…nough to die, but in the very instant, he had a sharp battle with the flesh, in so much that willingly he would have delivered himself from death, if so be he might have done it with the good will of his father. He obtained therefore by tears from heaven, new power: Not that he ever stood in lack or wanted the same, but because under the infirmity of the flesh, which been took upon him of his own accord, he would painfully travail, with grief & hard labour, that in his own person he might get unto us the victory. And now the trembling being assuaged, and fear subdued, to the end he might again offer a voluntary sacrifice to the father, he doth not only stand to his purpose constantly, but goeth willingly to the death. A. He saith not: Rise let us fly away: but arise, 〈◊〉 us 〈◊〉 them. M. Whereupon ●…. john writeth thus. And jesus knowing all things that should come on him, went forth, and said unto them, whom seek ye? Behold he is at hand that doth betray me. M. He rather maketh mention of the traitor than of any other, because there was more fault in him than in any other of the soldiers that came with him. He said not, judas is at hand: for than they should have understood what danger there might be, by the coming of judas, which was their fellow disciple: but he saith: He is at hand which doth betray me: that being thereby moved, they might start up with speed, as if he should say: He is come, of whom I said unto you at the Supper One of you shall betray me. Now ye see that I spoke unto you the truth. C. For the evangelists do declare with great diligence, that the Lord foresaw, whatsoever he spoke. whereupon it might certainly be gathered, that he was not drawn unto death by external violence, but in respect of this, that the wicked executed the secret counsel of God. Although therefore a sorrowful & fearful sight was by & by set before the disciples, yet notwithstanding an argument & confirmation of their faith was therewith offered, whereby they might erect & comfort themselves, seeing the matter itself did declare that nothing was done by chance, & the fore warning of Christ directed them to behold the glory of his deity. 47. While he yet spoke, lo, judas one of the twelve, came, and with him a great multitude, with sword and staves, sent from the chief pristes, and elders of the people. While he yet spoke. M. S. john writeth saying: judas then, after he had received a bond of men (& ministers of the high priests & Pharisees) came thither with lanterns, and fyerbrands, and weapons: after these things the words which our evangelist writeth, follow, namely, While he yet spoke. The weapons mentioned by s. john, are called by Matthew, Mark & Luke, sword and staves. And because the Lord had said to his sleapy Disciples, Behold he is at hand which doth betray me, now the evangelist doth consequently describe how it was done, saying: While he yet spoke, lo, M. The Disciples, Peter, james, and john, being a sleep, judas slept not, but watched diligently, that he might bring the work of his treason to an end. The which is an example of the wicked disposition of man, by the which it cometh to pass, that the reprobate are more vigilant to do evil, than the elect are, ●…t wicked ●…sition of ●…bates. to do good. One of the number. C. A horrible example truly, that Christ should be betrayed of one of his apostles, which he had choose himself. It was meet it should be so, least peradventure we should be troubled with daily treasons, when we see that such betrayers of the word should come of the number of the ministers thereof. That must be fulfilled i●… the church which was begun in the head thereof the which is never more grievously afflicted, than of those which seem to be the members thereof. And with him a great multitude M. He saith not, And behold a great multitude, and judas with them, but (speaking of the captain of this multitude) he saith, judas came, & with him a great multitude. So hath Luke, And he which was called judas, one of the twelve, went before them. So that the enemis of Christ which came against Christ, were conducted under the banner of judas the Disciple of Christ. A. And as the first Adam was taken by the subtlety & deceit of the Serpent, even so the second Adam was betrayed by the wickedness of judas the son of the devil: but Adam consented to sin, whereas Christ being altogether heavenvly, got unto us all▪ by his obedience, everlasting life. But let us behold & consider the heinousness of the matter. judas was therefore an apostle of Christ that he might bring the multitude of people to believe on Christ, by the Gospel, the word of eternal salvation, and to obtain everlasting life of him For the Gospel is the power of God to salvation, Rom. 1. to all that believe the same. But behold, the reprobate wretch bringeth the multitude to destroy Christ, and to get them perpetual damnation: for somuch as, Rom. 6. the reward of sin is death. The high priests, Scribes, & pharisees, & the elders of the people, were ordained to this purpose that they should shadow & prefigure Christ, with their sacrifices (for it was impossible the sinnee should be put away by the blood of beasts) & that they should administer politic & civil government, Hebr. 10. to preserve the promises made as concerning christ but behold (O vilsanouse deed) they send forth a traiter, with a multitude of soldiers, utterly to destroy christ. With sword M. S. john calleth these sword, & staves, weapons, which the enemies of Christ used, either, least the Disciples, or multitude, should rescue & defend Christ, or else that the custom & common manner might be observed in taking of Christ, as of a seditious person. Wherefore not all the multitude, but they only which were sent of the high Pristes, Scribes, and Pharisees, went forth with the traitor, having received a company or band of soldiers, of the Roman captain. C. Whereby also it appeareth that the high priests and Scribes were stricken & vexed with an evil conscience, in somuch that they did all things with fear. For to what end should such preparation be to take Christ, whom they knew to be altogether unarmed? hereupon therefore came such careful provision, because the divine power of Christ, (which they were constraineth by many documents to fells) did vex and trouble them within. But of the other part, their monstrous madness burst forth, in that they bearing themselves bold upon the force of weapons, dare presume to rebel against God. A. And we must note that there were some of all estates, which did help, and give their consent to take Christ Of the apostles, judas, was one, who sometimes, took sweet counsel of the Lord and walked with the Lord as a friend, Psalm 55. john. 18. & yet for all that now, he betrayeth him. Of the soldiers, there was the chief captain with his wicked company, as S. john declareth at large. Of the high priests, Scribes, & Pharisees their ministers. Of the elders of the people: their servants: that no man might have excuse. 48. But he that betrayed him, gave them a token saying: whom soever I kiss, that same is he, hold him fast. But he that betrayed him A. This feigned show, and hidden hypocrisy maketh the fault of judas more heinous: not because it was hidden from Christ, (for he is a searcher of the heart & reins) but because he would not seem to be a traitor, but a friend. C. For their is no doubt, but that he was stayed, either by the shame of his wicked act, or else for the reverence of the Lord, not openly to profess himself to be one of his enemies: yea, whereas it is said in S. Mark, that he charged the soldiers, to lead him away warily, it was done because he remembered by how many documents the Lord had proved at other times, his divine power. Hold him fast. Bu. He would have him taken with all speed that might be, lest he should escape away. For the Lord, his enemies being deluded, & mocked had escaped oftentimes out of the hands of those that sought his death. Luke. 4. john. 8. and .10. A. least therefore, the like should happen now, the traitor admonisheth the soldiers, to hold him fast, and to lead him away warily (that is to say, with diligent heed) lest he should escape. C. But notwithstanding the madness of the traitor is wonderful either to cover himself with vain dissimulation, when he should come in the presence of the son of God, or to set the power of men against his power. E. S. john addeth after this saying, jesus therefore knowing all things that should come upon him went forth and said: Whom seek ye? They answer jesus of Nazareth. jesus saith unto them, I am he. judas also which betrayed him stood with them. By the which words truly, the Evangelist doth more plainly express, with how willing a mind Christ went unto his death: and therewith also he declareth what great power he breathed forth by one word: that we might know, that the wicked were able to do nothing unto him, but upon his own sufferance. The like miracle almost we have of the host of the king of Assyrians, which was stricken with blindness at the prayer of Elizeus. 49. And forthwith he came to jesus, and said, hail master: and kissed him. And forthwith he came to jesus Bu. The Evangelist Luke hath: And judas one of the twelve, went before them, & pressed nigh unto jesus to kiss him. Hail master C. There is no doubt but that judas feigned by these words as though he fearing his masters danger, had been touched with mercy. And therefore Mark hath a repetition of this word: Master, Master: for although the majesty of Christ did urge him, yet notwithstanding the devil had so bewitched his mind, that he though his falsehood to be very well hidden with a kiss & flattering words, therefore this salutation or acclamation was a pretence of compassion. And he kissed him We must judge the same of the kiss that we did of the salutation going before. For although it were a common manner among the jews, to entertain their friends with a kiss, yet notwithstanding, because judas was departed a little before from Christ, he seemeth now, as one suddenly made afraid through fear, to give his master the last kiss, or farewell. And so by an outward show of godliness he seemeth to excel the rest, when he seemeth with great grief and sorrow to be separated from his master: But how little he profited by his deceits, it appeareth by the answer of Christ hereafter following. Bu. judas therefore feigned these two things, namely the cooler of friendship, and the show of Godliness. ●…attery in ●●eship. ●…ing. 19 He was an open enemy, and yet nevertheless he calleth Christ his master, and that with a repetition thinking thereby to deceive the minds of Christ and of his Disciples. Even so joab going about to kill Amasa, kissed him, and flattered him in this wise, saying: Art thou in health my brother. Let us learn therefore by this place, how great the force of impiety is, and whether it will bring us at the length, if we do not resist the beginnings and original thereof. This judas is not afraid for money, of envy, and impiety, to salute his Saviour, and to give his master a kiss, when as notwithstanding he did acknowledge him to be his master, neither kissed he him for any love or friendship, but only to give him a deadly wound. Thus did Cain deal with Abel, who under the pretence of friendly repast, slew his brother. It is no marvel therefore if they at this day, which seek for nothing else, than to overthrow Christ and his Gospel, do use also fair promises, oaths, words, and signs. He which knoweth not that judas is the father of these men, being such wicked hypocrites as he was, believeth their gloseinge, and painted promises. 50. And jesus said unto him: friend wherefore art thou come? Then came they and laid hands on jesus, and took him. And jesus said to him Bu. Here we may behold in Christ a most perfect example of meekness. He did not refuse to receive the kiss of the hypocrite judas: but bewailing his blindness, and calling the miserable wretch to repentance, stricketh his conscience with a most loving, friendly, and gentle saying. Friend wherefore art thou come. C. The evangelist Saint Luke more expresely saith, judas dost thou betray the Son of man with a kiss? These words of S. Luke do more vehemently urge judas of hypocrisy than do the words of Matthew, howbeit they are not spoken so much to reproach him, as to put him in mind of the clemency and love which before he had showed towards him, being now abused. For we may not think that when Christ called judas, friend, he did it Ironicè, as if he had meant him to be his enemy, but he rather casteth his ingratitude in his teeth because of a companion and friend he is now become a traitor: even as it was foreshowed in the Scripture, where it is said: It is not an open enemy that hath done me this dishonour: for than I could have borne it: neither was it mine adversary that did magnify himself against me: Psalm 35. For then peradventure I would have hid myself from him. But it was even thou my companion, my guide, & mine own familiar friend, etc. Wherefore art thou come? Bu. Christ was not ignorant wherefore the traiter was come, but after he had showed a token of his love, he reprehendeth him, and pricked his conscience, that he might understand that the deceit which he used was not hidden from him. As if he had said: O judas, thou dost dissemble thy friendship with a kiss, & callest the son of man Rabbi, or master, & thinkest that I am ignorant where about thou goest. But I appeal to thin own conscience, tell wherefore art thou come? To what end usest thou this kiss: I know well enough that thou betrayest the son of man with this kiss. Bu. I pray thee my friend▪ wherefore comest thou to me with so wicked a mind? Thou oughtest to remember the old faith and friendship that hath been between us, and how heinous and cruel a thing it is to betray the Son of man with a kiss which is a token of friendship. C. Thus we must learn, according to the example of Christ, to mingle oil, & vinegar together: When the wicked are admonished, Moderation to be used in reprehension. we must use this same moderation, which Christ useth here: we must neither flatter them, nor use to much severity: and all things must be done unfeignedly: otherwise we shall not follow Christ, whose admonition here described, was unfeigned. If the wicked do repent at our admonition, we have won the salvation of our neighbours, but if they do not repent, our good will shallbe nevertheless profitable unto us. The same admonition did the apostle give to the bishops, 2. Tim. 2. as appeareth in his epistle to Timothe. Here also we do evidently see that, whereof we are admonished a little before, namely, that by what deceit soever hypocrites do cover themselves, when they come in the presence of the Lord their wickedness is revealed, yea and that this doth bring great judgement unto them, because they being friendly entreated of Christ, do rebel against him. Moreover let us understand that the Church shallbe always subject to this evil, which Christ once in his person sustained, that is: it shall nurse and bring up in the bosom thereof traitors, and false brethren. And therefore it was said a little before, And the traitor which was one of the twelve came: being spoken to this end, lest we should be troubled out of measure, by such examples: because the Lord will try our faith both ways, as, when Satan doth set upon us within & the Church without, by open enemies: and, when he goeth about our secret destruction, by hypocrites. notwithstanding we are therewith taught that all we which are the Disciples of Christ, do embrace sincerity with him. For the defections, and revoltings which we daily behold, do stir us up to the study of true piety & to the fear of God, as witnesseth S. Paul saying: let every one which calleth on the name of the Lord depart from iniquity. 2. Tim. 2. We are all commanded to kiss and embrace the son of God. Psalm. 2. Let every one therefore take heed that he do it not traitorously. Then came they and laid hands on jesus. E. The wicked multitude observed the traitorous sign which was given them and laid hands on jesus▪ and took him. But for this cause he was made bond, for this cause he was taken, that he might deliver us from the bondage of sin, and thraldom of Satan into the glorious liberty of the sons of God, and that he might teach the worshippers of him patience, if they at any time being taken with violence, should be cast into bonds. Neither is there any danger least the word of God should be bound with us also: for Saint Paul saith that the word of GOD was not bound. Furthermore, 2. Tim. 2. the son of man is overcome, but nevertheless the eternal truth of God, abideth free, and invincible. 51. And behold one of those, which were with jesus, stretched out his hand, and drew his sword, & struck a servant of the high Priests, and smote of his ear. And behold one of them. B. The evangelist Luke showeth what the Disciples minds were, before that these things were done by Peter, by these words: When they which were about him saw what would follow, they said unto him: Lord shall we smite with the sword? Mark. ●… It is likely that all of them were ready to defend Christ: for they had promised that they would rather die with him than that they would deny him. They seem therefore now to be willing to perform that which before they had promised. C. Whereby again it appeareth how much more ready & bold we are to fight than to bear the cross. Wherefore it is meet that we always wisely consider, what the Lord commandeth, and what he requireth of every one of us, least the fervency of our zeal do burst forth beyond reason and measure. And where as the Disciples are said to ask Christ, they did it not with the mind to obey his will, but by these words they declared, that they were ready and prepared to resist the force of their enemies. Neither did peter look when he should have a commandment and leave given him to strike, but rashly broke forth into unlawful violence. B. This one, which stood by Christ, here mentioned is said of the Evangelist S. john to be Simon Peter, which durst defend Christ before so many armed men, when as on his side there were but two swords present, and not one amongst them all meet for the war. C. At the first sight truly, this boldness might seem worthy of praise, that the Disciples forgetting their own infirmity, and being not meet to resist, ventured notwithstanding their bodies for their master, & are not afraid to put the same in hazard of death. For they rather desired to die with the Lord, than they to live & see him oppressed A. Furthermore they knew that great injury was done unto Christ, whom they knew to be irreprehensible, both in doctrine and in life. And again, ●…od. 2. if Moses defended the Hebrew against the Egyptian, why should not they be excused which desire to defend their master from the multitude of wicked and mad men? C. But because they do attempt more, than the calling of God will bear, or permit, their rashness is justly condemned. Wherefore let us learn to take heed, that our diligence may please the Lord, and that we may depend upon his will, that no man move his finger without his commandment. And therefore specially we aught to give ourselves unto this modesty, diligently: because in stead of true and just zeal, troublesome rashness, doth very much reign in us. And struck a servant M S. john saith that this servants name was Malchus. And cut of his ear. Saint Luke, and Saint john, saith that it was his right ear. Furthermore S. Luke addeth that Christ said: Suffer ye thus far forth. As if he should say, God forbidden, that ye should fight with the sword for me: but I will that ye suffer my aduersary●… to take their pleasure of me, so far forth as it is permitted unto them. By these words of S. Luke we may easily gather, that not Peter only rose against the enemies of Christ, but that others also were fellows, with him in the same intemperancy, & rashness. For Christ doth not speak only unto one, but saith generally to all: Suffer ye thus far forth. 52. Then said jesus unto him: put up thy sword into his sheath. For all that take the sword: shall perish with the sword. Then said jesus unto him. Z. This is a grievous rebuke, by the which Christ teacheth that the deed or zeal of Peter was nothing else but rash sedition against authority, contumely against God the father, arrogancy against the majesty of God & violating of the whole Scripture: so far it was from true fortitude, or godliness. Let us therefore understand that Christ condemneth in the person of Peter, Rash zeal. whatsoever men presume to attempt of their own brain. The which doctrine is specially worthy to be noted. For there is nothing more comen now a days, than to defend that which we do under the pretence of zeal. As though truly it were no matter, whether that thing which men think to be right and good be allowed of God, or no: whose wisdom is nothing else, but mere vanity. If we did perceive nothing to be amiss in the zeal of Peter, yet notwithstanding it should become us to be content with this one thing, that Christ pronounceth that it pleaseth not him. But truly we do see that he did all that he could, that Christ might be revoked from his death, and that his name might be subject to perpetual infamy. For in that he resisteth violently the Roman captain, and the soldiers, he playeth the part of a rebel: because he resisteth the power ordained of God. And Christ being to much already hated of the world, might by this deed have given occasion to have all the reproaches laid on him with the which his enemies did falsely oppress him. Again this was to far out of order, to prove his saith with the sword, which he could not do by word. When he is hereafter called (as you shall hear) to confess his faith, he denieth and now without the commandment of his master he goeth about to make a tumult. Wherefore, we being warned by so notable an example, let us learn to moderate our zeal. And because the lasciviousness of our flesh doth presume to enterprise farther than God doth command, Zeal ought to be guided by the word. let us know that our zeal shall have evil success, so often as we dare do any thing without the warrant of God's word. Let therefore obedience be the foundation of all those things that we take in hand. C. Therefore by this reprehension of Peter, he confirmeth the commandment of the law, by the which private persons are forbidden the use of the sword. And specially we must note the confirmation of the punishment, which is here added. For every one which taketh the sword shall perish. For the punishment was not appointed at the will or mind of men, by the which they might revenge their own blood: but God himself, severally forbidding us murder, declared how dear mankind is unto him. And this is a perpetual doctrine, and the very same which Moses writeth in effect, saying: Whosoever sheddeth man's blood, Gene: 19 his blood shallbe shed. First of all therefore, Christ will not have himself to be defended, with force of arms, because God hath forbidden to strike in the law. And this is a general reason: but by and by he showeth a special reason. But here a question may be moved, whether it be lawful at no time with violence to resist wrong? Question. For although Peter rose against wicked, and abominable thieves, yet notwithstanding he his condemned because he took the sword: if in this deed the exception of honest defence and moderate, would not serve, Christ seemeth to bind the hands of all men, and to take from them the sword in the like caces. We answer, that first of all we must distinguish between the civil law, and the law of conscience: for if a man resist a thief, Respon. because the laws do arm him and give him power against a comen eneny of mankind, he shall not be subject to punishment: and so, as often as defence is opposed or set against unjust violence, the punishment doth cease: which the Lord hath commanded the judges of the earth to execute. But the simple goodness of the cause doth not absolve the conscience from guiltiness, except there be joined with it a pure affection. Defence ourselves must be w●… out anger. Therefore whosoever will rightly & lawfully defend himself, he must first of all put of the fernency of anger, hatred, desire of revenge, and all the evil motions of the mind, that the defence may have nothing in it that is troublesome, or proceeding from a wicked desire. Because this is a rare thing, and never almost heard of. Christ doth not without just consideration, call his Disciples to a general rule. For whosoever passeth the bounds of his calling, although he be commended of the world, shall nevertheless have blame at Gods hands for his deed: Moreover by this place, certain mad men, very foolishly go about to take away the sword from judges, affirming it not to be lawful to strike with the sword. We grant that certainly to be true, because it is lawful for no man to take the sword at his pleasure, and so to be the author of murder: but we deny that magistrates, (which are the ministers of God, by whom he exerciseth is judgement) should be counted as the comen and vulgar sort are and so to have no difference. Moreover by these words of Christ, this power is plainly committed unto them. Iudge●… by swerd●…●…taineth to judges 〈◊〉 the earth For seeing he pronounceth that all murderers must be executed with the sword, it followeth that the sword is committed into the hands of judges, that they may take vengeance upon all unjust murders. It cometh to pass truly some times, that me●…ne which are shedders of blood are punished by other means: yet notwithstanding this is the ordinary mean, by the which the Lord would have the cruelty of the wicked bridled, least they should rage's at their pleasure unpunished. But and if the Magistrate be negligent in this part, God himself will execute this judgement which he had committed to the Magistrate. canonists give the Temporal sword to the Pope. And now, whereas certain canonists were so impudent, that they durst affirm the Sword not to be taken from Peter, but that he received a Commandment, to keep it secret, until the time convenient to draw it forth, came: Hereby we perceive how grossly these dogs have dallied with the Word of God. 53. thinkest thou that I cannot now pray to my Father, and he shall give me, more than twelve Legions of Angels. Thinkest thou that I cannot now pray G. Now followeth that special reason, of the which we made mention a little before. For Christ admonishethe that he could have a far better kind of defence, and more lawful, at hand, if it were not that he must obey his Father's will For this is the sum, seeing he was appointed by the eternal purpose of God to be a Sacrifice, and because the same was declared also be testimony of Scripture, it was not meet to impugn or resist the same: And thus the rashness of Peter is condemned by an other circumstance, because he went not only about to frustrate the heavenly Decree, but also to stop the way of man's Redemption. Peter did not only unlawfully lift up the Sword: but also foolish and mad were the Disciples, in that they being a few & weak, durst withstand a band of Soldiers, and great multitude. Therefore the Lord, to the end he might more evidently reprove their folly, putteth this comparison, that if he would seek for help and munition to defend his life, he could have not only a leaven Angels, but a great, and an invincible army of Heavenly warriors. Seeing therefore he called not for Angels to help him, much less would he have had a rash motion, whereby no profit was to be hoped for to help him. For the tumult of the Disciples profited no more, then if a few frogs had made a noise. He useth therefore this reprehension for two causes. The first was, because it was not lawful: although there were great necessity, yet notwithstanding it doth not excuse. For we must always consider what God will suffer to be done: neither doth this excuse profit, Necessity which hath no Law, constrained me: Let us give ear to the admonition of Christ, which saith: It is not lawful, because God doth not permit it. And now for an other cause Peter is reprehended, namely for that, by distrust he enterprised, and took in hand a remedy that was not lawful, as though Christ had wanted power. For if we consider well, we shall find that we do sin of infidelity, so often as we do attempt any way or mean, not permitted unto us. Objection. But certain Interpreters do travail here in vain, to seek out, how Christ could obtain Angels of his Father, by whose Decree he was appointed to die. For these are contrary one to an other, that God hath given his Son unarmed as it were, to die (because it was so necessary, & once decreed) and yet notwithstanding might be persuaded, and moved by Prayers to send him help and aid. Answer. But the words of Christ are expressed with a condition, that he could have a mean of greater force, to deliver his life, were it not that it should be contrary to his Fathers wil And so all contradiction, or show of repugnancy is taken away: because Christ did abstain from praying to his Father, being fully certified of his contrary Decree. Notwithstanding we may hereby gather a profitable Doctrine, Means not lawful. that they do injury unto God, which fly unto shameful means by the pretence of necessity, as we showed even now If any man want lawful riches or helps, he is by and by carried headlong to naughty devices, and wicked practices: and that because few have regard to the secret defence of God, which only aught to be sufficient to quiet & content us. There hangeth danger over our heads: now by & by because we see not the end thereof, according to the flesh, we devise with ourselves this thing and that: as though there were no Angels in heaven, whom the Scripture so often pronounceth to be set, and appointed to be our keepers and defenders. Psal 34 91 Heb. 1. So that we do deprive ourselves of their help For whosoever are carried with unquietness, and too much care, to take in hand forebidden remedies: it is most certain that they forsake the providence of God. twelve Legions of Angels: C. A Legion did consist almost of five thousand footmen, and five hundred horsemen. Hereby we perceive what great care the Lord hath for the Godly. For seeing that Christ is given to the faithful which believe in him, it is certain that this dignity also is given unto them with Christ, that they may have the help and service of Angels. The which thing was proved by a certain Miracle in Elizeus, 4 King. 6. who was compassed round about with a mountain full of Horses, and chariots of fire, to defend him from his enemies. A. Therefore Christ referreth Peter here, to the Decree and Will of his Father: even as in john also, when he saith: will thou not that I shall drink of the Cup which my Father hath given me? C. The which words do teach that it become Christ to be dumb, and not to open his mouth, that he might be brought as a Lamb to the Sacrifice. Notwithstanding this pertaineth to example, because the like sufferance is required of us all. The Scripture compareth afflictions, to Drinks. For even as the goodman of the house distributeth meat, and drink to his Sons and servants: even so doth God deal with us, using us as it seemeth good unto himself. But whether he make us merry by prosperity, or humble us by adversity, he is said to give unto us either sweet, or sour Drink. This Drink was appointed unto Christ, that he might suffer the death of the Cross for the reconciliation of the whole world. He saith therefore that he must drink of the Cup which his Father had given and measured unto him. In like manner we ought to frame ourselves to suffer the Cross. And yet notwithstanding the opinion of fanatical and mad men, ought not to prevail among us, which affirm that we may not seek remedy for diseases, maladies, and other evils, least we reject the Cup which God hath given unto us: because we know that we must once die, it is meet that we be prepared unto death: but notwithstanding, because the time of death is known unto us: the Lord doth permit unto us to defend our Life, by those means & helps that he hath ordained. Diseases must partly be suffered, although they be grievous unto our flesh: and so long as they are not known to be unto death, we may seek for ease. only we must beware and take heed, least we take any thing in hand, contrary to the prescript rule of his word. To conclude, let us always have this in our minds, that we seek to fulfil the Lords will, then do we not refuse the Cup which the Lord hath geeven us, in seeking for deliverance from these evils, with the which we are urged. 54. But how then shall the Scriptures be fulfilled? For thus must it be? But how then shall the Scriptures be fulfilled? C. The reason why he prayed not unto his Father is, because it was necessary that the Scriptures should be fulfilled, which had foreshowed that Christ should suffer. He wanted not the Scriptures truly to prove, that it was then appointed unto him from above to die: but because mortal men do not know what God hath determined, until it be revealed by the Word. Christ having respect unto his Disciples, doth upon just occasion openly show, what was the testimony of Gods william. We do know, that what evils so ever do hap unto us they are sent from God: but because we are doubtful of the end in seeking for those remedies which he doth permit, we do not strive against his power: but when we know his will, there remaineth nothing then, but patience and quietness. Christ therefore now playeth here a new part, he doth no more entreat, neither doth he i'll or fear death: and although he doth fear, yet nevertheless he goeth forward, because he knoweth that it is his Father's pleasure to have it so, and that therefore it must be accomplished of necessity. By these words also the Scripture is commended unto us, because this is the special scope thereof, to show that Christ hath by his Passion put away our sins. For thus must it be. We must add somewhat to make this more plain, thus: How then shall the Scriptures be fulfilled, which testify that this shall come to pass, and that it must needs be fulfilled? A. For the Scripture cannot be loused. ●…hn. 10. Whereupon the Lord after his Resurrection said: Was it not meet that Christ should suffer these things, and then enter into his glory? And a little before he said: These are the words which I spoke unto you, ●●k. 24. while I was yet with you: that all must needs be fulfilled, which were written of me in the Law of Moses, and in the Prophets, & in the Psalms. C. But although Christ teacheth only here that he must patiently suffer his Death, because it is declared in the Scriptures that it must needs be so: yet notwithstanding the use of this Doctrine is more general, namely, that the Scripture is feet to bridle and tame the lasciviousness of the Flesh: because to this end God doth show unto us what doth please him, that he might keep us in the obedience of his william. Therefore S. Paul attributethe these parts, as proper to the Scripture, namely, 〈◊〉. 15. to bring us patience, and consolation in adversity, that we might have hope. By the words of Luke it should seem, that Christ more shortly reproved his Disciples, saying: Suffer ye thus far forth: but notwithstanding here he doth sharply inveigh against their boldness, because they went about a damnable deed: howbeit he doth therewith put them in hope of pardon, if they forsaking their wicked rashness, burst out no further. The evangelist Luke also addeth: And when he had touched his ear, he healed him. Peter (as we said before) by his foolish & rash zeal, might have brought dishonour, and perpetual infamy to Christ and his Doctrine. And there is no doubt but that Satan by his subtlety, went about to bring everlasting reproach to the Gospel, as though Christ had used the feloweshippe of quarrelers, and raysers of tumult, to altar the state of things. This therefore seemeth to be the cause, why Christ healed the Wound which Peter had geeven to Malchus. But the enemies were blind, and insensible miraculously, which were nothing moved by the sight of so wonderful a Miracle. Notwithstanding it is less marvel that they did not behold the power of Christ in an other man: when they being cast to the ground with his voice, ceased not to forsake their madness This is that Spirit of madness with the which Satan doth bereave, and bewitch the senses of those which are his, when they are blinded of the Lord. But specially in the Servant which was healed we have a notable example of ingratitude: for he was not helped by the divine power of Christ to turn from his wickedness and repent: neither was he converted by the benefit, of an enemy to become a Disciple. Foolishelye do certain Monks interpret this place, saying that he was healed also in mind, lest the work of Christ should be imperfect: as though in deed the goodness of God doth not daily extend itself even to those that are unworthy thereof. A. Do we not read that Christ healed ten Lepers with his word, Luk. 17. of the which ten, there was but only one that returned to give thanks, and the same was a Samaritane? 55. In the same hour said jesus unto the multitude: ye be come out as it were unto a thief, with sword and staves for to take me. I sat daily with you, teaching in the Temple, and ye took me not. In the same hour C. Christ here compareth their handling of him, to the catching of a thief, which being bold & desperate, cannot be taken of one man. Bu. By the which he declareth that these wicked ones do unto him great and manifest injury, which upon spite and mere envy came to take him with such great preparation: for this is the meaning of his words. What need had you to come against me with such great force of weapons, as though some thief should be taken? For ye invade me as if I were a thief, and a disturber of the peace. C. But truly I always walked amongst you, as a naked man without weapon, in peace and quietness: when I taught in the Temple, ye might easily have taken me without any soldiers. M. Hereby we learn that it is the part of a Christian man, how so ever he be prepared to the Cross, to declare his innocency, Luk. 20. Math. 23. when he seeth that the same is craftily accused. I sat daily with you teaching Hereby it appeareth that they did use to sit teaching in those days. I was (saith he) daily conversant in the Temple, not with an host, or band of men, but teaching: I have given you no occasion of this matter. Note this word, Daily, and consider how he was always occupied in teaching his Fathers william. In the day time he taught in the Temple, Luk. 21. and in the night he went to Mount Olivet, And ye took me not. M. The Evangelist Luke hath: And ye stretched forth no hands against me. Christ saith not here, And ye went not about to take me, john. 7. but, And ye took me not. For they had oftentimes gone about to take him, but his hour was not then come. And behold how privily he putteth them in mind of that deed, whereof S. john maketh mention in the 44. verse of the foresaid chapter. The Servants of the high Priests were sent to take the Lord in the Temple. They found him teaching, they heard him, and being amazed, went their way. Being asked of the priests, why they had not brought him: they made answer: Never man spoke as this man doth. The very same therefore, when they came to take Christ, are very well admonished of this deed. As if he should say: Why did ye not take me in the Temple? Ye heard me, & were amazed: in so much that ye thought it not meet to say hands on me: can I not now also escape, if I would? C. And although he doth complain of their malice, because they did violently come upon him, as upon a seditious man? yet notwithstanding he doth again prick their conscience, because a Traitor being their guide, they come not but with fear, and many signs of distrust. 56. But all this is done, that the Scriptures of the Prophets might be fulfilled. Then all the Disciples forsook him, & fled. But all this is done that the Scriptures C. Mark & Luke seem to writ somewhat otherwise. For that which Mathewe reciteth in his own person, Mark seemeth to attribute unto Christ. A. For there Christ seemeth to speak thus: I was daily with you, teaching in the Temple, and ye took me not. But all these things are done, that the Scriptures might be fulfilled. C. The evangelist Luke also useth other words than do either of the other two: for he hath: But this is even your very hour and the power of darkness. Notwithstanding the purpose of the Holy Ghost is sure and certain, that what so ever the wicked went about, there was nothing at all done without the will and providence of God. For as it is said before, God did affirm nothing by his Prophets, but that which he had determined with himself. A. That therefore which is spoken here, hath this sense and meaning. C. In that now ye wax mad against me, & lay hands on me it cometh not therefore so to pass, because ye are of greater power now, than ye were when I lived quietly among you, teaching in the Temple: but this cometh to pass by the permission and providence of my Father, whose will is, that I should be taken of you this hour. Now Satan which is the prince of darkness, hath gotten power to afflict me. Here therefore first of all we are taught, that although Satan too rejoice & triumph, with all the wicked ones, at their pleasure, with unbridled licence: yet notwithstanding the hand of the Lord shall always reign, that he may lead them against their wills, whither soever he william. Secondly we are taught, that although the wicked do fulfil that which is foreshowed in the Scriptures, yet for all that, because God useth them not as lawful Ministers, but leadeth them with his secret Bridle, whither they would not, they are not excusable: and that, seeing God justly useth their malice, that fault remaineth in them. ●…criptures 〈◊〉 fulfilled. M. We must note also that the Scriptures are said here, the second time to be fulfilled of necessity: whereby we do see, that the verity of the holy Scriptures is so great, that they could not vanish away for Christ's sake, but it was necessary, what so ever the Holy Ghost had foreshowed, should be fulfilled. C. Furthermore, we must know that Christ spoke thus, to take away offence, which otherwise had not a little troubled the weak, when they should see him so contumeliously to be vexed. Howbeit, he meant not only to provide hereby for the Disciples, but also to beat down the pride of his enemies, lest they should triumph, as men that had gotten the victory. And therefore in Luke he saith that is their time. By the which he declareth, that this liberty is granted unto them of the Lord, but for a short time. And the power of Darkness, is taken for the power of the Devil. A. Of the which S. Paul writeth thus: ●●es. 6. We strive not against flesh and blood, but against Rule, against Powers, against Lords of the World, even Governors of the Darkness of this world, against Spiritual craftiness in heavenvly things. C. This word therefore was of no small force to overthrow the enemies of Christ. For how so ever they extol themselves, Christ notwithstanding teacheth that they are nothing but the mansion places of Satan. As if he should say, My Father hath granted this thing to Satan (whom ye serve) that he should afflict me: otherwise your practices were in vain. And hereupon we have to learn, that all things are in the hand of God, & that our enemies can do nothing unto us, but by his permission and william. Then all the Disciples forsook him, Bu. They which before would die in haste, are now with more speed glad to run away. C Whereby again we may gather, how much more ready they were rashly to fight, then to follow their master. Even so we are too bold when we should not, and when we should be bold in deed, we show ourselves to be cowards. If it be to fight, we are by and by very rash: but when Christ would have us his companions, and partakers of his Passions, not one of us than will stir a foot. Let us hereby learn the truth of Christ: for he said before that it was written, I will smite the shepherd, and the sheep shall be scattered abroad. Furthermore, let us note that no man can bear the Cross for the Name of Christ, except he have first received power from Heaven to bear the same: which is only given when we must suffer. This was not a time of fight, but of Flight: and therefore they flee. But when God had appointed their time to suffer, they stood to it strongly in deed to the end. Wherefore let us judge of no man by one Flight, because we know not what fortitude the Lord will give to the godly, after true running away. A. S. john saith that Christ added, saying: If ye seek me therefore, let these go their way: that the saying might be fulfilled which he spoke: Of them which thou gavest me, I have not lost one. Mark also maketh mention of a certain young man which followed Christ, being clothed in Linen upon the bore, who being despoiled thereof by the Soldiers, ran away naked. This young man is thought of some to be S. john. But they which so think, have no probable reason to lead them thereunto. It is rather likely, that it was some one that bore good affection unto Christ, who hearing of the tumult that was in the night to catch jesus, Marinell 14. came out of his bed, and ran without his clotheses in haste with a sheet, or some other white linen cloth about him to cover his shame, either because he would disclose this conspiracy unto Christ, or else to aid him the best he could. 57 And they took jesus, and led him to Caiphas the High Priest, where the Scribes and the Elders were assembled And they took jesus, C. S. john saith, that they took him, & bound him. Here therefore, that the stumbling block of the Cross may be taken away, we must consider the profit that Christ by the abasinge of himself brought unto us: for so it will come to pass, that the inspeakable goodness of GOD, and the efficacy of his grace, shall abolish and put away by the brightness thereof, what so ever is deformed, odious, and bitter therein. The Son of God to be taken, overcome, and bound, was filthy, and unseemly, according to the flesh: but truly when we weigh and consider that we by his bonds are loosed from the tyranny of the Devil, and from the debt dew for sin, the stumbling block is not only taken away, at the which our faith doth stagger, but also in stead thereof, the admiration of the wonderful grace of God doth succeed and come: who esteemed our deliverance so much, that he gave his only begotten Son to be bound of the wicked. This also shall be unto us a pledge and token in the love of Christ toward us, in that he spared not himself, but willingly suffered himself to be bound, that he might deliver our souls from bonds that were worse. And led him to Caiphas: C. S. john saith, that Christ was first led to Anna. This thing the other two Evangelists pretermit, because it maketh not much to the effect of the History: for there was nothing done there worthy of memory. For where as men commonly say that Peter forswore himself in the House of Anna, it is not so. Peradventure the commodiousness of the place caused the jews to put Christ into the house of Anna, until the High Priest called a Council. The High Priests C. Although the greater jurisdiction were taken away from the jews, yet notwithstanding there remained part of that judgement, Deut. 17. which the Law giveth unto the High Priest. So that a little chastising was left, though the mere and sole Government were gone. hereupon it came to pass that Christ was lead unto the high Priest to be examined: not that he should there receive his last judgement, or Sentence of Death at the Tribunal Seat: but that he being first pressed with his judgement, might afterward be brought before the deputy, by the Priests. joseph. ●… 18. Cayphas was also called josephus, who (as josephus the historiographer saith) was made high Priest by Valerius Gratus, Lieutenant or Deputy of judea, when as Simon the son of Canithus, was displaced from that Honour. But the surname is only put of the Evangelists, because peradventure it was then more commonly known, than any other. And where as john saith that Caiphas was his priest the same year, he meaneth not that the Office of the High Priest, was but from year to year (which many falsely supposed) but that Cayphas was the high Priest at that time: the which ways evidently appear by josephus. It was a Perpetual honour by the Commandment of the Law, that it might not be endued but by death: but Ambition and Discords brought to pass, that the Roman Magistrates would deprive one high Priest of his Office, and set up an other, either for Money, or for Favour, at their pleasure. Even so Vitellus deprived Caiphas, whom jonathas the Son of Anna succeeded. Where the Scribes and the Elders were assembled. M. Although Caiphas were no true high Priest, which bought his Office for money against the Law of God, yet notwithstanding, because like will to like, he was allowed, and reverenced of the Scribes, and Senioures of the people, of whom he should have been rejected. The high Priest was a mortal enemy unto Christ, because he feared the loss of his Office, which cost him a great Sum of money. The rest were partakers of the priests gains. Therefore, as things were corrupted in this jewish priesthood, even so all men conspired against Christ, and gathered a Council how they might destroy him, and all to preserve the priestly Kingdom: and for this purpose, Christ being taken, they came together to the high Priest. Here truly is set before our eyes a fearful, and horrible spectacle: For at that time, neither the Temple of God, neither the Lawful Worship, nor the Face, or Image of the Church was any where else, saving at jerusalem: the high Priest was a Type, and Figure of the only mediator between God and Man: They which were gathered together at this Council, did represent the whole Church of God: yet notwithstanding they all conspired together to destroy Christ, the only hope of Salvation. ●…n 8. But because it was foreshowed by the Testimony of David, that the Stone, which was cast aside of the Builders, should be nevertheless the head stone of the Corner: and because in like manner it was prophesied by Esay, that the Lord should be a Stone of Defence, ●…y, 8. at the which the people of Israel should stumble: it was very well provided for of the Lord, least such Impiety of men, should trouble the minds of the Faithful. 58. But Peter followed him a far of, unto the Palace of the High Priest, and went in, and sat with the Servants to see the end. But Peter followed a far of. M, Hear the evangelist maketh a way to speak of the Denial which Peter made of his master. By the fervent zeal and love which he bore to the Lord, he followed him, when the rest fleadde, but a far of: for he was afraid. For the earnest affection of the mind toward Christ, and the fear of danger, are oftentimes joined together in a Godly man. Unto the Palace of the high Priest: How he came into the Palace, S. john showeth by these words: And Simon Peter followed jesus, ●…n. 18. and so did an other Disciple: that Disciple was known unto the High Priest, and went in with jesus into the Palace of the High Priest. But Peter stood at the Door without. Then went out that other Disciple (which was known unto the high Priest) and spoke to the Damsel that kept the door, and brought in Peter. Somme were deceived by a light conjecture: which thought that this Disciple was john: because he always in his Gospel speaketh of himself, omitting his name. But how should john come to be acquainted with the proud high Priest, which was a poor Fisher? And how could he frequent the House of the High Priest, when he was always in the company of Christ? It is more likely that he was none of the Twelve: but was called a Disciple, because he embraced the Doctrine of the Son of God. And S. john is not curious in disposing, and compacting the History: because he thought it sufficient to gather a brief sum. For after he hath declared, how Peter denied Christ once, he bringeth in certain other things: and after that, he retournethe to the other two Denyalles. And hereupon it came to pass, that the negligent Reader gathered, that the first Denial was in the House of Anna: But the words give no such occasion, but do rather plainly express that it was the Damsel of the high Priest, which urged Peter to deny Christ. We must note therefore, that when Christ was brought unto the high Priest, all men were not admitted to come in, but that Disciple, which was known, obtained leave for Peter. Now there is no doubt, but that they both of a godly love followed Christ. But seeing Christ affirmed that he would spare Peter, and the rest, it had been much more profitable for them to sigh, and pray in some secret corner, then to come forth in the open sight of men, seeing they were of no better strength. But Peter above the rest, might have absented himself, as better shall appear. For now he taketh that upon him, of the which Christ before had discharged him: But he failethe in the Confession of the Faith, in the which, (as he said before) he would stand, to the Death. C. Wherefore he did rashly, when he came into the Palace of the High Priest, A. seeing the Lord had said before: Wither I go, john. 13. thou canst not follow me now, but thou shalt follow me hereafter. And thus it cometh oftentimes to pass, that the Faithful cast themselves into Temptation, by the show of Virtue. Wherefore we must pray unto the Lord, that he will stay us with the bridle of his Spirit, least we passing our bounds, he pounished for the same. We must also pray unto him, so often as we take any thing in hand, least he suffer us to fall in the midst of our enterprise, or in the beginning of our work, but that he will give us strength and ability from heaven, to the end. The feeling of our infirmity ought not to stay us from taking that in hand, whereunto the Lord doth call us: but it ought rather to restrain our rashness, least we go beyond our calling: It should also stir us up to Prayer, that God, which gave us power to begin well, will also give grace to persevere, and go forward. And sat with the Servants to see the end. A. Luke saith, that he sat with them by the fire, as appeareth by these words: And when they had kindled a fire in the midst of the Palace, Luk. 22. and were set down together, Peter also sat down among them. To see the end. Be old here the End why Peter followed Christ, namely that he might see what would become of him. This Narration as concerning Peter which our Evangelist Matthew hath here begun, is ended in the three score and ninth verse following. In the mean time he writeth what was done unto Christ by Caiphas. 59 The Chief Priests, and the Elders, and all the Council sought False witness against jesus, for to put him to Death. The Chief Priests, and the Elders, M. Mathewe said before, that the Scribes, and Elders of the people were gathered together in the House of Cayphas. Now he describethe wherefore they were gathered together, namely to consult by a common Council about the Death of Christ. Sought False witness. C. By these words the Evangelists do note, that the Priests, Scribes, and Elders of the people, went about nothing less, then to inquire of the cause, that the matter being found out, they might minister unto him justice: for they had fully determined before to destroy Christ and now only they seek how to oppress him. And it cannot be that equity shall take any place, when the cause is not first known. Their False, and wicked Cruelty bewraiethe itself, in that they seek for False Witnesses. A. S. john saith, that Christ was demanded as concerning his Disciples, and his Doctrine by the high Priest: the which the other three have omitted. 60. But they found none: yea, when many False Witnesses came, yet found they none. At the last came two False Witnesses, and said: But they found none. B, They did not gather a Council, that the cause of Christ might be known, and that truth might take place, but only to condemn him by False Testimony, and to deliver him up to Pilate to be slain. C. In the which they do notably declare their Cruelty. And, where as they being disappointed of their hope, do persist notwithstanding in their wicked purpose, we may the better perceive their blind obstinacy. Therefore in that blind madness, the innocency of the Son of God did shine notwithstanding, that the Devils themselves might know that an Innocent was put to death. B. For the Lord was so clear, not only from all evil, but also from all show of Evil, that the whole counsel could find no false witness to come in against him, that they might have any likelihood, or show of Truth. Chiefly we must note this innocency of Christ, not so much in this present Public Action, as in that also which Pilate did, as hereafter followeth: I say we must note this as the special Head of our Salvation, and principal place and fruit of the lords Passion. For it was meet that we should have such a high Priest, ●…b 7. Co●…. 5. which is Holy, Harmless, Undefiled, and separated from Sins, that we through him might be made the righteousness which is allowed of God. S. Mark hath: Many bore False Witness against him, but their witnesses agreed not together. At the last came in two False A. False Testimonies of other, here mentioned by Mathewe, are not spoken of by the other Evangelists, but are simply condemned of Falsehood and vanity: and the Testimony of these men is therefore brought forth, because it hath some show of Truth. 61. This Fellow said: I am able to destroy the Temple of God, and to build it again in three days. This Fellow said: How are these called False Witnesses, seeing we read, that they said nothing, but that which Christ spoke. C. But we must note that they are called False Witnesses, ●…lse witness not only which bring forth a Lie made of nothing, but also which do cauellingly pervert those things, which were truly spoken, and wrest them to a Fault: Of the which matter, we have here an example, as concerning the Ruin, and New building again of the Temple. ●●hn. 2. Christ truly said, that when they had destroyed the Temple of his Body, he would raise it again in three Days. So that now, the False Witnesses do not devise a new Lie, but do deprave, and misconstrue his words, as though he would have used some Legierdumaine, or crafty conveyance in building the Temple. For he said not, I can destroy or, I will destroy: but Christ said: Destroy ye, or if ye do destroy, attributing the destruction of the Temple unto them, not to himself. Furthermore, he said not: This Temple made with hands: but they being superstitious, devised it, estéeminge the Temple made of Stone, to be more excellent, and Holy, than the Spiritual Temple, which is a faithful Soul. And of that superstition sprung that jewish cruelty, which not only Christ felt, but the Prophets also, and S Steven. Act. 6. The same Superstition also reigneth at this day. To conclude, he could not by right be called the Destroyer of the Temple of God, which destroyed not the Temple, to the end it might lie waste, but that it might be better, than it was before. If they did not believe that he could make it better, why did they believe that he could destroy it in three days, seeing the same also was impossible to man. Wherefore Mark saith, But yet their Witnesses agreed not together. 62. And the Chief Priest arose, and said unto him: Answearest thou nothing? Why do these bear Witness against thee? And the Chief Priest arose, M. Although this Testimony was not sufficient to bring Condemnation, yet notwithstanding the High Priest, for too much desire that he had to kill Christ, could not pretermit this with silence, but rising in his Authority, goeth about to exaggerate the matter, and to make it more heinous. C. But it is certain that Christ held his peace, when False Witnesses pressed him, not only because they were unworthy of Confutation, but also because he did not now seek to be loused, knowing that his hour was come: Notwithstanding, Cayphas tryumphethe because of his silence, as though he held his peace, because he was overcome, even as they do, whose Consciences accuse them. But the wickedness of Caiphas was the more, in that he dissemblethe Christ not to be without fault, because false Witnesses do stand against him. For that is the meaning of this question. Why do these bear witness against thee? As if he had said: How cometh it to pass that these men come against thee, but only that Conscience causeth them? Neither are they thine enemies without a cause. M. What notable wickedness, and never heard of heretofore, is that which these men lay to thy charge? C. This doth he speak impudentely, as though he knew not that they were subourned, and craftily coloured, for this matter. M. Cayphas truly here showeth himself to be an unjust judge, in that he doth amplify the Accusation against an Innocent: and in that by his Authority he goeth about to discourage, & oppress the Accused through fear. 63 But jesus held his peace. And the Chief Priest answered, and said unto him: I charge the by the Living God, that thou tell us, whether thou be Christ, the Son of God? But jesus held his peace. M. Christ held his peace again (when as notwithstanding he had a most certain and ready Defence. For he knew this, that they went about to take away all Defence from him: that some what might be colourably pretended to his Condemnation. Again, this Accusation was so impudent, that the very Enemies thought it not sufficient to bring that to pass, which they sought for whereupon they did not prosecute the same. Furthermore, he thought not his Enemies worthy to hear any purgation of his innocency against such impudent Declarations. C. last of all we must note, what person the Lord doth represent here: he stood not before the High Priest, to defend his own cause, but that he might suffer Death for us. It was meet therefore, that Christ, after this manner should be silent, and being geeven to be a Sacrifice, to cast away all care of his own Defence: the which thing is to be noted in the whole History. For he held his peace also before Pilate, knowing what was commanded unto him of the Father. He having done the Office of a Teacher, there remained nothing, but that he should be counted among the wicked: it become him to hold his peace at all reproaches: notwithstanding, the cause of his silence was, that he might be evil entreated for us. I charge thee by the Living God, A. The Evangelists Mark hath: And the High Priest asked him again, saying: Art thou Christ, the Son of the Living God? C. The high Priest thought that this one fault was sufficient to condemn Christ, if that he professed himself to be Christ. But truly seeing they all boasted that they looked for Redemption by Christ, they should have first demanded whether it were so, or no. They durst not deny that there should be no Christ, by whose hand the people should be delivered: Christ cometh for the into the midst, with the Title of Christ: Why do they not give regard to the matter itself? Why do they not examine the signs, whereby they might have true judgement? But because they had once determined to destroy Christ, they are content with this pretence of Sacrilege, that he took upon him the glory of the Deity. And yet notwithstanding Caiphas taking an oath, doth so examinate & beat down the matter, as though the matter being evident, he were ready to give place. In the mean time his mind was full stuff with hatred, and contempt of Christ, and so blinded with Pride & Ambition, that so soon as the matter was not denied, he thought he had the just cause of Damnation in his own hand, without any further inquisition of Right. C. Heretofore we see that the wicked will never make an end, until they have oppressed Innocent men. Furthermore by the words of Caiphas we may gather, that the City of the Messiah, was then common among the jews, in so much that they called him the Son of God. And truely they knew by the testimonies of the Scripture, that he was both the Son of God, and the Son of David also. And Caiphas séemethe to use this Epithet, or name of the Son of God, either to terrify Christ, or else to increase his envy: as if he had said: Behold whereunto thou art come: For thou canst not say, that thou art Christ, but thou dost also arrogate the Name of the Son of God, which Name the Scripture giveth unto him. M. Notwithstanding the wicked high Priest abused the Name of the Living God: For he sought not for the truth, which he loved not, but for Reproach. Even so also we read of Achab, how be charged Mycheas the Prophet to tell him nothing, but that which was true: when as notwithstanding he sought not for the Truth, but to cavil. Such is the nature of the wicked and Hypocrites. King. 22. A. As they do daily know by experience, which have to do with ungodly Flatterers of the romish antichrist. 67. jesus saith unto him: Thou haste said. Nevertheless I say unto you: hereafter shall ye see the Son of Man, sitting on the Right hand of Power, and coming in the clouds of the Sky. jesus saith unto him: M. Christ houldethe his peace no more: but for the reverence of the name of God, he telleth the truth, of the which he was asked, and straightly charged, (although he knew that they sought an other matter then the Truth) least he might seem, in contemning that Charge, neither to fear God, or Man, nor to be touched with any zeal. How be it, the wicked must not be always answered, although they charge us a thousand times by the Name of the living God: But we must diligently take heed that we hold not our peace, when we see that the Glory of God may be endamaged thereby, but to give some sign of reverence, least we be thought to be without God. Instead of, Thou haste said: the evangelist Mark hath: I am. C. The evangelist Luke bringeth in an other Answer, by the which Christ toucheth the malice of the high Priest: Ye will not believe (saith he) if I tell you. By the which words he declareth, that although he should prove himself to be Christ a hundred times, yet notwithstanding it should nothing at all profit the obstinate: For, they had not only heard, but had seen with their eyes the Miracles, which had been sufficient to prove his Heavenly and Divine Power, although he had held his peace, and to 'cause them also to cry: This is the Redeemer, which was promised to us long ago. jesus therefore affirmeth himself to be Christ, not to avoid his Death, but rather to inflame the rage of his enemies against him. Nevertheless I say unto you, M. This sentence comprehendeth a horrible threatening, that hereafter they should have experience of the Truth itself, which now they would not believe, but blasphemed. C. For, because he was then under a filthy and base Form, he saith, that he shall come at the last in his time, with kingly Majesty, that they may fear the judge, whom they cannot now abide to acknowledge the author of Salvation. M. Therefore he saith not simply: Hereafter the Son of Man shall sit: but he saith: Nevertheless I say unto you. As if he should say: ye do not now believe me. Nevertheless I say unto you, (for so much as thou dooste adjure and charge me by the Living God, to tell whether I am Christ, or not) that hereafter ye shall see the Son of Man, whom now ye despise as an abject, to sit at the Right Hand of Power, endued with Divine Majesty to reign for ever: and to come at the length in the Clouds of Heaven to judge the reprobate. These things (I say) after this shall ye see, what so ever ye judge of me now. To this effect also it doth pertain, that he doth not only say: Ye shall see the Son of Man on the Right hand of God: but, On the right hand of God's Power: that he might oppose, or set the power of God, against the base Form and show of Servitude, which he then had on, and for the which he was despised. We read not here, At the right hand of God's Power: but, On the Right hand of Power. Yet notwithstanding we must in sense, add this word, God, Luk. 22. as appeareth by the words of Luke. C. The sum and effect of his Word is, that they are greatly deceived, if they judge of him according to the present state, and outward appearance: because he must be humbled and brought, as it were, to nothing, before his coming, which should be with great majesty and power. For this word, After this, doth put a difference between his first, and Secone Coming, and doth join with it also two places of Scripture. For as concerning his sitting at the right Hand of the Father, the Prophet David speaketh thus. The Lord said unto my Lord, Psal. 110. sit thou on my Right Hand, until I make thine Enemies thy Foot Stool. And the Prophet Daniel prophesiethe thus of his coming: I saw in a Vision by night, Daniel. 7. and behold there came One in the Clouds of Heaven, like the Son of Man, which went unto the Old Aged, before whom they brought him. Then gave he him power, and dignity Regal, that all the people, Tribes, and Tongues should serve him. His Power is an everlasting Power, which shall never be put down: and his Kingdom endureth uncorrupt. All the which things the Angel Gabriel witnessed to belong unto Christ. Luk 1 M. To sit at the Right Hand of the Power of God, is to have all power. C. Christ therefore is said to sit at the Right Hand of the Father, because he being made the King of all Kings, governeth the whole world in his name, even as if he received of him the second Seat of Honour and Dignity. Christ therefore sitteth at the Right Hand of the Father, because he is his Vicar: and he is therefore called this Right Hand of Power, because God doth not now declare his Power, Math. ●… but by the hand of his Son, & will also by him come to judgement in the last day. In the Clouds of the sky: M. Read the four and twenty Chapter going before. C. Here we may gather a very profitable Doctrine, which is general. For whereof cometh it that the wicked are so ready to rebel? but only because Christ jesus Crucified, is of no Price, or estimation with them. Therefore they must be put in mind of the horrible judgement, because they will not foresake their insensible dullness, and careless negligence. and although they do make a jest, as of a Fable, of that which is spoken of the Coming of Christ that shall be, yet notwithstanding the judge doth not call them to his Tribunal Seat in vain, by his Gospel: for thereby they are made void of all excuse. 65. Then the high Priest rent his clouthes, saying: He hath spoken blasphemy: what need we of any more Witnesses? Behold now ye have heard his blasphemy. Then the High Priest rent his clothes, Bu. The high Priest having gotten that which he sought for, rose out of his Chair, not so much for the love of Godliness, as for joy that he had gotten his pray: and to the end he might make the fault of Christ more heinous, he rent his Garments under a pretence of singular zeal. M. Feininge that he could not hence this blasphemy for very gri●…fe of heart. This was a common manner among the jews, as well to the Godly, as to Hypocrites. As concerning that which Hypocrites used, the Prophet joel saith: joel. 2. Rent your hearts, and not your Garments. As concerning that which the Godly used, S. Luke maketh mention, speaking of Barnabas, and Paul: We read also that David rent his clotheses. ●…ct. 14. ●… King. 1.3. ●…d. 13. ●… King. 2. ●…euit. 21. And also we reed that the Prophet Elizeus did the like: and divers others. Although therefore there was a commandment given that the high priest should not rent his clotheses, yet notwithstanding this hypocrite would do it to aggravate the cause of Christ, as though it were some grievous matter that caused the high Priest to tear his clotheses whereby men might think that Christ had committed some notable offence. He hath spoken blasphemy. They cried that he had blasphemed the name of God because he reported himself to be Christ, and that therefore he ought to die according to the law. What need we of any more. C Hereby we perceive, ●…euiti. 14. that the miracles by the which Christ declared his power had profited these wicked ones nothing at al. But it is no marvel that the son of God was contemned under the base form of a servant, by them, who were touched with no care of the promised salvation For except they had been altogether void of the sense and feeling of godliness they would in so lamentable estate, have had careful regard to the redeemer. But now omitting all inquisition and seeking after the same, being offered unto them, do they not so much as in them is, extinguish all the promises of God And first of all truly the high priest pronounceth Christ to be a blasphemer, & then the rest subscribe to the same. And also the tearing of his garments doth plainly declare how boldly and impudently the profane contemners of God do pretend a false zeal. Behold now have ye heard of his Blasphemy. Bu. As if he should have said: Hitherto we have bestowed much time in hearing testimonies and in the examining of witnesses: to what end now should thereby more witnesses? He himself shall serve for many witnesses: all ye have heard a blasphemous confession of his own mouth. What there fore remaineth now but just judgement. 66. What think ye? They answered and said, he is worthy to die, M. Now he seeketh to get the favour of the people. He asketh other what they think, as though he gave them liberty, when he himself already had pronounced the sentence: or as though they were meet to judge right, which had already fully determined in their hearts to put him to death. He is worthy to die. S. Mark hath: And they all condemned him to be worthy to death. 67. Then did they spit in his face, and buffeted him with fists: And other smote him on his face. Then did they spit in his face. C. Either the order in S. Luke is quite disordered, or else the Lord suffered twice so many reproaches. The which latter seemeth more probable. Notwithstanding there is no doubt but that the ministers did devise how they might more despitefully strike him and spit in his face, after they saw that he was appointed to die by the fore judgement of the counsel. It was wondered madness truly in the priests, who handled Christ with so great cruelty, forgetting that they were judges. He is thus shamefully entreated, for the judgement that they gave: for they thought that he whom so great a potentate as the high priest pronounced to be a blasphemer, and an enemy unto God, was worthy of all reproach and ignominy: But thus ought the Scripture of the Prophet be fulfilled, when it is said: I offer my back unto the smiters, Esay. 50. & my chikes to the nippers. I turn not my face from shame and spitting. But let us note, that he suffered these things for our sakes. For what are we before God, so often as we behold our life, and consider what we want? If God call us to judgement, with how much and how many reproaches shall we be covered? But Christ took away this ignominy and reproach that there might appear no blot or spot in us. Now for a time he executeth not the office of a teacher, but of a redeemer. When he was sent to teach he faithfully discharged his duty, and now diligently he fulfilleth the office of a rededemer, that as a lamb he might be led to be slain. The Almighty God truly pronounced this voice from heaven, saying, hear him, but if we compare the office of the redemption with that, we shall find it much more excellent. Last of all, we are admonished by the example of the Lord in this place, how many evils we must suffer of the wicked and hypocrites. if we will follow our master 68 saying, tell us thou Christ, who is he that smote thee. M. The Evangelist saint Mark saith that they did first cover his face. The gift of Prophecy in Christ, so necessary for mortal men is derided, & made a jest. Therefore the miserable jews are not without just cause left altogether destitute of Prophets. They had also before time unreverently handled the word of prophecy: as jeremy complaineth saying, And they cast the word of the Lord in my teeth and take me ever to the worst. jere. 20. C. But to this end all their mocks and jests did tend, namely, that there was nothing more unmeet than that he should be the chief of all Prophets, which having his face covered, could not arede and guess who it was that gave him a blow on his face. But truly the providence of God did turn this dalliance unto an other end: because the face of Christ being stricken with the fist, and defiled with spettell, God did repair and restore in us that Image, which was corrupted and blotted out through sin. 69. But Peter sat without in the palace. And a damsel came to him, saying: Thou also wast with jesus of Galilee. But Peter sat without C. Now the evangelist goeth forward with the narration of Peter, which he had begun before in the 58. verse, after he had declared what was done unto his Lord by Cayphas and his ministers. And the fall of Peter which is here described, is a manifest example of our infirmity. Moreover in his repentance we have a lively pattern of the goodness and mercy of God, set before us. So that the history which is here declared of one man, doth contain a general doctrine, and very profitable for the whole Church, both to bring a careful fear to those that stand, and also to lift up those that fall, by the hope and trust of pardon. without in the palace. A. That is to say, not within the uppermost and inward part of the house where Caiphas examined Christ, but in the lower part namely in the palace. S. Mark hath: And as Peter was beneath in the palace. And a damsel came to him Saint Mark saith that this damsel belonged to the high priest: Mar. 14. john 18. and Saint john saith that she was the doorkeeper: and peradventure the same that let him in. C. Here therefore we see that there is no need of any great conflict, neither of great armis, or preparation, to overcome a man. For whosoever is not stayed, and held up with the hand of God, falleth by and by, at a small pufte of wind, or at the falling of a leaf. Peter truly was no less courageous and bold, than one of us, and even now declared no small token of sloute mind: (howbeit with preposterous rashness) yet notwithstanding he looketh not when he should be brought before the the tribunal seat of the judge, or when his enemies should seek his death: but being terrified at the voice of a woman; he denieth his master strait way: whereas before he thought himself such a stout soldier, that he could not See overcome by death. Let us remember therefore that we are so weak to sustain great force, that in the only shadow of fight we fall. In peace and tranquillity, we are more brag and bold than needeth: But when we come to the trial, we show ourselves to be nothing but proud bo●…sters: yea when Satan goeth not about to hurt us, even then also we imagine through vain fe●…re before the time that we are in great danger. Saying, A. S. Mark & S. Luke have, When she saw Peter warming himself, she looketh ●…n him, and saith. Thou also waste not jesus of Galilae S. Mark hath: Wast not thou also with jesus of Nazareth. And S john hath: Wast not thou also one of this manes Disciples? john. 1●… 70. But he denied before them all saying: I wots nos what thou sayest. But he denied The evangelist Luke hath: But he denied him. C. Peter had boasted before that he would stand as an invincible wrasteler in his master's cause even to the death: but now at the voice of a poor wentche he is terrified in so much that he giveth over in the plain field. Behold here a plain proof and trial of man's strength. It is but a smoke truly what strength soever appeareth in man, which with a blast of wind is by and by driven away. A man here filled not with virtue, but with wind, promiseth to himself that he will easily get the victory against the whole world: But truly seeing only the shadow of his enemy, he is made afraid by and by. C. So that God doth justly recompense our distrust, when he doth despoil us of all his power & virtue, that we might be afraid of nothing, after we have cast away his fear. For if Peter had had in his heart the sound and perfect fear of GOD, it should have been unto him a strong and invincible bulwark whereas now he being naked and without all defence, is very much afeard of no danger. Wherefore let us learn that we are at no time, nor in no place strong without the Lord. Before them all. C. This circonstance doth make the salt more heinous because Peter in denying his master feareh not a great multitude of witnesses. And the holy Ghost thought good to express this, to the end the very sight of men might stir us up to keep the confession of the saith. For if we deny Christ before the weak, because by our example they be shaken and slide away, we do destroy so many souls as lieth in us to destroy, And if we do defraud Christ of his dew testimony before the wicked, and adversaries of the Gospel, we do make his holy name a jesting stock to the to the whole world. To be short, as a strong and free confession doth edify and build all the Godly, and maketh the wicked ashamed: even so the denial and falling from the faith bringyngeth with it public ruin in the Church, and the reproach of sound doctrine. Therefore, the more a man is in estimation, the more let him take heed to himself, because he can not fall from his degree, but he shall do the more hurt. I wot not what thou sayest. C. S. Mark and Saint Luke have: I know him not, neither wots I what thou sayest. This manner of denial doth sufficiently declare that craft and subtlety doth profit such as are in misery nothing at all, which by delays, excuses, and circonstances, seek to escape when they are called to give account of their faith. Peter doth not plainly deny the whole doctrine of the Gospel: He only denieth that he knew the man: But because he doth privily under the parson of Christ bury the light of the redemption offered, he is condemned of foul and filthy distrust. He had heard a little before out of the mouth of the Lord that the confession of faith was an acceptable sacrifice unto God. Therefore that denial is not to be excused, by the which GOD is rob of his lawful worship, and Christ of his dew honour. Let us know this therefore, that so soon as men forsake the simple and true profession of Christ, he is disappointed of his lawful testimony. He doth not simplely answer to the words of the maid, I was not with him: but I know not what thou sayest. He knew well enough what the words of the maid ment: but to the end he might avoid danger, and not deny by and by, he dissembled, ye he plainly denied that he understood not what the damsel spoke. We oftentimes being crafty do use this caution or proviso, namely: Truth can not alway be spoken without danger? But this refuge pertaineth to hypocrites and to such as are of corrupt disposition, not to seem to do the thing, which in deed notwithstanding they are a doing. Saint Mark addeth to these things saying: And he went out into the porch and the cock crew. 71. When he was gone out into the porch an other wentche saw him, and said unto them that were there: This fellow was also with jesus of Nazareth. When he was gone out into the porch. M. He seemeth to take heed unto himself, because after the first temptation he goeth forth out of the palace into the porch: féellinge himself not to be in safeguard in this house of the high Priest. He had done somewhat, if he had got him out of the palace altogether: But he doth nothing, which doth not wholelye withdraw himself from all occasion of evil. Peradventure he durst not suddenly depart, although he went about to get away, least by his sudden departing, he should with danger have bewrayed that, which before he dissembled. M. This our evangelist saith, that Peter went out into the porch, in the which it is likely that the servants of the high Priest had made a fire, where at Peter warmed himself: or else that he entered into the palace again. john. 18. For Saint john writeth thus: The servants and the ministers stood there which had made a fire of coals, for it was cold, and they warmed themselves. Peter also stood among them and warmed him. _____ After this he Describes what Caiphas demanded of Christ, from the 19 verse unto the 25 verse: and from this he returneth to the second denial of Peter. another wentche saw him C. It may rather be gathered by the words of Mark, that it was the same damsel: for he maketh no mention of any other. In this notwithstanding there is no repugnancy or contrariety, because it is probable that the same question which was demanded by one, was also demanded by the rest, and affirmed to be true: yet, Saint john saith, that this question was not demanded by the damosel the second time, but by the company of men that stood by: Whereby it is evident that the voice which came from the maid, was heard of those that stood by, who straight way questioned with Peter. Peter therefore was urged both of men and women. This fellow was also with jesus A. The evangelist S. Luke saith: And after a little while an other saw him, and said thou art also of them. And Peter said: man I am not. But our evangelist saith. 72. And again he denied with an oath, saying: I do not know the man. And again he denied. C. Horrible is the unsensible dullness of Peter, which having denied his master, is not only moved with no repentance, but also hardeneth himself with liberty. If every man had asked him in order, he would have made no stay to deny him a thousand times. Peter deni●… Christ. We must note the circonstance which our evangelist expresseth here, namely, that after he could not escape away by one simple denial, he doth with an oath double the salt, and after that, being more vehement urged, he began to curse. Whereby we gather that when the sinner hath once gone forward in sin, he is by and by carried from evil so worse: evenso they which begin with small faltes do after that fall headlong into filthy sins, which at the first they abhorred. This happeneth daily unto many: in the beginning the fall shall not be so great, but afterward cometh a custom, when the conscience is nuzzled and brought a sleep. And this is the just vengeance of God, that so soon as we are deprived of the help of the holy Ghost, Satan at the last ruleth with violence, in somuch that we being addicted unto him wholly, he carrieth us hither and thither at his pleasure. But this thing happeneth specially in the denial of the faith: because when one through fear of the cross hath swerved from the pure profession of the Gospel if he see that the enemies be not yet satisfied, he goeth farther: and that which he durst not purely confess, he utterly forsweareth without any cloaking of the matter. I do not know the man M. He denieth more than was needful: For seeing it was only said unto him, Thou was with him, it had been sufficient to answer that he had not been one of his company: and not to add that he knew him never: ye, and being not content with this he addeth an oath also. C. This therefore is to be noted, that Peter fell almost three times in a moment. Whereby we have to learn how slippery and ready we are to fall, so often as Satan driveth us forward: and that continually except the Lord do hold us up with his hand. After that the force of the spirit of Grace was extinguished in Peter, if he had been asked of Christ a hondered times, he was ready a hondered times do deny him. And although it was a foul thing in him to fall thrice, yet notwithstanding the Lord spared him, restraining the tongues of the enemies, least they should move any more occasion. Euenso it is necessaryd that he bridle Satan daily, lest he overwhelm us with an innumerable sort of temptations. For seeing he ceaseth not by many practices to assault us except the Lord having regard to our infirmity do bridle the force of his rage, we should strive with a huge heap of temptations. So that in this point we must extol and magnify the mercy of God, because he suffereth not the hundredeth part of our enemies rage to fall upon us. 73. And after a while came they that stood by and said unto Peter, surely thou art even one of them for thy speech bewrayeth thee. And after a while A. Saint Luke expoundeth this After a while, saying. And about the space of an hour after C. This is the third denial, by the the which the unfaithfulness of Peter toward his master burst forth to the full. For being not contented with an oath, he falleth to curssinge and baning, by the which he giveth his body and soul to destruction. For he wisheth the curse of GOD to fall upon him if he he knew Christ. Came they that stood by A. Saint Luke maketh mention but of one only, saying: And an other affirmed saying: Verily this fellow was with him? And Saint john saith that one of the servants of the high Priest (his cousin whose ear Peter smote of) said unto him: did not I see thee in the Garden with him? All these seem with one consent to caste Peter in the teeth that he was one of Christ's company, and to make exclamation of it, that they might oppress him. For thy speech bewrayeth thee namely that thou art of Galilee, as was this jesus also. For Saint Luke saith that some of them said unto him: Verily this fellow was with him, for he his of Galilee. And the Damsel had said: Waste not thou with jesus of Galilee. Saint Mark hath: And thy speech agreeth thereto. 74. Than began he to curse and to swear, that he knew not the man. And immediately the cock crew. Then began he to curse and to swear. C. Peter being overcome with so many acclamations, and outcries against him, began to curse and to swear that he knew not the man. The which curse was as much as if he hod said: God destroy me if I know him. Wherefore so much the more the goodness of God is to be wondered at, which lifted up, and healed the Disciple from such mortal destruction. But the Lord thought good in so excellent a person, to set forth an excellent document or lesson, that it might be the more excellent, and better esteemed in the Church. No fort urged Peter so to forswear himself, saving that he was forsaken of the Lord: and Satan also on the contrary part ceased not by his endeavour to help him forward. Halas how little or nothing is our strength? Let us therefore hereby learn to promise' nothing unto ourselves, but wholly to depend upon God. Moreover this place teacheth that it is not by and by blapsemye against the spirit, if any man falling through the infirmity of the flesh, deny the truth which he knoweth. Peter truly had heard out of the mouth of the Lord how detestable falsehood was, to deny him before men: And what horrible vengeance remaineth for them before God and his Angels, which for the cowardly fear of the cross, do forsake the confession of the faith. Now therefore he being before admonished, and knowing these things, casteth himself headlong into mischief: yet notwithstanding afterward obtained pardon: whereupon it followeth that he rather sinned of infirmity than by incurable wickedness. For he would willingly have showed the duty of a Disciple toward Christ, had not the sparks of true affection been extinguished through fear. And immediately the tocke crew. A. Mark and Luke have: And immediately whily he yet spoke the cock crew. For so soon as he was gone out into the porch the cock crew. S. john hath: Peter therefore denied again, and by and by the cock crew. And the Evangelists do therefore make mention of the crowing of the Cock, to the end we might know, that Peter was admonished from above, even in the very moment. And therefore our evangelist addeth saying. 75. And Peter remembered the word of jesus, which said unto him before the cock crew, thou shalt deny me thrice. And he went out, and wept bitterly. And Peter remembered. C. When the cock crew, Christ also looked upon Peter, as witnesseth Saint Luke saying. And the Lord turned back and looked upon Peter. Aed Peter remembered the word of the Lord, etc. For at the first be regarded not the crowing of the cock as we may see in S. Mark. It was necessraye therefore that Christ should look upon him, that he might return unto him again. Euenso, whosoever hath once begun to fall and perish, he shallbe reclaimed by no voice, by no sign, nor by any admonition, until the Lord cast upon him the eyes of his mercy. This thing every one of us feel in ourselves by experience, For which of us doth not Passover and pre●…ermit with deaf ears (as it were) the manifold and sundry singings of birds, (schich notwithstanding do stir us up to glorify GOD) but also the voice of God itself, which plainly and distinctly soundeth in the doctrine of the law and Gospel? Neither doth this brutish insensibleness possess our minds for one day only, but it is perpetual, until such time as he voutchesafeth to look upon us, which alone hath the hearts of men in his hands to turn them which way him listeth. Notwithstanding it is worthy to be noted that this looking was not after the common manner of mennne: because so he had looked upon judas before, who for all that was never the better. But in beholding Peter, he joined the secret working of his spirit to his eyes, and so pierced his heart with the bright beams of his grace, that it took effect. Wherefore let us know, so often as any man falleth, he hath no beginning of repentance, but from the countenance of the Lord. For we are all void of sense and sedling in our sins, until the Lord after a sort stir up our hearts with his countenad●●e, and doth make us remember both him and ourselves, when he toutcheth our hearts with his spirit, in so much that we may remember those things that we thought not of before. And he went out? M. That is to say into the common way, that he might be neither in the palace nor in the porch. C. But it is likely that Peter went forth for fear, because he durst not weep before witnesses: in the which, his infyrmity doth farther bewray itself. Whereby we gather that he deserved not remission and pardon by satisfaction: But obtained the same through the fatherly goodness and mercy of GOD. ●…ntaunce ●…s weak ●… forsakē●…od. And by this example we are taught that althought our repentance do halt, yet notwithstanding we must hope well: because the Lord doth not despise the weak repentance, so that it be sincere. Notwithstanding the secret tears of Peter did witness his true repentance before God and his Angels. For, being out of the sight of men he setteth before his eyes, God and the Angels: and therefore these tears flow even from the bottom of his heart. ●…ntant ●…s. The which thing is therefore to be noted, because we see that many power our tears plentifully, so long as they are looked upon, but being out of sight their eyes wax dry by and by again. And there is no doubt but that those tears which are no tears in the judgement of God, ●…res of hy●…tes. do bring forth ambition and hypocrisy: Whereas this weeping of Peter is a sign of repentance: for where the sin and offence is great, it is necessary that there be tears and grief. And let us understand that we are never truly converted, except we be earnestly sorrow: neither must we only testify our repentance before God, but also before men. Even so S. Paul teacheth the Corinthians. Cor. 7 For godly sorrow causeth repentance unto salvation not to be repented of. ●…estin. Notwithstanding, it may be demanded whether true repentance requireth weeping. ●…nswere. We answer that the faithful do often times sigh unfayneedly with dry eyes, and do confess unto to the Lord their fault, to obtain pardon: but we say that they are to insensible, and dull which in great sins, are wounded with no sorrow & grief, and are not brought unto tears. Therefore the Scripture, after it hath accused the guilty, exhorteth them to Sackcloth and ashes. The xxvii. Chapter. WHen the morning was come, all the chief priests and elders of the people, held a counsel against jesus to put him to death. When the morning Bu. The evangelist Mathewe now descendeth to the description of those things which were done with our Lord in the judgement haule, under Pontius Pilate, that judge. C. For when at the first the high priest with his counsel had examined jesus in the untimely season of the night, at the length about the Sun rising, they determine to bring him before the deputy. And in this they observe & keep the true form of judgement, lest their haste should be suspected, if they ran (as commonly it is the manner in a tumult) before the time unto Pilate. Notwithstanding, it is probable, that Christ being led away from their sessions, they gathered by and by a counsel, & that they decreed without any longer delay what they would do. For before it was showed, what time Christ after he was departed from them, came into the remembrance of Peter, namely after the Cock crowing, and when the day break was at hand. Wherefore the Evangelists do not mean that they were removed from the place, but to only show, that they adjudged Christ to death early in the morning, and that they ceased not one moment in finishing their mischievous purpose. But whereas Luke saith that they were gathered together in the morning, it aught not to be expounded of the very beginning, but of the last action which is afterward added: as if he should have said, that they as soon as it was day, pronounced their judgement of his death because he confessed himself to be the son of God. But if they might have certainly known his death, they would all in their fury have run upon him at once with violent hand. But because Pilate was appointed chief judge of life & death, they bring him before his tribunal seat: using their own judgement before, only to entrap & tangle him. For the stoning of Steven, Act. 7. was done by a tumult seditiously, the people running upon him: but it was meet that the son of God should be condemned by a solemn order of the earthly judge, that he might blot out the guilt of our transgression, in heaven. And elders of the people. A. S. Luke addeth the Scribes. To put him to death. Bu. The priests truly in their counsel had adjudged Christ unto death, as we have showed in the xxvi chapter going before. Whom also (as if he had been condemned by law) they misused the most part of the night, most villainously by injury & vile reproach: yet notwithstanding they did not kill him, because, that power was reserved to the romans. So soon therefore as it waxed day, they devised how they might propound their cause, (which they thought was not very good) to the deputy, and by what arguments they might urge him if he should stand against them, and also how they might induce and persuade him to commit this horrible murder of an innocent. 2. And brought him bound, and delivered him to Pontius Pilate the deputy. And brought him bound. C. And anon (saith S. Mark and S. Luke) the whole multitude of them arose, Math 15. Luke. 23. or their whole counsel, when they had bound jesus, and led him away, and delivered him to Pilate. This is that matter whereof they consulted in their counsel held in the morning. Iose. libe 18 Antiq. cap. 4.5.6. & 7. To P. Pilate. being deputy. Bu. Of this man josephus writeth. He succeeded Valerius Gratus under Tiberius, and was deputy of judea ten years. About the eight year of his government, he crucified Christ. And two years after that being expired, he was put out of his office by Vitellius, deputy of Syria, for the innocent Samaritans that were slain, an other being put in his place, and he constrained to go to Rome to purge himself in the judgement of Caesar against the accusation of the Samaritans. But before he came to Rome, Tiberius was dead, and Caius appointed in his room. Under this Caius (as Eusebius maketh mention in his ecclesiastical history) Pilate flew himself. Pilate flew himself. He was a man (as appeareth by his acts) that bore no great good will to the nation of the jews, because he suspected that they bore but a false heart and feigned mind toward Caesar. This man do the high priests think to be very fit for their purpose, as one that would not suffer jesus, which ambitiously desired the kingdom to escape unpunished. 3 Then judas (which had betrayed him) seeing that he was condemned, repented himself, and brought again the thirry plates of silver, to the chief priests and elders. Then judas which had betrayed him. Bu. Before the Evangelist Matthew describeth those things that were done in the judgement haule, he incerteth and putteth in the history of the false repentance and horrible destruction of judas the traitor. For as in Peter we had a type of true repentance, even so in judas we have set forth unto us an example of false repentance. B. But this adverb (Then) doth often times in the Evangelists signify only the consequence of narration and not of time. C. Even so in this place, it doth not signify any certain moment of time: for by & by the Evangelist Matthew addeth that judas seeing the reward of his treason to be rejected of the high priests, Verse. 5 cast the same into the temple. But truly they came directly out of the house of Caiphas into the judgement haule, and stood there until the condemnation of Christ: they could scarcely therefore be found in the temple that day. It is not necessary therefore to understand, that judas brought the pieces of silver, the self same time, that Christ was brought unto Pilate: even as this also. Seeing that he was condemned. seemeth to signify that these things happened either after the death of Christ, or else after he was condemned of the deputy. Repent himself. C. judas is said to be lead with repentance, not that he repented but because he did dislike much of the wicked deed that he had committed: Even as God oftentimes openeth the eyes of the reprobate, that they may begin to feel and abhor their wickedness. For they which are seriously grieved, in so much that they repent, they are not only called in Greek Metamelein, but also Metanoien. Whereupon also cometh metanoia, which is the true conversion and turning of man unto God. judas therefore had conceived a grievous yrkesomenes and horror, not to convert and turn himself unto God, but rather that he being overwhelmed with desperation, might be an example of man altogether rejected and refused of the grace of God. Cor. 7 S. Paul truly saith that godly sorrow causeth repentance unto salvation not to be repented of: but if any man stumble in the entry, confused sorrow will profit him nothing at all. But rather God doth say upon the wicked this just vengeance at the length, giving them unto Satan to be tormented without hope of consolation, because they have obstinately despised his judgement. True repentance is a disliking of sin, ●…repen●…. being conceived of the fear & reverence of God, which also engendereth of itself a love and desire of righteousness. The wicked are far from this effect, for they desire never to make an end of sinning: yea so much as in them lieth they go about to delude and mock with God. But the conscience doth vex and torment them, be they never so unwilling, with blind horror, that although they hate not their sin, yet notwithstanding they may feel the same with sorrow and grief to be heavy and troublesome unto them. Hereupon it cometh to pass that their grief is unprofitable, because they do not frankly and freely turn themseleus unto God: for they come not unto better, but being given to their filthy desire, they languyshe in extreme torment which they can not avoid. By this means (as we said even now) God taketh vengeance of their obstinacy. For although he draweth his elect unto him, sharply chastiseing them, because they wrestle and strive with him, yet notwithstanding he healeth in dew time, the wounds which he hath given them, that they may come of their own accord unto him, by whose hand they know they are stricken, and by whose fear they are terrified. The former sort therefore of men, do no less fly than fear the judgement of God without the hate of sin: & so being wounded with an incurable stroke, they perish in the midst of their sorrows. If judas had heard the monition of Christ, there had been some hope of repentance: but because he despised so gentle a calling to salvation, he is committed to the government of Satan, that he may cast him into desperation. M. Let us therefore behold in him the horrible judgement of God, although this was not his last punishment, but a show only of that extreme judgement which once he shall feel. Let us also consider in him the example of the reprobate, whom Satan carrieth a long time from one wickedness unto an other, but at the length their eyes being opened in so much that they see the heinousness of their wickedness, but feel not the mercy of God, he doth bring them to this pass, that desperately they cast aside salvation and all things else, and so run headlong into helfier. And brought again the thirty plates of silver. This seemeth to be a sign not of feigned but of true repentance: for it is not true repentance, when the thing that was wickedly taken away is not restored again. A. Whereupon Zache also saith. If I have defrauded any man I restore four fold. Luke. 19 But it profited judas nothing at all to restore the money here again to the his priests, which was not truly converted unto God. To the high priests and elders. These be they to whom judas sold the Lord jesus. 4 Saying I have sinned, betraying the innocent blood. And they said, what is that to us? se thou to that. I have sinned betraying the innocent blood. M. He doth here by plain words confess his sins. And confession of sin pertaineth to repentance. A. Yet notwithstanding judas laboureth in vain, when he wanting the company of Christ, whom he had offended, went to the high priests and elders only. For what comfort could this miserable traitor have at their hands? Surely such comfort that shortly after he hanged himself. C. And yet notwithstanding, if the Papists did speak truly of repentance in their schools, judas a pattern of popish repentance. nothing can be desired in judas, to whom their whole definition doth not belong. For here we may behold the contrition of the heart, the confession of the mouth, and (as they say) the satisfaction of the work. Whereby we gather that they only take the rind of bark, because they do omit the special part, namely, the conversion of man unto God, when as the sinners being beaten down through shame and fear, forsaketh himself that he may submit himself unto righteousness. judas therefore confesseth his sin here unto those, which gave him occasion to sin: and not unto Christ, against whom he had sinned. Neither doth he prostrate himself before God, and being let by distrust, he prayeth not that the Lord would forgive him. Notwithstanding, he giveth testimony of the innocency of Christ, in betraying of whom he made him by the judgement of men nocent and guilty. I have sinned saith he in betraying the innocent blood: putting here the blood for the life, the soul, and the whole man. As if he had said, in betraying the innocent man. So great was the force of innocency in Christ, that although he did not believe him to be the son of the living God, and bore no sincere, but a malicious heart against him, yet notwithstanding he is constrained to acknowledge and confess, that a just and innocent man is betrayed of him. For he acknowledgeth the greatness of his fault, but he acknowledgeth not the greatness of the mercy of God. A. Behold therefore how vain their repentance is, which join not faith to the acknowledging of sin. Cain carelessly committeth homicide or murder, and being admonished craveth not pardon: But Adam after his fall, conceiveth faith of the seed promised to come. Saul carelessly is carried to commit mischief, 1 King 3. 3. King. 12. but when he is touched with the judgement of God, he commandeth himself to be killed: But David conceiveth faith by the words of Nathan the prophet. After this sort Peter and judas sinned: but Peter believeth, and judas despaireth for want of faith. What is that to us? see thou to that. C. Here is described the madness and insensibleness of the priests, who being admonished by the terrible example of judas, yet notwithstanding, return not to themselves. We grant truly that they had an excuse in a readiness (as hypocrites commonly have,) by the which they might distynguyshe and make a difference between their fault and judas fault: because they thought that they were not partakers of the mischief although they had abused the fasehoode of the traitor. But truly judas doth not only confess that he offended, but also declareth the innocency of Christ. Whereupon it followeth that they sought the death of a just man, and therefore to be guilty of cruel and wicked murder. And there is no doubt but that God went about, to sear their consciences with a burning Iron, because he had detected and uncovered their secret and hidden sore. But let us learn so often as we see the wicked to be made afraid, that they are so many provocations to repentance, that if the obstinate do neglect them, they double their fault, and make it twice so heinous. They say. M. What have we to do whether thou have betrayed an innocent or no? In that thou haste sinned in betraying the innocent blood, what is that to us, thou art in the fault: wherefore there is no cause why thou shouldst impute any part thereof unto us: see thou thyself how thou mayest avoid it. Or, look thou to that. C. We must also note that none can absolve and clear themselves from the fault of one man, (be they never so many) if so be they have by any means joined or entangled themselves with him: much less shall it profit the authors of the mischief to separate themselves from their ministers and scouts, lest they should be partakers of their punishment. 5 And he cast down the silver plates in the temple, and departed, and went and hanged himself. And he cast down. A. Here we have depainted unto us, as it were in a table, the disposition & nature of hypocrites & wicked men. As judas was most secure, so also he was most impudent before that he acknowledged his fault: he despised as well gentle as sharp admonitions: he though Satan, which had put in his heart to betray the Lord, was not so horrible as he was commonly painted forth, neither that helfier was so hot as men commonly said it was: he deferred his repentance until the time of crooked age: but so soon as he felt & acknowledged the fault he despaired. And this is that carnal security and contempt of God's judgements, which greatly displeaseth him. When the wicked aught to fear, they live carelessly: & when they should believe, then do they despair. As for example, Cain, Saul, Achitophel, and many others. Lest therefore we should be overwhelmed with the judgement of God, first a godly and holy fear of the Lord must be conceived, them the greatness of God's mercy must be considered with a true faith. And went. namely from the high priests and elders of the people, where he had no comfort given him, but rather occasion to despair: in so much that he Hanged himself. E. Luke saith, ●…ct. 1. that he being hanged broke a fonder in the midst, & that his bowels gushed out. C. Satan selleth all his intiseing snares for this price, with the which he flattereth the wicked for a time, but at the length turning them into madness, he causeth them to cast away all hope of salvation, insomuch that they find joy in nothing but in death. judas himself casteth away the thirty pieces of silver, for the which he betrayed not only Christ, but his own salvation also: neither doth he only deprive himself of the use of that money, but also casteth away his life, with the abominable reward which he had received for Christ's death. Even so, although God doth not move his hand, yet notwithstanding the d●…siers of the wicked are made frustrate, in so much that they having gotten their desires, do not only reject themselves, by the fruition of their vain goods, but also do make thereof a snare & trap to catch themselves. And although they be their own executioners or hang men, in punishing themselves, yet for all that they do thereby diminish nothing at all of the rigour of God's wrath. A. But let us understand what the reward of those men is, which sin for other men's sakes. If the subjects, or servants sin against their Prince, and masters, they are justly mocked and deceived of their hope. Furthermore. we must note that no external thing doth excuse a man from sin. judas was the apostle of Christ, (than the dignity whereof nothing can be greater) yet notwithstanding, this did profit him nothing at all, nay, it did the more declare his ingratitude: whereupon his condemnation was the greater. Only faith therefore which worketh through love, only the observation of the commandments of God, and only a new creature is acceptable unto God. This miserable wretch judas, being either overcome with impatience, or with fear of shame, or else being led by the instinct and motion of Satan, hanged himself. As we may read in the Acts of the Apostles. 6 And the chief priests took the silver plates, and said: it is not lawful to put them into the treasury, because it is the price of blood. And the chief priests. M. This kind of men, had always hypocrisy and counterfeit holiness joined with exceeding malice. By this means the Lord punisheth such hypocrites, namely, in bewraying their wickedness, which they go about with some colour or other to hide. For they think the money to be polluted, in the mean while their own consciences accused them of the murder. For the money which judas cast into the Temple, was the very same which he had received of them, for to betray the Lord. So that the evangelist here thought it not good to pretermit with silence but to show how they dispensed the same with hypocrisy, specially, because the prophetical Scripture was fulfilled by this deed. It is not lawful to put them into the treasury. M. The Latin text hath Corban, for this word treasury, the which word Corban is in some places by the interpreters called an oblation, as in Leviticus, Levit. 1. Mark. 7. where it is said: If a man among you bring an oblation. But Mark calleth it a gift. hereupon it grew that the Ark in the which the gifts that were offered of the people, were wont to be laid up, was called in Hebrew Corban, or of the Chalde word Corbana. This Corban the Grecians call Gazophulakion that is to say, a box or chest, in the which the treasure was laid up. The use of this box was in the temple, that it might be had to fetch out of the same all things necessary to repair the temple. For the which matter read the xii chap. of the fourth book of Kings. 4 King. 12. Mark. 12. Luke. 21. That which these hypocrites judge here, is not false. For although these things which were cast into Corban; did rather pertain unto the use of man, than to God's use, yet notwithstanding, because they were offered unto God, it was meet that they should be such things as might please God. Those things could not neither can please God which are by any means defiled with iniquity, or which are forbidden by his word. These pieces of silver therefore were not lawful because they were the price of blood, that is to say the price or some which judas had taken to betray Christ to be slain. Because it is the price of blood. or the price of murder, or by the which the murder of a man is bought. 7 And they took counsel, and bought with them a potter's field to burrye strangers in. And they took counsel. Hereby it evidently appeareth, that hypocrites following only an outward show, do grossly mock with God. They fain & persuade themselves to be pure in all other things, if so be that they do not profane and defile their Corban: neither are they careful for the wicked bargain by the which they provoked the wrath of God to fall upon them, as well as judas did. But if it were not lawful to put the price of blood into the holy treasury, why is it then more lawful to take it out of the same? For that which made them rich came of the offerings of the temple, and that also which they refuse, as a polluted thing, to put into the treasury, was taken out of the treasury. Whereof came then the pollution but of themselves? But the more the wicked go about to hide their faults, the more the Lord doth seek to disclose them, & make them known. They hoped that their fault should be covered with an honest cloak, if they bought a barren field to bury strangers in: But truly the wonderful providence of God maketh this fall out far otherwise, so that the same field shallbe an everlasting remembrance of that treason which was before obscure & hid. For they gave no name to the place, but after that the matter was commonly known, that field was called by public consent, the bloody field: even as though God had commanded their reproach to be blazed abroad by the tongues of all men. They went about to make God partaker of their wickedness, thinking that they did a godly work if thereby they might redeem their wickedness: but God hateth such manner of oblations. Notwithstanding to provide burial for such strangers as coming up to Jerusalem to offer sacrifice from far, should there hap to die, was a plausible & acceptable work. But because part hereof was provided for the Gentiles, by this sign also hope of salvation was given to the Gentiles, because they were included in the price of Christ's death. They bought the Potter's field, because it was best cheap, being barren, and no more fit for the use of the Potter. 8 Wherefore that field is called Haceldema, (that is to say, the field of blood) unto this day. C. The hypocrites going about to make a show of godliness do make a perpetual memory of their wickedness. Not that they gave this name unto the field, (as we said even now) but because the common sort of people by the instinct and of the holy ghost, not knowing what they said, made that field a memorial by this token: in so much that when it should have been named the field & burial place of strangers, it was called the field of blood, that is to say a field bought with that money with the which the death of a man was bought, the money being given to betray Christ unto death: in so much that the same which had a show of godliness, and was ordained by hypocrisy, might give place to the truth, and might be a memorial of innocent blood bought by the priests: which thing willingly they would have hid. 9 Then was fulfilled that which was spoken by the prophet jeremy, saying: And they took thirty silver plates the price of him that was valued, whom they bought of the children of Israel. Then was fulfilled. A. Now the Evangelist showeth that the wicked have served to fulfil the providence of God: although they sought the accomplishing of their own will. For as they crucifying Christ, and adjudging him to the most shameful death of the cross, fulfilled unwittingly the scriptures and words of God: even so, they being ignorant, fulfilled this place of the Prophet. Which was spoken by jeremy C. Whereas jeremy is here put for zachary, some think that it was done because the Evangelist meant it of jeremy, ●…remye. 32 who maketh mention of the buying of a field in his 32. Chapter: but that place can in no wise agreed with this. Wherefore it is certain that the name of jeremy through error, is here put for Zachary because we read of no such thing in jeremy. And they took thirty silver plates, M. The words of the Prophet are these: If ye think it good bring hither my price: if no, then leave. So they weighed down thirty silver pence the value that I was prised at. Zachary 11. And the Lord said unto me: Cast it unto the potter (a goodly price for me to be valued at of them.) And I took the thirty silver pence, and cast them to the potter in the house of the Lord. C. The which place, except it be rightly applied, it may seem to be fasely wrested into a contrary sense: but if we observe that rule which the Apostles followed in cytinge Scriptures, it shall easily be known that these words of the Prophet are aptly applied unto Christ. After the Lord complained that so long as he had done the duty of a Shepherd in governing his people, he lost his labour, he saith that he is constrained with wearynes and grief to forsake his labour. His sheepestaffe therefore being broken, he saith he will be no more a shepherd: afterward he addeth that when he required a reward, there were given unto him thirty silver pence. By the which words he declareth that he was counted no less vile, than if he had been some rude and abject labourer. For he compareth the ceremonies, and vain shows, with the which the jews did counterpoise and way his benefits, to the thirty pence, as to an unworthy and slender higher of some drudge or carter: and therefore he commandeth this sum to be cast to the potter in the temple: as if he should say, This their excellent gift, which should be no less reproachful for me to receive, than for them to offer, let them bestow in god's name upon tiles and bricks, by the which they may repair the ruin of the Temple. Now, to the end it might more certainly appear that Christ is the God of hosts towards whom the people even from the beginning had been evil disposed, and unthankful, when he was manifested in the flesh, it was necessary that the same which at the first was spoken figuratively, should be fulfilled in deed and by a visible mean in his person. Therefore when he being constrained by their malice, forsook them, and withdrew his labour and travail from them, being unworthy of it, they valued him at the price of thirty pence, that is they gave him that for his reward. And this contempt of the son of God was even the fullness of their impiety. The price of him that was valued Matthew doth not repeat the very words of the Prophet zachary, because he alludeth to the metaphor, under the which the Lord doth there complain of the ingratitude of the people. Notwithstanding the sum, and effect is all one, that seeing the jews did own themselves and all that ever they had, as debt unto the Lord, they could not recompense him with a bondemans' reward, without great contumely and reproach: as though he had deserved at their hands nothing more, for governing them so many ages, than a Cowherd which is hired but for a year. He complaineth therefore that he is valued at so vile a price, when that he is inestimable, & so precious that nothing may countervail him. But whereas in the end he saith, Whom they bought of the children of Israel It is an obscure and intricate kind of speech. For judas bargained with the priests, which bore the name & person of the whole people. 10. And gave them for the potter's field as the Lord appointed m●…e. And gave them for the potter's field A. The Evangelist Mathewe seemeth to go about rather to expound the sense of the prophet zachary, than to allege him word for word. As the Lord appointed me, C. By these words of the Prophet, Mathewe proveth that this was done, not without the providence of God: because, their purpose tending to another end, unawares they fulfil the divine oracle. For how could it come to pass that they should remember to buy the potter's field, except the Lord had framed their error, to the execution & fulfilling of his decree. 11. jesus stood before the debity, and the debity asked him saying, art thou the king of the jews? jesus sayeth unto him: Thou sayest. jesus stood before the debity, M. The Evangelist returneth to the History of those things which were done before Pilate. But the order of these things cannot be seen, except we ascribe the words of the rest of the Evangelists to every place, that there may be as it were one text of four. For many things must be taken out of the other Evangelists and be put into this Verse. And first of all the Evangelists Luke and john writ as concerning this place, thus: And the whole multitude of them arose, and led him unto Pilate from Caiphas into the haul of judgement. It was in the morning, and they themselves went not into the judgement lest they should be defiled, but that they might eat Passeover. C. The romans called as well the house of the debity, as the tribunal seat, where judgement was used, the judgement haule. In that the jews do abstain from all kind of pollusion, that they might eat the Passeover of the Lord according to the commandment of the Law, their zeal is to be allowed: but yet there remaineth two faults in them, and both of them to gross: first, because they think not that they carry more pollution and filth within themselves, than they may draw unto them by their entrance, although into a profane place. secondly, because they are to diligent in trifling matters, and negligent in the principal. Nothing (saith S. Paul is clean to the unbelievers, and unclean, Titus 1. because their minds are defiled. But these hypocrites flowing with malice, ambition, deceits, cruelty, and with covetousness, with their stink and corruption, did almost infect both Heaven and earth, and yet for all that, they only stand in fear of defiling themselves with external pollutions. Therefore this is a foolish fancy not tolerable, that they seek to please God by abstaining from the external touching of unclean things only, and forget the true purity which is internal, and of the mind. Hypocrisy hath another fault, because carefully in observing and keeping Ceremonies, it carlessly omitteth, the greatest matters. For God did not commit those rights and Ceremonies contained in the Law to the jews to any other end, than this: that they should use and accustom themselves to the study and love of true holiness. Moreover it was forbidden in no place of the Law to enter into the house of a man that was a Gentle: but there was a caution or proviso geeven of the fathers, namely, that no man through folly or rashness should bring any corruption or filth out of an unclean house. Math 23. But these are good interpreters of the Law, which strain out a gnat and swallow a Camel. And this is ordinary and common to hypocrites, to think it a more heinous matter to kill a flea than to murder a man. To the which vice the other hath some congruance and affinity, namely, that they preferred humane traditions before the holy commandments of God. Therefore that they might eat Passeover aright, they seek to keep themselves clean. But they include and shut uncleaneness within the gates of the judgement haul, and are not afraid (Heaven and earth bearing testimony) that they put an innocent to death. To be short, they solemnize and celebrated the shadowed Passeover with a counterfeit and false reverence: but they do not only violate the true Passeover with hands defiled with sacrilege, but also go about so much as they may to overthrow the same with eternal destruction. A. seeing therefore they would not come in (as S. john writeth) Pilate went forth to them and said: What accusation do ye bring against this man. This heathen man Pilate doth willingly suffer their superstition, which he derideth and contemneth, but in the ground and very issue of the matter he playeth the part of a good judge, commanding them, if they have any accusation against the man, to bring it forth. For he would not condemn Christ being brought unto him, before he heard the accusations. They answered and said: If he were not an evil doer, we would not have brought him unto thee. The chief priests as though they had full authority to condemn whom they made guilty, answer nothing at all, but that he must stand to their fore judgement, for they do croselye murmere against Pilate, because he doth not give sufficient credit to their honest & faithful dealing. Why should not thou (say they) willingly persuade thyself that he is worthy to die whom we persecute? We are the chief priests and lovers of the law, and disciples of Moses: let this our authority be sufficient to content thee. Thinkest thou that we do err? Behold here how these wicked ones, whom God hath advanced to a high degree of honour, being blinded as it were with their excellency, do give liberty to themselves to do what they list. Behold also what swelling pride remained in them. They would have Christ to be thought an evil doer, because they accuse him: but truly if the matter had been handled in deed, what should his evil deeds have been found to be but only, the healing of the sick, the casting of devils out of men, the making of those that were sick of the palsy, to stand, the restoring of sight to the blind, the making of the deaf to hear, & the restoring of life to the dead? The matter truly was thus, and they were sufficiently convinced: but (as we said even now) there is nothing more hard, than to make men that are drunk with pride to judge with a sound and upright mind. Pilate therefore saith unto them: Take ye him and judge him after your own law. There is no doubt but that Pilate being offended at their rudeness & violence, casteth in their teeth that order of condemnation which they urged, to be contrary to the common Law of all Nations, and to abhor the sense of man. And therewith also he secretly reprehendeth them because they boasted that they had the Law given unto them of God. He speaketh Ironice when he saith, Take ye him. For he meant not to suffer them to execute judgement of life and death upon him: but his words are thus much in effect: If the power were yours, he should suddenly be drawn unto death his cause not heard, is this therefore the equity of your law, to condemn a man for no fault? Even so the wicked, falsely pretending the name of God, do submit his holy doctrine to the slander and reproach of the enemies, and occasion given to the world to speak evil. The jews therefore said unto him: It is not lawful for us to put any man to death. They are deceived which think that the jews refused that which Pilate offered unto them: but rather when they knew that it was said to them by a mock, (Take you him) they answer, It is not lawful for us to put any man to death: as if they should say: Thou wouldst not suffer this: therefore seeing thou art a judge, execute thine office. That the saying of jesus might be fulfilled, which he spoke signifying what death he should die. john. 18. At the length Saint john addeth that it aught so to be, that the same might be fulfilled which was foreshowed of Christ, saying, Matth. 19 The son of man shallbe delivered into the hands of the Gentiles. C. Pilate therefore would not by & by accomplish and satisfy the request wickedly made of the jews, neither deliver and innocent to death at their pleasure. And therefore the Evangelist Luke saith, Luke 23. And they began to accuse him saying: We found this fellow perverting the people, and forbidding tribute to be paid unto Caesar, saying that he is Christ a king. M. This is that accusation, by the which they desired to stir up the mind of the debity against the Lord, and that, not without craft. For although they went about to overthrow Christ with many and sundry faults, yet notwithstanding it is certain that this accusation, that he desired the name of a king, was very wickedly put up against him, to the end they might thereby cause Pilate to envy him. And therefore they do expressly say that they found him altering the state of things perverting the people, and forbidding tribute to be given to Caesar. This truly of all other faults was most odious unto Pilate, who cared for nothing more, than to defend and maintain the quiet state of the people and government. M. The jews also knew that a profane man would be much moved, if they should say: We found this man speaking blasphemy against God, & to be a despiser of our Temple. But they knew that Pilate and such as he was, counted sedition a grievous fault, and not tolleble if any man should forbidden tribute to be given to Caesar, and a most grievous hatred, if any man should make himself a king in the Roman Empire. A. Wherefore they do chiefly stand upon this, as upon the special part of the whole accusation, namely that they might make Christ guilty, of ambitious desire of the kingdom. Even as at this day also Satan by this pretence goeth about to make the Gospel hated and suspected, as though Christ in erecting & setting up his kingdom, would destroy all the governements of the world, and abolish the rights and laws of kings & magistrates. And truly such is the blind pride oftentimes of kings, that they think Christ cannot reign without the loss of their power. Therefore that action seemeth unto them always plausible and right, by the which Christ is once unjustly burdened. M. For this cause, both the Prophets in the old Testament, and also the Apostles, and so many as at any time in the new have sincerely preached the word of God, were not only accused of eronious doctrine, but also of seditions, and are at this day also. Sedition is ascribed to the word of God. And for this cause we do see many princes to abhor out of measure the doctrine of the truth, as though it were a seditious doctrine. But let us return to our Evangelist. jesus (saith he) stood before the debity C. Although this were a disordered and unseemly sight, & far from the dignity of the son of God, that he should be drawn to the judgement seat of a Heathen man, to plead his cause for life in bonds as though he had been an evil doer: 1▪ Cor. 1 yet notwithstanding we must remember, that in the doctrine of the Cross (which is foolishness to the greeks, and a stumbling block to the Iewes) there is contained plentiful salvation. For the son of God would be brought bound before a earthly judge, & there be made subject to the judgement of death, that he being desolued from guiltiness of sin, may come boldly and freely to the celestial throne of God. Therefore if we consider what profit we received by the judgement of Christ under Pilate, the reproach of such undeserved subjection shall by and by be put away. And truly the condemning of Christ offendeth none, but only either proud hypocrites or else insensible and gross contemners of God, who are not ashamed of their own iniquity. Christ therefore stood as one guilty, before a mortal man, and suffered himself there to be accused and condemned, that we might stand before God void of all fear. His enemies truly went about to put him to perpetual reproach and shame: but we must rather consider the end to the which the providence of God doth direct us. For if we call to mind how terrible and fearful the judgement seat of God is, and that we could not be delivered from the same, except Christ should have been made guilty in earth, we will never be ashamed to glory and rejoice in bonds. Moreover so often as we hear that Christ stood in sorrowful and base form before Pilate, let us thereby gather occasion to believe, the bearing ourselves bold of the intercessor, we may come into the presence of God, with cheerfulness. To the same end also it pertaineth which followeth by and by as concerning his silence. Christ held his peace when the high Priests urged him on every side, that by his silence he might open our mouths. For hereupon cometh that power unto us, whereby we cry Abba, Rom. 8. father. And the debity asked him saying: Art thou the king of the jews? Howbeit it is probable that there were many things spoken on both sides, whereof the Evangelists make no mention, not withstanding all other things set a part, Pilate chiefly standeth upon the matter of sedition: because if he had found Christ in any point to be a troubler of the common state, he would have condemned him without delay. This is the cause why he asked if he were a king. M. S. john saith: Then Pilate entered into the judgement haule again, and called jesus, and said unto him, Art thou the king of the jews? Nothing could be done without tumult, because they were seditiously bent. He entereth therefore into the judgement haule. And truly his purpose is to absolve & set Christ at liberty: but Christ himself that he might obey his father, offereth himself to be condemned: and this is the cause that he answereth so sparingly. For seeing he had a judge so gentle an favourable and which heard him willingly, it was an easy matter for him to defend his cause: but he considereth to what end he came into the world, and wherefore he is now called of the father. Therefore he willingly holdeth his peace, lest he should escape death. And as concerning this question which Pilate demanded here of Christ, namely whether he were a king, it was done by the procurement of the jews, who burdened him with the same fault. But he did make this demand as concerning the kingdom of Christ, because if he could clear himself of that matter, he would set him at liberty. jesus saith unto him thou sayest In S. john's Gospel, Christ maketh this answer: Speakest thou this of thyself, or hath some other told it thee of me? The which aunsweee tendeth to this end, that there is no cooler in that accusation. So that it containeth an overthwart refutation, as if he should say, This fault is undescretely objected to me, seeing there is no likelihood thereof whereby I might justly he suspected. But Pilate seemeth not to take it well, that Christ should demand why he suspected him. And therefore in displeasure and reproach, he saith, that if any thing were amiss, it was long of his own nation. I (saith he) sit a judge: strangers do not accuse thee, but thine own country men: there is no cause therefore why thou shouldest make me partaker of your discord and contention. By me and the romans ye might live quietly: but ye weary and trouble yourselves, yet I, according to my office, which I am constrained to take, must see that peace and quietness be maintained. Thy high Priests accuse thee: what hast thou done? A. A horrible sight to behold. Christ standeth bound before the judge, being stricken with fists, spitted upon, looking for nothing but the sentence of death: and yet notwithstanding what he had done it was not known. Whereby we lean that there was nothing true, or had any likelihood of truth, that could be laid to Christ's charge, and yet for all that the unjust and most wicked sentence of death was pronounced against him. jesus answereth: My kingdom is not of this world. By these words he confesseth that he is a king: but he putteth away and purgeth the reproach so much as was sufficient to prove his innocency. For he affirmeth that his kingdom doth not withstand politic order: as if he should say, I am falsely accused to be a troubler of things, and to renew matters in the public state. I preached of the kingdom of God: but that is spiritual: therefore there is no cause why ye should have me in suspicion of desiring a kingdom. But this defence of Christ was before Pilate: but the same is a profitable doctrine to all the godly to the end of the world. 1. Corin 7 For if the kingdom of Christ were earthly, it should be unstable and transitory, because the fashion of this world passeth away: but now, seeing it is said to be Heavenly, it proveth that the same shall abide for ever. Euenso, if it should come to pass that the whole world should be destroyed, and that there should be before our eyes, horrible motions and earthquakes: yet let our minds having respect unto the kingdom of Christ abide firm and stable. If we be cruelly vexed of the wicked, yet notwithstanding there abideth for us perfect salvation in the kingdom of Christ, which is not subject to the pleasure of men. Furthermore we are taught what the nature of this kingdom is. For if it should make us blessed according to the flesh, and should bring unto us riches, pleasures, and whatsoever could be wished for the use of this present life, it would be but earthly and of this world, which hath but a time: but now although, to look unto, our estate be miserable, yet notwithstanding our perfect felicity doth abide for ever. Hereby also we learn: who they are which pertain unto this kingdom, namely they which are renewed by the spirit of God, and do meditate a heavenly life in holiness and righteousness. Howbeit we must also note that it is not denied but that the kingdom of Christ is in this world. For we know that it hath the proper abiding place in our minds, even as Christ also showeth in another place: The kingdom of God is within you. Luke 17. But to speak properly, the kingdom of God dwelling in us, passeth throughout the whole world: because the condition thereof is altogether divers. Christ addeth. If my kingdom were of this world, then would my ministers surely fight, that I should not be delivered to the jews: but now is my kingdom not from hence. He proveth that he desireth not an earthly kingdom, because no man made any tumult, nor took any weapon in hand. For if any private man usurp unto himself a kingdom it is necessary that he get power and force by factious men. In the kingdom of Christ, there is no such thing: it followeth therefore that he is no earthly king. Question. But it may be demanded in this place whether it be not lawful to defend the kingdom of Christ with weapons. For when the Princes are commanded to kiss the son of God, they are not only commanded to submit themselves privately to his impery and power, but also to bend all their force to defend the Church and maintain godliness. Answer. First of all we answer that they do unaptly and amiss which infer this consequence, that the doctrine of the Gospel, and the pure worship of God aught not to be defended by the sword, because Christ is not then defended in his own person. For Christ only proveth by the present deed, how frivolous and vain it was which the jews slanderously brought against him. Furthermore although godly kings do defend the kingdom of Christ with the sword, yet notwithstanding this is done after another manner than earthly kingdoms are defended. For the kingdom of Christ as it is syirituall, so it must be grounded in the doctrine and power of the spirit. After the same manner also his building is brought to pass: for neither laws, nor edicts of men, neither punishments do reach so far as to the conscience. Notwithstanding this doth not let, but that Princes by accidens may defend the kingdom of Christ: partly when they do appoint external discipline, and partly when they do apply their defence to the Church against the wicked. But the wickedness of the world bringeth to pass, that the kingdom of Christ is more established by the blood of martyrs, than by the defence of weapons. Pilate therefore said unto him: Art thou then a king? jesus answered, Thou sayest that I am a king. For this cause was I borne, and for this cause came I into the world, that I might bear witness to the truth. Although already Pilate understood by the former answer that he challenged some one kingdom to himself: Christ notwithstanding, doth now affirm the same again: and not content therewith, he addeth another sentence, which might be a confirmation and seal of that other saying. Whereby we gather that the doctrine which concerneth the kingdom of Christ is not common, seeing he sayeth that the same is worthy of so great asseveration, or affyrmance. For it is a general sentence, For this cause was I borne that I might bear witness of the truth: notwithstanding it must specially be applied to the circomstance of this place. But the words signify thus much, that it naturally belongeth unto Christ to he true, and also that for this cause he was sent of the father. Wherefore there is no danger or fear that if we believe in him we shall be deceived: betause it is impossible that he should set forth any thing but that which is true, to whom the office of teaching and maintaining truth was committed from above. Whosoever is of the truth heareth my voice. This sentence Christ added, not so much to exhort Pilate (because he knew he should not profit) as he did it to set his doctrine free from undeserved reproaches and slanders, to the which it was subject: as if he should have said, This is counted a fault in me, that I have professed myself to be a king, but truly this is an undoubted truth, the which they receive reverently & without controversy which are of a right judgement and sound understandidge. Howbeit, he saith that they are of the truth, not which naturally behold that which is true, but in respect that they are governed by the spirit of God. A. Christ preached these things as concerning his kingdom before Pontius Pilate the debity, as witnesseth S. john. But the other three Evangelists say that Christ answered thus, Thou sayest it. C. The which answer is very ambiguous and doubtful, yet notwithstanding it may be gathered out of john, that Christ confessed freely that which was objected against him: but yet that he did therewith put away the fault, when he denieth himself to be an earthly king. But because he did not greatly seek to purge himself, (even as those that are guilty are wont to do) the Evangelists do set down unto us his half answer: as if they should say that he denied not but that he was a king, yet notwithstanding that he overthwartly noted the slander, with the which the enemies burdened him without a cause. Pilate saith unto him, What thing is truth? It seemeth to some that Pilate curiously inquired, as commonly Heathen men do, which greedily desire the knowledge of secret things, and being notwythstandinge ignorant why they desire this. For they only seek to feed their ears. But rather this voice seemeth to proceed of disdain. For Pilate thought that it was no small injury done unto him, that Christ should deprive him of all knowledge of truth. Now let us behold in Pilate the common disease of men: for although our own consciences do bear testimony unto us of our ignorance, yet notwithstanding there are very few which can abide to confess the same. And hereupon it cometh that the greater part do reject the true doctrine, afterward the Lord which is the teacher of the humble, in blinding the proud, giveth them the punishment that they deserve. Out of the same pride cometh that disdain, desdaine com●…eth of pride. which will in no wise submit itself to learn, because every man seemeth wise in his own conceit. The matter is thought to be an old truth. But God on the contrary part affirmeth that it far exceedeth the capascitye of man's mind. The like also happeneth in other matters. The special points of divinity consist of these, namely, of the corrupt nature, of the mortification of the flesh, of the renovation of life, of the free reconciliation by the only sacrifice, of the imputation of righteousness, by the which a sinner is accepted of God, and of the illumination of the spirit. 〈◊〉 Paradox, 〈◊〉 a sentence ●…aunge and ●●ntrary to the ●…pinion of ●●st men. Now, because every one of these is a Paradox, the common sense and reason of men, doth contemptuously reject them. Very few therefore do profit in the school of God: because there is scarce one among ten which taketh any heed to his first rules and principles. And how cometh this to pass, but only because they measure the secret wisdom of God, by their own understanding? And that Pilate spoke in derison, it may appear by this that he went forth by and by. To be short he is angerye and displeased with Christ, because he boasteth that he bringeth forth the truth, which before was hid. Yet notwithstanding this his displeasure doth declare that the wicked do never so frowardly reject the doctrine of the Gospel, but that they are touched with some force of the same. For although Pilate came not so far, as to show himself apt to be taught, yet notwithstanding he is constrained to feel some prick of conscience within him. These things being ended, S. john and S. Luke say thus: And when he had spoken these things, he came forth again to the jews, to the high Priests, and to all the multitude and said unto them, I find not cause at all in him. A. Although Pilate were a wicked and unjust man, yet notwithstanding he would not adjudge an innocent to death, so long as his fame or office were in no peril. Moreover, as the Evangelists do diligently describe, that Christ went not to his death by external force constrained, but by his own free will, that he might fulfil his father's commandment, even so they do show that all sorts of men gave testimony of his innocency. First the whole counsel in seeking out false witnesses do prove him an innocent. judas the traitor openly confessed him to be an innocent. And now Pilate also cometh forth before all the people and declareth him to be innocent, beside many other testimonies which follow of Christ's innocency. What need we of much a do (saith Pilate?) Although ye accuse him as a seducer, as a seditious person, and as an ambitious desyerer of the kingdom, yet notwithstanding I find nothing in the man worthy of any such accusation. Therefore he excuseth him openly which was openly accused, because there was no man which defended him. S. Mark addeth: And the chief Priests accused him of many things. But our Evangelist addeth saying: 12. And when he was accused of the chief Priests and Elders he answered nothing. C. Why do the Evangelists say that Christ kept silence, whose answer we heard even now of their mouths? Sure this is the cause, namely that although he had a defence for himself in a readiness, yet notwithstanding he willingly abstained: neither truly did he answer at the first as concerning the kingdom, because he desired to be loused, but only that he might prove himself to be that redeemer which was promised afore time, before whom every knee should bow. 13. Then sayeth Pilate unto him: hearest thou not how many witnesses they lay against thee? A. And Pilate (saith S. Mark) asked him saying: answerest thou nothing at all? Behold how many things they lay to thy charge. 14. And he answered him to never a word, insomuch that the debity marveled greatly. And he answered him to never a word, Those things which were necessary to the matter in hand, were before freely confessed, and plainly declared. In the counsel of the chief Priests he confessed that he should sit the Messiah at the right hand of the power of God. Then he declared before Pilate what king he was. Why then was it necessary to declare greater matters. He holdeth his peace therefore at the other slanders of the jews which were invented by the subtlety of Satan. insomuch that the debity marveled greatly. Pilate marveled at this wonderful patience of Christ, that Christ by holding his peace willingly would show forth his innocency, when as he might easily have put away those vain and could slanders. So great was the integrity of Christ, that it was manifest without the defence of the judge. And thus far truly the equity of Christ is commendable, that favouring the innocency of Christ, he pricketh him forward to defend himself. But least we should marvel at the silence of Christ and count it absurd, (as Pilate did) we must have respect unto the purpose of God, which thought good to condemn his son, whom he appointed to be a sacrifice for our sins, who, although he were pure in himself, yet was he guilty in our person. Christ therefore held his peace then, that he might be now our defender, and by his intercession deliver us from guiltiness: he held his peace, that we might boast ourselves to be just for his sake. Furthermore it seemeth that Christ made no answer for this cause, namely, for that he knew well enough that the debity could smell out that all these things were feigned against him by a certain impotent hate, and that they were no such manner of matters for the which the debity might lawfully put him to death. And in deed the debity knew that the chief Priests did all these things upon malice and envy. Notwithstanding he marveled (although he were a Heathen man, & knew not what patience ment) that an innocent man could hold his peace with such great meekness, being in danger of his life. But that was then fulfilled in the Lord which was spoken before by the Prophet saying: Esay. 53. He shallbe led as a sheep to be slain, yet shall he be as still as a lamb before the shearer, and not open his mouth. In the mean time notwithstanding that good confession appeared, not in words but in deed, 1. Tym. 6 whereof S. Paul maketh mention in his first Epistle to Tymothe, and in the 6. Chapter. The evangelist Luke addeth saying: And they were the more fierce and said: He moveth the people, teaching throughout all Iewrye, and began at Galilee, even to this place. This is an old accusation against the teachers of the truth or of true Religion. Elias received the like voice against him at the mouth of Acab, Art thou he which troublest all Israel? But he answered Acab again and said: 3. King It is not I that troubles Israel but thou and thy father's house, have forsaken the commandments of the Lord, and have followed Baalim. jeremy In like manner it was said to jeremy, jeremy. 38. This man verily laboureth not for peace of the people, but mischief. And the jews accused Paul before Felix in like manner, saying, We have found this man a pestilence fellow, and a mover of debate unto all the jews in the whole world, and a maintainer of sedition. A. No man therefore ought to marvel if the faithful ministers of Christ are constrained to hear the like of the wicked. But when Pilate heard mention of Galilee, Luke 23. he asked whether the man were of Galilee or no. And as soon as he knew that he belonged to Herodes jurisdiction, he sent him to Herode. C. Because Pilate durst not louse jesus, by reason of the tumult of the people, he gladly took the occasion which was offered unto him, to send him to the judgement of Herode. This Herode was surnamed Antypas to whom the Tetrarchye of Galilee was left, when judea was brought into part of the province of Syria, Archelaus being sent away to Vienna. And although Luke make mention a little after that Herode which before was displeased with pilate was now glad of this matter: yet notwithstanding Pilate went not so much about to get his favour, as to put away all occasion of envy by an honest pretence, and so to avoid the necessity of condemning Christ. He rather desired that another might condemn Christ than he. A miserable conscience truly doth always stand in fear. But Herode when he saw jesus was exceeding glad. For he was desirous to see him of a long season, because he had heard many things of him, and he trusted to have seen some miracle done by him. C. Hereby it appeareth how greatly the pride of the wicked maketh them drunk and putteth them clean out of their wits. For although Herode did not know Christ to be the Son of GOD, yet notwithstanding he doth count him as a Prophet. Wherefore it was to unreasonable and contrary to equity for him to be delighted with his ignominy and slander. But Christ being now subject to his pleasure, he rejoiceth as a Conqueror, as though injury had been done unto him all the time that he had not seen Christ. We do also see how the Prophets are loved of wicked and Heathen men, in whom the power of God doth shine. Herode had desired a long time to see Christ, why also did he not desire to hear him, that he might profit by his doctrine? surely because he had rather be a behoulder only of the divine power, than godly and humblelye to reverence him as it become him. And this is the disposition of flesh, so to seek God in his works, that it will not submit itself to his government: so to desire the sight of his servants, that it refuseth to hear him speaking in them. Yea Herode, although he hoped to see some miracle done by Christ, yet notwithstanding he rather desired to let him lie at his feet guilty, than to admit him a teacher. Wherefore it is no marvel if God do withdraw his glory from the wicked, which look that he should be unto them as a player to make pastime. And he asked of him many questions: but he made him no answer. Now Christ showeth an example of that commandment, which he had given before to his Apostles, namely this, Matth. 7 give not that which is holy unto dogs, neither cast ye your Pearls before Swine, least they tread them under their feet and the other turn against you and all to rent you. A. He came not to satisfy the will and pleasure of the high Priests, but that he might declare the name of God unto men, which were geeven to him of his father. But the chief Priests and Scribes did grievously and sharply accuse him. The chief Priests and Scribes (whose hypocrisy the Lord had often times detected) cried with great noise continually against him, fearing least he should escape their hands. And Herode with his company despised him. C. It could not otherwise be but that Christ should be despised of a proud man delighting altogether in pastime, in riches, & king like honour seeing that he at that time was altogether (to look to) in a base and contemptible form. Yetnotwithstandinge the disdain of Herode is not excusable which did stop the way of the grace of God: neither is there any doubt but that God to the end he might punish his former sluggishness, did, by his secret Counsel harden his heart with this sight. For he was unworthy to behold any spark of grace in Christ, because so long time he had been blind in such perfect brightness, with the which all his Dominion was lightened. Christ could have stricken Herode with some fear, which came with great pomp: but let us remember what Christ had in hand to do: for it was meet that he should be mocked and despised for our sakes. So that we see this thing was not done without the purpose and will of God. And the evangelist Luke ddth not only declare that Christ was not despised of Herode alone, but also of all his rabble, that we might know how that the honour due unto God, is very seldom times found in kings courts. Courtears do despise for the most part, the graces of God. For seeing all Courtiers for the most part are geeven to pomp and pleasure, their minds are altogether bend to vanity, insomuch that the spiritual graces of God are either carlessly despised of them, or else obstinately resisted. But by this contempt of Christ there is gotten to us a new dignity, insomuch that we are now precious unto God and Angels. Notwithstanding we must note the example: for we do take nothing more grievously than to be made a mocking stock: but seeing we see that the same happened to the son of God, let us not take it grievously, if Kings and Courtiers do mock and deride us, but rather let us take it in good part, and in so doing we shall show ourselves to be companions of the son of God. And when he had mocked him, he put a white garment upon him, and sent him again to Pilate. It might be that he put this garment upon Christ, to the end he might the better be seen of men: yet this is uncertain: but to what end soever it were done, he ment to send him away with mocking and scorning. And Herode and Pilate were made friends together that same day: for before they were fallen at vareaunce. C. But in that Christ was a mean to make them friends, let us hereby learn how contemptible the sons of God are unto the world. It is likely that both of them, being of ambitious minds, came into contention about government and rule. But whatsoever was the origiginall of their contention, neither of them both in earthly matters, would give place one to another, or would lose any thing of their right: notwithstanding because Christ was nothing regarded Pilate doth easily and without stay give him to Herode, and Herode in like manner forgiveth Pilate. Even so at this day we see, when judges do contend among themselves for thieves and other wicked persons, that the sons of God are contemptuously handled. Hate of piet●… maketh the wicked from friends. For the hate of piety doth oftentimes reconcile the wicked one to another, insomuch that they which had no fellowship between themselves before, do conspire together to put out the name of God. And Pilate called together the high Priests and the Rulers, and the people, and said unto them: ye have brought this man unto me as one that perverteth the people. And behold I examine him before you, and find no fault in this man of those things whereof ye accuse him: No nor yet Herode. For I sent you to him: and lo nothing worthy of death is done unto him. I will therefore chastise him and let him louse. Although the other Evangelists do set forth the innocency of Christ with diligence, yet notwithstanding Luke doth most plainly declare the same. For the whole action of Pilate, and the deliverance which he so often sought, doth pertain to this end, that we might understand and plainly perceive Christ to be an innocent, and not to have deserved death in any point, but that he offered himself to death willingly. Neither doth Pilate handle this matter negligently. For at the first he doth propound the head and principal part of the accusation: and than he declareth what he hath found in Christ all things being considered and weighed, namely innocency. And because he was not very skilful in the laws and customs of the jews, he sent Christ and his accusers to Herode which was skilful in the customs of the jews, referring all the examination of the cause to his judgement. But neither this man (saith he) findeth any thing in him worthy of death. What therefore resteth now but that I should send him away as an innocent. By this place therefore the innocency of Christ doth very well appear: for the more they carried him about to accuse and condemn him, the more was his innocency confirmed. At the first he was led to Anna, from Anna to Caiphas, from Caiphas to the Counsel, from the Counsel to Pilate, from Pilate to Herode, and from Herode again to Pilate, who more and more setteth forth and proclaimeth the innocency of Christ, bringing Herode also for a witness. Therefore the Lord bringeth the Counsel of the Heathen to naught, ●…salme 33. and maketh the devices of the people to be of none effect, and casteth out the counsel of Princes. But the Counsel of the Lord shall endure for ever. Proverb. 21. That which the Lord hath determined cannot be undone. Because there is no wisdom, no understanding, nor Counsel against the Lord. 15. At that feast the deputy was wont to deliver to the people a prisoner whom they would desire. At that feast M. The evangelist Luke in steed of Was wont hath of necessity. pilate sought by all means occasion, by the which he might deliver the Lord that was not guilty, but innocent, whom he knew to be delivered of envy. For this cause he taking occasion of the present feast, trieth what he may do. For he hoped that the common sort of people were so incensed with hatred against Barrabas, that they would grant to any thing rather than that he should live, than whose death, they desired nothing more. R. But it appeareth that this custom of lousinge a prisoner at the feast of Easter, grew rather of ambition and superstition among the jews, than of any lawful cause, and true godliness. For if the heathen rulers brought in this custom of their own mind, they seem not to have done it for any other purpose, than thereby to get the favour of the jewish people, that they might seem to reverence the Law of Moses as concerning the celebration of Passeover. But it is the part of a good magistrate, to get and keep the love of subjects: not by neglecting their office, but by dylligente administration of public and comen laws: among the which this also is contained, that the malefactors should severely be punished, to the end others might fear, and that honest men might live in safety. And the reverence of Moses' law should have been declared by another mean, than by the lousinge of those which were openly known to be malefactors, and whom the very Law of Moses commandeth to be put to death. But and if this custom were brought in (as it is most likely) by the jews themselves, it doth appear that the same was used specially for this cause, that it might be a monument of the deliverance out of Egipte. Even so men are commonly wont to worship God, even with evil deeds: and we do see what came by this vain custom, namely, that Christ being an innocent should be condemned to death. S. john writeth that Pilate said, But ye have a custom that I should let one louse unto you at Easter. Mathewe saith here, Whom they would, Mark hath, Whom they had demanded. 16. He had then a notable prisoner called Barrabas. C. What this Barrabas the prisoner was, the evangelist Mark doth more plainly describe, saying, Mark 15. And there was one that was named Barrabas, which lay bound with them that made insurrection, and that had committed murder. Luke 23. Luke more plainly saith: Which for an insurrection made in the City, john 18. & for murder, was cast into prison. And S. john in one word saith that he was a thief. 17. Therefore when they were gathered together, Pilate said unto them, whether will ye that I give louse unto you, Barrabas or jesus which is called Christ? Therefore when they were gathered together, C. Here both the extreme cruelty of the Priests, and also the furious obstinacy of the people is described us to us. For it must needs be that they were far out of their wits, which thought it not sufficient to conspire the death of an innocent, but they must louse also a thief in despite of him. Satan doth so carry the wicked headlong, (after they begin once to fall) that they do abhor no vice, be it never so detestable, but being blinded do heap one sin upon another. There is no doubt, but that Pilate seeking to make them yield for shame, chose out the most wicked man, that Christ being compared with him, might be loused. And the very heinousness of the fault, of the which Barrabas was guilty, aught worthily to deserve the hatred of the people, that Christ by this comparison at the lest wise might be delivered. But truly neither the Priests nor the multitude are terrefyed with shame, but do require that a seditious person & a murder may be committed unto them. Yet by the way we must note the purpose of God, by the which it came to pass, that Christ, as the worst of all men was given to the Cross. The jews truly rage against him with blind furor and madness: but because God had appointed him to be the sacrifice for the sins of the whole world, he suffered him to be counted inferior to a thief and murderer. But hereby there is no small occasion of boldness & sure trust offered unto us, because Christ was therefore cast into such shameful ignominy and reproach, that he might make us by his abasinge to ascend into the Heavenly glory. Therefore he was counted worse than a thief, that he might join us to the Angels of God. This fruit if it be rightly weighed, shallbe sufficient to put away the offence of the Cross. 18. For he knew that for envy they had delivered him. M. This must be understand by the Priests, as it may appear by the words of Mark. Mark. 15. They knew sayeth he, that for envy they had delivered him. These two tokens of a wicked mind are geeven and noted in the writings of the Evangelists, to be in the Priests, Scribes, and Pharisees. First, that they bore envy against Christ, as we may see here in this place: john. 15. Secondly that they hated him, as we may read in the fifteen of john. 19 When he was set down to give judgement, his wife sent unto him saying: have thou nothing to do with that just man. For I have suffered many things this day in my sleep, because of him. When he was set down to give judgement, M. Only Mathewe maketh mention of this thing concerning the wife of Pilate, which was done when Pilate was sitting down on his tribunal seat to give judgement of death against the Lord Have thou nothing to do with that just man, As touching the Greek text it is said, Thou hast nothing to do with that just man. But the Hebrew text hath: Have thou nothing to do with that just man. Behold and note here, how the innocency of Christ deserved testimony of every one, namely of judas, of Pilate, of pilate's wife, of Anna, of the false witnesses, of the thief, of the wise men, of the Chananites, of the Samaritans, of the Centurion, & lastly, of the thief hanging on the Cross. For I have suffered many things C. Although the meditation and study in the day time, might be the occasion of this dream, yet notwithstanding it is without all doubt that the wife of pilate suffered these torments not naturally (as many do at this day often times) but rather by singular instinct and motion of God. Many have thought that the Devil suborned this woman and craftily coollered this matter in her, that he might stay the redemption of mankind. The which is very unlikelye in all points, when as by the motion and continual provocation of the Devil, the chief Priests and Scribes, did so greatly seek and desire to destroy Christ. Therefore we must thus rather think of it, that the innocency of Christ was proved by many means of God the father: to the end it might appear, that he died not for his own, but for our sakes. And for that cause he thought good to be absolved so often times by the mouth of Pilate, before that he was condemned, that in his innocent damnation there might appear a lawful satisfaction for our sins. But Mathewe very expressly and plainly setteth forth this matter, least any man should marvel why Pilate was so careful and diligent, to defend and contend in the tumult of the people, for the life of a contemned man. And truly God constrained him by the terrors of the dream which his wife suffered to defend the innocency of his son: not that he might deliver him from death, but only to declare that he was punished for other men's faults, which he had not deserved. As touching dreams which are like unto visions, read the first chapter going before. M. although Pilate went about to deliver Christ, yet notwithstanding, he profited nothing, because it was necessary that the decree & purpose of the father should be fulfilled: Neither will he that his servant should so be delivered, that their cause might differ nothing from the cause of thieves. 20 But the chief priests and Elders persuaded the people that they should ask Barrabas, and destroy jesus. But the chief priests. C. The Evangelist doth here declare who were the special authors of the mischief, to the end we might know that the common people were not of their own accord enemies unto Christ: who notwithstanding are not excused by the provocation of the priests: but while they obey the priests, they forget as well equity and modesty, as their own salvation: Persuaded the people. They moved saith S. Mark, and persuaded the people at the length to ask Barrabas, and that because Christ was already condemned by the authority of the priesthood and counsel, of blasphemy: and that else the romans would come and destroy them: A. Which seemed to be a notable pretence to destroy Christ. And destroy jesus. Bu. That is, that they would crave jesus to put him to death: the which they afterward did. 21 The deputy answered and said unto them: whether of the twain will ye that I let louse unto you? They said Barrabas. The deputy answered. A. The judge thought, by the grievous fault, that Barrabas had committed, to turn the minds of the jews and to persuade them to deliver Christ. But they said. A. Luke more plentifully declareth this thing saying: And all the people cried at once saying: away with him, and deliver unto us Barrabas. C. Hereby we are taught how deadly and full of mischief the authority of the wicked is, who can easily draw the common sort of people every way to all kind of mischief, than the which nothing is more inconstant. But by the way we must note the purpose of the evangelist, which was to show that Christ was by the voice of the people earnestly craved to be put to death: not because he was hated of them but because the greater part desiring to obey their Prelates ambitiously consented to the wicked conspiracy of a few. A. This thing at the length Peter cast in their teeth saying: The God of Abraham, and of Isaac, and of jacob, the God of our fathers, hath glorified his son jesus, whom ye delivered and denied in the presence of Pilate, when he had judged him to be loused. Acts. 3. But ye denied the holy and just, and desired a murderer to be given unto you, and killed the Lord of life. 22 Pilate said unto them: What shall I do then with jesus, which is called Christ? They all said unto him, let him be crucified. What shall I do then with jesus. Bu. The evangelist Luke hath: Pilate spoke again to them, willing to let jesus louse: Luke. 23. C. Because Pilate seeth them to be so blinded in madness, that to their great shame they let not to deliver a thief from death, he goeth about to sift them by an other practise, that he might bring them to a sound judgement: namely that the death of Christ would bring ignominy unto them, because the fame of jesus was greatly known among all men, to be a king, and the anointed of God. As if he had said: If ye have no compassion on the man, yet at the lest have regard to your honour, because strangers will think that all ye by his punishment are put to rebuke. But truly the rage of their cruelty by this means, was nothing assuaged, but they went forward still to be more enemies to themselves than to Christ. Therefore Pilate seeking more sharply to touch them (as appeareth by Mark) saith that they also called jesus a king, meaning thereby that this tittle was as comen to him, as if it had been his surname. But truly all shame being cast aside, they cease not still to urge and procure the death of Christ, which brought with it the reproach of all the nation. For They all said unto him, let him be crucified. C. Here we may perceive how great the obstinacy of the people was, which could not be moved with so great affliction of Christ. The which thing truly happeneth to all the reprobate, which being forsaken of God are very beasts, that it may appear what the Image of God is in man, and the Image of the Devil. And although the Image of God in us be blotted out, yet notwithstanding some proportion thereof doth remain: But when we be forsaken of God, all humanity is cast aside, and we seek for nothing else but murder rapine, and such like. When as neither the chief priests, nor the people found any cause of death in Christ (as saith saint Paul) yet notwithstanding they desire with wonderful obstinacy of Pilate that he would put him to death. Act. 13. 23 The deputy said what evil hath he done? But they cried the more saying: Let him be crucified. The deputy said: what evil hath he done? B. Saint Luke saith that Pilate asked the people the third time: to the end we might see how fain he would have set jesus at liberty: he addeth also those things which do more confirm the innocency of the Lord. He said unto them, (saith he) the third time: What evil hath he done? I find no cause of death in him. A great argument truly of the innocency of Christ. Pilate by this his question, as a civil judge, doth in every point justify Christ to be an innocent, and proclaimeth him to be just, to the end it might be more certain that all this which he suffered was for our sakes. It followeth in Luke I will therefore chasten him and let him go. C. If any light offence were committed without desert of death, the Roman governors were wont to punish and beat such an offender with rods: and this kind of punishment was called a chastisement or correction. Pilate therefore was unjust, which absolving christ from all offence, punisheth him as one convict of a small fault. For he doth not only affirm that he hath found no fault worthy of death in him, but he doth also maintain his innocency without exception. Why then doth he scourge him? But thus are earthly men went to do (whom the spirit of God doth not confirm in the constancy of truth) although they desire to embrace equity, yet notwithstanding being constrained, they decline and yield to small injuries. Neither do they only take this for a just excuse, that they have not greatly offended, but also they do there by arrogate praise unto themselves, because they have spared in some point the gyltle●●. In the mean time they do not consider, that although extreme cruelty be laid aside, yet righteousness & equity, which is more precious than the life of men, is no less violated and broken with words than by the sword. As touching that which pertaineth to the son of God, being after this manner abased might he have suffered the reproach of beating with rods, without any profit of out salvation: but he could not suffer death without the accomplyshing of our salvation: for he triumphed over our enemies and his, upon the cross as on a glorious chariot. And I would to God the world were not replenished with many pilate's at this day. But we do see the same thing to be fulfilled in the members which was begun in the head. For look with how great cruelty the jewish priests, cried to bring Christ unto the death, the popish clergy prosecuteth his servants with the like at this day. Moreover although Mathewe, Mark, and Luke, make no mention of his beating with rods, yet for all that S. john expressly speaketh of the same. For thus he writeth: Then pilate took jesus and scourged him. john. 19 Read the nyntene chapter of S. john. These things being ended, Pilate brought forth to the jews the Lord which was scourged, crowned with thorns, spitted upon, buffeted, and mocked, hoping by that miserable sight, to assuage very much the hatred and malice which they bore against him. C. But truly their madness might not be appeased, until the author of life were extinguished. For when the chief priests and ministers saw him, they cried saying, Crucefie him, Crucefie him. Pilate saith unto them: Take ye him and crucify him: for I find in him no fault at all. A. Again, he openly pronounceth Christ to be an innocent. As if he should say, if it be right to put a man to death, before just cause why be known and found out, take you him yourselves, for I find in him nothing worthy of death. The jews answered him, we have a law, and according to that law he aught to die: because he made himself the son of God. They declare that they do by law persecute Christ, not of malice, or to satisfy their will. For they perceived that Pilate thwarted & crossed them. But they speak as to one ignorance of the law: as if they should say: According to our custom, we must live and frame our doings, but our religion doth not suffer any man to boast himself to be the son of God. But this accusation did not altogether want his colour, yet they erred greatly in the Hypothesis. Hypothesis ●…n argument ●●lled. For the general doctrine is true, that it is not meet for men to take unto themselves any part of the honour dew unto God, & that they are worthy of death which take that unto themselves which is only proper unto God. But the cause of the error was in the person of Christ, because they neither considered what tytels the Scripture gave unto Christ, neither did they once seek, whether that jesus were that Messiah which was promised of God long before: We do see therefore how they bring a false consequence, from a true beginning: because they take it amiss. By the which example we are taught to distinguyshe between a general doctrine and a Hypothesis or particular. For many unskilful and light men, if they be once deceived by a pretenced truth, they will also reject the principles of Scripture. The which liberty doth to much abound at this day. Let us remember therefore so to take heed of subtle fallacies & coloured arguments, that the principles which are true may abide sound, & that the credit of the scripture be not taken away. Moreover by this place we may easily refute the wicked, which do falsely & amiss allege the testimony of the scripture, and the principles that they take out of the same, for false causes. Even as the Papists do at this day, who greatly extolling the authority of the church, do bring in nothing but that in the which all the children of God do agreed, namely that the church is the mother of the faithful, the pillar of truth, that it aught to be heard, and that it is governed by the holy ghost: the which aught not to be denied. But when they will draw unto themselves, what right soever is due unto the Church, they do wickedly and with sacrilege take that, no point whereof pertaineth unto them. For it is necessary to consider the Hypothesis, whether they deserve the title of the Church or no. For in this point they fail. In like manner when they furiously rage against all the godly, they excuse themselves with this colour that they are ordained to defend and maintain the faith and peace of the Church. But when we come more near unto the matter, we may evidently perceive, that they have nothing less in their minds than the defence of true doctrine, and that they are tooched with nothing less, than with the care of concord: But that they do only fight for their tyranny. A. Moreover, this accusation seemeth specially to have his original of that disputation in the which Christ alleged the law, proving that he is the chosen son of God, john. 10. or else of his answer to the adjuration or charge of Caiphas the high priest. Math. 26. For there by plain words he confesseth himself to be the son of God. But when Pilate heard this saying, he was more afraid. In the which words there may be double understanding. First because Pilate feared least he should sustain some blame, if a tumult should arise: because he condemned not Christ. Secondly, because so soon as he heard the son of God spoken of, his mind was touched by & by with fear. This second sense doth confirm that which followeth in the text thus, And he went again into the judgement haule, and said unto jesus, Whence art thou? Hereby it appeareth that he was grieved and in a great perplexity, because he feared the punishment of sacrilege, if he should say hands on the son of God. And we must note, when he asketh Christ saying, whence art thou? He demandeth not of his country but in effect he speaketh thus much: Art thou a man borne in the earth, or art thou some God? So that Pilate being stricken with the fear of God, stood in great doubt. For of the one side he saw a tumult beginning, on the other side fear stayed him. This example is first of all worthy to be noted. For although the person of Christ was deformed, yet notwithstanding, so soon as Pilate heard the name of God he is thoroughly afraid least he should offend the majesty of God in a contemned & abject person. If the reverence of God be so great in a Heathen man, must they not needs be reprobates, which carelessly judge without fear, and make a jest and mock of divine matters? Notwithstanding, they shall feel in time to come, to their destruction, how reverend the name of God is, the which at this day they do so contumeliously, and disdainfully scorn. It is horrible to be spoken how proudly and cruelly the Papists do condemn the manifest & evident truth of God, and spill innocent blood. And whereof cometh such drunken blindness, but only because they do not remember that they have to do with God? Luk. 23. But jesus gave him no answer. In that Christ answered not, it aught not to seem absurd, specially if we remember that whereof wear admonished before, namely, that he stood not before Pilate to defend his own cause (as the guilty do which would be loused) but rather to submit himself to judgement. For he having taken upon him our parson, must needs be condemned. And this is the cause why he abstained from all defence. And yet for all that the silence of Christ is not contrary to that which S. Paul writeth, saying: 1. Tim. 6. I give the charge before jesus Christ which under Pontius Pilate witnessed a good witnessing. For he did there maintain and affirm so much as was necessary for the Gospel's sake, neither was his death any other thing, than a sealing of the doctrine which he had already set forth. Christ therefore wanted not a lawful confession, but he held his peace, because he would not be loused. Pilate saith unto him: why speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to louse thee? Hereby it appeareth that the fear with the which Pilate was suddenly moved, was vanished away, and had no lively roots. For now having forgotten fear, he bursteth forth into proud and unbridled contempt of God. For he threateneth Christ, as though there were no judge in heaven. But this of necessity happeneth always to profane men, that having cast aside the fear of God, return eftsone to their natural inclination. Whereby also we gather that the heart of man is not without cause called deceitful, jerem. 17 by the Prophet jeremy, for if there be in it any fear of God, there cometh forth also therewith mere impiety. Whosoever is not regenerated by the spirit of God, although he seem to reverence his majesty for a time, he will by and by bewray by contrary deeds that he feigned this fear. Now we do behold in Pilate the Image of a proud man, who was brought by his own ambition, to madness. For while he goeth about to extol his power, he depriveth himself of the fame & praise of a just judge. He confesseth Christ to be innocent, he maketh him therefore like unto a thief, in boasting that he can put him to death. It is necessary that wicked consciences, in the which neither faith, nor the knowledge of God doth reign, do swell & that there, sundry affections of the flesh do fight one with an other. And God by this means doth very well revenge himself of the pride of men, when they pass their bounds that they may usurp to themselves exceeding power, condemning themselves of unrighteousness, that they may bring unto themselves great shame and reproach. Wherefore there is no greater blindness than the blindness of pride: and no marvel, because it resisteth the power of God, which it feeleth & seeth to take vengeance. Wherefore let us remember that we do not rashly boast or triumph in vain things, least we be made a mocking stock. Specially let them which are placed in the high degree modestly stay themselves, and not be ashamed to submit themselves unto God, & to be subject unto his laws. jesus answered, Thou couldst not have any power at all against me, john. 19 except it were granted to thee from above. Some generally expound these words, that nothing is done in the world without the permission of God: as if Christ should have said that Pilate, which thought he could do all things, could notwithstanding do no more than God would suffer him. It is a true sentence certainly, that this world is governed by the will of God: & that what soever the wicked go about, they can not for all that move their finger without the help of the secret power of God: but their opinion is better, which restrain this place to the office of a magistrate. for Christ doth correct the arrogancy of Pilate in this place, because he so extolled himself, as if his power were not of God: as if he had said Thou takest all things to thyself as though thou shouldest never give an account to God: but truly thou art not made a judge without his providence. Consider therefore that his heavenly tribunal is above thine. There can no admonition be found more fit to suppress their loftiness which reign over others, lest they abuse their right, than this. The father thinketh that he may do what him list to his sons, the husband to the wife, the master to the servants, the prince to the people: but they are restrained when they have respect unto God, who would have them rule & govern by a certain order & law. Therefore he that delivered me unto thee hath the more sin. Some men think that the jews are more in fault than Pilate: because they raged against the just, with wicked hatred & malice, being private men & void of all power. But we think otherwise by this circumstance, that their fault was the more grievous & less excusable, because they constrained the power appointed of God to serve their pleasure: for it is great sacrilege to abuse the holy ordinance of God to every unlawful thing. He is by law a thief very detestable which fleieth the poor traveller with his hand: but he which under the pretence of judgement killeth an innocent is more wicked. But Christ doth not amplify the fault of the jews to excuse Pilate: neither doth he compare him with them, but doth rather accuse than to be all guilty a like: because they do together contaminate & defile the holy power. This is the only difference, that he toucheth the jews directly, but toucheth Pilate overwthartly, which fulfilled their desire. john. 19 And from thence forth sought Pilate means to lose him. Although Pilate behaveth himself not boldly, & is more led by ambition than by the love of righteousness, & therefore is in miserable doubt, yet notwithstanding his modesty is to be praised, that being severely reprehended of Christ he is not angry, nay, he seeketh the more to deliver him. He is a judge, and yet notwithstanding he suffereth the prisoner with a lowly mind to be his correcter. One truly amongst a hundred shall scarce be found, which will bear so quietly a reprehension of his equal. But the jews cried saying: if thou let him go thou art not Caesar's friend, for every one which maketh himself a king is an enemy to Caesar. A. With this cry they run through Pilate, and with this voice only overwhelm all his virtues. C. For they do force him by threatening to condemn Christ. Neither could they object any thing more odious, or that could more terrify, than when they urge him with treason and falsehood against Caesar. Thou (say they) showest thyself to have no care for the government of Caesar if thou louse him which goeth about to trouble the whole multitude. This their wicked persuasion prevailed, and broke the mind of Pilate, which was only beaten before with violent cries. Neither truly doth S. john prosecute and inculcate these circomstances so diligently in vain: because it pertaineth greatly to our profit to know, that Christ was not condemned of Pilate, before that he was absolved three or four times, of his mouth: that we might thereby gather that he was not condemned for his own sake, but for our sins. And certainly by this his obedience he brought to pass that his death was a sacrifice of a sweet savour unto God, to put away our sins. After these things how greatly the people & the chief priests required the death of Christ. Luke. 23. S. Luke declareth, saying: And they cried with loud voices, requiring that he might be crucified. And the voices of them & of the high priests prevailed. Satan would have Christ to perish. R. Behold here the unspeakable madness of the jews against Christ that we may know how that Satan desireth nothing more vehemently than that Christ may perish. We must also note the wonderful patience of Christ, to the end we may know that the more Satan doth rage against him, the more mightily he is overthrown by his patience. S. john moreover addeth: When Pilate heard that saying, he brought jesus forth, and sat down to give sentence, in a place that is called the pavement: but in the Hebrew tongue Gabatha. Hereby it appeareth how diversly Pilate was distracted, even as if one player should play two parts. He sitteth down in the judgement seat that according to the manner he might pronounce sentence of death against Christ: and yet he plainly declareth that he doth it against his will and conscience. john. 19 It was the preparing day of the Easter about the sixth hour. The Evangelists in noting the time do seem to disagree. The other three Evangelists say that it was dark from the sixth hour, when as Christ did hang on the Cross. And S. Mark plainly saith that it was the third hour, when judgement was given upon him. C. But if we consider that which may be gathered by other places, namely that the day was divided into four parts, and that every part had his name from that first hour of his beginning we may easily reconcile them. All the middle time from the rising of the Sun until the second part, was called by them the first hour. The second part until noon, was called among them the third hour. The sixth hour beginning at noon, continued until the third or fourth hour after noon. When the jews therefore saw that Pilate prolonged the time, and that now noon was at hand, Saint john saith, that they made the more haste, and cried more vehemently, lest all the day should be spent. But this is no let or stay, but that the Lord might be crucified about the end of the third hour. For it is evident enough to be seen, that so soon as he was condemned: he was suddenly carried away: So great a desire had the jews to have him destroyed. Therefore Mark speaketh not of the beginning, but of the end of the third hour. And this is more likely that Christ did hang on the Cross not above three hours. But between the six and ninth hour, it began to wax dark, which continued until the ninth hour, in the which Christ died. And he saith unto the jews, behold your king. john. 19 Christ is called a king here by Pilate Ironice, meaning that it was a frivolous and vain slander, with the which the jews burdened Christ. As if he should say: You contend that this man made himself your king: Notwithstanding, behold him and mark him well, if he bear any such countenance. They cried away with him, away with him. john. 19 Truth obtaineth no me●● A. Truth obtaineth no mercy. A murderer doth sooner obtain pardon of the world, than a sincere minister of God's word. Away with this monstrous fellow (say they): it is not meet that he should live. Even so the jews cried out against Paul, saying. Act. 22 Away with such a fellow from of the earth: It is not meet that he should live. crucify him. This kind of punishment pleased them well, john. 19 that the name of Christ should be extinguished and defamed with the ignominy and shame of the Cross. But that which they counted the greatest ignomy and reproach is to the elect in stead of the greatest glory. pilate saith unto them: Shall I crucify your king? Pilate deriding their obstinate madness, saith: Shall I bring so great reproach unto your king as to nail him to the Cross? This will be a great shame unto you. The high priests answered, we have no king but Caesar. Here truly their horrible furor and madness bewrayeth itself, that the high Priests which ought to have been exercised in the law, do reject the Messiah in whom the salvation of all the people was included, of whom all the promises did depend, and in whom all Religion was grounded. Certainly they deprived themselves of the grace of GOD and of all goodness, in rejecting Christ. Let us see therefore how greatly they were out of their wits. Let us Imagine that Christ was not Christ: yet notwithstanding they have no excuse because they acknowledge no king but Cesar. For first of all they fall from the spiritual kingdom of God. 〈◊〉. 32. Secondly they do prefer the tyranny of the Roman Empire, before the just government, which was promised of God. Euenso the wicked to fly from Christ, do not only deprive themselves of everlasting life, but also bring unto themselves all kind of misery. This people truly of the jews did manifestly forsake the frendeshipp and loving kindness of God their maker, and regarded not the God of their salvation. Miserable men had rather have a manly to reign over them than Christ the king of all earthly kings. What shall come to pace therefore, but only that it be said of them at the length which the Lord pronounceth in saint Luke, ●●k. 19 saying: Those mine enemies (which would not that I should reign over them) bring hither, and slay them before me. Now it followeth in our evangelist Saint Mathewe. 24. When Pilate saw that he could prevail nothing but that more business was made, he took water and washed his hands before the people saying. I am innocent of the blood of this just person ye shall see. When Pilate saw A. A horrible spectacle truly is this to behold: that a judge should so oftentimes pronounce a man to be innocent, and yet for all that should be ready to condemn him. C. For as the mariners, having felt the greater force of a tempest, do give place and yield to the extremity, and suffer themselves to be carried out of their course: Euenso Pilate seeing himself not able to stay the rage of the wicked people, layeth aside the authority of a judge, and followeth their outrageous desire's. But that more business wvas made A. There are many which seem to excuse Pilate. first because he having gone about a great time to resist, did nothing but that which necessity, or at least the wickedness of the jews did drive him unto, and forced him to fulfil their desyr: then, all men being in a tumult, he thinketh it better that one innocent should perish, than to put many in danger of murder. For in seditions, as well the innocent as the wicked, perish. Beside this he thought that he aught to have a more special regard of Cesar than of one abject man which was despised of all men. Furthermore he thought it much better for himself, that a contemned person should perish, than that himself should be in danger. But there is a difference between the judgements of GOD and the judgements of men. Peradventure pilate had somewhat to cover the matter before men, but before GOD he was and is without all excuse. C. For if we way what person he did represent, we must needs say that he ought to have preferred any thing, than to have declined from his office. He took water and washed his hand, pilate here useth a new kind of condemning, for he doth absolve himself before that he condemneth Christ. Furthermore he doth not manifestelye condemn him: But doth suffer him to be comdened at their william. For he openly affirmeth jesus to be just and innocent, which had deserved death in no point: And yet notwithstanding he suffereth his accusers to do with him what they list. Whereupon he unjustly condemned the just, against his own conscience, whom he knew ought to have been defended. And as for the childish ceremony which he useth, it doth nothing at all mitigate the salt: For how could a few drops of water wash away the spot of wickedness which no satisfaction could blot out? How he it he had not special regard unto this, that he might wash away his sins before God, but rather he gave a sign to the people of detestation, as if he should have said thus, Behold ye urge and constrain me to commit unjust murder, the which I do tremblyngelye, and not without horror: What shall then become of you, and what horrible vengeance hangeth over your heads, which are the special authors hereof? B. This sign seemeth to be borrowed of the custom of the jews, of the which Moses writeth thus: Let the elders of that City, which is next unto the slain men, take out of the drove an Heifer that is not laboured with, and strike of the Heifers neck: And all the elders of the City that come forth to the slain man, shall wash their hands over the Heifer, that is beheaded in the valley, and shall say: Our hands have not shed this blood, neither have our eyes seen it. Deut, 21. Be merciful Lord unto thy people Israel, which thou haste delivered, and lay no innocent blood unto thy people of Israells' charge: And the blood shallbe forgiven them But what soever the purpose of Pilate was, GOD notwithstanding by this means ment to declare the innocency of his son, to the end it might the better appear that our sins were condemned in him. The only and chief judge of the whole world, is brought before the tribunal seat of an earthily judge: He is condemned to the Cross as a wicked persons: and he is also placed among thieves as though he were the chief of thieves. The baseness of such a sight, might at the first beholding thereof, not a little trouble the senses of man, except we also remembered this, that the punishment dew unto us was laid upon Christ, that the guilt of sin being taken away, we may boldly come into the sight of the heavenly judge. Therefore the water which profited Pilate nothing at all to wash away the spots of wickedness, do serve to an other use at this day, namely, to purge our eyes from all impediments that they may plainly and clearly behold the righteousness of Christ in the midst of damnation. I am innocent of the blood of this just man. Bu. This word (blood) is here put for death. Pilate saith that he killeth not Christ and yet he condemneth him, and delivereth him to be killed: in the mean time washeth his hands as one that is innocent. evenso hypocrites are always wont to bring some cooler: but what do they profit by this means, but only bewray their impudence unto men. We ought diligently to note the testimony that he beareth again of Christ's innocency: because hereby the sure salvation of the faithful is gathered. You shall see He addeth this, as putting all the faite from himself to the jews: as if he should say, I am not the cause of this man's death, but ye: see therefore by what means ye may escape the vengeance that hangeth over you. So said the high priests to judas: What is that to us? see thou to that. 25. Then answered all the people and said; his blood be on us, and on our children. Then answered all Bu. Wonderful was the blindness and brutish madness of the hard hearted & reprobate people of the jews, being nothing terrified at so great obtestation, and at so manifest testimony of a heathen judge but crying horriblely. His blood be on us and one our children They take unto themselves all the evil, and do curse themselves, yea they derive and bring upon their posterity, all the salt and vengeance. For blood is here put for the punishment and vengeance taken for the shedding of blood: So that their words signify thus much in effect, If any man must be punished for the effusion of this blood, we desyere that the same may fall upon us and on our children: as if they should say: We know so certainly that this man hath deserved to die, that with safe conscience we take all vengeance upon ourselves. There is no doubt therefore but that the jews do carelessly curse themselves, as though before God they were excusable. Hereby we gather how carefully we ought to avoid all unadvised rashness in all judgements. For when men dare, neglecting inquisition and diligent search, take upon them this or that, as seemeth to them good, it is necessary that they fall into madness. And this is the just vengeance of GOD, with the which he punisheth their pride which disdain to make any choice of that which is good, and of that which is evil, and which refuse to put a difference between equity and unrighteousness. The jews thought that in killing of Christ, they did unto GOD good service: but whereupon cometh this wicked error, but of wicked obstinacy and of the contempt of God? Wherefore they are justly cast into this madness, that they may bring the last destruction to themselves. But as for us, when the worship of God and his holy ministers are handled or spoken of, let us learn to open our eyes, and reverently and soberly inquire of the matter, least that hypocrisy and boldness do put us out of our wits. But as God would never have suffered this execrable voice to come out of the mouth of the people, ecepte their impiety had been first desperate: even so afterward, he punished the same justly, by horrible and strange means, and yet notwithstanding wonderfully kept certain remnants of them to himself, least that his covenant should be extinguished by the destruction of all the people. He had adopted unto himself the seed of Abraham, Exod. 19 that it might be a chosen people, a rial priesthood, and a holy nation: now the jews to the denying of so great grace, do conspire as it were with one voice. Who would not say, that all the nation is plucked up by the roots, as it were, from the kingdom of God? But God in their wickedness declareth the constancy and fyrmenes of his promise: and to the end he might show, that he made not a covenant in vain with Abraham, he delivereth those whom he chose freely of his grace, from general destruction. Euenso his truth will always have the upperhand of all the lets and stays of human incredulity. M. Although therefore miserable and foolish mean do curse themselves and their children, yet notwithstanding the Lord did not condemn them, by the sentence which they gave upon themselves, but received them which repented (as well of themselves as of their children. For Paul also was of them, and many thousands also which believed in Christ at Jerusalem, as S. Acts 21. james declareth in the Acts of the apostles. To this effect also pertaineth that which is written in the Acts of the apostles, Acts. 2.4. in the second & fourth chapters notwithstanding this vengeance which they wished for, resteth upon the posterity of the jews until this day. 26. Then let he Barrabas louse unto them, and scourged jesus and delivered him to be crucified. Then let he Barrabas louse M. This place is thus red out of the four Evangelists. And so Pilate, willing to content the people, gave sentence that it should be as they required: And let louse unto them Barrabas whom they desired (who for insurrection and murder) was cast into prison, Math. 27. Mark. 15. Luke. 23. john. 19 and he delivered unto them jesus to do with him what they would, and to be crucified. The importunate suit of the jews truly constrained Pilate to deliver up Christ: and yet for all that it was not done as in a tumult, but according to a solemn manner he was condemned, because two thieves also, the matter being known, were condemned to the cross. C. Two things therefore are to be noted, namely that an assent or agreement was extorted from the judge against his will, and yet notwithstanding that he represented the person of a judge in condemning him, whom he pronounceth to be innocent. For except the Son of GOD had been free from all sin we should not look for redemption by his death, but should remain still in our sins. God therefore would have his Son to be condemned after a solemn manner, that by him he might deliver us from sin. For if we seek to profit rightly in the meditation of Christ's death, we must abhor our sins, for the greatness of our punishment which he suffered for sin. So shall it come to pass not only that we shallbe ashamed of ourselves, but also that we being wounded with grief, shall seek for the medicine that may heal the same. For our hearts were much more hard than stone, if we be not wounded with the wounds of the Son of God: And except we hate and detest our sins, to put away the which the Son of God suffered so many punishments. Neither must we fear that our sins shall come any more into the judgement of God, from the which he hath redeemed us with so precious a ransom. For he did not only suffer death to purchase life unto us, but also he took upon him with the cross the curse that was dew unto us, that there should no uncleaneness remain in us any more. And scourged jesus and delivered him M. It is uncertain whether this scourging be that or no where of S. john maketh mention: john. 19 (the which also is noted in the 23. verse before, when Pilate would have set Christ at liberty:) Or whether he were beaten the second time, according to the manner of the Romans. For no man was put to death, or crucified, but he was first scourged. It seemeth to some that this was the scourging, by the which he went about to deliver him, least he should be crucified. For afterward the mocks and scorns are recited, which follow the condemnation. 27. Then the soldiers of the deputy took jesus into the common haule, and gathered unto him all the company. Then the soldiers of the deputy Bu. Now the evangelist describeth as it were in lively coolers how the most meek jesus was handled of the wicked after he was condemned by the mouth of the judge, to death. A. All this was done, that when the people should see this sight, they might be persuaded that nothing was done here without consideration, but by the best order of true judgement. 28. And they stripped him, and put on him a purpell rob. And they stripped him Saint Mark hath: And they put of his own clotheses. Because he was condemned of desiring the majesty of a king, the soldiers, so soon as Pilate had given judgement that he should be crucified, would before all other things, for the good will that they bore unto Cesar, mock and deride Christ being condemned thereof. To the end therefore they might show that a private man hath usurped a mis unto himself the honour of a king they take of his own apparel which was like to other men's, and put on him garments belonging to a king, as purpell, a crown, and a sceptre, and beside this they salute him with a kingelike salutation. But because they did this to his reproach they put on him not a crown of gold, but of thorns: and in stead of a kingly Sceptre they give unto him a read, and with their salutation they spit in his face and buffet him. By this Image it is set forth how the Kingdom of Christ should be derided in this world. But we must note the singular example of patience in Christ. 29. And plaited a crown of thorns, and put it on his head, and a reed in his right hand: and bowed the knee before him. and mocked him saying, hail king of the jews. M. We do see here, that Christ suffered those things, which those that were condemned commonly suffered. And they vexed him with these torments all the time that his cross was a preparing, which was not then made, specially to deride his kingdom: Of the which kingdom we must not judge according to the outward show, nor yet according to the opinion of men. For what is more contemptible? 30. And when they had spitted upon him, they took the reed and smote him on the head. And when they had spitted C. In that God did suffer his only begotten son to abide all kind of reproach, we must know that it was no vain jest or pastime. first of all therefore it shall be good for us to way what we have deserved: and then, the satisfaction made by Christ, will erect us and bring us to a good and perfect hope. Such is our uncleanness, that God doth abhor it and all the Angels loath it. But to the end Christ might bring us into the sight of his father pure and undefiled, he would have himself to be spitted upon, and to be defiled withal kind of reproaches. Wherefore that deformity which he once suffered in earth, doth now get unto us grace in heaven: and doth also renew the Image of God which was not only defiled with the spots of sin, but all most clean blotted out. hereupon also it cometh to pass that the inestimable goodness of GOD doth shine unto us, because he suffered his only begotten Son to be thus wise abased for our sakes. By this document Christ hath declared his wonderful love toward us because he refused no kind of ignominy and reproach for our salvation. But these things do want rather a secret meditation and pondering in the mind, than the eloquence of words. And by the way we are taught not to esteem and judge of the kingdom of Christ according to sense and reason of the flesh, but by the judgement of faith and the spirit. For so long as we have a worldly judgement thereof, it will not only seem unto us contemptible, but full also of shameful reproaches. Wherefore if the world at this day do mock and deride Christ, let us learn to overcome such offences with the excelencye of faith: Neither let us care what reproaches the wicked give unto Christ, but rather have regard to that excellent dignity which the Father giveth unto him, that he might not only excel men, but all the Angels also. 31. And after that they had mocked him, they took the rob of him again, and put his own raiment on him, and led him away to crucify him. Bu. The matter was governed by the providence of GOD, that the soldiers afterward divided the garments of our saviour Christ, according to the prophecy. For it is a common thing and oftentimes seen in the judmentes of God, that the wicked are constrained to do all things that the truth of God's word may be fulfilled, and that specially when they resist the purpose of God. They seem also to do these things, that all men might know, but specially they which embraced his doctrine, and esteemed him as a singular teacher, that he was condemned as an heretic or a seditious person, and therefore carried to his death: and so to terrify them from his doctrine and fellowship. 32. And as they came out, they found a man of Cyreen (named Simon) and him they compelled to bear his cross. And as they came out M. Saint john hath: And they took jesus and led him away, and he bore his cross, and went forth into a place which is called, the place of dead men's skulls: But in Hebrew Golgotha. After these things it followeth in our evangelist Saint Matthew: And as they came out they found a man of Cyren named Simon. Saint john saith in this place that we have cited that Christ bore his cross: The other three say that Simon of Cyren, being constrained bore his cross: in the which is expressed the extreme cruelty as well of the people of the jews, as of the soldiers There is no doubt but that they which were offenders and condemned to die, were wont to carry their own crosses to the place of punishment: but none were able to carry this burden but such thieves as were strong in body. But the weakness of Christ's body, being not able to bore the cross, did plainly declare that a lamb shouldde offered. And it may be that the whipping of his body and the oppressing of him with injury, did make him to faint under the burden of the cross. M. least therefore they should be constrained to stay and linger the time in the way, they constrained this Simon which came out of the field and passed by to bear his cross after him. For there was no man that would so much as toucthe the cross, of such ignominy was the death thereof unto them. A man of Cyren This man seemeth to be a jew, being a good and simple man a Disciple of Christ, whose father perhaps came out of Cirenia to Jerusalem. For the Acts of the apostles do testify that the jews were dispersed into Lybia, Acts 2. and unto Cyrene. Named Simon S Mark and Luke add saying: coming out of the field, the father of Alexander and Rufus: by the which words it seemeth that he was about some rustical business. C. But this man being chosen by the wicked jews to so vile an office, is now made noble by the providence of God, in so much that he is commended in the Gospel for ever. Neither is it superflouse, that the Evangelists do not only make mention of his name, but also of his country and sons. By the which the Lord doth admonish us, that although we be of no estimation and price, yet notwithstanding we shall have dignity and same by the cross of his son. Him they compelled to bare his cross Bu. Saint Luke saith: And on him laid they the cross, that he might bare it after jesus. Simon therefore coming behind, and bearing the burden with Christ (as some say) helped the Lord which went before. But where as Simon doth not carry the cross of his own free will but constrained, he beareth the Image of our flesh, which never submitteth itself willingly to the cross of Christ, but continually striveth against the same. Saint Luke saith that much people and many women followed him as he went by the way, which cried and lamented for him. C. Although in the public place, all the people had condemned Christ with one voice, yet notwithstanding we do see that some of them had not forgotten his doctrine & miracles: evenso God preserved some remnant in the miserable dissipation, when all the people were dispersed. But jesus turned back unto them and said: ye daughters of Jerusalem, weep not for me but weep for yourselves, & for your children. Some think that the women were reprehended because they did shed tears foolishelye & with a rash affection: But truly Christ doth not simplely reprove them, as though they did weep without reason, but admonisheth that they have a far greater cause to weep for the horrible judgement of God which was at hand: Luke. 23 as if he should have said that his death should be, not the end, but the beginning of all evil to Jerusalem and to all that people. And by this means he declareth that he is not made so much subject to the will of the wicked, but that God hath a care for him. For it was evident by the punishment that followed afterward, that the Life of Christ was precious to the Father, at what time all men thought that he was rejected, and wholly cast of, of him. These words also declare the stout courage of Christ's mind: (because he could not thus speak, except he went boldly to his Death, & void of fear) but it tendeth to this end, that he might thereby declare that he was regarded of God, in that deformed and base estate: and that the wicked, which now proudly triumph, as conquerors, should not enjoy their untimely mirth long, because there should come shortly after, a sudden change. For behold the days will come, Luk. 22. in the which they shall say: Happy are the Barren, and the Wombs that never bore, and the Paps which never gave Suck. He now denounceth, that no small plague is at hand, but such a one, as was never heard of, in the which the Vengeance of God may plainly be discerned. A. This Sentence agreeth with that, which goeth before in the four and twenty Chapter, Math. 24. where it is said: Woe unto them that are with Child, and that give Suck in those days. For if they do this in a green tree, what shall be down in the dry? ●…uk. 23. By this Sentence Christ confirmeth, and proovethe that neither his Death shall be unpunished, neither that the jews shall stand or continue long, whose wickedness was even now full ripe: yea, and half rotten. And by a common similitude he proovethe, that it cannot be, but that the fire of God's Wrath must shortly consume them. We do know, that men are wont to cast the dry wood first upon the fire. But if the moist and green wood be burned, much less at the length shall the dry wood be spared. And we may expound it thus: If the green wood be brought before the time to the fire, what shall become, think you, of that which is dry? As if Christ should have said: The wicked (which are like unto dry wood) when they have destroyed the Godly, shall also be destroyed of God themselves. For how shall they, being ordained long ago to Destruction, escape the hands of the Heavenly judge, which take so great Liberty to themselves for a time, to destroy the Good, and Innocent. But the sum of his words, is, that the women do preposterously sheadde their tears, not having respect to the horrible judgement of God, which was at hand, to punish the wickedness of the people. And here we may learn this, that when the sharpness of the Cross is out of measure grievous unto us, we aught to mitigate the same with this comfort, that God which doth now suffer His to be unjustly afflicted, will at the length pour out the fullness of his Vengeance upon those that do afflict them. The like manner of speech hath the Apostle Peter, when he saith: The time is come that judgement must begin at the house of God. 1. Petr. 4. If it first begin at us, what shall the end be of them, which believe not the Gospel of God? Hereby let us learn to offer ourselves a sacrifice unto God: if it be his good pleasure to make us hot by many afflictions, asd to try our Faith, as it were, in the Furnace, and to make it more pure than Gold: let us not only take it patiently, but gladly. There should be no affection of Godliness in us, if he should not make us hot. He doth make us hot therefore, and not burn us: but to the wicked he is a consuming fire. And there were two evil doers lead with him to be slain. Luk. 23. R. This also they did to the contempt, and despite of Christ. For it was necessary that the saying of the Prophet should be fulfilled, when he saith: He hath neither beauty nor favour. Esay. 53. When we shall look on him there shall be no fairness: we shall have no lust unto him. He is despised, and abhorred of men: he is such a man, as is full of sorrow, and as hath good experience of infirmities. We have reckoned him so vile, that we hid our faces from him. 33. And they came to the place, which is called Golgatha, that is to say, a place of dead men's Skulls. And they came B. This word, Golgatha, is a Chalde word, signifying a Head: for which the Hebrews say, Gulgoleth, of the verb Galal, which signifieth to fold, or wrap in: of the which cometh Galgal, a Sphere, a Circle, a Bowl. Gulgoleth therefore is a name for the head, because of the roundness thereof. But this place was without the gate, on the north side of Mount Zion, in the which Malefactors were put to death: for the which cause the place was counted more reproachful: there would they have Christ to be Crucified, that thereby his Death might be more odious. C. And although Christ was brought unto this place, according to the custom, yet notwithstanding we must have a further consideration of God's purpose. For he would have his son to be cast out of the City, as one unworthy of the company of men's, that he might receive us with the Angels into his Heavenly Kingdom Therefore the Apostle referreth this to the Old ●●gure of the Law. Num. 19 For as God commanded the bodies of the beasts to be burnt without the Tents, whose blood was brought into the Sanctuary for Satisfaction: even so he saith that Christ went out of the gate of the City, that, taking upon him the Curse that pressed us down, Heb. 13. he might be made the outcast, & by this means might purge us from our sins. And the more ignominy & reproach that he suffered before the world, the more acceptable and noble show he made in his death before God and the Angels. For the filthiness of the place did not let, but that he might set up the glorious Ensign of his Victory: neither did the stink of dead carcases, which lay thereabout, hinder, but that the sweet smell of his sacrify might spread itself through the whole world, and pierce even to the very Heaven. 34. And they gave him vinegar to drink, mingled with Gall, and when he had tasted thereof, he would not d●…inke. And they gave him vinegar C. Although the Evangelists have not so curiously placed all things in their order, that the seasons of times may be certainly noted, yet notwithstanding we may conjecture by a probable reason, that before the Lord was crucified, a Cup of mingled Drink, according to the manner, was given unto him: the compounds whereof (as some think) were these, namely, Myrrh, Vinegar, and Gall. All Interpreters for the most part, do hold opinion, that this drink was not the same, which is mentioned in the 19, of S john, & of the which also mention shall be made anon. This only we add, that it seemeth to us, that the Cup was offered to the Lord, when he was ready to be crucified: But after that the Cross was lifted up, a Sponge was wrapped about a Reed, by the which they did reach Vinegar unto him. But we will not curiously dispute what time he called for Drink. Notwithstanding, if we compare, and confer all things together, it shall not be unreasonable to say, that after he had refused that bitter confection, it was given unto him again in mockery. For Mathewe hereafter addeth, that the soldiers, before they gave him drink with a Sponge, mocked him, and said, that he could not deliver himself from death. This drink was given unto Christ, to hasten his Death. But truly he for his part patiently suffered all kind of torment, in so much that he desired not, for the pains sake, to have his death shortened. For this was a part of his sacrifice, & of his obedience, to abide the prolonging of pain, even to the utmoste. But they are deceived which count the bitter gall that Christ drunk, to be one of his cruel torments that he suffered. Their conjecture is more probable which think, that this kind of Drink was apt to expel the blood, and that therefore it was wont to be given to Malefactors, to the end their death might be the more speedy. And when he had tasted thereof, Christ refused to drink of this, not so much, because he was offended at the bitterness thereof, as to show, that he went quietly to his Death, according to the will of his Father. Neither is that contrary to this which S. john saith, namely, that the Scripture was fulfilled, which said: When I was thirsty, they gave me Vinegar to drink: For it doth both ways agree very well, that a remedy was given unto him, to end the torments of the slow Death: and yet notwithstanding that Christ was sharply afflicted by all means: in so much that the very Remedy was a part of the grief. The order of the Story requireth, that those things which follow in the eight and thirty verse, should be read consequently after this verse: but our evangelist showeth between this and that, of the parting of Christ's garments. 35. When they had crucified him, they parted his Garments, and did cast Lots: That it might be fulfilled, which was spoken by the Prophet: They parted my Garments among them: and upon my Vesture did they cast Lots. When they had crucified him, C. saint Mark saith in his fivetiene chapter, that he was crucified the third hour. For in this second part of the day (which was now almost ended) the Sentence of Death was given against the Lord. Those things which Mathewe goeth about to show, were done after that the thieves were nailed to the Cross of the which he speaketh afterward in the eight and thirty verse. They parted his Garments, S. Mark hath: They parted his Garments, casting Lots upon them, what every man should take. Mark did not distinguish the Garments, by the name of Garments, comprehending the Coat, upon the which only they cast Lots, as more plainly may be gathered by the words of john, saying: Then the Soldiers, when they had crucified jesus, they took his Garments, & made four parts, ●…n 19 to every Soldier a part, and also his Coat: the Coat was without Seam, wrought upon throughout. They said therefore among them selves, let us not divide it, but cast Lots for it, who shall have it. That agreeth to the place of Scripture, which he bringeth afterward, as concerning David But it is certain that the Soldiers did this according to the Custom, because they parted the spoil of him that was condemned, among themselves. And although nothing happened to Christ in this behalf, but that which condemned men suffered, yet notwithstanding this Narration is worthy to be noted with great diligence. For the Evangelists do set Christ, the Son of God before us, despoiled of his clothes, to the end we might know that Richeses are purchased unto us by this nakedness, which do deck, and beautify us in the sight of God. It was the will of God therefore to have his Son unclothed, that we being appareled with his righteousness, and all his graces, may boldly appear before him with the Angels. Christ himself suffered his Garments to be taken from him, like apraie, that he might enritche us with the treasures of his Victory. That it might be fulfilled which was spoken by the M. S. john hath only: That the Scripture might be fulfilled. But our evangelist Mathewe nameth the Prophet David, because of his excellency, who also expresseth the manner of the Crucifiing, which the Evangelists pretermit with silence. His words are these: They pierced my hands, Psalm. 22. and my feet: I may tell all my bones, they stand staring and looking on me. They part my garments among them, and cast Lots upon my Vesture. The Prophet could not more plainly express the very History, which should be so many years after. But although the Evangelists do make no mention of the nails, with the which Christ was fastened to the Cross, yet notwithstanding they declare in the History of his Resurrection, that he showed his hands, and feet to his Disciples: that is (as SAINT john writeth) the ●…rinte of the nails in his hands & feet. They parted my garments among them. This thing which David metaphorically and under a figure complained to be done to himself, was fulfilled in very deed in Christ. For David, under the name of garments, understandeth his goods and honours: as if he should have said that he being alive, was a pray to his enemies, which entered his house by violence, and made so little spare of his goods, that they took away his wife. This cruelty he doth amplify by a metaphor, writing that his garments were divided by lot. But seeing he was a shadow and Image of Christ, he foreshowed by the spirit of prophesy, what Christ should suffer. Wherefore this also was notable in his person, that the soldiers made a pray of his garments: because hereby we do see the marks and signs with the which he was noted long before. And also the offence is taken away, which otherwise might arise by his nakedness: because he suffered nothing, which the spirit of God pronounceth not to belong truly, to the person of a redeemer. 36 And they sat and watched him there. M. They go not their way, but sit still by the cross, as keepers, or markers what he would do: least peradventure, either the Disciples should come and take him alive from the cross, or least he should come down from the same by a miracle. 37 And set up over his head, the cause of his death written thus: This is jesus the king of the jews. And they set up over his head. C. The four Evangelists do declare that Pilate did set the title of the Lord upon the cross. Our Evangelist Matthew writeth somewhat obscurely in this verse, when as the Greek word, which the interpreter calleth the cause, doth signify both the cause, and also the accusation, or the salt. S. john speaketh more plainly, saying. And Pilate wrote a title, and put it on the cross. He calleth that a title, which our evangelist calleth the cause, and Mark and Luke a superscription of the cause. For thereby the cause of the death is briefly showed, when malefactors are led to their punishment: S. Luke saith, that this title was written in Greek, Latin, and Hebrew. And it contained thus much, as may be gathered by the four Evangelists. This is jesus of Nazareth king of the jews. C. Peradventure it was a common custom among the jews, to set tytelles over the heads of those malefactors that were put to death. But truly this was extraordinary in Christ, that the title should be set over him without ignominy. For it was the purpose of Pilate that he might be revenged of the jews (who by their obstinacy caused an innocent unjustly to be put to death) to condemn the whole nation in the person of Christ: so that he set no inscription of any salt that belonged unto Christ, over his head. But the providence of God which governed pilate's style, had respect to a farther matter. It was not the meaning and purpose of Pilate to celebrated Christ, as the author of salvation, the Nazarite of God, and the king of the chosen people: yet notwithstanding God did so guide his mind, that not knowing his proclamation of the gospel, he should set it forth. By the same secret impulsion of the spirit, it came to pass that he should publish the title in three several tongues. But this was no lawful or ordinary preaching of the Gospel, because Pilate was unworthy to bear any witness to the son of God: but that which should be done by true ministers, was shadowed in Pilate. To be short, he may be thought such a preacher of Christ, as Caiphas was a prophet. M. But because this title did set forth the malice of the people of the jews, Ihon. 1●… which had killed the heir of the vinyeard, their lord and king, the high priests of the jews, after a sort smelling the same, requested of Pilate that he would change the same title that he had set over the head of Christ: as S. john declareth by these words, This title red many of the jews, for the place where jesus was crucified, was nigh to the city. And it was written in Hebrew, Greek, and Latin. Then said the high priests of the jews to Pilate: write not King of the jews, but that he said I am king of the jews. C. They feel themselves to be touched (as it was said even now) and therefore they desired to have the title altered, and such a one set up which might burden Christ without infamy of the nation. But in the mean time they declare how greatly they were infected with the hatred of the truth, which could not abide any one spark thereof. Euenso always Satan stirreth up his ministers, which, so soon as any light of God's word doth appear, go about by and by to extinguysshe the same, or at least to choke it. Pilate answereth, That which I have written, I have written. The cause of Pilatee constancy was the providence of God. for there is no doubt, but that they went about to altar his mind by diverse means. Let us know therefore that his mind was held inflexible, by the power of God, which caused him to say, That which I have written, I have written. M. For at other times he followed the will of the jews in all things, because they did those things which pertained to the executing of the purpose of God: but those things which they now ask, they desired to this end, that they might remove the ignominy of the cross from themselves unto Christ, and to put away that reproach, that they had crucified their king, that he might not be counted the true Messiah, but a wicked fellow, which boasted himself to be the Messiah of the jews. But as this was false and full of reproach to the heavenly king, so it pertained not to the purpose of God. Therefore by the instinct of the holy ghost Pilate answereth so constantly, That which I have written, I have written. As if he should say, I will not change the title. You would needs have me crucify your king: I have crucified him, It shall be your shame hereafter, which constrained me to do this thing. B. Furthermore by these few words, (jesus king of the jews) the true Gospel of Christ was contained. For by them he was preached to be that true and undoubted Messiah, which was sent a king unto the jews. And so in the midst of the death of the cross Christ began to triumph, as saith S. Paul in the second Chapter to the Colossians. Colloss. 2. Now the Cross of Christ began to change his condition, and to be in steed of reproach a kingly tribunal, much more excellent than all other thrones or chairs of estate. Furthermore this title was written in Hebrew, Greek, & Latin, to declare that this king should reign, not only over the jews, but also over the Gentiles. As concerning the which matter read the second Psalm, Psalm. 2. Esay. 49. and the 49. of Esay. The evangelist Luke declareth that the people stoude by looking on him. And S. john writing of the mother of Christ which stood by also, saith, john. There stood by the Cross of jesus his mother, & his mother's sister, Marry the wife of Cleophas, and mary Magdalene. C. Christ did so obey God the father, that he neglected not the duty of humane piety towards his mother. He forgot himself truly, Christ was careful for her mother. and all things else, in respect of his obedience that he ought to the father, but this being done, he would not omit the duty which he did own to his mother. And here we must learn so to do our duty unto men, that we may nevertheless be obedient unto God. It cometh oftentimes to pass that when God calleth us to any thing, our parents, our wife, and our children do call us to the contrary, insomuch that we cannot satisfy both at once. But we must first prefer the commandments of God, his worship, and honour: and afterward so far as it is convenient we must do our duty unto men. Luke. 14. According to this saying, He that hateth not father and mother for me, is not worthy of me. When we have obeyed God, then shall we rightly have a consideration of our Parents, of our wife and children. Now on the other part, we have here to note the faith of the women. For it was no small affection of love to follow Christ even to the Cross, and except they had been endued with a constant faith, they would never have bidden such a sight. Now let us be ashamed if the horror of the cross do stay us from following of Christ, seeing we also have before our eyes, the glory of the resurrection: when as the women could see nothing but ignominy and shame, and malediction. When jesus therefore saw his mother, john 19 and the disciple whom he loved, he said unto his mother: woman behold thy son. After that he said unto the disciple, Behold thy mother. As if he should have said to his mother, After this I will be no more conversant in the ●…arthe, to do the duty of a son unto thee. I do appoint therefore this man in my room, to take upon him my duty. And this is the meaning when he saith unto john, Behold thy mother. For by these words, he commandeth him to count her as his mother, and to care no less for her, than if she were his mother. In that he calleth her woman, and not Mother, some thynck that he did it, because he would not thereby move her affecttion to grief. Othersom think that he did it to declare, that the race of his humane life being ended, he did now leave of that condition, under the which he had lived, and entered into the heavenly kingdom, where he should rule both men and Angels. And this later conjecture is no less probable than the first. For we do know that Christ always went about to bring the faithful from the consideration of the flesh, to the spirit, The which thing he aught specially to do at his death. And from that hour the disciple took her for his own. john. 19 R. That is to say, he took her as his mother, he reverenced her as his mother, and he was obedient to her as if he had been her son, so long as she lived. C. john in obeying the commandment of Christ, showeth himself a loving Disciple to his master. Hereby also it doth appear that the apostles kept their famelies, for how could john else keep the mother of christ? contrary to the opinion of those, which think that the apostles left all, when they came to Christ. 38 Then were there two thieves crucified with him, one on the right hand, and an other on the left. Then were there. C. This was done to put Christ to extreme shame, that he should be hanged in the midst between two thieves, murderers, and robbers. For they appointed unto him the chiefest place, even as if he had been the captain of thieves. A. But the Greek word signifieth not thieves, but murderers, and which lurk in dens by the hiewaies side, to slay men, for they were not wont to crucify thieves. Therefore to the end Christ might sustain the greater ignominy, he is placed in the midst, as though he had been the chief murderer. If he had been nailed to the cross alone, his cause might have seemed the better, and to be separated from other malefactors: but now he is not only placed with murderers, but also set in the chief room, as though he had been the most detestable of all other. And it was necessary that he should be thus ordered, that we might know how great punishment was due for our sins. There was no punishment cruel enough for our wickedness, which could be found out, if Christ had not died for us. Therefore that he might deliver us from the pain due for sin, this kind of satisfaction was necessary, that he might set himself in our room. And here we may perceive how horrible the wrath of God is against sins, to pacify the which, it was necessary that Christ, which is the Eternal righteousness, should be counted as a most unrighteous, and placed in the order of murderers. For, because Christ was reckoned among malefactors, Esay. 53 we are counted innocent of the father, as witnesseth the prophet, saying, By the knowledge of him which is my righteous servant: he shall justify the multitude, for he shall bear away their sins. The Evangelist Ma●…ke addeth, And the scripture is fulfilled, which saith, He was counted among the wicked. That place is read in the prophecy of Esay, thus: Therefore will I give him the multitude for his part: & he shall divide the spoil with the strongest, Esay: 53. because he giveth over his soul to death, and is reckoned among the transgressors, which nevertheless hath taken away the sins of the multitude, and made intercession for the misdoers. The Prophet therefore plainly speaketh this as concerning Christ, that he shall deliver his people from death, not by any great pomp, but by suffering the punishment which was dew for their wickedness. The evangelist saith (as it was also foreshowed in the place of the Prophet, before mentioned) that christ prayed for his enemies, saying: forgive them, for they wot not what they do. The Lord had taught before saying. Do good unto those that hate you, and pray for them which hurt you. This his doctrine he approveth in deed, and by this his prayer, he proved himself to be the lamb most meek and gentle, ●●ay: 53. which should be s●…ayne in sacrifice, for the sins of the world. And after this manner the faithful ought to temper their affections, in suffering evils, namely, to wish well unto their persecutors, and yet for all that, not to doubt but that God will defend and save their life. But it is likely that Chryst did not pray for all in general without exception, but only for the miserable people, which were carried by a rash zeal, not by obstinate impiety. For there was no hope left of the chief priests and Scribes, so that he should have prayed for them in vain. For they sinned against the holy Ghost, because their own conscience did hear them witness, that jesus was christ, promised in the law and prophets, whom nevertheless they persecuted. Whereby we learn that we ought not to pray for those with whom wilful malice prevaylethe, and are carried with obstinate blindness, sinning against the holy Ghost, if so be they may be discerned to be such. And there is no doubt, but that this prayer of christ was heard of the heavenly Father: and that hereupon it came to pass, that many of the people which had shed the blood of Christ, afterward drank the same by faith. 39 They that passed by, reviled him, wagging their heads. They that passed by. Bu. Now cometh the fullness of all injury done unto Christ crucified. They had first mocked him privately in the Court of the high Pryestes, the heathen people also had mocked him privately in the judgement house of the deputy: but now on every side; all degrees triumph over him, without mercy and compassion, he being ready to die, and suffering most cruel torments, as the high Pryestes, the scribes, the people, the soldiers, the highest, the lowest: yea, the thief on the cross derided him: and (which was most sorrowful) not man did bewail him: even as David had foreshowed, saying, I looked for some to have pity on me, Psalm. 69. but there was no man: neither found I any to comfort me. B. C. All men know by experience, how great grief it is unto man, if in his great trouble, not only no man bewaileth him, but also all men rather rejoice. christ suffereth most bitter torments in the body, his mind also is troubled, and he is afflicted with most sharp and slanderous reproaches: by the which Satan went about to give him a deadly wound, that he might put his Faith in danger. In this sight, as in a glass, God hath set forth how miserable our condition is, if we should want a redeemer: For what so ever Chryst suffered, it was for our ease and salvation: whereby we ought daily to be moved to repentance. This temptation truly was more sharp than all other torments, that all men should vex him with contumelies and slanders, as though he had been rejected and forsaken of God. B. And therefore David bearing the person of christ, ●…othe specially bewail this among the rest of his evils, saying, All they that see me, laugh me to scorn: Psalm. 22. they shoot out their lips, and shake the head. C. And truly there is nothing that doth more wound & pierce the minds of the godly, than when them wicked to destroy their faith, do cast them in the féethe, that they are destitute of the help and grace of God. This is that sharp persecution with the which Paul saith that Isaac was vexed of Ishmael. Gala. 4. Not because he persecuted him with the sword and force of arms: but because he mocking the grace of God, went about to overthrow his faith. And first of all David felt these temptations▪ after that, Christ himself, least they should tempt us to much at this day, by the newenes thereof. For the wicked shall never be wanting to rejoice at our miseries. 40 And saying, thou that destroyedste the temple of God, and didst build it in three days, save thyself. If thou be the son of God come down from the cross. Thou that destroyedst. C. Here they do reprove the doctrine of Christ in vain, because he doth not now declare the power in time of need, which he said before he had: But truely except a desire to speak evil had deprived them of their mind and judgement, the truth of his saying, a little after, was evident enough unto them. Christ had said, john. 2. Destroy this temple; and I will raise it up the third day. Now they tryumphinge before the time in the beginning of the ruin and fall, do not tarry until the third day. Such is the insolency & presumption of the wicked against all the children of god, when as under the pretence of the cross they go about to take from them the hope of the life to come. Where, (say they) is that immortal glory which foolish believing men do dost of, seeing they now lie thus contemned and in misery? Are not some of them in extreme poverty, othersome in banishment, others in prison, & some also burnt to ashes? Thus doth the corruption of the present external man blind them, that they think the hope of restoring to come to be vain and rydiculouse. But we must look for the dew time when the promised building shallbe finished: neither must we take it grievously if we be now crucified with Christ, because hereafter we shallbe partakers of his resurrection. Save thyself. Bu. As if they had said: At the length it appeareth how notablelye thou hast lied: for now thou canst not save thyself. Thy afflicted body cut and torn with stripes, thou canst not restore: so far unable art thou to build again the Temple if it were destroyed. If thou be the son of God C. For this cause the high Priest with the rest of the Priests, Scribes, and Elders of the people condemned Christ of blasphemy, in the Counsel. Now here they triumph over him being crucified, as though he were convicted of blasphemy. This voice, If thou be the son of God, is a great temptation, and proceeding from the devil, specially, if thou weigh & consider how and when it was objected unto him being afflicted, and complaining that he was forsaken of God. Satan se●…keth to take from us go●… promises. Euenso Satan seeketh to take from us the promises of God. In like manner, Christ being among beasts in the wilderness, and feelings the pain of hunger, Satan said, Math. 4. If thou be the son of God command that these stones be made bread. Come down from the Cross, The wicked do require of Christ such a document of his power, that by proving himself to be the son of God, he may cease to be the son of God. For this cause he took upon him our humane nature and came into the world, that by the sacrifice of his death he might reconcile men to God the father. Therefore it was necessary that he should hang upon the Cross, to show himself to be the son of God. And let us hereby learn to confirm our faith, because the son of God to finish the work of our salvation▪ would abide till he had suffered, both the cruel torments of the flesh, and also the horrible extremities of the spirit, yea, and death itself. And least it happen unto us to tempt God, as these wicked ones did in the same manner, let us suffer God to bide his power so often as it seemeth good unto him so to do, that at his pleasure he may declare the same again in due time. M. It was not needful that Christ should declare himself to be the son of God by descending from the Cross, but it was needful that he being dead and buried, should rise again the third day, and thereby to declare himself to be the son of God. Whereupon the apostle Paul also saith, which is declared to be the son of God with power, ●…om. 1. and by the resurrection from the dead. 41 Likewise also the high priests mocking him with the Scribes and elders, said. M. These wicked Hypocrites begin to triumph so soon as the truth seemed to be in danger: in the mean time notwithstanding everlasting glory is prepared by the cross for Christ, but to them perpetual confusion. They thought that the truth of Christ was fastened with nails to the cross with the body of Christ: when as it is one thing for the preacher of the word to be fastened in body to the cross, and an other thing for the truth of God's word to be nailed thereunto. So Paul said: but the word of God is not bound. ●… Timo. 2. This he spoke, he being in bonds. Furthermore, although the brightness of the truth do seem for a time to be obscured, yet notwithstanding the cloud being taken away, it is much more clear and bright than it was before: even as after the resurrection of Christ his glory did shine brighter a great deal, than it did at any other time before. 42 He saved other, himself can he not save. If he be the king of Israel: le●…t him now come down from the cross and we will believe him, He saved other, himself can. C. This ingratitude was not to be excused, that they being offended at the present abasing of Christ, regarded nothing at all those miracles, which before time he had showed in their sight. For they confess here that he saved others. By what power, or by what means? Why do they not at the lest in this part reverence the manifest work of god? Surely the reason is this: because they wickedly obscured & went about so much as in them say to extynguishe the light of God which shined in miracles, they are unworthy to have a right judgement of the infirmity of the cross. Because Christ doth not presently deliver himself from death, they reproach him with impotency▪ A, as if they should say, At the length it appeareth what those great benefits bestowed upon the blind do profit thee: thou which healest the lame, and all others that were troubled with diseases, art not now able to help thyself. Where is now thy power? This is always the manner of the wicked▪ to measure the power of God by the present aspect, that whatsoever he doth not, they think that he can not do: and therefore they condemn him of debility, so often as he doth not satisfy their wicked desire. But we must note this that Christ being able to deliver himself easily from death, did it not, because he would not. And why had he no care of his own salvation for a time, but only because our salvation was more dear unto him? Why would he not deliver himself, but only because he would save us all? This temptation is like unto that which went before. 43 He trusted in God, let him deliver him now if he will have him: for he said, I am the son of God. He trusted in God. M. The prophet david foreshowed that these things should be cast in his teeth, saying, He trusted in God, that he would deliver him: Psalm. 22. let him deliver him, if he will have him. These things are very grievous & hurtful if they be put into the ears & mind of him that is tempted and forsaken, and feeling nothing but the wrath of God against him. C. This is a grievous temptation of sathan, when he persuadeth that God hath forgotten us: because he doth not help us at the very instant, and in due time. For (saith he) seeing God hath always a care to save and defend those that are his, and doth not only help them in dew time, but also prevent their necessittie (as the scripture oftentimes teacheth) he seemeth not to love those, whom he helpeth not. By this subtle persuasion, he seeketh to make us despair, and to think that we trust to the love of GOD in vain, when as his help doth not manifestly appear unto us. And as he putteth this kind of subtlety and deceit into our minds, so he doth craftily suborn his ministers, which may persuade us that our salvation is not regarded of God, because he differreth help. Therefore we may reject this as an evil argument, that they are not loved of God, whom he seemeth to hate for a time: yea, there is nothing more absurd, than to restrain and tie his love to every particular time. God truly, hath promised that he will be our deliverer: but if at any time he wink at our trouble, we must patiently abide his leisure. Wherefore the chief priests do gather amiss, that christ is not the son of God, because he is not delivered from the cross: for hereby, he fulfilled the will of his father: and hereby he redeemed mankind from death and hell. But Chryst against these temptations of the wicked, comforted himself thus: Thou art he that took me out of my mother's womb, thou waste my hope when I hanged yet on my mother's breasts. I have been left unto thee ever sense I was borne: Psalm. 22. thou art my God, even from my mother's womb. O go not from me. etc. 44 The thieves also which were crucified with him, cast the same in his teeth. The thieves also which were M. S. Austin thinketh; as concerning this place, that the plural number is here put for the singular. S. Hierome saith that it is a figure called Silepsis, because for one these two are said to blaspheme. But it is manifest that it is a figure called Synecdoche, Luke. 23. because Matthew and Mark do attribute that unto thieves which Luke saith was proper to one: for he writeth thus, And one of the evil doers which were hanged, railed on him saying. If thou be Christ save thyself and us. Neither aught this saying to offend any man, because the purpose of the other two Evangelists was nothing else, than to teach that Christ was railed upon on every side, insomuch that the thieves which were half dead did not spare him. And although they do omit that notable story of the other thief whereof Luke maketh mention, yet notwithstanding there is no absurdity at all in this that they show that Christ was derided of all estates, yea & of the thieves: because they speak not particularly of every person, but generally. Luke saith that they said, If thou be Christ save thyself and us. Bu. This was not the lest reproach. For what innocent can bear and suffer, to be contemned and railed on of a wicked person, of a thief, and reprobate? But yet the Lord did suffer it, and that with great patience. By suffering whereof he hath gotten honour unto us among the Angels, that they may acknowledge us to be their brethren. But by the way, here is described unto us a notable example of obstinacy in this reprobate man, not ceasing with great rage in the midst of his torment to spew out horrible blasphemy. And thus are desperate men wont to do, who when they cannot escape torment (in the which they are) they seek to be revenged by contumacy. But the other answered, and rebuked him. Luke. 23. In this miserable man is set before us a singular spectacle of the wonderful and inspeakable grace of God, both for that he is suddenly changed a little before death into a new man, & brought from hell to heaven: and also because he obtained remission of all the sins and wickedness with the which his whole life was overwhelmed, insomuch that he was received up into Heaven; before the Apostles, and first fruits of the new Church. First of all therefore in the conversion of this man, we have a singular example and proof of God's grace: for he did not put of the beastly cruelty, and proud contempt of God by the proper instinct and motion of the flesh, Repentance cometh no●… by the motio●… of the flesh. and so came to his repentance: but he was brought thereunto by the hand of God, even as also the whole Scripture teacheth that repentance is his work. And this grace excelled so much the more because it happened contracye to the expectation of all men. For who would ever have thought, that a thief, being now at the last cast, should be, not only a true worshipper of God, but also an excellent master of faith and godliness to the whole world, insomuch that we also may be glad to fetch the rule of true and lawful confession from his mouth? And first of all truly he brought forth this fruit of repentance, because with severe correction, he stayed the wicked rage of his fellow. secondly, he humbled himself by a true confession of his wickedness, and attributed unto Christ the due praise of righteousness. After that he declared a wonderful faith, committing himself and his salvation wholly unto the defence of Christ, whom notwithstanding he saw hanging on the cross and near unto death. Luk. 23. Fearest thou not God, seeing thou ar●…e in the same damnation? C. As if he should have said, What a thing is this, that this damnation constraineth thee not to fear God? For hereupon the these doth exaggerate and make the obstinacy of his fellow more heinous, that being brought to extremity, and the last pang, beginneth not for all that to fear God. Desperate men 〈◊〉 never the ●…etter for punishment. Hereby let us gather that they are desperate, and altogether void of the fear of GOD, which are amended nothing at all by punishments, We are righteously punished, Luk. 23. for we receive according to our deeds, but this man hath done no evil. As if he had said. There is great difference between this man's punishment and ours: for the punishment which thou and I suffer, is due unto us for our evil deeds, but as for Christ, he hath done no evil, whereby he should be punished, nay rather he is put to death by the malice and cruelty of his enemies. Here let us note that the thief hath given us the same lesson of repentance, which God requireth of us all, when he confessed that he received a just reward for his deeds. But this is specially to be noted, that the cruelty of the punishment did stay him nothing at all, from the patient suffering of the bitter torments. Repentance confesses sins. Wherefore if we be truly sorry for our sins, let us learn willyngely to uncover them without dissimulation, when need requireth, and not to flee from the ignominy which we have deserved. For this is the only mean, by the which we bury our sins before God and his Angels, if we go not about to colour them before men. And he said unto jesus: ●…uk. 23. Lord remember me when thou commeste into thy kingdom. This prayer containeth a testimony of faith and repentance. The evangelist Luke briefly declareth this matter, which is so excellent, that it cannot sufficiently be set forth, according to the worthiness thereof. For truly this example of faith is so notable, that the like hath been seldom seen sense the beginning of the world. The thief which was not only unlearned in the school of Christ, but also giving himself to murder, had gone about to extinguish all feeling and understanding of that which was right, doth now at a sudden ascended higher than all the apostles and rest of the disciples, in teaching and instructing of whom, the lord himself had spent so much time, and bestowed so great labour: and not only this, but also he worshippeth Christ as a king, hanging on the cross, he celebrateth his kingdom, which seemed altogether miserable and deformed, and he pronounceth him to be the author of life which lay then a dying. What excellency, what dignity, or what life did he perceive to be in Christ, that he should thus think of his kingdom. This truly was even as if one should ascend from the deep gulf of hell, to the top of heaven. He calleth Christ lord, and maketh mention of his kingdom, whom he seeth to be condemned, despised, and rejected of all men. Who would not ha●…e said that he had been out of his wits? C. This certainly was rydiculouse and a fable to flesh and blood, to attribute a kingdom, more noble than all earthily empires, to a condemned and abject person. Hereby we may gather, what perfect and quick sight the eyes of their minds have, who can behold life in death, strength in weakness, glory in reproach, victory in destruction, and a kingdom in bondage. Faith was almost decayed in all men, there was no man but he was discouraged, only the thief, standeth to the battle openly. The apostles were dumb, their faith say hid, but the faith of the thief declareth itself against all impediments. Wherefore let us not be ashamed to learn of this schoolmaster mortification of the flesh, patience, the deepness of faith, the constancy of hope, & the desire of godliness: whom the lord hath made our teacher, to beat down the pride of flesh. For the more diligently we follow him, the nearer we approach unto Christ. A. This also is to be noted, that he did not only believe in Christ, but did also call upon him, wheresoever therefore faith is, there is commonly invocation also. And jesus said unto him, Verily I say unto thee, Luke 23. to day shalt thou be with me in Paradise. We do see here that the thief prayed not in vain for he was heard: neither was Christ only mindful of him, but also performed his promise. Wherefore if Christ did draw the thief unto him when he was upon the cross, how much more now shall he hear us from his heavenly throne, upon the which he sitteth, his enemies being overcome? Whosoever therefore when he is a dying committeth the custody of his soul with a true faith unto Christ, he shall not be long differred to languish in extremity, but shall have his desire, & the same mercy granted unto him, which Christ granted to the thief upon the cross. Away therefore with that fond and foolish imagination of Sophisters & Papists, Remission taketh away the punishment of the salt. as concerning the retaining of punishment, when the fa●…te is remitted: because we do see that Christ doth also deliver him from punishment, whom he absolveth from sin. Let us also note, with what keys the gates of the kingdom of heaven were opened unto the thief. For there is no mention made here of popish confession, nor of satisfactions: but Christ is content to receive those, that come willingly unto him with faith and repentance: Furthermore we do hereby gather, that as the death of Christ did by and by bring forth his fruit, even so our souls, so soon as they part from the body do live: otherwise the promise which our saviour Christ made here unto the thief with an oath, were but vain. In Paradise: C. As touching the name of Paradise, we do know that the glory of God is described unto us, under the figures of blessed and happy things, that we may the better conceive of the same: even as also the punishments of the wicked are described unto us by fire. Therefore Christ in this place, calleth the state and condition of eternal life Paradise. So that we aught to content ourselves with this, that whosoever by faith are engrafted into the body of Christ, are partakers of his life, and so after death do enjoy a blessed and quiet life, until the perfect glory of the heavenly life be fully revealed at the coming of Christ. One thing yet is to be noted, that Christ promisethe not to the thief, to ease his present miseries, or to take away any part thereof, he being in bodily pain. By the which we are admonished, that we must not judge of the grace of God, according to the sense and reason of flesh, and blood for it cometh oftentimes to pass that God doth suffer those to be miserably afflicted, to whom notwithstanding he is merciful. Therefore if we be miserably disquieted in body, we must take heed, lest the sharpness of the grief do take away the taste and feeling of the goodness of God: but rather that we le●…t this only consolation, to temper and moderate our trouble, namely that so soon as God hath taken us into his favour, what trouble so ever we suffer, it is for the furtherance of our salvation. And so it shall come to pass, that our faith shall not only have the victory over all troubles and miseries, but shall also have rest with patience, in the midst of punishments. 45 From the sixth hour was there darkness over the land unto the ninth hour. From the sixth hour there was darkness. B. Mark hath. And when the sixth hour was come. That sixth hour was the third part of the day, (which began at one of the clock after none, according to our day) and all the same until nine of the clock was wont to be called the sixth hour. Read the twenty Chapter going before. E. Hereby we see that Christ hung upon the cross almost three hours: for Mark declareth that he was crucified the third hour. There was darkness over the land. Although in the death of Christ the infirmity of the flesh, did hide the glory of the deity for a time, and although the Son of God, lay deformed under reproach and contempt, yet notwithstanding the father of heaven, ceased not to adorn him with heavenly tokens and signs. And also in the last dejection and extremity, he erected and set forth certain proffers and signs of his heavenly glory, which might stay & hold up the minds of the godly against the offence or stumbling block of the cross. Euenso the majesty of christ was wonderfully declared by the darkness of the Soon, by the earthquake, by the cleaving of the Rocks, and by the renting of the veal: even as if heaven and earth should show their dew reverence to their work master and maker. But first of all it may be demanded to what end was the eclipse of the Soon? Some interpreters do think that God sent darkness at the death of Christ for a sign of detestation: as if God should hide his face, the soon being darkened from the abominable wickedness of all men. Other some say that the visible Soon being extinguished, the destruction of the Soon of righteousness was declared▪ Other some think it better to refer it to the blinding of that nation, which followed a little after. For the jews being rejected and pu●…t to death, were deprived of the light of the heavenly doctrine, neither was their any thing left unto them, but the darkness of desperation Notwithstanding it is more probable, that because that people was blind at the clear light they were awakened and stirred up by darkness, to consider the wonderful purpose of God in the death of Christ. For the strange and unwonted conversion of the order of nature might seriously have moved them, if they had not been to blind and obstinate, to consider the renewing of the world to come. In the mean time a terrible sight was showed unto them, that they might be afraid at the judgement of God. Over the land E. Not over the whole earth, but this darkness was over judea only, or Jerusalem. C. For if this darkness had been over the whole world, it would have been thought a natural eclipse, and so not regarded of men. But to have judea covered with darkness, and the Soon to shine in other places was a more notable miracle. E. Tertullian doth affirm in his Apologitico that this darkness of the Son was written in the book of ancient monuments of the Romans. For pilate (as he writeth in an other place had foreshowed all these things unto Tiberius. Eusebius also in his Chronicles maketh mention of this darkness of the Soon and of the earthquaque, by the which many houses in Bethania fell down, he bringing in Phlegontis the writer of the Olympiades', for his witness. There want not some which writ that this darkness was over the whole world, being led thereunto by the writing of Phlegontis and Orosius, describing peradventure those things, which were kept of his matter in the monuments of the Romans, being written and foreshowed (as we said even now) by pilate, unto Tiberius. C. But although this was brought forth by one or two writers, yet notwithstanding the history of their times was so common that such a notable miracle could not be buried in silence of so many which diligently observed those things, which were not so well worthy to be remembered. 40. And about the ninth hour jesus cried with a loud voice, saying, Eli, Eli, lama sabathany. That is to say, My God, my God why hast thou forsaken me? And about the ninth hour M. The apostle maketh mention of the cry and tears of Christ, saying: Which in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, Heb. 5. and was heard because of his fear. Ely, Ely, Lamasabathany M. The Chalde or Sirian word is Sabathany, for the which the Hebrews writ, Azabathani, Thou haste forsaken me. It is the first verse of the two and twenty psalm, in the which, David which bore the person of Christ, complaineth himself. But there are many things in the psalm, which can not appertain but unto Christ: the which thing, that Christ might show, he used this beginning. C. And although their appeared more than human force in the cry of Christ, yet notwithstanding it is certain that he was forced thereunto by the vehemency of grief And certainly this was the special conflict, and more sharp than all other torments, that in his extremities he was so little holpen with the help and favour of his father, that after a certain manner he thought himself to be forsaken. For he did not offer his body only a price of our reconciliation with God, but also suffered in soul, those punishments that were dew unto us: and so he was made in deed the man full of sorrows of whom Esay speaketh. Esay. 53. And truly they are to foolish, which setting a side this part of the redemption, do only stand upon the external punishment of the flesh. For to the end Christ might make satisfaction for us, it was necessary that he should be brought before the tribunal seat of God. And there is nothing more horrible, than to feel the judgement of GOD, whose anger is far above all deaths. Therefore when a show of temptation was objected unto Christ, as though God being his enemy he were given to destruction, he was horribly afraid, in such wise that if any mortal man had felt the like, he had been swallewed up of the same a hondered times. Neither doth he feignedly complain himself to be forsaken of the Father. And where as many do think that he so spoke it is very far amiss. For the inward heaviness of the mind by his force and fervency constrained him to burst forth into this cry. Neither was it an outward redemption only which he made, but as he offered himself for us, so he would in deed for our sakes suffer the judgement of GOD. But some man will say, it is an a●…surde thing that Christ should burst forth into the voice of desperation. Objection. We answer that although the sense of the flesh did feel destruction yet for all that, Answer. faith did abide firm in his heart, by the which he did behold God present, of whose absence he complaineth. Moreover the Deity gave place to the infirmity of the flesh▪ because the work of our Salvation was in hand, that Christ might fulfil all the parts of a redeemer. There is also a difference to be noted between the sense and feeling of nature and the knowledge of faith. Wherefore Christ might conceive in his mind that he was forsaken of God, according to the manner of the flesh, and also believe that God was merciful unto him. The which thing sufficiently appeareth by the two parts of the complaint. For he before he expresseth the temptation, he declareth that he fleeth unto God, as unto his God: and so by the bucler of faith he putteth away that persuasion which came into his mind that he was forsaken of GOD. Therefore Christ felt the heavy burden of God's severity, because he being stricken and afflicted by the hand of God, felt all the signs and tokens of an angry and severe God. He fought with desperation, yet he was not overcome thereby. For they which are desperate can not call the Lord their God. When he saith my God my God, be triumpheth over the temptation. Hereby we may gather no small comfort and consolation, seeing that he striving with the power of the devil, with the horror of death, and with the pains of hell, got the victory over them, and triumphed, least when we hereafter should enter into death we should take the same as the curse of God's wrath: and that we would not fear those things, which our prince and captain hath overcome: But that we might get us to that victory, which this Christ hath gotten for us. 47. Some of them that stood there when they hard that, said: this man calleth for Helias. Some of them that stood A. Here the evangelist Mathewe teacheth how this voice was taken of the hearers, namely ridiculously and sclanderously. This man calleth for Helias. C. They which refer this to the soldiers, being ignorant and unskilful of the Syriake tongue, and not accustomed or acquainted with the religion of the jews are deceived. For they think that they were deceived by the likeness of words, Ely, sounding somewhat like Elyas. But truly it is probable that they erred not through ignorance: When as rather they went about to mock Christ, and sclanderously to pervert that which he spoke. For Satan hath no practice more meet to destroy the salvation of the Godly, than when he driveth them from the invocation and calling upon God. Therefore he setteth his ministers so much as he may, to make us have a desire to sin. Euenso he caused the enemis of Christ, perversely to laugh at his prayer, meaning by this subtle practice to spoil Christ of all his power and strength. And truly this is a very grievous temptation, when we seem to be so far from profit, that GOD doth rather suffer his name to be reproached, than to show himself to be favourable to our requests. Therefore this scoff or barking voice signifyetth thus much, as if they had said that he had nothing to do with God, because he calling upon Helias, seeketh an other refuge. We do see that he was so dexed in every point, that being overwhelmed with desperation, that he did cease for a time to call upon God. B. Euenso in mockedge and reproach the enemies said before: He trusteth in God, let him deliver him if he will have him. 48. And strait way one of them ran and took a sponge and when he had filled it full of vineager, he put it on a read, and gave him to drink. And strait way one of them ran C. Hereby we may have a probable conjecture, that when Christ had once refused drink it was offered unto him again to trouble him. Howbeit it is also likely, that in the beginning gall was offered unto him in a cup, before he was lifted up on the Cross, and that afterward when he hung upon the Cross the sponge was put unto his mouth: Chapit. 19 A. As it may be gathered by the words of Saint john: For thus he writeth: After these things jesus knowing that all things were now performed: that the Scripture might be fulfilled, he saith I thirst. So there stood a vessel by full of vineager. Therefore they filled a sponge with vineager, and wound it about with ysope, and put it to his mouth. C. When Saint john saith that there stood a vessel by, he speaketh as of an accustomed thing: And it is likely that this kind of drink was made to hasten the death and to make it short, when miserable men had been tormented long enough. But Christ calleth not for drink, until all things were fulfilled: whereby he declared the singular care and love that he had for our salvation. But how doth he say in Saint john that all things are fulfilled, Question. seeing as yet the special part was wanting, that it to wit, death itself. And again, was not the resurrection, the fulfilling of our salvation? We answer that Saint john comprehended that which followed afterward. Christ was not yet dead, Answer. neither was he yet risen: But he saw that there remained nothing now to let but that he must go forward to his death and resurrection. A. The like manner of speech we have in an other place where it is said: I have finished the work which thou gavest me to do: Where Christ speaketh of all the parts of his ministry, john 17, as though he had now also suffered death. B. And so hereby he hath given us an example of true obedience, that it might not be grievous unto us to live according to the good pleasure of GOD, although it be to languish in great sorrow and grief. 49. Other said, let us see whether Helias will come and deliver him. Mark. 15. Other said let us see A. Saint Mark saith that he spoke these words which offered the sponge unto Christ with vineager: which place seemeth to be corrupted, so that it must be red thus: Other said, let be, or suffer thou, (in the singular number, as certain Greek books have) and not, suffer ye. For he did not let other to give him drink, when he himself gave it: And Saint Mathewe plainly writeth, that other would not suffer him to give it. Will come and deliver him Saint john addeth to these words saying: When jesus therefore had tasted of the vineager he saith, it is finished. A. Christ would not drink of the vineager which was offered at the first, because he would tarry the time which the father hath appointed: but when all things were ended, he received it, and said, it is finished. By the which saying we are taught that the whole sum of our salvation is contained in his death. We have said before that his resurrection must not be separated from his death: only the purpose of Christ is, to ground our faith upon him alone, that it, swerver not out of the way. There is also in these words contained a secret antithesis or comparison: because Christ setteth his death against all old sacrifices and figures: as if he should say: Whatsoever was used in the law was of itself of no force, to put away sin, to pacify the wrath of GOD, and to get righteousness: But now at the length Salvation is declared and offered. To this doctrine the abrogation of all the rites of the law is annexed. It is finished therefore, because he brought all things to pass by his cross and death, in so much that there remaineth nothing now, but that we should enter into everlasting life and felicity by his death. Why then should we fear? All things (I say) is finished, satisfaction is made for sin, the wrath of GOD is pacified, death is swallowed up in victory, the Kingdom of God is purchased, heaven opened, to be short, all things necessary for our salvation are obtained. A. Even as therefore sin when it is finished bringeth forth death, evenso the death of Christ being ended, hath brought forth life. For it become him for whom are all things, and by whom are all things (after that he had brought many sons unto glory) that he should make the Lord of their salvation perfect through afflictions. 50. jesus, when he had cried again, with a loud voice, yielded up the ghost. jesus when he had cried again C. The evangelist Saint Luke which made no mention of the former cry and complaint rehearseth the words of this second cry: Hebru. 2. which Saint Mathewe and Saint Mark prefermitte. For he saith that he cried, Father into thy hands I will commend my spirit. R. This word spirit is here put for the immortal essence of the soul. C. By this cry Christ declared, that although he were very sore assaulted and shaken with violente temptations, yet notwithstanding his faith was not shaken: but always abode in his place invincible. For there could be no more evident a triumph than that Christ doth boast that God is the keeper of his soul, which all men thought to be destroyed And because he thought he should speak unto those that would not here, he did very well turn himself unto GOD, and laid down the testimony of his trust before him. He would that men should hear that which he spoke: But although he did profit nothing with men, he was content to have God only a witness. And although he seemeth to take this form of prayer out of the third Psalm, yet notwithstanding there is no doubt but that, according to the present circonstance of the time, he made it serve his present turn. As if he had said: I see verily, Father, that I by the consent of all men am appointed to die, and that my mind after a sort is carried hither and thither. In the mean time I feel no help to come from thee according to the flesh. Yet nevertheless this shall be no let unto me, whereby I should the less commit my spirit into thy hands, and quietly rest myself in the secret custody of thy goodness. Notwithstanding we must note that Christ did not commend his soul into his father's hands for the private respect that he had to himself, but that he comprehended all the souls of his faithful as it were in one, that they might be saved and kept with his. And he speaketh in the future tense, or time to come, saying: I will commend, as if he should say, Father I do willingly commit my soul into thy hands, because thou shalt be the keeper thereof. This cry doth show again the vehemency of the affection. For there is no doubt but that Christ at the length burst forth into this voice out of the extremity of temptations with the which he was held, not without great occasion. C. Hereby therefore let them receive consolation, which are unjustly put to death of the wicked, because when the wicked are suffered to do all that ever they can to the Godly yet notwithstanding they are constrained whether they will or not, to leave their souls untoutthed, that they may commit them with rest into the hands of God, what soever happen to their bodies. Math. 10. So Christ said: Fear not them which kill the body, but can not kill the soul. A. And the apostle Peter saith: Let them that are troubled according to the will of GOD commit their souls to him with well doing, 1 Pet. 4. Act. 7. as unto a faithful creator. This was the cause that the blessed martyr Saint Steven cried saying at his death, Lord jesus receive my spirit. For this is the difference between the death of the children of GOD and the reprobate, that the one doth despair, and the other commit their souls to the tuition of GOD, as a precious jewel to be kept, until the day of resurrection. Yield up the ghost C. The evangelist Saint Luke hath, And when he had spoken these things. he bowed down the head (saith Saint john) and gave up the Ghost▪ namely to the father. All the Evangelists do diligently set forth the death of Christ: And not without cause. For hereupon cometh the hope of eternal life, and hereupon cometh rejoicing over death, because the Son of God hath suffered the same for our sakes, and fighting therewith hath gotten the victory. A. Wherefore although these things are tou●…ched in few words, yet notwithstanding they are not negligently to be pretermitted, because hereby we may perceive the whole sum of our salvation. All the patriarchs by faith had respect unto this hour. To this howe'er all the sacrifices of the law did tend. To this hour therefore we must also have regard, which desyere the true and perpetual salvation. A. Christ here declareth his majesty, in that he putteth away his spirit, not when men will, but when he william. Whereupon pilate marveled afterward that Christ was so soon dead. And the Lord himself said: Not man taketh the same from me, john. 10. but I put the same from me of myself: I have power to put it from me, and I have power to take it unto me again. To the whice effect also it pertaineth, when it is said, that ●…owinge his head he gave up the Ghost. 51. And behold the vail of the temple did rent into two parts, from the top to the bottom, and the earth did quake, and the stone, rent. And behold the vail of the C. Whereas Saint Luke joineth the renting of the vail of the temple with the darkness of the son, as though it happened before the death of Christ, we must know that it is an inversion of order. For the Evangelists (as we do oftentimes see) do not observe the special moments and seasons of times Neither was it meet that the veil should be rent, before the sacrifice of satisfaction were ended: because than Christ, being the true and ternall Priest, the figures of the law being abolished, made away unto us by his blood to the heavenly sanctuary, that we should not stand now a far of, but that we might come forth boldly into the presence of GOD. For so long as the shadowed worship did endure, the vail was set before the earthly sanctuary, which might keep away not only the feet, but also the eyes of men, that they could neither come unto it, nor behold it. But Christ having put out the hand writing that was against us, hath taken away all let, that bearing ourselves bold of the Mediator, Colos. 2, we may be all a kyngelye priesthood. Therefore the renting of the Veal was not only an abrogatinge of the ceremonies which were under the law, But also a certain opening of the heavens, that God might now familiarelye call and bring to himself the members of his soon. In the mean time the jews were admonished that external sacrifices had an end, and that the old priesthood should be no more in use: But because the substance and truth of shadows was fulfilled, the figures of the law were turned into spirit. For although Christ did offer a visible sacrifice, yet notwithstanding we must esteem of it spiritually (as the Apostoll teacheth) that we may know the fruit and price thereof. Hereby also we may discern▪ What difference there is between the Gospel and the law: in the Gospel; all things are made manifest by Christ: but Moses had the Veal set between. A. Of the which matter read the third chapter of the second to the Corinthians. And the path did quake, and the stones C. It is likely that these things also were done when the Veal of the temple did rent. Here the earth giveth testimony unto Christ as the son had done before. These signs do declare the obstinacy of that people, which could be moved, neither by the quaking of the earth, nor by the renting of stones. By these also it was declared that the world should be moved by the Gospel, and that stony hearts should be rent through repentance. 52. And graves did open, and many bodies of Sanites which slept arose. And graves did open C. This also was a special miracle, by the which God declared that his soon entered into the prison of death, not that he should abide there shut up, but that he might bring out all those which were hold captive. For at what time the contemptible infirmity of the flesh was seen in Christ, the magnificent and divine power of his death, pierced even to the the lower parts. And this is the cause, why he being ready to be shoot into one Sepulchre or monument, opened other sepulchres. Notwithstanding it is doubtful whether this opening of the sepulchres happened before the resurrection. For the resurrection of Saintes, which is afterwards added, followed (as it seemeth) the resurrection of Christ. For it is very absurd that certain interpreters do dream and imagine that they lay for the space of three days breathing and alive in the sepulchres. It is more likely a great deal, the Christ being dead, the sepulchres were by and by opened: but when he rose, that certain of the godly, having received life went forth and were seen in the City. For seeing the breaking of sepulchres was a foreshowing of new life, the fruit and effect itself thereof, appeared the third day after: Because Christ rising again, brought others with him to bear him company out of the Sepulchres. And many bodies of saints which slept arose. ●…estion. It may be demanded why God would have a few to rise again, seeing the fellowship of Christ's resurrection doth pertain a like to all the faithful. ●…nswere. We answer that it was so appointed, because the full time was not yet come by the which the whole body of the church should be gathered unto his head, a show only of the new life, which all men hope for, being declared and set forth in a few. ●●lloss. 3. For we know that Christ on this condition was received up into heaven, that the life of his members might be hidden as yet, until it should be revealed by his coming. They are called saints in this place, which were dead in the faith of Christ to come, by whose blood they presented themselves with a firm faith before the father to be sanctified and purged from their sins. Which slept. A. As concerning this sleep, read the four and twenty verse of the ninth chapter before. 53 And went out of the graves after his resurrection, and came into the holy city, and appeared unto many. ●…stion. And went out of the graves. C. It may be demanded what came afterwards to pass of the saints. For it seemeth very absurd that they being once admitted of Christ into the society of life, should return again to dust. ●…swere. But as the answer is not easy and ready to be made, even so it is but vain curiously to labour in a thing not necessary to be known. It is likely that they were not long conversant among men: because it was meet that they should be seen but for a short time, that in them the power of Christ might be made manifest. And seeing he would confirm those that were alive in the hope of the heavenly life in their person: it shall be no absurdity if we say, that so soon as they had showed themselves, they rested again in their Sepulchres. And came into the holy city. C. In that the evangelist honourablely calleth Jerusalem the holy city, he doth it not for the deserts of this city: (for we know that it was then replenished with all kind of wickedness, that it might seem rather to be a den of thieves) but seeing it was chosen of God, it could not be defaced by no corruptions of men, until such time as the rejecting thereof were made manifest: or else it was profane in respect of the wickedness of men, and holy in respect of the worship of God, until the destruction of the Temple, which happened not long after Christ was crucified. 54 When the Centurion and they that were with him watching jesus, saw the earthquake, and those things which happened, they feared greatly, saying: Truly this was the son of God. When the Centurion. M. Mark & Luke speak severally thus of the Centurion, When the Centurion which stood before him, saw what had happened (that is as saith Mark, that he so cried, and gave up the Ghost) he glorified God (as saith Saint Luke) saying, Verily this was a righteous man: Mark hath, this was the son of God. But this our evangelist writeth jointly and together of the Centurion, and of those which kept jesus, with him. C. The evangelist Luke maketh mention that the Centurion with his Soldiers acknowledged Christ to be the son of God, to amplify the matter: because it is marvel that a profane man, and not brought up in the Law, but altogether void of true godliness, gave such a judgement of the signs which he saw. The which comparison doth not a little serve to condemn the blindness of the city, for it was a sign of horrible madness, that none of the jews were moved saving the common multitude, and that a few, at the shaking & trembling of the foundation of the world. How be it, God in so great blindness; would not suffer the testimonies which he had given of his son to be hid. Bu. This Centurion was a Roman, sent of pilate the Deputy, and set to oversee Christ after he was condemned, least there should arise any tumult among the people. They feared greatly. C. In that the Centurion is said to fear and also to glorify God, it aught not so to be expounded, as though he did fully and wholly repent: For this was only a sudden and transitory motion, which continued but a short time. Even as often times it cometh to pass that vain men, and such as are given to the world, are stricken with the fear of God, when he declareth his fearful power: But because it taketh not deep root, it doth by and by bring forth security, which quite extynguysheth the same. Therefore the Centurion was not so changed that all his lifetime afterward he gave himself unto God, but he was only for a time a proclaimer of the deity of Christ. Saying, Truly this was the son of God. C. The Centurion affirmeth him to be the son of God, and a righteous man, not that he distinctly understood how Christ was begotten of the father, but because he judged somewhat that was divine to be in him, and because he was constrained by the miracles, he deameth that he was endued with the power of God. M. After these things, Saint Luke addeth saying, And all the people that came together to that sight, & saw the things which had happened, smote their breasts and returned. The striking of the breasts, was a sign of grief, and such that they feared least the Lord should take vengeance on them for the blood of the innocent man. For that sign is given, either when we repent us of our sin, or when we fear the calamity which hangeth over our head. And certainly, the whole region is polluted, in the which Innocent blood is shed. 55 And many women were there, (beholding him a far of) which followed jesus from Galilee, ministering unto him. Add many women were there. E. The Euangeliiste Saint Luke hath: And all his acquaintance and the women which followen him from Galilee, stood a far of beholding these things. C. But these things are therefore added, that we might know that although the disciples were dispersed here and there through flight, yet not withstanding, the Lord kept some of them as witnesses. And although the apostle Saint john, went not from the Cross, yet for all that, there is no mention made here of him: but the women only are commended of our evangelist Saint Matthew, which followed Christ even to the death, because the men flying away with fear, their singular love toward their master, did the more appear. Notwithstanding, we do not gather by the forenamed place of saint Luke, that all the men fled away, because he saith that all his acquaintance stood a far of. But the Evangelists do not without good cause chiefly make mention of the women: For thereby the apostles are sharply reprehended: because the women were less fearful than they. We speak of the body itself. For, because one only abode as a remnant, of him (as we said even now) the three Evangelists make no mention. And this was a great shame to the chosen witnesses, to withdraw themselves from that sight, upon the which the salvation of the whole world did depend. So that when they should afterward publish the Gospel, they were feign to learn the special part of the history, of the women. Wherefore except the providence of God had wonderfully prevented this evil, they had deprived themselves and us to of the knowledge of the redemption. And although there seemeth not to be so great authority and creedit to be given to the women, yet nevertheless if we way with how great power of the holy Ghost they were strengthened against that temptation, there shall be no cause why our faith should waver, which resteth in the true God, the author of testimony. C. Therefore we must note their wonderful faith. It was a grievous temptation, to see Christ reproached with such slander, and at the length to die: It was also a horrible sight to see his daed carcase. Their faith therefore was not lightly tried. But in that they stood a far of, it was a sign of womanly fear. For although they did love the Lord, yet notwithstanding, their love was not without the infirmity of the flesh. Wherefore by this example we learn not to reject the weak and fearful by and by, as though there were no love in them to the Lord. Which followed jesus from Galilee. C. This deserved no small praise in these women, that for the desire they had to learn, they forsook their own country, that they might continually depend upon the mouth of the Lord: And also because they neither spared labour, nor goods, to have the doctrine of salvation. For our evangelist saith: ●…uke. 8. Ministering unto him. What they ministered Luke declareth saying: Which ministered unto him of their substance. They mynistered not only to the person of Christ, but to the Apostles also which followed him. This place aught diligently to be noted. The king of kings, which nourisheth all things, being Lord of heaven and earth, had nothing to sustain himself, but that which he had of those that followed him. Cor. 8 Therefore the apostle Paul saith: For ye know the lyberallitie of our Lord jesus Christ, that though he was rich, yet for your sakes he become poor, that ye through his poverty might be made rich. The which argument the apostle useth to move the minds of the faithful to give alms to the poor. Christ our saviour, by this his poverty gave example, that they which receive spiritual things should be ready to give part of their goods to their teachers: Otherwise it had been an easy matter for the Lord to sustain himself and his disciples, without any help of these women. ●…atth. 10 He knew that the labourer was worthy of his higher. Here also by the example of these women, we are taught not to be weary of well doing, and to percevere in the race which we have well begun. as they followed him being alive, so now they prosecute him being dead. 56 Among which was Marie Magdalene, and Mary the mother of james, and joses, and the mother of Zebedee'S children. Among which was Mary Magdalene. A. They which were best known are here expressed by name. The evangelist Saint Mark addeth saying: And other women also, Luke. 8. which went with him to Jerusalem. For as Luke saith, he had healed many of them from evil spirits and diseases. And what was done after these things Saint john declareth saying: The jews therefore, because it was the preparing of the Sabaoth, that the bodies should not remain on the Cross on the Sabaoth day (for that Sabaoth day was a high day) besought Pilate: and so forth until the eight and thirty verse, in the which he declareth those things, whereof our evangelist Matthew maketh mention in the eight and fifty verse, saying: He went to pilate and begged the body of jesus. 57 When the even was come, there came a rich man of Aramathia, named joseph, which also was jesus Disciple. When the even was come. C. Now the evangelist addeth the burial of Christ as the middle passage from the ignominy of the Cross, to the glory of the resurrection. God would have his son to be buried for an other cause also, that so it might be the better declared that he suffered death in deed for our sakes: but by the way this end is specially to be noted, that by this means the curse began to be abolished, which he took for a short time. For his body was not cast into the pit after the common manner, but was laid honourablely in a Sepulchre of stone. When the even was come. E. Or rather when it was toward the even, the Sun being ready to set after the ninth hour. For the even was not come when joseph desired the body of jesus: Because before the night began also, the preparing of the Sabaoth being not yet ended, the Lord was laid in the Sepulchre. For so soon as that even was begun, the great Sabaoth began also: In the which it was not lawful to take down the body, or to bury it in the Sepulchre. No man aught to doubt but that this is the sense of the evangelist, both the observation and custom of the jews, requiring the same, and also the holy father Ignatius, writing in his Epistle thus: Before the Sun setting, he was taken down from the Cross, and buried in a new Sepulchre. C. Therefore we must understand, that joseph came not in the twylyghte, but before the Sun setting, that he might do this deed of Charity to his master without the violating of the Sabaoth. For the beginning of the Sabaoth was from that even: And from the death of Christ, to the observation of the Sabaoth were three large hours. There came a rich man. M. The Evangelists do declare many things of this Disciple of Christ, namely, that he was a rich man, that he was a good man, honest, just, a senator, that he looked for the kingdom of God, that he was a Disciple of Christ, but secretly, and that he agreed not to the counsel and deed most wicked, of the jews. C. Now although this affection of joseph, deserved great praise, for that he sought to bury Christ so honourably, yet notwithstanding first of all me must consider the providence of God, because among his servants he chose a man, noble and of great dignity, which should begin with the honour of the Sepulchre, to cover the reproach and ignominy of the Cross. And truly, seeing he put himself in danger and hatred of all men, and adventured himself in great perils, there is no doubt, but that he was made thus bold by the secret instinct of the holy Ghost. For although he were before one of the Disciples of Christ, yet notwithstanding, he never durst openly and freely confess his faith: But now, when in the death of Christ, there was a sight to be seen of great desperation, and which was able to break a stout courage, how cometh he to be so bold, that being in great terror he feareth nothing, and goeth farther than he may do with ease? Let us understand therefore, that the son of God was buried by the hand of joseph, by God's appointment. To this end also, the circumstances which are here noted aught to be referred. M. first our evangelist saith, that he was rich: not that he did prevail any thing the more because he was rich, but to the end he might show a reason as it were, why this joseph so easily obtained the body of jesus at the hands of the Roman Deputy. For great is the prerogative of rich men with the judges of this world. And we know how filthy and infamous a work it was to take the carcase of a crucified man, out of the hand of the Hangman, or tormenter. But we are taught by this example, that rich men are so far from excuse, if they rob Christ of his honour, that they are rather guilty of two faults, when they convert those provocations which should stir them up into lets. We grant truly this thing to be very comen and oftentimes seen, that they which seem to excel others, pluck their neck out of the collar, that they are to nice and tender, and that they are to circumspect and fearful: But we must have an other manner of consideration, that except our riches and honours be helps to the woorshyppes of God, we do wickedly abuse them. Moreover joseph hath perpetual praise because he agreed not to the jews which condemned Christ. Richeses not used to the worship of God, are abused. By the which example Senators and Magistrates being admonished, aught to take heed unto themselves, least they sin against their conscience in shedding of Innocent blood. A. Saint Luke addeth, saying: which wayghted also for the kingdom of God. joseph is here praised for waiting for the kingdom of God. He is praised also for his righteousness: But this waiting for the kingdom of God, was the very root and original of righteousness. By the kingdom of God we must understand the promised renewing in Christ. For the integrity of order cannot stand, (which the Prophets said should be at the coming of Christ) but when God doth gather those men that are dispersed under his Empery. In this therefore joseph is commended, that in a miserable state and subject to destruction, he kept the hope of redemption which was promised of God. hereupon also springeth the fear of God, and a desire to lead a godly life. For it cannot be that any man should serve God, but he which assureth himself that he will be his deliverer. Let us also note, that salvation in Christ being offered to all the jews alike, and his promise comen to all men, the holy Ghost witnesseth that it was received but of a few, as we may read here of joseph. Whereby it appeareth that the inspeakable grace of God was wickedly despised of all men for the most part through oblivion. All men could talk in boasting wise of the coming of Christ, but the covenant of God was fixed in the hearts but of a few, that they might arise by faith to the spiritual renovation. But I would to God the like miserable corruption were not in these days. How many be there I pray you which wait for the kingdom of God? Are not all men for the most part so fastened to the earth as though there were no promised resurrection? But howsoever the greater part forgetting themselves, do streye to and fro, let us remember that this virtue is proper to the faithful to seek those things that are above: and specially now that the grace of God hath brightly shined through the Gospel, teaching us that we should deny ungodliness, and worldly lusts, Titus. 2. and that we should live soberly, and righteously, and Godly in this present world, looking for that blessed hope and appearing of the glory of the great God. Of Aramathea. Saint Luke saith that it was a City of the jews. Some say that it is the same which is called Ramatha, being situate on Mount Ephraim, beside Lydda, which was called afterward Diospolis. Which also was jesus Disciple. Saint john saith, that he was a privy Disciple of Christ, for fear of the jews. This man, although he had heard Christ preaching, and was throughly persuaded that he was the Messiah, yet for all this he durst not confess him so to be, least he should be cast out of the synagogue. As concerning the which, read the ninth of john. 58 He went to Pilate and begged the body of jesus: Then Pilate commanded the body to be delivered. He went to Pilate. C. Saint Mark hath: He went boldly to Pilate. Here we see that what boldness so ever man hath, the same cometh altogether from God. Furthermore, we see that we ought not to despair of those, who although as yet they do not openly profess the truth of the Gospel, yet notwithstanding, they do in heart embrace the same, and are secret disciples thereof. When occasion is given, it may happen to them by the grace of God, that they shall come forth, and openly declare that they consented not to the effusion of Innocent blood, and to the resisting of the truth, when his Disciples which have already the profession of truth, shall fly for fear. And begged the body of jesus. He durst not take down the body of Christ by his own authority or power. For the bodies of those which are put to death by the magistrate, are also after death in the power of the magistrate. Saint Mark addeth saying: And Pilate marveled that he was already dead, and called unto him the Centurion, and asked of him whether he had been any while dead. And when he knew the truth of the Centurion, he gave the body to joseph. Saint john hath: And Pilate gave him licence. But our evangelist hath: Then Pilate commanded the body to be delivered. This was as it were a certain preparation to prove the truth of Christ's resurrection: least the false jews should say that he feigned himself to be dead, and that he rose from that counterfeit and dissembled death: Therefore witnesses are brought in, that he was certainly dead. But it was done by the wonderful permission of God, that pilate should grant the body of Christ unto joseph. 59 And when joseph had taken the body, he wrapped it in a clean linen clohe. And when joseph had taken the body. A. Saint Mark hath: And he bought a linen cloth. God truly would bury his Christ, with a glorious burial, although his death had nothing but ignominy: It was sumptuous and done with cost, because it was a certain preparation to the glory of the resurrection. And therefore the dead aught to be buried with some honest preparation to cover their bodies, into the which they are put until the day of resurrection. The jews had many ceremonies in burying their dead, to whom so great light did not shine: This only belongeth unto us as well as to them, not to leave the dead carcases upon the ground for birds and beasts, but to bury them in the earth, where they may be kept until the day of Christ's coming, He wrapped it in a clean linen cloth. In that the body of Christ was wrapped in a clean linen cloth, and laid up in a new Sepulchre, it was thereby declared that some new thing was done which was not heard of before. For Christ aught not to have been laid with other dead men, because he went to open the way to a new life. The burial of Christ also doth admonish us of our duty: Of the which the Apostle writeth, Rom. 6. saying, All we which are baptized into jesus Christ, are baptized to die with him: where he teacheth at large what it is to be buried with Christ, and also to rise with him again. Saint john also maketh mention of a certain disciple of Christ, whose name was Nicodemus, which did help joseph in the burial of Christ: his words are these: And there came also Nicodemus, which at the beginning came to jesus by night) and brought of Myrrh and Aloes mingled together, about an hundred pound weight. Then took they the body of jesus, and wound it in linen clotheses, with the odours. By the example of these men, is prescribed unto us what we own unto Christ. For both of them to make a plain declaration of their faith, took Christ from the Cross, (but not without great danger) and brought him to the Sepulchre. Greatly therefore is our negligence to be blamed if we defraud him of the confession of our faith, now that he reigneth in heavenly glory. Saint john hath: As the manner of the jews is to bury. C. That the jews buried the bodies of the dead with sweet odours and spices, we may gather of the burial of jacob, of the which it is said: And joseph commanded his servants the Physicians to imbaume his father: and the physicians embawmed Israel forty days long, Gene. 50. for so long doth the embawming last. These Balms and odours were used to keep the carcase for a time from corruption and stink. After therefore Christ had suffered most shameful ignominy upon the Cross, God would have his burial to be honourable, that it might foreshow the glory of his resurrection. joseph and Nicodemus, do bestow so great cost, that it might seem superfluous: But we must consider the purpose of God, which led them by his spirit to give this honour unto his son, that the sweet odour of the Sepulchre might take away the horror of the Cross. Moreover those things which are extraordinary, aught not to be drawn into example. Saint john also by those words before recited, doth declare that this was one of the ceremonies of the law. For it was necessary that the people of old time, namely the jews, should be stayed up by such little helps, who had not such manifest testimony of his resurrection, that with constant faith they might look for the coming of the mediator. Wherefore we must note the difference between us, to whom the brightness of the Gospel hath shined, and the fathers, to whom figures and shadows supplied the absence of Christ. This is the reason: then, greater pomp of Ceremonies was tolerable, which at this day cannot be used without fault. For they which at this day bury the dead so sumptuously, do not only bury dead men, but also they (so much as they can) pluck Christ himself the king of life, from Heaven, and do shut him into the Sepulchre: because his resurrection hath abrogated those old Ceremonies. For the promise and the word of God is the soul as it were, which giveth life unto Ceremonies: the word being taken away, all rights what soever that men observe, are nothing but mere superstition: because immoderate cost doth extinguish the sweet odour of Christ's resurrection. Moreover S. john addeth saying: And in the place where he was crucified there was a garden, and in the garden a new Sepulchre. wherein was man never laid. There laid they jesus therefore, because of the preparing of the Sabothe of the jews. Because the time was far spent, and the Sun setting (which was the beginning of the Saboth) was at hand, joseph and Nicodemus chose this garden as a fit and convenient place for their purpose. 60. And laid it in his new tomb, which he had hewn out even in the rock, and rolled a great stone to the door of the Sepulchre, and departed. And laid it in his B. Luke and john do declare what Matthew meaneth by this new Sepulchre, saying, In the which never any man was laid. C. Whereby we gather that Christ was honourably buried. For there is no doubt but that joseph being a rich man, and granting his Sepulchre unto the Lord, spared not any other cost which was necessary for his burial. Which he had hewn out The Evangelist Mark hath: Which he had hewn out of the rock. And rolled a great stone to the door of the Sepulchre He rolled this great stone to the door of the Sepulchre, either jest some should spoil the dead carcase, or else steal it away. But by this mean the providence of God would take away all vain suspicions, and make a way to the glorious resurrection of Christ. 61. And there was Mary Magdalene, and the other Marry sitting over against the Sepulchre. And there was mary Magdalene, A. The Evangelist Mark hath: And Mary Magdalene & Mary joseph beheld where he was laid. Luke hath: The women that followed after, which had come with him from Galilee, beheld the Sepulchre, and how his body was laid. She, whom Matthew calleth the other Marry, is said of Mark to be the mother of joseph and the brother of james. S. Luke addeth saying: And they returned and prepared sweet odores and ointments. Matthew and Mark only declare that the women beheld how & where he was laid: but Luke here expresseth their purpose also, namely that they returned into the City to prepare sweet odores and ointments, that two days after they might celebrated his funeral. E. But when they prepared their sweet odores and ointments, Mark declareth saying: And when the Sabothe was past, Mark. 16. Marry Magdalene, and mary jacob, and Salome, brought sweet odours, that they might come and anoint him. For after that they had marked the place, and saw how the Lord was put into the Sepulchre, the Sabothe came upon them. On the which Saboth they rested according to the commandment: but the Saboth day being paste, they prepared by and by their sweet odours, and ointments. Wherefore the words of Luke seem to be placed out of order, which should be read thus: But the women returned and rested the Saboth day according to the commandment, the which being paste they prepared sweet odours and ointments. 62. The next day, that followed the day of preparing the high Priests and Pharisees came together unto Pilate. The next day that followed C. In this narration, the purpose of Mathewe was not so much to show with what obstinate madness the Scribes & Priests persecuted Christ, as to represent unto us in a glass the inspeakable providence of God in proving the resurrection of his son. The crafty and false jews conspire among themselves, and do devise a way by the which they might extinguish the memory of Christ being dead. For they see that they have profited nothing except they oppress the faith of the resurrection. But while they go about to bring this thing to pass, they bring that other thing, which they sought to hide into the light of knowledge. For truly the resurrection of Christ should have been more obscure, or at the lest, they should have had more liberty to deny the same, except they had set witnesses to keep the Sepulchre. Therefore we see that the Lord doth not only frustrate the expectation of crafty men, but also snaringe them in their own devices causeth them to obey his wil The enemies of Christ were unworthy to behold his resurrection: but yet it was meet that their impudency should be reproved, and that the pretence of slander should be taken from them, yea that their own consciences might be convinced, lest they should be excusable through ignorance. For what greater testimony of Christ's resurrection could there be, than to find the Sepulchre empty after Christ was put into it, the soldiers watching the same? The high Priests and Pharisees came, Behold here how these high Priests these hypocrites, which were wont to reprehend Christ for healing those that were sick, on the Saboth day, do themselves violate the Saboth day, that they may prosecute their malice against Christ. 63. saying: Sir, we do remember that this deceiver said, while he was yet alive: After three days will I arise again. A. This our saviour Christ spoke in the 16. Chapter going before. But they might also have more plainly learned this thing at the mouth of judas, who heard the Lord himself say, that he would rise again the third day. 64. Command therefore that the Sepulchre be made sure until the third day, jest his Disciples come and steal him away, and say unto the people: he is risen from the dead. And the last error shallbe worse than the first. Command therefore that the Sepulchre C. There is no doubt but that this cogitation came into their minds by the instinct of the holy ghost, not only because the Lord would take just vengeance of their wickedness, but also because he ment to bridle their unclean tongues. And by the way we may also see how greatly the wicked are blinded, when they are bewitched of Satan. They call him a deceiver, whose divine power and glory brightly shined a little before by so many miracles. By such examples we are taught that we aught to consider the glory of God betimes with godly modesty and diligence, when it declareth itself, lest that brutish and horrible blindness follow our obstinacy. Lest his disciples come, Bu. Behold here the care of the wicked and the disquietness of their consciences, which fear least the great stone should be rolled away, and the body of Christ taken out of the Sepulchre, by those men which were so far from this boldness, that they rather stood in fear of them, and which so hardly believed after the resurrection, Mark 16. that Christ was risen again, that for this cause Christ reprehended the hardness of their hearts. And say unto the people he is risen, These hypocrites would seem to have a great care for the simple people, when as in deed they went about nothing but to provide for their own kingdom, mocking the people in their hearts: as if they should say: We fear lest the people should be seduced. And the last error shallbe worse than the first This they add to move the mind of the judge: as if they should say, This also belongeth to the public peace. For except thou do this thing, the last error will be worse than the first to bring trouble. They call the truth of the Gospel and the kingdom of God, error, and the cause of trouble: and that falsely. 65. Pilate said unto them: ye have the watch, go your way and make it as sure as ye can. C. Pilate by these words declareth that he giveth them leave according to their request, to set soldiers to watch the Sepulchre. Pilate might have been justly angerye with these hypocrites, and have denied them their petition: but it was brought to pass by the secret counsel and purpose of God, that he should not hinder that which they went about. For it did greatly serve to the manifesting and setting forth of the lords resurrection. 66. So they went and made the Sepulchre sure with watchmen, and sealed the stone. Bu. The jews took a great many soldiers, made a very strong watch, compassed the Sepulchre round about, shut the door of the Sepulchre with the great stone so close as might be, and sealed the same, lest there might be some deceit also in the keepers. M. All things were done with great diligence that Christ might be kept in the Sepulchre. With the like diligence many go about at this day to keep the truth in secret. But as this keeping of the body of Christ appointed by the enemies, with the more diligence it was done, the more it confirmed the certainty and glory of Christ's resurrection: even so their violence also which go about at this day, to keep the truth hidden in darkness, the greater that it is, and the more it is confirmed with the power of the Magistrate, the more a great deal it setteth forth the power and glory of the truth. C. By all these things truly which the jews obtained at the hands of Pilate, they were the more bound that they might not excuse themselves by any cavils. For although they durst rage and rail at Christ without all shame after his resurrection, yet notwithstanding they sealed their own mouths faster a great deal, with the signet of Pilate than they did the Sepulchre. And thus far as concerning the Passion, and sumptuous burial of Christ. The xxviii. Chapter. Upon an evening of the Sabothes, which dawneth the first day of the Sabothes, came mary Magdalene, and the other Marry to see the Sepulchre. Upon the evening of the Sabothes, C. Now we be come to the conclusion of our redemption. For hereupon cometh the lively trust of our reconsiliation with God, because Christ is the conqueror of death and hell, that he might declare the power of a new life to be in his hands. Wherefore rightly saith the Apostle Paul, 1. Cor. 15. that there shallbe no Gospel, and that the hope of salvation is vain except we believe that Christ is risen from the dead. For so at the last righteousness was purchased unto us, and the entrance into Heaven made open: furthermore, our adoption was confirmed, when Christ in rising again, and declaring the power of his spirit, hath proved himself to be the son of God. And although he manifested his resurrection otherwise than our fleshly sense and reason would require: yet notwithstanding this order & manner which pleaseth him, ought to seem best of all in our eyes. He went out of the Sepulchre without witness, that the void and empty place might be the first token: then he thought it good to show the women by the Angels that he was alive: after that he appeared to them, and at the length to the Apostles, and that oftentimes. And so he brought his Apostles by little and little, according to their capascity, to more full and perfect understanding. But whereas he began first with the woman, and did not only show himself unto them, but enjoined unto them also the preaching of the Gospel to the Apostles, that they might be as it were their masters, he doth it to correct the sluggishness of the Apostles, which through fear lay almost out of heart, when as the women diligently made haste to the Sepulchre: who for their diligence received no small reward. For although their devise to anoint Christ was not without fault, because they thought him to be as yet dead, yet notwithstanding he forgiving their infirmity, did greatly advance them to honour, resigning unto them the Apostolical office for a time which was forsaken of the men. And so he sheewed that to be true which the Apostle Paul writeth saying, 1. Cor. 1. God hath chosen the foolish and weak things of this world to confound the wise and mighty. Upon an evening of the Sabothes C. The Hebrews call the whole night the evening. And whereas it is said, of the Sabothes, we must note that the plural number is here put for the singular. Furthermore this word Sabothe, signifieth that day which was consecrated of the Lord: it signifieth the whole week also, that holy day only excepted: wherefore the day following is called the first of the Sabothes. whereupon the proud Pharisey said: Luke 18. I fast twice in the Sabothe, (according to the latin translation) or week. He calleth therefore the evening of the Sabothes, which dawneth or beginneth his light the first of the Sabothes, the morning or dawning of that day in the which Christ arose: the which he calleth here the first of the Sabothes, that is to say, the first day after the Sabothe in the week following. The which he so calleth because the jews according to the manner of the Scripture, began the day from the evening, Gene. 1. according to this saying of Moses: And the evening and the morning was made one day. The evangelist Mark hath: Early in the morning the first day of the Sabothe. S. Luke hath: But upon the first day of the Sabothes very early in the morning, when it was yet dark. These three do sufficiently declare what the evening of the Sabothes is: even as if one should say, In that night the morning whereof was the beginning of the first day of the week. All the Evangelists therefore do mean, that the Saboth being ended the women consulted to meet betimes in the morning to see the Sepulchre. Came Mary Magdalene etc. Mathewe saith here that there came only two of the mary's to see the Sepulchre. Mark joining the third, saith that they bought sweet odours to anoint the body. And by the words of Luke it may be gathered that there came not only two or three but many. But this is very usual among sacred writers, among many to express a few. To see the Sepulchre, C. These meant when they had found the body of Christ to anoint it with ointments and sweet spices, as joseph and Nicodemus had done. Notwithstanding it may be demanded how this diligence of the women, mingled with superstition, pleased God. But there is no doubt, but that they taking the manner of anointing the dead from the fathers, did apply it to this end, that they might get consolation in the sorrow of death by the hope of the life to come. Therefore they sinned in this, that they remembered not the which their Lord had said before as concerning his resurrection, but sought the living among the dead. 2. And behold there was a great earthquake, for the Angel of the Lord descended from Heaven, and rolled away the stone from the door, and sat upon it. And behold there was a great earthquake, C. The earthquake was made before the women came to the Sepulchre: but truly not without the counsel of God. For it was meet that there should be some testimony of the resurrection of Christ. Even as if a king should anoint his son before the people, even so God declared by the resurrection, and consecrated his son a king. This earthquake therefore was a token of divine power: it was also a type of the earthquake to come, with the which the earth shallbe stricken, when it shall give up the bodies of the dead. Moreover this wonderful sign was necessary to stir up the minds of the women, that they should not conceive any humane or terestrial thing, but should lift up their minds, to the new work of God and vnloked for. For the Angel of the Lord descended C. The cause of the earthquake was the coming down of the Angel from Heaven. If the force of an Angel be such that his descending from Heaven should shake the earth, what shall we look for at the coming of Christ to judgement? And rolled away the stone, The Angel came not because of Christ, as though he could not come out of the Sepulchre without his help: but to the end the women and the Apostles might believe that Christ was risen, that the Sepulchre was opened by the Angel, that it might be showed to be empty. But it is certain that he arose & went out of the Sepulchre, the stone lying still in the mouth of the same. Howbeit there are some which say that Christ arose and went forth of the Sepulchre without any miracle, by the work of the Angel. But he which was able by his own power to raise himself in the Sepulchre, was able also by the same power to go out of the Sepulchre the door thereof being shut with a great stone, that he might be miraculously raised without any work of the Angel. 3. His countenance was like lightening, and his raiment white as snow. His countenance was like lightening A. As in the earthquake a certain heavenly power of Christ was declared: evenso also in the apparel and form of the Angel, the brightness of the dietye, as it were by beams showed forth itself, to the end the women might know that he was not a mortal man, which being nigh unto them seemed like a man. For although neither the brightness of the light, nor the whiteness of the snow, is nothing to the glory of God in comparison: yet notwithstanding he teaching himself to be near by external tokens, doth call us unto him according to the weakness of our capascitye. This one thing only we must know that visible signs of his presence are offered unto us that our minds may apprehend him, being invisible: and that under corporal forms, a taste of his spiritual essence is offered unto us that we may seek him spiritually. Notwithstanding there is no doubt but that a certain internal efficacy was joined to the external signs, which did print in the hearts of the women the feeling of the dietye. For although they were made afraid in the beginning, yet notwithstanding by the order of the text it shall appear that they being encouraged again, were so taught by little and little, that they felt the present hand of God. M. But there are many appearings of Angels mentioned in the Scriptures, in the which, such excellent brightness, and form, as is here described, is not to be found: because there is a difference between this that was done in them, and that, which was done in the resurrection of Christ. Moreover as they in respect of their nature are not corporal, evenso unto men they are invisible of themselves: Angels. but to the end they may be seen and perceived of men, they take unto themselves external forms, according to the commodity and fitness of the present business or matter in hand: and they do take them, not to keep them continually, but for a time, until they have discharged their ministry in this world, for the which they were sent. So Angels appeared to Abraham and to Lot in the form of wayfayringe men. Genesis. 18. Genesis 19 C. This is the only difference between the two Evangelists, that Mathewe and Mark make mention but of one Angel only, when as Luke and john make mention of two. But this show of repugnancy is easily put away: because we know how oftentimes the figure Synecdochen is used in the Scripture. Two Angels therefore were seen first of mary, after that of her fellows. But because the other which did speak did specially turn their minds unto him, Mathewe and Mark thought it sufficient to make mention of his embassage. Moreover where as Matthew in the verse going before, saith that the Angel sat upon the stone, it is husteron protaeron, or at lest the order of the history is neglected: because the Angel appeared not at the first, until the newness of the thing caused the women to be careful and to marvel. 4. And for fear of him the keepers were astonished and become as dead men. And for fear of him M. This matter came far otherwise to pass than the high Priests looked for. They got watchmen, to fray the poor and fearful disciples from the body of the Lord. But behold the contrary: for they which were set to make other afraid and to keep the body of the Lord, are so unable to hinder the resurrection of the Lord, that they are wonderfully terrefyed at the appearing of an Angel. The which thing aught to be a great consolation and comfort unto us. And we must note the difference between the two kinds of fear which Mathewe compareth together. The soldiers were made afraid being used to tumult and so were overcome with fear, that they fell down as it were half dead: but being cast down no power did lift them up. The fear of the women was like unto this: but the consolation which by and by followed, did restore their courage again which almost quailed, that they might have a better hope. Fear pertaineth to the elect and reprobate. And it is meet that the majesty of God should bring a fear and horror as well to the godly as to the reprobate, that all flesh might fall down at his presence. But when God himself hath humbled his elect and brought them under, he doth straight way mitigate their fear, least they should faint being oppressed: and not only that, but by the sweetness of his grace also he healed the wound that is geeven: but as for the reprobate he doth either exanimate them with a sudden fear, or else he suffereth them to languish under long torments. But our evangelist Matthew leaving of to make mention of the watchmen, goeth forward with the narration which he had begun of the women coming to the Sepulchre which found not the watchmen. For they being afeard ran, while the women were a coming, to tell the high priests what had happened. And to the end all things which are written of so blessed and wholesome resurrection by the Evangelists, may be the more easily understood we will bring in and expound what soever any man doth speak of the same, in that order in the which the most diligent and best interpreters think all things to be done. And first of all what the women thought while they were in their journey, it may be gathered by Mark which saith: And they said among themselves, Who shall roll away the stone for us from the door of the Sepulchre? And when they had looked, Mark. 16. they saw that the stone was rolled away, for it was a great one. C. This doubt Mark only expresseth: but seeing the other three do show that the Angel rolled away the stone, it may easily be gathered that they stood in a doubt, not knowing what to do until they were certified by the power of God. But hereby we may learn, that they being carried by their zeal, came thither, not certain of their purpose. They saw before that the Sepulchre was shut with a great stone, which kept all men from coming therein: why did they not consider this having leisure at home, but only because reason & memory failed them through great fear? But because in a godly zeal they were blinded, God doth not impute this fault unto them. After these words it followeth in Luke and Mark, And they entered into the Sepulchre, and found not (as saith Luke) the body of the Lord jesus. And it came to pass when they were abashed at this thing, they saw (as saith S. Mark) a young man, sitting on the right side, clothed in a long white garment, and they were afraid. B. The evangelist saith that he was a young man, not because Angels are men, but because they appear unto us in the likeness of men being otherwise invisible: wherefore they have oftentimes the names of men given unto them. But the women being made afeard are comforted by the Angel with these words: Be not afraid: Ye seek jesus of Nazareth which was crucified: He is risen he is not here. Behold where they had put him. But go your way & tell his Disciples and Peter, that he goeth before you into Galilee: there shall ye see him as he said unto you. And they went out quickly & fled from the Sepulchre: for they trembled & were amazed, neither said they any thing to any man, for they were afraid. A. These things for the most part are expounded in the 5. 6. and 7. verses of this Chapter of Mathewe. But in that Christ here by his Angel commandeth the women to show his resurrection to Peter by name, he seemeth therefore to do it, because Peter thought himself unworthy to have any thing to do with the Lord, for that he had denied him: a deed truly which made him worthy to be rejected for ever. To recreate & comfort him therefore in this perplexity, he thought good to express his name, to the end he might be fully certified, that as yet he was reckoned in the number of his Disciples. And where he saith: he shall go before you into Galilee, we must not understand that he went by & by before them after his resurrection, for (as it appeareth in john) the Dyscipses were eight days at the lest in Jerusalem. And in the last Chap. it is read that the Lord was seen of them as they were a fishing. And he would go before them into Galilee, & show himself there unto his Disciples, either because he would bring his disciples & these women also back again into Galilee from whence they followed him to Jerusalem: or else to instruct & confirm them, being as yet rude, in the knowledge of the kingdom of God, in Galilee because he might do it there more freely & safely than in Jerusalem, where he might be in danger of the Pharisees & high priests. C. But now the first three Evangelists do pretermit that which S. john declareth of Mary Magdalene, namely that she having not as yet seen the Angels came again into the City, & complained weeping that the body of Christ was taken away. The which as soon as the two Disciples Peter & john heard, they ran to the Sepulchre: into the which Peter entered, and then that other Disciple. Notwithstanding both of them returned home again with doubtful & suspended minds as yet, Mary standeth still at the Sepulchre & weeping. And although S. john doth make mention of Mary Magdalene only, yet for all that it is likely that other women also, of the which the other three evangelists make mention, that were with her. At the first therefore they came to the Sepulchre, the which when they found void, they tell the disciples saying, They have taken the Lord out of the Sepulchre, & we know not where they have laid him. After that she returned to the Sepulchre with the other women, whom Peter & john followed, who seeing the Sepulchre to be empty returned home with suspended minds. But Marry & the other women abiding there still; & beholding the Sepulchre again, two Angels appear unto her, of whom we have spoken already: and do testify unto them that Christ is risen & do command them to tell it unto the Disciples, but namely unto Peter, which even now entered into the Sepulchre, & perceived that Christ was risen. At the length when these women returned into the City to tell these things unto the Disciples, they were confirmed again as they went, that they might the more boldly affirm the Lord to be risen, for Christ appeareth unto them & saluteth them. Howbeit john maketh mention of Mary Magdalene only. And Mark doth not say that Christ met with them, but saith only that he appeared to Mary Magdalene betimes in the morning. But Luke maketh no mention of this vision at all: but this pretermission ought not to seem absurd unto us, seeing that the evangelists do oftentimes use the same. As touching the difference between Mathewe & Mark this is to be considered, that Matthew by a figure called Synecdochen doth extend that unto all which was proper to one. This mary Magdalene was of Galilee, & was not the sister of Martha & Lazarus as some foolishly have thought. For Mary the sister of Martha was not surnamed Magdalene: but is always called in the Scripture Mary the sister of Martha, that there might be a difference between her & the other Maries. Of this Mary Magdalene Luke writeth thus: Luke. 8. And also certain women which were healed of evil spirits & infirmities. Marry which is called Magdalene (out of whom went seven devils.) Whereby we may behold the great goodness & mercy of God, who respecteth no persons, but giveth, most honour where most unworthiness is, to beat down the pride of flesh. 5. The Angel answered and said unto the women, fear ye not. For I know that ye seek jesus which was crucified he is not here. The Angel answered A. To answer here, is put for to speak, according to the manner of the Hebrews, for they demanded no question whereby answer should be said to be made. He maketh mention of one Angel only, because but one and no more, spoke unto the women: Luke speaketh of two, as appeareth by these words: Behold two men stood beside them in bright garments. And as they were afraid & bowed down their faces to the earth, they said unto them Fear ye not M. It was the office of the Angel to give testimony of the resurrection of Christ. But going thereabout he doth before all other things comfort the women that were afraid: but he had made the wicked watchmen afraid. For the resurrection of Christ is a terror to the wicked, and to the godly a great consolation. Whereupon he saith: Fear ye not. As if he should say, Be not ye afraid as those watchmen were which are gone away. For I know This is the reason why they aught not to fear, as if he had said, I know that ye are friends & such as believe in jesus, I know that for the love of jesus ye are come hither: wherefore there is no cause why ye should be afraid of me, for I am here not an enemy, but your friend. C. In Luke there seemeth a sharp reprehension to be added, thus: Why seek ye the living among the dead? 6. He is not here: he is risen as he said. Come see the place where the Lord was laid. He is not here: M Now the Angel by plain words beareth testimony to the resurrection of the Lord. Bu. As if he should say, the body of Christ which was crucified & buried is not now in the Sepulchre, As he said C. He putteth them in mind of the words of Christ, Bu. as if he should have said, Christ is the truth. The truth cannot lie. And he said that he would rise again. Therefore he is risen in deed. C. We do see here that the Angels are sent to confirm the doctrine of Christ. Math. 17.20.26. Mark. 8.10 14. Luke. 9 and 18. john. 2. A. And that Christ had foreshowed his resurrection, the Evangelists do testify in divers places. Come see the Bu. To the end they might be the more fully certified of all things, he willeth them to have experience, & to see with their eyes. For he showeth them the empty monument Where the Lord was laid C. Behold how the Angels here call Christ the Lord. A. Euenso in another place it is said, Luke 2. A saviour is borne unto you this day, which is Christ the Lord, Luke. 24. in the City of David. S. Luke addeth saying: Remember how he spoke unto you, when he was yet in Galilee, saying: that the son of man must be delivered into the hands of sinful men, and be crucified, & the third day rise again. 7. And go quickly, and tell his Disciples, that he is risen again from the dead. And behold he goeth before you into Galilee: there ye shall see him, Lo I have told you. And go quickly C. Here God doth adorn the women by the Angel with extraordinary honour, because he committeth unto them the charge & embassage of the special part of our salvation. Notwithstanding this office was accidental extraordinary, and enjoined to them but for a time. They are commanded to tell that unto the Apostles which they afterward, according to the office enjoined them preached to the whole world: but they do not this as Apostles. Therefore they do amiss gather a law by this commandment of the Angel, Baptism aught not to be ministered by women. which do permit to women the office of baptizing. Let us be contented with this, the Christ in them set forth the treasures of his grace, in that he made them once to be the teachers of the Apostles: notwithstanding so, that he would not have that to be drawn into example, which was done by a singular privilege. If any man object and say that there was no cause why women should be preferred before the Apostles, which were no less carnal & insensible than they: we answer that it is not in us but in the will & pleasure of the judge to put a difference between these & them. Furthermore we say that they deserved to be more sharply reprehended, which were not only taught before other men, but also were ordained to be teachers of the Church throughout the whole world, being called the light of the world, & the salt of the earth: so foully did they fall. The women therefore were sent to the Disciples to their reproach because they were so slow to believe. And behold he goeth before you into Galilee. C. In that the Angel calleth the Disciples into Galilee, it seemeth therefore to be done, that Christ might make himself known to many. For we know that he was long conversant in Galilee. And he thought it good to give space unto his disciples that even in the very departure they might better remember themselves. Furthermore the custom & using of the places helped them to know their master For it was meet that they should be confirmed by all means, lest they should want any thing whith pertained to the assurance of their faith Lo I have told you, C. By this kind of speech the Angel doth affirm that it is true which he said, B. as if he should say, Go your way & take experience of that which I have said: if ye distrust it is your own fault: as for me, I have declared that unto you which I know to be true. C. This the Angel speaketh, not of himself, although he were the first author, but subscribeth to the promise of Christ: and therefore in Mark he doth only put him in mind of the words of Christ. Luke saith that they remembered the words of the Lord By the which we are taught that although they did profit very little in the doctrine of Christ yet notwithstanding the same did not perish, but was choked until it began to grow in due time. A. Euenso the Disciples saw many things in Christ and heard those things of him which they understood not by and by, but after that he was risen again from death. 8. And they departed quickly from the Sepulchre, with fear and great joy, and did run to bring his disciples word. And as they went to tell his Disciples. And they departed quickly C. This aught to be understood of the second return into the City, in the which Mary Magdalene, and the rest of her fellows told the Disciples that Christ was risen: which they had learned as well by the testimony of the Angel, as by the sight of Christ himself. But before Christ sheewed himself, they ran to the disciples as they were commanded of the Angel. And as they were going they were confirmed again. Christ making himself manifest unto them: as it shallbe said in the next verce following. The women therefore run to the Disciples, With fear & great joy, C. By these words Mathewe meaneth that the women were greatly comforted at the voice of the Angel, yet notwithstanding that they were stricken with fear, that they burn between joy & sorrow. ●…pirituall ●…ye. M. So that we do see two affections almost contrary one to the other to be mixed together, namely joy & fear: But spiritual joy is such, that we cannot truly rejoice in the Lord, except the flesh be cast down & humbled. We must mortify the flesh: otherwise we cannot be partakers of the immortal & spiritual joy. Hereupon it cometh that so often as God appeareth & giveth some feeling of his presence, we are made afraid, & almost discouraged. They went therefore with joy, for the resurrection of Christ which they had learned of the Angel: and with fear, for the strangeness of the vision, & greatness of the miracle. They were not as yet fully certified in mind of the resurrection of Christ, and yet notwithstanding they received no small joy and comfort by the words of the Angel. For if they had had a sound and perfect faith, it would have put away fear, & greatly quieted them: but now fear mingled with joy, plainly declareth that they were not satisfied by the testimony of the Angel. For they being in the midst of sorrow, and hearing this tidings (which they never looked for) of the Angel, they could not believe for the great joy. The like we read of the disciples in Luke, that they could not believe for very joy (that is for the desire of the Lord) and for the strangeness of the miracle. Luke. 24 C. Here therefore Christ did wonderfully declare his mercy in taking away the doubt and fear, which was a great let to the faith of these women. 9 Behold jesus met them saying: All hail. And they came and held him by the feet, and worshipped him. Behold jesus met them M. The Lord had a consideration of his Disciples, insomuch that he would not have his resurrection sheewed to his disciples by these women upon the report only of the Angel: but offereth himself also to be seen, that now not only the testimony of the ears, but also of the eyes might certify them. And for the certainty of his resurrection, he would have the same declared not only of the Angels to the women, & of the women to the Disciples, but also offer himself both to that the women & to the disciples to be seen & felt: Saying: all Hail M. Or rejoice and be glad. There is no doubt but that he spoke in Hebrew according to the manner of the country, & said, Salome, that is to say, Peace. Here the manner of salutation is commended unto us: the words thereof being common both to the godly & wicked also: notwithstanding in deed and effect proper only to the godly. He is not a true friend which loveth not truly & in God. 1. john. 5 Therefore S. john exhorteth us to love one another, not in word only, but in deed and verity. And they came and held him by the feet, C. This thing seemeth not to agreed with the words of john, john. 20. where he saith that Mary was forbidden to touch Christ. But these two places may be easily reconciled, that the Lord seeing Mary to be to busy in embracing and kissing his feet, commanded her to go from him: because it was meet that superstition should be corrected, and the end of his resurrection also declared: from the which, partly earthly & gross affection, and partly foolish zeal, did withdraw her. But the Lord at his first meeting suffered them to touch his feet, lest any thing should be wanting that might certify them of his resurrection. Therefore by and by Mathewe addeth, And worshipped This was a sign of certain knowledge. We read not that they said any thing, john. 20. A, saving that S. john saith that Mary said Rabboni. But this their deed is as much as Thomas expressed afterward in a word saying, My Lord, and my God. This worship was a sign of reverence which they gave unto the majesty of Christ. Hereby we may learn what our duty is: namely to prostrate ourselves before the Lord. And as for the resurrection of Christ, it ought to make us acknowledge his power, which in deed ought to stir us up to reverence him. 10. Then said jesus unto them: be not afraid, Go tell my brethren that they go into Galilee, and there shall they see me. Then said jesus unto them, C. We gather that fear was evil because Christ delivereth the women from the same again. For although it came of admiration, yet notwithstanding it was contrary to a quiet trust. Therefore to the end they might lift up themselves to Christ the Conqueror of death they are commanded to be of good cheer. But by the same words we are taught, that we do then truly know the resurrection of the Lord, if with an undoubted faith, we have boldness to boast that we are made partakers of the same life. Christ therefore taketh from them fear, not joy. For his resurrection bringeth not any occasion of fear to the believing, but of true & perpetual joy. These words therefore bring great consolation to a fearful conscience. Go and tell He giveth them the same commandment that the Angel did C. And by this embassage, he gathereth the dispersed Church together, and erecteth it being decayed. For as the faith of the resurrection at this day doth specially quicken us, even so it was necessary that life should be restored to the disciples from whence they were fallen. My brethren Here is to be noted the inspeakable clemency of Christ that he voutched safe to call those his brethren which were run aways, & such as left him in distress. Neither is there any doubt, but that by so gentle appellation, he went about to mitigate the sorrow with the which he saw them grievously disquieted. But because Christ did call his Apostles only by this name, let us know that this embassage was sent by Christ, that it might afterward come unto us. Wherefore we must not hear the story of the resurrection could lie, seeing Christ by the bond of brotherly amity doth gently invite and call us by his own mouth to consider the fruit thereof. But whereas certain interpreters by the name of brethren understand the kinsfolk of Christ, the order of the text doth sufficiently confute their error: because S. john doth plainly declare that Mary came unto the disciples: and Luke saith that the women came to the Apostles. C. Whereby we gather that Christ spoke of them. Moreover it seemeth that Christ borrowed this sentence out of that Psalm, where it is said, Psalm. 22. I will declare thy name unto my brethren. For it is without all controversy that the same prophecy was fulfilled in this place. That they go into Galilee, A. The women having received the commandment of Christ, go to tell the Apostles: as it may be gathered by the words of Luke, where he saith, It was mary Magdalene, and joanna, & Mary jacobi, and other that were with them, which told these things to the Apostles. Moreover S. Luke addeth saying, Luke 24 And their words seemed unto them feigned things, neither believed they them. foul was the blindness with the which the Apostles were stayed, that they could not call to mind that it was fulfilled which they had heard before of their master. If the women had spoken any thing to them that they had never heard of before, they had been the more excusable, not to believe readily in a matter so incredible: but it must needs be that they were now to dull which count that for a fable or dream which they had heard so oftentimes declared & promised by the son of God, the same being now reported to be fulfilled by eye witnesses. Hereby it appeareth that they were so overthrown by temptation, that all the taste almost and remembrance of Christ's words was quite out of their mind. Luke addeth also, saying. Then arose Peter and run to the Sepulchre, & looked in and saw the linen clothes laid by themself, and departed, wondering in himself at that which had happened. And by this circumstance the evangelist Luke, doth exaggerate and make the hardness of the Apostles hearts more heinous, when as notwithst●…ding Peter had seen already the Sepulchre to be empty, and was constrained by the manifest sign of his resurrection to wonder. 11. When they were gone, behold some of the keepers came into the city, and showed unto the high priests all the things that had happened. When they were gone, Bu. That is to say, In the mean time while the Angel & the Lord himself spoke with the women, the soldiers were come into the City. It is not only credible, but the matter itself also showeth that the soldiers which were appointed to keep the Sepulchre, were so corrupted with money, that they were ready at the commandment of the high priests to make a lie. They knew well enough that the high priests feared nothing more, than that Christ should obtain his fame the third day after he was risen again they knew therefore that they were sent thither, to keep the Carcase, and thereby to extinguish his fame. These men therefore seeking for their gain, perceiving the fruit thereof to perish, devise a new way to get money. Some of the keepers came, The high priests knowing themselves to be guilty, are constrained to corrupt the soldiers with large sums of money, & to higher them to cover their shame. And showed to the high Priests Bu. It came not to pass without the counsel and providence of God that the resurrection of Christ should be showed to the high Priests, which were the cause of his death, & that neither by the women nor by the disciples, but by the keepers of the Sepulchre. For although they were not made joyful of this tidings of the resurrection, yet notwithstanding it was necessary after their wickedness, that they should know before, this truth of Christ's resurrection, which they resisted all that they could with lies, that rejecting the truth against their own consciences, they might be condemned. 12. And they gathered them together with the Elders, and took counsel, and gave large money unto the soldiers. M. Behold their counsel, they seek not those things which are Gods, but their own. A. The Priests were covetous, and greedy of money, yet notwithstanding, the desire that they had to destroy Christ doth overcome covetousness. Euenso before they were ready to give money to judas the traitor, & at other times they devoured widows houses, and were oxcedinge covetous. 13. saying, Say ye that his Disciples came by night, and stole him away while ye slept. M. This thing they had before craftily put into the head of Pilate, saying: Lest the Disciples come by night and steal him away. But (truly) they profit nothing with those which have any understanding at all. Could the disciples gather an host to carry away the body of Christ without the soldiers will? Furthermore can they which are a sleep see? So God giveth power to his word, that the wicked should not see. 14. And if this come to the ruler's ears, we will persuade him, and save you harmless. And if this come to the ruler's ears Bu. That is to say, If the matter be brought before the judge. They promise' unto them security, because they were able to do much with the debity. As if they should say, If this lie be brought before your deputy, We will persuade him, and save you harmless. that is, We will satisfy and content him, and take such order with him that ye shall not need to fear any danger. 15. So they took the money, and did as they were taught. And this saying is noised among the jews unto this day. So they took the money, Bu. The covetous soldiers take the conduct and pressed money, and are not afraid to lie, as they were taught. To whom they are like at this day which are not ignorant of the truth of the Gospel, yet notwithstanding taking money of the high priests, teach the lying invention of men, and do lie against their consciences for money. By the industry of these men it cometh to pass that the smallest lies do continued a long time, and are kept in the Church, & can find no authority by the pretence of continuance. And this saying is noised, B. Namely that the Desciples stole away the body of jesus while the watchmen slept. As if he should say, This lie being published abroad by the watchmen, is so received of the jews, that they will not otherwise believe unto this day. C. This was the full measure of God's vengeance to blind the jews, because by the perjury and falsehood of the soldiers, the resurrection was buried under foot, and so vain a lie received. And hereby it appeareth that they were deceived by voluntary error, which did not think that Christ was risen again, even as the world willingly offereth itself to be mocked by the deceivers of Satan. But (truly) if any man had but opened his eyes, he needed not any long inquisition. The armed soldiers say that the body of Christ was taken from them, by a weak, fearful, small, and unarmed company of men. By what cooler do they pretend this? They say that it was done when they were a sleep. But if they suspected the disciples, why did they not make after them? why did they not raise hew & cry? This therefore was a childish excuse: the which should not have been unpunished, if the deputy had been just & of a stout courage. But because Pilate winked at this matter, it had the more credit. Howbeit this seemeth very much that God should suffer this rumour to spread abroad to extinguish the glory of his son, notwithstanding we must attribute this matter to his just vengeance which deserveth all honour. Moreover because all of them had stumbled at the stone of offence, it was necessary that their eyes should be darkened least they should perceive the purpose of God which went about to blind them altogether, Esay 6. as it was foreshowed by the prophesy of Esay. For God would not have suffered them to be deceived by such rash belief, but only to deprive them of the hope of salvation, of whom the redeemer himself, was despised. B. This of all other is the most just judgement of God, 2. Thes. 2. that they which refuse to believe the truth might believe lies. When we see therefore lies and false signs to be believed, it is a sign of reprobation, and of the vengeance of God. Unto this day, B. The Scripture commonly useth this kind of speech when it signifieth the durable constancy of any thing. As when it is said: josua. 4. And josua set up twelve stones also in the midst of jordan, etc. and there have they continued until this day. In like manner it is written, And therefore it is that the priests of Dagon tread not on the threshold of Dagon unto this day. 1. King. 5. C. But although this lie prevailed among the jews, being devised of the high priests, and wickedly published by the soldiers, yet for all that it did not let but that the truth of the Gospel might have free passage, even to the utmoste parts of the earth, even as always it hath and doth overcome all the stops and stays of the world. For the godly do always hold this as a sure bulwark, namely that Christ died for our sins, and rose again for our justification. Rom. 4. B. The same day in the which the women sheewed the resurrection of Christ to the Disciples, the Lord offered himself to be seen of the two disciples as they went to Emaus. After this, Luke 24. when the ●…ores were shut, Resurrection of Christ. john. 20. he stood in the midst of his disciples and wished them peace, sheewed his hands and his feet, & did eat with them to certify them of his resurrection. Mark 16 To the which, the words of Mark are to be joined, when he saith, And he cast in their teeth their unbelief and hardness of heart: because they believed not them, which had seen that he was risen again. Beside this, he gave unto them the holy ghost (as S. john declareth) & saith unto them, Peace be unto you, etc. Furthermore he taught them that all things which were written of him were fulfilled, and opened their minds also that they might understand the Scriptures, that it must needs be that Christ should suffer and rise again. 16. Then the eleven Disciples went away into Galilee, into a mountain, whereas jesus had appointed them. Then the eleven Disciples went M. To the end they might see Christ they went into Galilee, as the Angel had said unto the women in the seventh verse before. To the which place when they came, they went not by and by up to the mount, as our evangelist here seemeth to show: but they went to the sea of Tiberias (that is to the lake of Genesar) to fish. To whom as they were a fisshing, Christ appeared, as saith S. john, in these words: afterward did jesus show himself again at the Sea of Tiberias. etc. From the first verse until the fourteenth verse beginning thus. This is now the third time that jesus appeared to his disciples, after he was risen again. The first appearance was upon the day of his resurrection: The second, eight days after: The third, at this fysshing even now mentioned. After these things, the same S. john maketh mention of the talk that Christ had with Peter after dinner: In these words. When they had dined, jesus saith to Simon Peter: Simon joanna, lovest thou me more than these? and so forth until the xxv verse. Therefore our evangelist only maketh mention of this fourth appearing. Into a mountain where jesus had appointed them▪ C. Although mention was not made of this mountain in any other place, yet notwithstanding, we gather that is was noted unto Mary, and a place appointed unto her. But what mountain this was, it is uncertain: It is not that upon the which he stood within forty days after, when he ascended up into heaven. For that is not far from Jerusalem, but this is in Galilee. It is likely that this mountain was chosen as a solitary place, & that the Lord was oftentimes seen in the same. 17 And when they saw him, they worshipped him: but some doubted. And when they saw him. R. This is that great appearing, by the which Christ would prove and ratify his resurrection with most certain arguments, in the mount of Galilee, before the greatest part of his disciples: that if we will not believe one woman bearing testimony of the resurrection of Christ, if we will not believe many, if not Peter, if not Thomas, if not the eleven: We may yet at the lest believe the five hundred brethren, to whom Christ openly appeared in the mount. The apostle Paul seemeth to remember this when he saith: and that he was seen of Cephas, then of the twelve. After that, was he seen of more than five hundred brethren at once: 1. Cor. 15. of which many remain unto this day, & many are fallen a sleep. They worshipped him. M. The women are said to do the like in the ninth verse going before. It is not in vain that the Evangelists make mention of this worshipping. For they show that the declaration of the resurrection in Christ was of such estimation to the apostles and faithful, that thereby they were moved to worship him as the God & Lord Rom. 1. For he is declared to be the son of God by the power of the resurrection. But some doubted M. It is marvel that some here should doubt as yet, having so often times before seen Christ. But it aught not to seem absurd unto us if the relics of fear which remained behind, caused some of them to doubt and waver a new. For we know, that so often as Christ appeared, they were afeard and amazed, until they had better remembered themselves, and been a while conversant with him. Wherefore the meaning is, that certain in the beginning doubted until such time as Christ had been more near and familiar with them: but when he was certainly known unto them, they worshipped him, because in deed the brightness of his glory, was manifest unto them. These things being ended they returned to Jerusalem, where the Lord commanded them to abide, as witnesseth S. Luke saying: And behold, I will send the promise of my father upon you. Luke. 24. But tarry ye in the city of Jerusalem, until ye be endued with power from an high. 18 And jesus came and spoke unto them saying: All power is given unto me in heaven, and in earth. Ann jesus came and spoke unto them. C. There is no doubt but that Christ by this sentence took all doubt from them. saying: All power is given to me Before the evangelist doth show how the office of teaching was enjoined by Christ to the disciples, he saith that Christ began to speak of his power: and not without cause. For he had need to have no small authority, but great and divine power which should command eternal life to be promised in his name, & the whole world to be brought under his government, and a doctrine to be published, which plucking down all pride of flesh should humble mankind. And certainly, by this beginning Christ did not only erect his Apostles, to the bold trust of executing their office, but also stablished the faith of his Gospel throughout all Ages. The apostles (truly) would never have been persuaded to take in hand so hard an office, except they had known that their revenger did sit in heaven, to whom all power was committed. For without such defence, it was impossible to profit any thing at all. But truly when they hear that he is Lord of heaven and earth for whom they work, by this one thing they are sufficiently armed to overcome all lets. But and if the condition of those which preach the Gospel seem base, and contemptible to the hearers, let them learn to lift up their eyes to the author thereof, by whose power the majesty of the Gospel aught to be weighed. And so it will come to pass that they dare not despise him speaking by his ministers. Therefore that the apostles might know that they are not sent of man, but of him which hath full power, he saith, All power is given to me, In heaven, and in earth, Christ doth here plainly make himself both Lord and king, as well of heaven as earth: because he making men subject unto him by the preaching of the Gospel, appointeth the seat of his kingdom in earth, and regenerating those that are his, into a new life, and inviting them to the hope of salvation, openeth the heavens, that he may take them up into blessed immortality with the Angels, which before were drowned in death. And we must remember that Christ being equal with the father, was never destitute of power, so that it was given unto him now in our flesh, or in the person of a mediator. For he speaketh not here of the power which he had before the creation of the world, but of that which he now received being made the judge of the world. B. Of this therefore he admonisheth his disciples, to the end they might the more willingly take in hand the preaching of the Gospel, when they should know themselves to be his ambassadors which had power of all things. 19 Go ye therefore and teach all nations, baptizing them in the name of the father, and of the son, and of the holy Ghost. Go ye therefore and teach A. Mark, as it were expounding these words saith, Go ye into the whole world. Bu. By that which words Christ doth set forth and express the bounds and limits of his kingdom, excluding no nation. The sum of these words is, that by publishing the Gospel every where, they may bring all nations to the obedience of the faith: and that they may seal and confirm their doctrine, with the seal of the Gospel. M. By the force of this word it came to pass that this embassage of the Apostles pierced throughout the whole world, and prevailed against all tyran●…es. For such is the power of the word of Christ, that being once spoken, it setteth itself against all the deceits of Satan and the world. Otherwise how was it possible for this new and strange doctrine to be brought into the whole world of simple men and of no power, and the impiety of the whole world to be revealed and condemned, except his virtue and power, had aided this embassage. And teach The evangelist Mark expresseth what they should teach, saying: The Gospel. And a little hereafter in our evangelist there is added a restraint, namely, that they should teach to observe those things which the Lord had commanded. A. Neither is it said only to Peter, (whom the Papists would make the head of the Church, & Christ's vicar) Preach ye, and teach ye: ministers of the woor●● ought to preach. but to all the Apostles a like: therefore all the ministers of the world aught to preach and teach. And this office was appointed and commanded of Christ himself. What the Gospel is, we have showed in the first Chapter going before. Neither doth Christ command any other thing to be taught than that which he had already preached as we may see in the fourth Chapter going before. And in another place he saith, Christ went about all Cities and towns teaching in their synagogues and preaching the Gospel of the kingdom. Matth 9 Also he affirmeth that he is sent to this end, when he saith, I must preach the Gospel of the kingdom to other Cities, Luke. 4. for, this cause was I sent. And to this end he sendeth his servants. C. Whereby we gather that the Apostleship is not a vain title, Apostleship is not an idle office. but a laborious office: therefore there can be nothing more absurd, than for men to live idly and to reject this office of teaching, which usurp unto themselves this honour. The Pope of Rome and his rabble proudly boast of this succession, as though he were equal with Peter and his fellows: But they have no more care to teach, than had the priests of Pan, Bacchus, or Venus. But with what face can they presume to come into their place, Peter's successor must be a preacher. whom they hear to be ordained preachers of the word? Although theyve impudent, yet by this one thing they are forced to yield, that none can be a successor of the Apostles, except he be a preacher. For who soever teacheth not, doth in vain take unto him the name of an Apostle. A. And this preaching of the Gospel which Christ here committeth to the ministers of his word, hath also the preaching of repentance joined with it, as S. Mark teacheth saying that Christ preached thus: Mark 1 The time is come, and the kingdom of God is at hand, Repent and believe the Gospel. And again he saith to his Apostles. Thus it is written, and thus it behoved Christ to suffer, Luke. 24. and to rise again from death the third day, and that repentance and remission of sins should be preached in his name among all Nations. To preach the Gospel therefore is to exhort all men to repentance, Rom. 4. and to pronounce remission of sins to all those that repent, in the name of Christ, who died for our sins and rose again for our justification. For he which shall repent, and believe the Gospel sheewinge remission of sins, shallbe saved. But as for those that teach not this Gospel, but rather their own dreams, who dare say that they are the ministers of Christ, and that they are sent, and ought to be received? All Nations C. Here Christ without all exception maketh the Gentiles equal with the jews, and admitteth both of them without difference to the society of the covenant. And thus was the Prophesy of Esay fulfilled where he saith that Christ is given a light to the Gentiles that he might be the salvation of God to the utmost part of the earth. Esay. 4.9. And this was the meaning of Mark when he said. To all creatures, because after the peace was preached to the household, the same was sent to strangers and such as were far of. M. Therefore the doctrine of salvation, & the grace of Christ's kingdom must be offered to all men. The father hath so disposed it, and for that cause he sent his son into this world, and gave him power of all things: that the world might be saved by him. Wherefore the Gospel must be preached to men and women, to old & young, to the wise and foolish, yea to all estates, not in the latin tongue (as certain deceivers and false teachers have taught) but to every one in his own tongue. False teachers preach in an unknown tongue. A. And this is to be noted that if all Nations must be taught, according to this commandment of Christ, it followeth that all men throughout the whole world were naturally in error and ignorance, and that neither the jews by the doctrine of the law, nor the Gentiles by the study of philosophy could come to the knowledge of the truth. The law and the Prophets did foreshow the coming of Christ, but they were not able to set forth this light of the grace of Christ. For the vale hung yet before the hearts of the jews, by the which also at this day, they are kept from the knowledge of the truth. So that the whole world without the light of the Gospel is in darkness, and in the works of darkness: and so under the kingdom of Satan which is the prince of darkness. Therefore Christ saith that his Apostles are the light of the world, Matth. 5. Ephe. 4. Ephe. 5. that is to say the ministers of the light of the Gospel. baptizing them HUNDRED Christ commandeth those to be baptised which subscribe to the Gospel, Baptism is a pledge before God, and a sign before men. and profess themselves to be disciples: partly that baptism might be unto them a pledge before God, & partly an outward sign of faith before men. For we know that God by this sign declared the grace of his adoption, because he doth ingraft us into the body of his son, that he might count us of his flock. But as God by this sign confirmeth his grace unto us, evenso, whosoever offer themselves to baptism, do in like manner bind their faith as with a sure pledge. M. What Baptism is and what it is to baptise, Math. 3 read the third Chapter going before. Christ did not here institute Baptism, for it may appear out of john, john. 4 that he baptised his Disciples before. And he doth therefore make mention of Baptism here, that the Apostles might know what they should do with those which repented and believed the Gospel: namely to baptise them in the name of the father of the Son and of the holy ghost, and to appoint them to keep those things which he himself hath commanded. C. Hereby again we gather that none are lawful ministers of Baptism but they which also minister the word. Whereas therefore it hath been permitted to private men, and to women also to minister Baptism, it is contrary to the institution of Christ, and a mere profanation of the Sacrament. Moreover Doctrine is set in the first place, because until God give life unto the terrestrial element by his word, it is not made a sacrament to us. Wherefore let us know that it cometh to pass by the virtue of doctrine, that the signs take unto them a new nature: even as the external washing of the flesh, beginneth to be a spiritual pledge of regeneration, the doctrine of the Gospel going before. And this is the true consecration, in steed whereof the Papists bring in their magical exorcisms. And therefore in Mark it is said: He which believeth & is baptised shallbe saved. By which words Christ doth not only exclude hypocrites from the hope of salvation, which being void of faith, have only the external sign: but also joineth baptism, to the holy bond of doctrine. B. Baptism therefore is joined to preaching, as the seal of preaching, by the which the faithful are assured, that their sins are forgiven by Christ, and is geeven to them for a testimony, that they are counted of the house should of God. C. But because Christ doth command to teach before baptism be ministered, Objection. and will have those only that believe to be received to baptism, Baptism seemeth not to be rightly mynistered except faith go before: according to the opinion of the anabaptists, who for that cause deny the baptizing of Infants, until they come to that age that they may be taught and believe. This may easily be answered, Answer. if a man way the order of the commandment. Christ commandeth the embassage of eternal salvation to be carried to all Nations: he confirmeth the same by adding the seal of Baptism. And the faith of the word is justly set before baptism, seeing the Gentiles were altogether alienate from God, neither had they any fellowship with the chosen people. For otherwise the figure should lie, which should offer remission of sins and the gift of the holy Ghost to the unbelieving, which were not as yet the members of Christ. But we know that they are gathered and brought to the people of God, which before were dispersed. Neither is baptism after this sort separated from faith, or doctrine: because although young infants for want of age are not able by faith to comprehend the grace of God, yet notwithstanding God speaking to their parents, doth also comprehend them. As well may be proved by this place, I will be thy God, Gene. 17 and the God of thy seed after thee. A. By this place also many do gather that we could not be saved without baptism. Rom. 10. But as S. Paul saith that the confession of the mouth is necessary to salvation: evenso Christ here speaketh of baptism. Baptism is necessarily required, because it is the pleasure of God to have us baptised: notwithstanding we must not hereby gather that we cannot otherwise be saved. faith also is necessarily required to understand the word. Rom. 10. For faith cometh by hearing. Can not God for all that give us faith by some other mean? He can no doubt: but this is the mean which he hath appointed. In the name of the father, C. This place teacheth that the full and perfect knowledge of God (which was only obscurely shadowed under the law and the Prophets) sprang forth at the length under the kingdom of Christ. The fathers of old time (truly) durst never have called God their father, except they had taken this trust from Christ their head: neither was the eternal wisdom of God, (which is the well of light and life) altogether hidden from them. But by the beginning of the Gospel, God was more plainly revealed under three persons: because then, the father in the Son, by his lively and express Image, manifestly declared himself: but Christ himself shining through the whole world by the brightness of his spirit, so set forth this spirit & himself, that the world might know him. But mention is not here made of the Father, of the Son, & of the holy Ghost, without cause: for that the force of Baptim cannot otherwise be apprehended, than to begin at the free mercy of God the father, which reconcileth us to himself by his only begotten Son: then, we must behold Christ with the sacrifice of his death: & last of all we must remember the power of the holy Ghost, by whom he doth wash and regenerate us, and make us partakers of all his benefits. So that we see God cannot be rightly known, except that our faith do distinctly conceive three persons in one essence, and that the efficacy and fruit of baptism doth come hereof, because God the father doth adopt us in his son, and doth bring us unto righteousness, being purged by the spirit from all the filthy spots of the flesh. Therefore to be baptized in the name of the Father, of the Son, and of the holy Ghost, is to enter, and consecrated those which are baptized into the faith and Religion of one God: that they may believe the Father, the Son, and the holy Ghost, to be one God, to whom alone they ought to trust: and that the Son and the holy Ghost are nothing else but the very essence of God: acknowledging the father, who hath adopted them: The Son, by whom they are accepted, and the holy Ghost by whom they are regenerate. Furthermore hereby the godhead of the persons is proved against all heretics. For if we be baptized in the name of the Son, than the Son is God: if in the holy Ghost, then the holy Ghost is God. The Evangelist Mark addeth saying, He that believeth and is baptized shallbe saved: but he which believeth not shallbe damned. C. This promise was added to draw all mankind to the faith: as was also the threatening of damnation to the unbelieving to terrefye them. Baptism is joined with faith of the Gospel, to the end we might know the mark of our salvation to be engraved in the same. For except it were effectual to testify the grace of God, Christ improperly had said that they shallbe saved which believe and are baptized. Moreover he cannot be sanctified invisiblelye which contemneth and regardeth not the visible Sacraments, not that they are so necessary (as we said before) that we cannot be saved without them, but because thereby we show our obedience to God who hath ordained this thing. And he which believeth not shallbe damned. Mark. 16. C. Christ by this part doth declare that the obstinate, in rejecting the grace offered unto them, do bring unto themselves the greater punishment. The Lord himself in another place, expoundeth what it is to be damned, saying, He that believeth on the Son hath everlasting life: john. 3. he that believeth not the Son, shall not see life, but the wrath of God, abideth on him. 20 teaching them to observe all things whatsoever I have commanded you. And lo, I am with you always, even unto the end of the world. teaching them to observe C. This is the other part of Christian doctrine, that when we shall believe the Gospel, and believing the grace of Christ and remission of sins: shall apprehend true salvation, we might obey the commandments of the Lord, and may keep those things which are taught by the Apostles, as if they were commanded of the Lord. Moreover by these words Christ doth declare, that he doth not wholly resign unto them his office, as though he would cease to be the master of his Church. For he sendeth forth his Apostles with this exception, that they thrust not unto men their own inventions, but that they do pure lie and faithfully dispense from hand to hand (as it were) that which he himself hath commanded. And I would to God the Pope would submit the right which he arrogateth to himself to this rule. For we would easily grant him to be the successor of Peter or Paul, if so be he would not tyrannically reign in the consciences of men. But seeing the mastership and authority of Christ being refused, he infecteth the Church with his vain trifles, it doth sufficiently hereby appear, how far he is from the Apostolical office. In fine let us note, that such are appointed teachers of the Church, not which bring forth what seemeth unto them good, but which depend upon the mouth of their master only, 1. Thess. 4. that they may bring disciples unto him, not to themselves. You know (saith the Apostle Paul) what commandments I have given you by the Lord jesus. And S. Peter saith, 1 Peter. 4. If any man talk, let him speak as the words of God. M. But Christ speaketh not here of one or two commandments, but of all his doctrine, which we have set forth unto us by his Apostles, and Evangelists. A. Whereupon the Apostle Paul going about to show how faithfully he had done his duty, saith, I have spared no labour, Acts. 20. but have showed you all the counsel of God. M. We must also note that the Lord saith not, Teaching them to know and understand, but To keep all those things which I have commanded For although the knowledge of the doctrine of Christ be required of the faithful, yet notwithstanding the end in learning is not here prescribed to a Christian, that he may only know those things which are good & right, but that he may keep them also and show them in deed And lo I am with you alway It was a hard office which he committed unto them, to bear the which, good were able in no point. And it is likely that the disciples were not a little terrefyed by the consideration of it. C. Therefore he doth encourage them with the trust of his heavenly aid, promising unto them his presence every where & at all times throughout the whole world, his help and grace also even to the end and finishing of their embassage. For before he promised that he would be with them, he declared that he was the king both of Heaven and earth, which with his hand and power governeth all things. Therefore in this word (I) there is a great Emphasis and force contained, as if he had said, that if the Apostles would discharge their duty boldly they must not have respect what they themselves were able to do but must leave to his invincible power, under whose banner they fight. Bu. As if he should say, So long as you do these things, the world will be against you as it hath been against me. For my spirit agreeth not with the spirit of this world, and my doctrine is altogether contrary to their affections, which love those things that are of this world. So that with many tumults men will rise against you: but there is no cause why ye should despair, although ye be not noble but simple, weak, and few in number: I have overcome the world, & you by my help, and my example shall overcome. By my power, not by your own, shall ye overcome what soever seemeth fearful to you in this world. And although I will carry up shortly this body into Heaven, (which thing is good for you that it be so) yet not withstanding I will never forsake you, for after that I shall cease to be with you in body, then more effectually will I be with you in spirit. C. Therefore the manner of presence, which the Lord promiseth to his disciples, aught spiritually to be understood: because it is not needful that he should descend from Heaven to help us, because he can help us by the grace of his spirit as it were stretching his hand from Heaven. Even unto the end of the world, These words do declare that this was spoken not to the Apostles only: because the Lord doth promise' his help to continued not to the end of one age only, but also to the consummation of the world. His words therefore are in effect as if he should say, How weak soever the ministers of the Gospel be, and what need soever of things necessary they suffer, I will be their aid, and defender, insomuch that they shall have the victory over all the conflicts of the world. Luke. 24 Acts 1. M. The order of the History doth require that we add those things, which the evangelist Luke writeth, as concerning the Ascension of Christ, in the latter end of his Gospel, and in the Acts of the Apostles. He saith therefore, And he led them out into bethany, C. Because Mathewe had greatly exalted the kingdom of Christ above the whole world, he maketh no mention of his Ascension into Heaven. Mark maketh mention of the Ascension, but where, and how he ascended, he speaketh nothing at all. But Luke very plainly setteth forth this matter, for he saith that Christ led his disciples forth into Bethany, that he might ascend from the mount Olivet into his heavenly throne. R. For the evangelist Luke saith in an other place, Acts. 1. that when the Lord was ascended, the apostles returned to Jerusalem, from the mount Olivet. C. As he would not be seen of all men after his resurrection, Acts. 10. (as witnesseth Peter) so he would not have all men to be witnesses of his ascension into heaven: because he would have this mystery of the faith to be known rather by the preaching of the Gospel, than to be seen with the eyes. R. But what talk the Apostles had with Christ in the mount. S. Luke writeth in these words saying: Lord, wilt thou at this time restore the kingdom of Israel? But he said unto them, Acts 1. It is not for you to know the times and seasons which the father hath put in his own power. It followeth in Mark and Luke. So when the Lord had spoken unto them, he lifted up his hands and blessed them. C. And so he taught them that to bless, (which office was committed to the priests under the law) did truly and properly be long unto him. Num. 6. Seeing therefore he was the only author of all blessing, yet to the end his grace might be the more familiar, he would have the priests from the beginning to bless in his name, as mediators. So Melchisedech blessed Abraham. Gene. 14 Heb 7. Num. 6. And for this matter there is a law given, which lasteth for ever. To the same end pertaineth that which is written in the Psalms, Psal. 118. where it is said, We have wished you good luck, ye that be of the house of the Lord. And the Apostle saith, Heb. 7. that it is a sign of excellency to bless others. For the less (saith he) is blessed of the greater. Now when Christ the true Melchisedech and the everlasting priest declared himself, it was necessary that the same which was shadowed in the figures of the law should be fulfilled, even as the apostle Paul also teacheth, that we are blessed of God the father in him, Ephe. 1 that we may be rich in all celestial benefits. Therefore he once blessed the apostles solemnly, that the faithful might come unto him, if they desired to be partakers of the grace of God. So that he lifting up his hands and blessing them and their ministry, declareth by a certain sign that he wisheth us well, that we might receive consolation by this blessing, so long as the Gospel is preached. It followeth, And it came to pass as he blessed them, he departed from them, Luke. 24. Acts. 1. and was taken up an high, and a cloud received him out of their sight, into heaven. After Christ had done all those things which were appointed to him of his father, and which pertained to our salvation, it was not needful that he should be any longer conversant in earth. He therefore, being taken up into heaven, hath taken out of our sight the presence of his body, not that he seasseth to be present with the faithful, which as yet are pilgrims on the earth, but that he might govern heaven & earth with a more present power. The heavens are said to be the seat of God, who notwithstanding fulfilleth all things. The heaven therefore into the with our Lord is ascended, is the invisible glory of the father: where the son of man, which was before so contemned, and rejected of his enemies, reigneth for ever in power & glory having all things subject unto him, and fulfilling all things in his elect, by his holy spirit. And we obtain two specallye fruits by this ascension. For in that he ascended into heaven for our sakes, he hath opened away for us to come thither, that the gate may stand open for us, which before was shut by reason of sin. Furthermore he is an advocate and intercessor with God for us, as it is said in the Epistle to the Romans. Rom. 8. Heb. 7. And sitteth at the right hand of God. C. This kind of speech signifieth that he is taken up an high, that he might excel Angels, and all other creatures, that the father by his hand might govern the world, and that before him every knee might bow. C. This similitude is taken of the manner of princes, which have their counsellors and assistentes, to whom they give several offices of government. Even so Christ is said to be received up to the right hand of the father, solemnly to receive possession of the administration committed unto him and to keep the same till his coming to judgement. And therefore the apostle saith. The father hath set him on his right hand, in heavenly things, above all rule, and power, and might, and dominion, and above every name that is named, not in this world only, but also in the world to come: Ephe. 1 and hath put all things under his feet, and hath made him above all things the head of the congregation, which is his body, and the fullness of him which filleth all in all. Therefore this is as much as if he should be called God's vicar, which taketh upon him his person. After these things the evangelist Luke declareth how the disciples behave themselves, and what they did when the Lord was taken from them, saying. Luke. 24. Acts. 1. And when they had worshipped him, they beheld as he was taken up an high, and a cloud received him up out of their sight. And while they looked steadfastly up to heaven as he went, behold two men stood by them in white apparel, which also said: ye men of Galilee, why stand ye gazing up into heaven? This same jesus which is taken up from you into heaven, shall so come, even as ye have seen him go into heaven. C. This sentence consisteth of two parts. The first is, that jesus is received up into heaven, lest men any more by a foolish desire should pluck him down into the earth. The second is, added for a consolation, as concerning his second coming. R. The sum and effect is, that although Christ be now taken up into heaven, and will not at this time reveal the public majesty of his kingdom in this world, that his excellent treasures might be perceived and felt by human sense: yet notwithstanding he ascended not into heaven to devil there alone, and to enjoy the celestial glory always himself invisible, and to suffer the world after his old manner to pass from time to time: but rather that he might come in his time into this world visibly, & with great power to set all things in a better order: that is, to give unto the Godly and faithful, everlasting felicity, and to the wicked and contemners of the Gospel perpetual damnation. And by these two parts joined together, a strong argument to confute the Papists and all others which affirm that the carnal presence of Christ is joined with the signs of bread and wine, may be gathered. For when Christ is said to be taken up into heaven the distance between heaven and earth is manifestly noted. We grant (truly) that this word (heaven) is diversly taken: some times for the air, some times for the whole compass of the Sphere, some times for the glorious kingdom of God, when as his majesty hath his proper seat, howsoever it fulfilleth the world. For the which cause, Paul placeth Christ above the heavens, Ephe. 4. because he is above the world, and in that mansion place hath the highest room of immortality, because he is above all Angels, of whom he is the head. But this letteth not that he should not be absent from us, and that by the name of heavens a separation from the world may be signified. And how soever they cavil, it is plain that heaven, into the which Christ is taken, is opposed and set against the compass of the whole world. Therefore if he be in heaven (as no doubt he is) he cannot be in the world. But first of all we must note the purpose of the Angel, that we may give the better judgement of his words. The Angels go about to revoke the disciples from the carnal presence. And to this end they say that he shall not come again until the second time, which is at the general judgement. But they think that they have made a good distinction, when they say that he shall then come in a visible form, but now daily in an invisible form. But there is no disputation here about the form: only the apostles are admonished, to suffer Christ to abide in heaven, until the last day appear. As Peter also admonisheth in an other place saying, Act. 3. When the time of refreshing cometh, which we shall have at the presence of the Lord, when God shall send him, which before was preached unto you, that is to wit jesus Christ, which must receive heaven until the time that all things which God hath spoken by the mouth of all his holy prophets, since the world began, he restored again. Therefore according to the commaundemene of the Angel let us not with our feigned inventions pluck Christ out of heaven before the time, but let us consider that according to the presence of his spirit he is every where, and according to the presence of his flesh, at the right hand of God in heaven. For this matter read the xxvi chapter going before. Act. 1. Then returned they to Jerusalem with great joy from the mount Olivete. R. Although the Disciples had lost the sight of the Lord, 〈◊〉 they return to Jerusalem with great joy, john 16. They felt then that it was true which the Lord had said, namely that it was good for them, that he should depart from them in the flesh. While he was with them in the flesh they were altogether carnal, and savoured nothing, but that which was fleshel●● but when he departed as touching the flesh, & was present with them in the spirit they were wonderfully affected with joy, and began to extol and magnify the name of God. They obey the commandment of Christ in going to Jerusalem which said unto them before. But abide ye in Jerusalem until ye be endued with power from above. It was very dangerous for them to be in Jerusalem among the midst of Christ's enemies, yet they obey. Surely if we way the circumstances well, we shall see that they returned all most to present death. For how should they spare the disciples, which so cruelly put Christ to death. But the power of the spirit of Christ filled them with such joy, and made them obedient to do their office. Acts. 1. And when they were come in, they went up into a parlour, where abode both Peter and james, and john, and Andrew, Philip and Thomas, Bartholomewe and Matthew, james the son of Alpheus, and Simon Zelotes, and judas the brother of james. These all continued with one accord in prayer and supplication with the women, and Mary the mother of jesus, and with his brethren. It is like that the Apostles gathered themselves together into this parlour and security place, that they might there abide until they had received the holy Ghost. But fond and foolish are the Papists which go about to prove the supremacy of Peter, because in this place he is named first among the rest of the Apostles. And if so be we should grant that he was the chief of all the Apostles, yet it doth not follow, that he was chief of the whole world. But if he be therefore chief of the apostles, because in the catalogue or rehearsal of names he is put in the first place, we will also by the same reason conclude that the mother of Christ was inferior to all other women, because she is named in the lowest room. The which thing▪ I am sure, they will in no wise admit, and if they would, it were to absurd. Wherefore except they mean to make all men laugh and jest at their Popish supremacy, let them cease to prove it by such slender and childish reasons. But to return to our purpose. The evangelist Luke saith, that all the apostles of Christ were assembled together in prayer. R. Continual prayer (truly) was necessary for them: for at that time they were set in the midst of many and grievous temptations: partly, because the holy Ghost came not presently upon them after they came from the mount Olivet: and partly because they might look every moment when the armed soldiers should beset the house in the which they were. C. They pray therefore that Christ would send his spirit upon them, as he had promised. Whereby we gather that the same is a true faith which doth move us and stir us up to call upon the name of God. And were continually in the Temple lauding and praising God. Luke. 24. C. The evangelist Luke meaneth that the apostles for exceeding joy burst forth openly into the praise of God, and were daily in the temple. The apostles at the first for fear privily kept themselves in secret, but now with boldness and joy they come abroad. And while they thus wayghted for the coming of the holy Ghost, they chose Mathias in stead of judas Iscariothe, as Luke declareth in the Acts. At the length when the fifty days, or Pentecost was ended (that is to say, seven weeks after the resurrection) the holy Ghost was sent upon them: as witnesseth Saint Luke, saying: When the fifty days were come to an end, they were altogether with one accord in one place. And suddenly there came a sound from heaven, as it had been the coming of a mighty wind, and filled all the house where they sat. And there appeared unto them cloven tongues: and so forth until the thirteen verse. They being therefore baptised and confirmed by the holy Ghost, and thereby being made more strong, prepared themselves by and by to discharge their office: as the evangelist Mark declareth by these words: Mark. 16. And they went forth and preached every where: the Lord working with them, and confirming the word with miracles following. Wherefore let us by the example of the apostles glorify the name of God which plentifully hath powered his holy spirit upon us, which hath sanctified us by the same spirit, & given unto us free remission of our sins by the death of his son jesus Christ whom he raised again from death, and hath exalted to the right hand of his glory in heaven that he having taken possession thereof 〈◊〉, we hereafter might be partake●…s of the same. In the mean time, The God of peace that brought again from death our Lord jesus, the great shepherd of the Sheep, through the blood of the everlasting testament, make us 〈◊〉 all good works, to ●● his will and bring to pass●… that the thing which we do may be pleasant 〈◊〉 his ●●ght●…, through jesus Christ our Lord. To whom ●…e praise forever, w●… 〈…〉 Amen. FINIS. A TABLE IN THE ORDER of an alphabet containing all the special notes for the most part in the Exposition going before. A. ABraham saw Christ by faith. Folio. 284. Abomination of the heathen. Folio. 96. Absolution. 407. Accounts must be made for our talentes. 600. Adoption hath made us sons. 344. Adultery. 99 417. 421 Affections are not naturally in. God. 140. Affections of man's mind are sinful. 654. affinity between God and man, by Christ. 17. Affliction perrtayneth to the ministers of God's word 84. Affliction maketh us to come unto Christ 186. Affliction is the badge of a Christian man 215. 244. Affliction is a stumbling block to some 287. Affliction bridleth ambition 447. Alms must be given to the poor 607. Alms a true sacrifice 623. Alms deeds 112. 114. Ambition is restrained by the spirit of God 440. Ambition keepeth us from God's kingdom 395. Ambition is a deadly disease 528. anabaptists deny politic government 506. anabaptists 103. 450. anabaptists kiss in token of love 111. Angels know not all things 583. Angels make no revelations contrary to the salvation of men 583. Angels. 742. Angels have no power to save 50. Angels are Gods ministers to keep us 63. 373. 580 Angels needed not a reconciler. 380. Angels are the keepers of the faith full. 400. Antechristes' 571. Antichrist of Rome craftily stayeth up his kingdom 352. Antichrist of Rome taketh away the foundation of the Church. 365 Anger may be found in the elect 95. Anger of two kinds 34. Anger must be without sin 252. Anger may be perceived by certain signs. 95. Apostleship is not an idle office 752. Auricular confession 44. 153. Arrian heretic 584. B. Baptizme 50. Baptizme general & special 53. Baptizme was the beginning of the Gospel 55. Baptizme ought not to be denied to infants 426 Baptizme is a pledge before God and a sign before men 752. Baptizme ought not to be mynistered by women 745. Backebytinge 180. Benefits temporal 110. Blasphemy 217. Blasphemy is to die without repentance. 264. Blasphemy against the spirit 264. Blasphemy that proceedeth of ignorance is remissible 265. Blessedness pertaineth to the patient 75. Blindness is the cause of destruction 337. Blindness cometh of false persuasion 446. binding pertaineth to the Gospel 363. Boldness aught to be in a Preacher 308. Bread is but the ordinary mean to preserve life 61. Brotherly love 172. Burial is to be reverenced 313. Burial pertaineth to saints. 313. C. Cause why the virgin mary did marry 13. 'Cause of natural diseases 13. Calling external, & internal 72. Calling of three sorts 500 Caiphas a corrupted priest 618. Care excessive 134. 205. 213 Care distrustful 135. Cares of this life are a hindrance to the faithful 593. Careless servants 600. Carnal Gospelers 161. 286 Ceremonies ought not to be preferred before God's word 251. Ceremonies are put away 91. Chanonistes give the temporal sword to the Pope 665. charity must be preferred before politic laws 419. Charity 108. Chastity in Popery is mere bauderye 423. Chastity of three sorts 423. Chastity is no virtue. 424. Christ hath made us the sons of God 118. Christ is true saviour both of body and soul 151. Christ is our Physician 152. 180 Christ is merciful 161. Christ become poor for our sakes 163. Christ's coming bringeth torment to the wicked 169. Christ doth not reject us for all our infirmity 187. Christ being in heaven careth for his Church 198. Christ is a sword to the wicked 224. Christ is a stumbling block to the wicked 231. Christ is the Image of the father 244. Christ alone is our help in trouble 245. Christ was made a servant for us. 255. Christ's Church is defiled with many hypocrites 290. Christ God and man 320. Christ the son of man 355. Christ suffered, because he would, 375. Christ a mediator 380. Christ the judge of the whole world 407. Christ a spiritual king 460. Christ cometh to us not we to him Christ is the son of David, and the son of God 516. Christ hath two natures 518. Christ the head of the Church 545. Christ is the stone of offence 561. Christ's burial a savour of life 624. Christ, what it signifieth 143. Christ is not our saviour without we believe. 14. Christ a lawful mediator 17. Christ cannot be destroyed by the wicked 32. Christ was exercised with the cross from his infancy 37. Christ the bright son of righteousness 39 Christ went into the wilderness 57 Christ suffered willingly 57 Christ our Conqueror 61. Christ is our light 69. Christ is our only stay in trouble 77. Christ fulfilled the law Christians worse than Publicans. 111. Contemners of the Gospel 139. Contempt of the Gospel 208. 209. 568. Concupiscence 100 Confession of Christ is required of all men 222. Confession of Christ is the effect of faith 467. Confession of sins is a true sign of repentance 44. Confidence in God 467. Constancy in john the baptist 46. Consciences that are guilty, ever accuse themselves 307. continency is the gift of God 422. Covetousness 126. Covetous men forsake the service of God 130. Covetousness crept into the Temple of Jerusalem 469. Covetous men possess not money but are possessed of money 601. Covetousness a monstruous beast, 621. Courtears for the most part despise the graces of God 699. Corruption of nature is cause of debate 225. Corruption in man's heart Corban the box of the Temple, 332. Correction of three sorts 402. Cross 226. Creatures made by God are pure 334. Cruel men shallbe cruelly handled 412. 413. 414. Cruel men are a fear to themselves 77. Curiosity 183. Curious searching of Gods, secrets may not be 583. Custom ought not to be preferred before the Gospel 419. D. dancing is not commendable 310. Day of judgement 147. Death is compared to sleep 191. Death is a perpetual destruction to the wicked 227. Death after our resurrection hath no more power over us 509. Demoniakes 161. Denyars of Christ 223. Defence of ourselves must be without anger 665. Deliverance cometh to the godly in time of need 493. Destroyer's are oftentimes called builders. Desperate men are the worse for punishment 424 Devils obey Christ 387. Diligence ought to be in ministers of the word 72. Diligence in hearing gods word 302. Disciples of Christ were rude when they were called at the first 71. Discipline ought to be in the Church 604. Discipline of the spirit putteth away evil 608. Disdain cometh of pride 696. Distrust bringeth into peril 324. Dissension is a deadly thing 260. Dissimulation 73. divorcements are forbidden 417. divorcements 101. Doctrine without authority is of small force. 200. doubting putteth away faith 467. Dreams supernatural, and natural 13. E. Error that cometh ignorantly is soon put away 53. Error increaseth, godliness being away 307. Error being grounded, truth is abolished 351 Error of the Rabbins 383. Error of the Scribes 383. Error of the anabaptists 392. Error in interpreters 421. Error in Hierome 422. Increase cometh by God's blessing 347. Equity 141. Esseyes' 45. external profession is nothing, 147. external repentance must be avoided 239. Excommunication 406. Eradication of the wicked 336. Eternal life cannot be bought 299, Eternal damnation 414. F. Faith doubteth no peril in the coming of Christ 193. Faith must be confessed with the mouth. 222. Faith is not gotten by man's wisdom 241. Faithful men are the brethren of Christ 275. Faith cometh by hearing 340. Faith cannot be beaten down 342. faith in the woman of Chanaan, 343. Faith obtaineth all things 345. Faith is the gift of God 359. faith of three sorts 387. Faith is of more power than fasting and prayer 388. Faith 188. 536. Faithful men have the Lord their watchman 140. Faith hath his effect 159. 160. Faith being away our prayers are not heard 159. Faith bringeth all things to pass 172. 190. Faith in the Parents profiteth infants 173. faith and grace are joined together in the work of salvation. 189. faith only obtaineth remission of sins 189. Faith turneth the curse into a blessing 608. Faith is holpen by Sacraments 643. False Religion 8. False teachers 143. False Prophets shallbe punished 146. 557. False Christ's 571. False teachers, teach in ●…n unknown tongue 574. False witness 674. Fame of Christ 73. Familiar things are not esteemed Fast in Lent 59 Fast of Papists 59 126. Fast of Christ most miraculous 59 fasting must be voluntary not constrained 184. fasting helpeth prayer. 389. Feigned worship of God is abominable 334. Fear in the Apostles 166. Fear in general is not evil 166. Fear is contrary to faith 188. Fear always remaineth in the wicked 309. Fear taketh away oftentimes the senses of man 322. Fear putteth away trust 323. Fear & vain glory are always joined with impiety 479. Fear of hell is even in the elect 608. Fear pertaineth to the elect and reprobate 743. Felicity consisteth not in meat & drink. 61. Feasting is not without many evils 310. Forewarning of dangers is profitable 210. Fortitude of the faithful 445. Fortune is condemned 221 Flattery beguileth simplicity 267. Flatterers 452. Flattery in friendship 662. G. God never faileth those that are his 29. Godly deeds perverted by the wic●…ed 30. God's spirit cannot be seen 54. God's spirit is of great force 57 God's word is our weapon to beat down Satan 61. God's providence 62. 63 132. 171. 220. God alone must be worshipped 66. God's promises are immutable 90. God is every where 104. God is liberal to all men 110. God is our father 118. God's kingdom. 120. God's will 120. God's blessing increaseth all things 122. God must be served with all our heart 130. God is ready to grant our requests 139. God's countenance is terrible to the wicked 171 Gods gifts aught not to be sold 204. God's justice 239. God hath no respect of persons, God is Lord of the whole earth, 241. God's purpose cannot ●…ltered 243. God's election 272. God is not the author of evil 398. God turneth all things to the best 415. God the author of all goodness. 428. God a prseent help in trouble. 439. God's grace is sweet to those that enjoy it. 439. God needeth not man's help 483. God is a God of the living 511. Gospel is a general calling 498. Gospel is a reconciliation between God and man 364. Gospel is the key of life 362. Gospel came from God 234. Gospel consisteth of two parts 40. Gospel is a fan 51. Gospel is hated because it is sharp salt 84. Gospel is subject to slanders. 89. Gospel is a precious pearl. 139. Good works aught to be in Christians 87. Good works may not be done for vain glory 87. Good works are said to be ours by imputation 87. Good works are not the cause of salvation 373. Good works are a seal of our faith 374. General judgement 499. General counsels 409. General day of judgement 409. Glory prepared for the righteous. 297. Grace made the Gentiles the sons of God 343. H. Hatred must be avoided 109. Harlot's envy those that reprove them 311. Help cometh from the Lord in time of need 213. Hell fire 608 Hell gates shall not prevail against faith 361. Herode feared to put john to death. 309. Herodes blindness 23. Hermits 40. Hell fire 96. Health of the body is more set by than soul's health 73. Jerusalem the sanctuary of God. 16. Hope bringeth consolation 190. Hope hath her fruit 52. Honour due unto Parents 331 Holiness without brotherly love is hypocrisy Holiness consisteth not in outward shows 183. Hypocrisy pretendeth religion 348. Hypocrisy most abominable 469. Hypocrites turn the truth of God into a lie 470. Hypocrites are hardly brought to repentance 481. Hypocrites have a pretence 27. Hypocrisy 27. 150. Hypocrites fear to be detected 45. Hypocrites are secure 48. Hypocrites have a cloak 73. Hypocrisy in giving alms 112. Hypocrites of divers kinds 113 hypocrisy is ambitious 115. Hyerlinges 146. Humility 156. Humility in Christ hid his glory from the reprobate 38. Humility and the reward thereof 395. Humillitye pertaineth to all estates 451. Hum●…llity is joined with the prayers of the godly 652. I Idolatry 66. Idle words 268. Idle prelate's are not sent 442, impatient persons cannot bear the yoke 75. Images ought not to be in the Church 379. Immoderate care 131. impudency in Papists 85. Inconstancy 232. Ignorance in the Apostles is not an example for blind guides to follow 71. Ignorance is the original of excessive care 134. Ignorance perverteth all good works 196. Ignorance ought not to be in a teacher 301. Ignorance is the cause of error. 58. Ignorance is not the mother of devotion 242. 334. Inheritance of the godly 77. Indifferent things aught not to be tied to necessity 328. Indulgences 91. Injury 98. Injury must be borne 108. Infidels have no profit by gods benefits 457. Infidels are always unprepared for the Lords coming 593. Ingratitude in the Gaderenites. 171. Ingratitude maketh us to forget God 323. Ingratitude is the cause that we are overcome in temptation 353. Ingratitude punished 496. Invocation 595. Infants received of Christ 425. Infants are made partakers of the grace in Christ 426. joseph's zeal 12. john the baptist. 39 john the forerunner of Christ 41. john Baptist led an Austere life. 43. john's constancy 46. john Baptistes modesty 53. john the Baptist is called Helias 383. judgement 94. 136. 536. judgement doth not overthrow remission of sins 268. judgement of hypocrites 499. judas a pattern of Popish repentance 686. Just punishment is not persecution 82. Ire is the root of murder 94. justification cometh by faith. 457. K. Kingdom of Heaven what it is. 40. Kingdom of Christ 459. Kingdom of Heaven may be shut up two ways 530 Kings aught to be liberal 451. L. Law abolished by Christ's coming 14. Liberality 108. Liberty preached by Papish monks 110. Liberality pertaineth to kings. 451. Lies stay us from repentance. 570. Love is the fulfilling of the Law. 96. Love of our neighbour 109. 514. Love was, and is, more plentiful in the heathen, than in Christians 110. Love is a token of adoption 110. Love not guided by reason 367. Love pertaineth to Christians. 403. Lordship pertaineth not to pastors 451. 452. Luxury. 43. lunatics 385. M. Man's merits are condemned 7. Man's life consisteth not in bread. 61. Man's felicity consisteth not in meat and drink. 61. Man's merits are nothing 82. 83. Man's unsavoury nature must be seasoned by God's word. 84. Man's natural affections resist God 120. Man's labour without god's blessing is nothing 121. Man's afections must be guided by god's spirit 129. Man must tarry the lords leisure 160. Man's misery 170. 273. Man's mind is blind 322. Man's life is a continual warfare 347. Man's soul is immortal 372. Man's merits deserve damnation 440. Man hath a certain time appointed either of life or death 659. Manicheis 324. Magistrates office 80. 589 Magistrates are under the power of God 157. Magistrates either spiritual or temporal may have the name of Lords 528. Martyers 227. Marry the mother of Christ aught not to be worshipped 276. Mass contrary to the institution of Christ 636. Matrimony 416 matrimony cannot be broken at man's pleasure 420. Matrimony ought not to be broken but by fornication 420. Matrimony is a necessary remedy against sin 423. Means not lawful 665. Merciful princes make the subjects to devil without peril 37. Mercy 78. 536. Merits bring us not to everlasting life 427. 442. 604. Meekness 77. meekness consisteth in sufferance. 462. Men see not their own faults 137. Meats defile not a man 338. Misconstruinge of the place of the Prophets 33. ministers must be deligent 72. ministers of God's word, are the light of the world 86. ministers of Christ aught not to be discouraged by reproach 197. ministers of Christ are faithful labourers 198. ministers of Christ 450. 486. ministers of the word are steewardes 589. 751. ministers of Christ must be called 596. Mysteries of God pertain not to the reprobate 138. Miracles 148. Miracles serve to set forth God's glory 327. Moderation must be used in reprehension 663 Modesty in john the Baptist 53. Modesty 152. Moses' chair 521. monks & friars go in sheeps clothing 143. Monks and friars crucify themselves in vain 227. monkish perfection 432. monks maintained in idleness 432. Monks are makers of pro●…elits. 533. Murder is committed by haired. 94. Murder hath three steps 94. 95. murmuring is not in the faithful 443. N. Necessary care 131. Necessity hath no law 248. Nectarius bishop of Constantinople took away auricular confession 154. Negligence in stewards of gods household. 301. neuter 263. New things please men be they never so bad 304. O. Obedience and faith in joseph 18. Obedience is acceptable to God. 32. Obedience due to Magistrates 505. Obedience is a trial of gods promises 64. Obedience 157. 178. Obstinacy in the reprobate 237. Obstinate ●●●denes 302. Observation of the Sabothe 246. Occasions of evil ought to be avoided 320. 415. Offences 231. 335. Offences of two sorts 337 Offences of divers kinds 397. Offences Active and P●…e 398 Oppressors of the truth are inexcusable 23. Oppression of God's spirit surmounteth man's reason 29. Opinions must have God's word for their warrant 401. Ordinary means must be used. 64. Oaths 103. P. Patience is blessed▪ 75. Patience is in the godly 107. Patience persevereth to the end. 21●…. Patience 289 Papists confess Christ with the mouth and in deed deny him 25. Papists take from us God's word 61. Papists say that the Scripture is doubtful 63. Papists deny God only to be worshipped. 66. Papists say that concupiscence is no sin. 100 Papists worship God with outward shows only 623. Papists allege traditions 328 Papists give the glory of God to saints 540. Papistical repentance 47▪ Parrables have their use 277. Parables do not in all points agreed 412. Passeover of the jews a type of Christ's supper. 616. ●…ersian worship 29. ●…eace makers 79. ●●ace is in Christ's truth 225. Persecution 80 Persecution for righteousness 81. Persecution may lawfully be fled. 216. 567. Perfection consisteth not in straightness of life 237. Perfection 432. Perseverance and constancy 563. 215. 258. 325. 440. perseverance proveth our election 501. Peter denieth Christ 681. Peter's successor must be a preacher 752. Peter's infirmity is common to all men 324. Peter was the mouth of the Apostles 357. Peter signifieth a stone 359. Peter died at Rome 395. Peter was called Satan 368. Peter's infirmity 378. Pharisees 44. Pilate slew himself 685. Pope would be worshipped 29. Popish pride 48. Pope and Satan in ambition & lying are alike 65 Pope's excommunication is not to be feared 81. Pope is a ravening wo●●e 145. Popish ●…ast 59 Poor in spirit 7●…. Punishments prepared for the wicked 300. poverty is appointed to exercise charity 624. Potentates of this world are enemies to God 212. Plagues are Gods messengers. 161. Prayer 115. 139. 423. Prayer is the exercise of our faith 116. 117. 118. 119. Prayer is but a vain ceremony●… without faith 139. Prayer must have constancy 140. Prayer in secret 320. Prayer must be used in all places 321. 409. Prayer to saints 341. Prayer helpeth faith 389, Prayer is the only refuge of sinners 413. Prayer in time of need 455. preaching is in vain without the internal word of the spirit 18. Preachers must teach with consideration 44. Preachers must abound in knowledge 301. Preachers of God's word must avoid flattery 309. Predestination 336. Providence of God in Dreams. 13. Prodiga●●tye 108. Pride by nature in man 204. Pride is the mother of reproach 399. Presumption and excessive care are joined together 133. Presumption. 64. Pureness of heart is the mother of all virtue 78. Purgatory of the Papists 99 Publicans 111. 179. Purgatory peddlers 266. Purgatory 414. R. Rash judgement aught to be avoided 500 Rash judgement cometh of light credit 620. Rash judgement 136. Rash zeal 46. Rabbins 14. Repentance 40. 47. 182. Repentance is not the cause of remission of sins 283. Repentance is declared by remission of sin 44. Repentance hath her fruit 47. Repentance Papistical 47. Repentance is the work of God. 410. Repentance is a holy thing 411. Repentance confesseth sins 724. Repentance cometh not by the motion of the flesh 723. Reprehension is bitter to the wicked 25. Reprehension doth not profit the obstinate 625. Reprobates are captives to Satan 28. Reprobates are chaste 51. Reprobates shallbe tormented 296. Reprobates repent●… not from the bottom of the heart. 595. Reconciliation 97. Redemption could not be without the destruction of Satan 262. Regeneration of two kinds 437. Religion is the key of the kingdom of Heaven 530. Remission taketh away the punishment of the salt 725. Remission of sins putteth away satisfactions 123. Remission of sins by the Gospel 363. Remedies against contention 98. Revelation that is heavenly agreeth with the Scriptures 29. Reverence pertaineth to God's word 9 Reward 83. Resurrection of Christ 749 Richeses are subject to rust 127. Richeses are a let unto us 178. 231. 298. Richeses keep us from Christ 433. Richeses of themselves are good 434. Richeses not used to the glory of God are abused. 735 Righteousness of two sorts. 428 Robbery holdeth up the Pope's seat. 548 S. Sabothes have their use. 248 Sabothes aught aught rather to be broken than the rule of Charity. 255 Sacrament a visible sign, 637 Sacraments must not be despised, Saduceis. 45 Salvation by Christ only. 14 Salvation cometh only by the free mency of God. 604 Salutation. 206 Samson a figure of Christ. 38 Satan and the Pope desire to be worshipped of Christ. 29 Satan the enemy of mankind. 57 Satan is the cause of evil temptations. 60 Satan maketh us to distrust God's promises. 60. 722 Satan can not hurt without God suffer. 63. 170 Satan signifieth an adversary. 65 Satan is a tyrant. 168 Satan & his kingdom are subject to Christ. 169 Satan hateth no creature but man. ●●● Satan continually warreth against Christ. 214 Satan is an unclean spirit. 272. Satan entereth not into the faithful. 273 Satan is an enemy to God's word. 286 Satan is the head of the ungodly. 545. 609 Satan possesseth the reprobate. 626. Satan would have Christ to perish. 707 Satisfaction cannot be made by us for sin. 412 Satisfaction for all sins made by Christ. 644 Saints may not be sought unto for help. 211 Scriptures are red amiss by the wicked. 25 Scribes. 327 Security. 211 Seducers preach not the word of the Lord. 228 Sedition is ascribed to the word of God oftentimes by the wicked. 693. Severity. 402 simplicity of Godliness ●…0 sicknesses are plagues for sin. 188. Sin stopped the way to God's grace. ●…2 Sin maketh us debtors unto God. 122 Sin is the cause of cor●…orall diseases. 173 Sins are not forguen by man. 175 Sinners aught not to be despised. 181. Sins are remitted two manner of ways. 411 Sins are put away by the mercy of God. 413 Sins are put away by the sacrifice of Christ. 617 synagogues. 73. 113 Spirit of God cannot be seen. 54 Spirits good and evil. 322 Spiritual joy. 746 Slouthfumes doth arise of to much trust. 441 Sufferance. 106 Subjects must obey their prince 506. Supremacy of Rome. 201 Superstition in imitation of saints. 187 Superstitious wearing the Gospel about the neck. 525 Superstition hath his original of the flesh. 572 Superstition in the fast of lent. 59 Suspicion of rebellion must be avoided. 3●…2 Streying sheep are not rejected of the Lord. 646 T Tears of repentance. 684 Tears of oypocrites. 684 Temperance. 43 Temptations come not by chance. 58 Temptations proceed from the affections of man. 58 Temptations are a trial for a tyme. 66 Temptations that are evil come of Satan. 60 Temptations of Satan kindle our affections. 124 Three causes of our salvation. threatenings make the wicked to rage's more and more. Tribulation aught to bring us unto Christ▪ 155 Tribute. 390 Traditions thrust in by men. 327 Traditions of three sorts. 328 Traditions of men tie the consciences of God's people. 330 Tradition defenders are pernicious enemies. 332 Traditions of men bring in hypocrisy. 352 Transubstantiation. 638 Trouble trieth our faith. ●…66 Two parts of deliverance. 14 Two things to be studied of every Christian. 30. Two kinds of anger. 34 Two things were specially done by Christ. 73 Two sorts of contemners. 139 Two ends of man's life. 142 Two manner of fruits. 144 Two things aught to be in a preacher. 308 Truth at all times may not be spoken. 366 Truth must always be defended. 478 Truth obtaineth no mercy. 707 Truth aught to be preferred before custom. 94 Truth aught to be used in bargaining. 105 Truth at the length overcometh. True faith. 150 True followers of Christ. 165 Tyrants fear more than other men do. 24 Tyrants are subtle. 212 Tyrants have no power over the soul of man. 219 Tyrants that are enemies one to an other, become friends to destroy Christ. 253 Tyrants ever stand in fear. 307 Tyranny in Papists. 421 Time to receive the word of God. 39 Tithes. 537 Tithes, a part of God's worship. 537. V Vain glory in giving alms must be put away. 112 Vain is this life. 219 Vain trust. 430 Vengeance cometh at the last to the wicked. 36 Vengeance aught not to be required by the faithful. 109 Virtue is not included in the word jesus. 14 Vice must be punished with justice, modesty, mercy and anger. 12 Ungodly men are blinded in the light. 279 Unfeigned remission. 415 Unity in marriage. 417 Unity. 410, 576 unlawful manes aught to be avoided. 62 Untimely heaers. 286 Voice of God children pierceth the heavens. 36 Vows rashe●… made. 312 Vows mona●…ticall. 313 Vows mad●●y Papists. 425 Voluntary sevice is most acceptable to Go. 513 Usury. 102 W Watching. 587 watching without prayer profit nothin●…. 656 Wedlock▪ a necessary remedy against sine. 423 Wedlock. 102. 417 Whoredom dissolveth the knot of matrimony. 420 Whisperers must be avoided. 620 Wisdom cannot withstand God. 27 Wisdom cometh not by our own industry. 71 Wisdom and innocency aught to be in us. 211 Witnesses aught to be had in matters of weight. 404 Worldlings at the coming of Christ fear the loss of promotion. 23 Worldly wisdom is not comparable to the foolishness of the cross. 31 Worldly felicity. 75 wordlings look for gain. 108 Worldly men forsake heaven. 129 Worldly wisdom. 242 Worldly cares are a let to fructify. 287 worldings. 291 Worldly pleasure is obscure in respect of the glory to come. 297 Worldly sights bewitch our senses. 289 Worthy receivers of the gospel. 206 Works do not justify. 269 Wolves of this world. 210 Z Zeal that is rash. 46. 195. 367. 324. 667. Zeal of the godly. 80 Zeal without knowledge. 153 Zeal according to knowledge. 252 Zeal pertaineth to the godly. 468 Zeal ought to be guided by the word of God. 665 Th●… meaning of all those figures which are before in the exposition added for the better understanding of the Reader, wheresoever he findeth them. MEtoymia, is a figure called denomination, as when Bacchus is or wine, or Venus for lechery. Antithesi, is a comparison or contrariety. Fol. 196 Irotia, is a figure in speaking, when a man dissembleth in speech that which he thinketh not: as in scoffing calling that foul which is fayr●… or that sweet which is sour. Hyperbo●…, is excess in advancing or depressing. A Metaphor, is a transferring of words from their proper signification. Prosopopaeia, is a figure used whereas personages are supposed or feigned to speak as one man to an other. Synecdoche, is a figure when part is used for the whole, or the whole for part. 462 Hypotyposis, is a figure called illustration, by the which the form of things, is so set forth in words that it seemeth rather to be seen with the eyes than heard with the ears. Hysteron proteron, is a figure used when any thing is declared out of order preposterously. A Paradox, is a sentence strange & contrary to the opinion of most men. Hypothesis, is as argument so called. FINIS. ¶ Faults escaped in printing. leaf. 15 collum. 1. for joined, read ordained. leaf. 49. ●…l. 2. line. 6. read and because thingratitude. leaf. 50. cl. 2. for properly read proper. leaf. 67. co●… 1. line last save one, read must ways. leaf. 67. col. for reprove them, read repro●…d them. Le. 68 co. 1. G●…nefar rea. Genesar. Le. 68 col. 2. ●…oth the ways, read both ways. Leaf. 137. co. 1 ●…ine. 1. read which shall punish. Leaf. 140. col. 2 ●…ine. 10. read that he will hear it. Leaf. 140. col. 2. ●…rent, re. parents. Leaf. 142. col. 2. line last, read declaring that it is. Leaf. 144. co. 2. line 33. there, read therefore. Leaf. 153. col. 1. lin. 20. for mystery, read ministry and office. Leaf. 154. col. 1. li. 13. the, read they Leaf. 160. col. 2. line. 31. his disciples the disciples. Le. 163. col. 1. li. 5. same re. Sun. leaf. 164. col. 1. lin. 2. salt, re. salt, Leaf. 169. col. li. 11. exhorted, read extorted. Le. 177. co. 1. li. 17. saith, re. faith. leaf. 258. col. 1. these blind men, read this blyndeman. Fol. 263. col. 2. lin. 4. before the end for Luke ware read luke warm Fol. 263. col. 2. line. last. for Crisse, read Christ. Fol. 327. col. 1. line last save four for greater, read great. Fol. 335. col. 2. for Israelles read Israelites. Fol. 352. col. 1. for did oppressed, read did oppress. Fol. 504. leave out the first line for it is twice printed. Fol. 675. col. 2. for endued but by death, read ended but by death. Fol. 659. for they should have understood, read they should not have undrrstoode. Fol. 689. co. 2. read by the instinct and motion of the holy Ghost.